Complete Works of D.H. Lawrence (Illustrated), page 1013
It is the same with the books they sell in the underworld. They are either so ugly they make you ill, or so fatuous you can’t imagine anybody but a cretin or a moron reading them, or writing them.
It is the same with the dirty limericks that people tell after dinner, or the dirty stories one hears commercial travellers telling each other in a smoke-room. Occasionally there is a really funny one, that redeems a great deal. But usually they are just ugly and repellent, and the so-called “humour” is just a trick of doing dirt on sex.
Now the human nudity of a great many modern people is just ugly and degraded, and the sexual act between modern people is just the same, merely ugly and degrading. But this is nothing to be proud of. It is the catastrophe of our civilization. I am sure no other civilization, not even the Roman, has showed such a vast proportion of ignominious and degraded nudity, and ugly, squalid dirty sex. Because no other civilization has driven sex into the underworld, and nudity to the w.c.
The intelligent young, thank heaven, seem determined to alter in these two respects. They are rescuing their young nudity from the stuffy, pornographical hole-and-corner underworld of their elders, and they refuse to sneak about the sexual relation. This is a change the elderly grey ones of course deplore, but it is in fact a very great change for the better, and a real revolution.
But it is amazing how strong is the will in ordinary, vulgar people, to do dirt on sex. It was one of my fond illusions, when I was young, that the ordinary healthy-seeming sort of men, in railway carriages, or the smoke-room of an hotel or a pullman, were healthy in their feelings and had a wholesome rough devil-may-care attitude towards sex. All wrong! All wrong! Experience teaches that common individuals of this sort have a disgusting attitude towards sex, a disgusting contempt of it, a disgusting desire to insult it. If such fellows have intercourse with a woman, they triumphantly feel that they have done her dirt, and now she is lower, cheaper, more contemptible than she was before.
It is individuals of this sort that tell dirty stories, carry indecent picture post-cards, and know the indecent books. This is the great pornographical class — the really common men-in-the-street and women-in-the-street. They have as great a hate and contempt of sex as the greyest Puritan, and when an appeal is made to them, they are always on the side of the angels. They insist that a film-heroine shall be a neuter, a sexless thing of washed-out purity. They insist that real sex-feeling shall only be shown by the villain or villainess, low lust. They find a Titian or a Renoir really indecent, and they don’t want their wives and daughters to see it.
Why? Because they have the grey disease of sex-hatred, coupled with the yellow disease of dirt-lust. The sex functions and the ex- crementory functions in the human body work so close together, yet they are, so to speak, utterly different in direction. Sex is a creative flow, the excrementory flow is towards dissolution, de-creation, if we may use such a word. In the really healthy human being the distinction between the two is instant, our profoundest instincts are perhaps our instincts of opposition between the two flows.
But in the degraded human being the deep instincts have gone dead, and then the two flows become identical. This is the secret of really vulgar and of pornographical people: the sex flow and the excrement flow is the same to them. It happens when the psyche deteriorates, and the profound controlling instincts collapse. Then sex is dirt and dirt is sex, and sexual excitement becomes a playing with dirt, and any sign of sex in a woman becomes a show of her dirt. This is the condition of the common, vulgar human being whose name is legion, and who lifts his voice and it is the Vox populi, vox Dei. And this is the source of all pornography.
And for this reason we must admit that Jane Eyre or Wagner’s Tristan are much nearer to pornography than is Boccaccio. Wagner and Charlotte Bronte were both in the state where the strongest instincts have collapsed, and sex has become something slightly obscene, to be wallowed in, but despised. Mr. Rochester’s sex passion is not “respectable” till Mr. Rochester is burned, blinded, disfigured, and reduced to helpless dependence. Then, thoroughly humbled and humiliated, it may be merely admitted. All the previous titillations are slightly indecent, as in Pamela or The Mill on the Floss or Anna Karenina. As soon as there is sex excitement with a desire to spite the sexual feeling, to humiliate it and degrade it, the element of pornography enters.
For this reason, there is an element of pornography in nearly all nineteenth century literature and very many so-called pure people have a nasty pornographical side to them, and never was the pornographical appetite stronger than it is today. It is a sign of a diseased condition of the body politic. But the way to treat the disease is to come out into the open with sex and sex stimulus. The real por- nographer truly dislikes Boccaccio, because the fresh healthy naturalness of the ftalian story-teller makes the modern pornographical shrimp feel the dirty worm he is. Today Boccaccio should be given to everybody young or old, to read if they like. Only a natural fresh openness about sex will do any good, now we are being swamped by secret or semi-secret pornography. And perhaps the Renaissance story-tellers, Boccaccio, Lasca, and the rest, are the best antidote we can find now, just as more plasters of Puritanism are the most harmful remedy we can resort to.
The whole question of pornography seems to me a question of secrecy. Without secrecy there would be no pornography. But secrecy and modesty are two utterly different things. Secrecy has always an element of fear in it, amounting very often to hate. Modesty is gentle and reserved. Today, modesty is thrown to the winds, even in the presence of the grey guardians. But secrecy is hugged, being a vice in itself. And the attitude of the grey ones is: Dear young ladies, you may abandon all modesty, so long as you hug your dirty little secret.
This “dirty little secret” has become infinitely precious to the mob of people today. It is a kind of hidden sore or inflammation which, when rubbed or scratched, gives off sharp thrills that seem delicious. So the dirty little secret is rubbed and scratched more and more, till it becomes more and more secretly inflamed, and the nervous and psychic health of the individual is more and more impaired. One might easily say that half the love novels and half the love films today depend entirely for their success on the secret rubbing of the dirty little secret. You can call this sex excitement if you like, but it is sex excitement of a secretive, furtive sort, quite special. 1 he plain and simple excitement, quite open and wholesome, which you find in some Boccaccio stories is not for a minute to be confused with the furtive excitement aroused by rubbing the dirty little secret in all secrecy in modern best-sellers. This furtive, sneaking, cunning rubbing of an inflamed spot in the imagination is the very quick of modern pornography, and it is a beastly and very dangerous thing. You can’t so easily expose it, because of its very furtiveness and its sneaking cunning. So the cheap and popular modern love novel and love film flourishes and is even praised by moral guardians, because you get the sneaking thrill fumbling under all the purity of dainty underclothes, without one single gross word to let you know what is happening.
Without secrecy there would be no pornography. But if pornography is the result of sneaking secrecy, what is the result of pornography? What is the effect on the individual?
The effect on the individual is manifold, and always pernicious. But one effect is perhaps inevitable. The pornography of today, whether it be the pornography of the rubber-goods shop or the pornography of the popular novel, film, and play, is an invariable stimulant to the vice of self-abuse, onanism, masturbation, call it what you will. In young or old, man or woman, boy or girl, modern pornography is a direct provocative of masturbation. It cannot be otherwise. When the grey ones wail that the young man and the young woman went and had sexual intercourse, they are bewailing the fact that the young man and the young woman didn’t go separately and masturbate. Sex must go somewhere, especially in young people. So, in our glorious civilization, it goes in masturbation. And the mass of our popular literature, the bulk of our popular amusements just exists to provoke masturbation. Masturbation is the one thoroughly secret act of the human being, more secret even than excrementation. It is the one functional result of sex- secrecy, and it is stimulated and provoked by our glorious popular literature of pretty pornography, which rubs on the dirty secret without letting you know what is happening.
Now I have heard men, teachers and clergymen, commend masturbation as the solution of an otherwise insoluble sex problem. This at least is honest. The sex problem is there, and you can’t just will it away. There it is, and under the ban of secrecy and taboo in mother and father, teacher, friend, and foe, it has found its own solution, the solution of masturbation.
But what about the solution? Do we accept it? Do all the grey ones of this world accept it? If so, they must now accept it openly.
We can none of us pretend any longer to be blind to the fact of masturbation, in young and old, man and woman. The moral guardians who are prepared to censor all open and plain portrayal of sex must now be made to give their only justification: We prefer that the people shall masturbate. If this preference is open and declared, then the existing forms of censorship are justified. If the moral guardians prefer that the people shall masturbate, then their present behaviour is correct, and popular amusements are as they should be. If sexual intercourse is deadly sin, and masturbation is comparatively pure and harmless, then all is well. Let things continue as they now are.
Is masturbation so harmless, though? Is it even comparatively pure and harmless? Not to my thinking. In the young, a certain amount of masturbation is inevitable, but not therefore natural. 1 think, there is no boy or girl who masturbates without feeling a sense of shame, anger, and futility. Following the excitement comes the shame, anger, humiliation, and the sense of futility. This sense of futility and humiliation deepens as the years go on, into a suppressed rage, because of the impossibility of escape. The one thing that it seems impossible to escape from, once the habit is formed, is masturbation. It goes on and on, on into old age, in spite of marriage or love affairs or anything else. And it always carries this secret feeling of futility and humiliation, futility and humiliation. And this is, perhaps, the deepest and most dangerous cancer of our civilization. Instead of being a comparatively pure and harmless vice, masturbation is certainly the most dangerous sexual vice that a society can be afflicted with, in the long run. Comparatively pure it may be — purity being what it is. But harmless! ! !
The great danger of masturbation lies in its merely exhaustive nature. In sexual intercourse, there is a give and take. A new stimulus enters as the native stimulus departs. Something quite new is added as the old surcharge is removed. And this is so in all sexual intercourse where two creatures are concerned, even in the homosexual intercourse. But in masturbation there is nothing but loss. There is no reciprocity. There is merely the spending away of a certain force, and no return. The body remains, in a sense, a corpse, after the act of self-abuse. There is no change, only deadening. There is what we call dead loss. And this is not the case in any act of sexual intercourse between two people. Two people may destroy one another in sex. But they cannot just produce the null effect of masturbation.
The only positive effect of masturbation is that it seems to release a certain mental energy, in some people. But it is mental energy which manifests itself always in the same way, in a vicious circle of analysis and impotent criticism, or else a vicious circle of false and easy sympathy, sentimentalities. The sentimentalism and the niggling analysis, often self-analysis, of most of our modern literature, is a sign of self-abuse. It is the manifestation of masturbation, the sort of conscious activity stimulated by masturbation, whether male or female. The outstanding feature of such consciousness is that there is no real object, there is only subject. This is just the same whether it be a novel or a work of science. The author never escapes from himself, he pads along within the vicious circle of himself. There is hardly a writer living who gets out of the vicious circle of himself — or a painter either. Hence the lack of creation, and the stupendous amount of production. It is a masturbation result, within the vicious circle of the self. It is self-absorption made public.
And of course the process is exhaustive. The real masturbation of Englishmen began only in the nineteenth century. It has continued with an increasing emptying of the real vitality and the real being of men, till now people are little more than shells of people. Most of the responses are dead, most of the awareness is dead, nearly all the constructive activity is dead, and all that remains is a sort of shell, a half-empty creature fatally self-preoccupied and incapable of either giving or taking. Incapable either of giving or taking, in the vital self. And this is masturbation result. Enclosed within the vicious circle of the self, with no vital contacts outside, the self becomes emptier and emptier, till it is almost a nullus, a nothingness.
But null or nothing as it may be, it still hangs on to the dirty little secret, which it must still secretly rub and inflame. For ever the vicious circle. And it has a weird, blind will of its own.
One of my most sympathetic critics wrote: “If Mr. Lawrence’s attitude to sex were adopted, then two things would disappear, the love lyric and the smoking-room story.” And this, I think, is true. But it depends on which love lyric he means. If it is the: Who is Sylvia, what is she? — then it may just as well disappear. All that pure and noble and heaven-blessed stuff is only the counterpart to the smoking-room story. Du bist wie eine Blume! Jawohl! One can see the elderly gentleman laying his hands on the head of the pure maiden and praying God to keep her for ever so pure, so clean and beautiful. Very nice for him! Just pornography! Tickling the dirty little secret and rolling his eyes to heaven! He knows perfectly well that if God keeps the maiden so clean and pure and beautiful — in his vulgar sense of clean and pure — for a few more years, then she’ll be an unhappy old maid, and not pure nor beautiful at all, only stale and pathetic. Sentimentality is a sure sign of pornography. Why should “sadness strike through the heart” of the old gentleman, because the maid was pure and beautiful? Anybody but a masturbator would have been glad and would have thought: What a lovely bride for some lucky man! — But no, not the self-enclosed, pornographic masturbator. Sadness has to strike into his beastly heart! — Away with such love lyrics, we’ve had too much of their pornographic poison, tickling the dirty little secret and rolling the eyes to heaven.
But if it is a question of the sound love lyric, My love is like a red, red rose — .’ then we are on other ground. My love is like a red, red rose only when she’s not like a pure, pure lily. And nowadays the pure, pure lilies are mostly festering, anyhow. Away with them and their lyrics. Away with the pure, pure lily lyric, along with the smoking-room story. They are counterparts, and the one is as pornographic as the other. Du bist wie eine Blume is really as pornographic as a dirty story: tickling the dirty little secret and rolling the eyes to heaven. But oh, if only Robert Burns had been accepted for what he is, then love might still have been like a red, red rose.
The vicious circle, the vicious circle! The vicious circle of masturbation! The vicious circle of self-consciousness that is never fully self-conscious, never fully and openly conscious, but always harping on the dirty little secret. The vicious circle of secrecy, in parents, teachers, friends — everybody. The specially vicious circle of family. The vast conspiracy of secrecy in the press, and at the same time, the endless tickling of the dirty little secret. The needless masturbation! and the endless purity! The vicious circle!
How to get out of it? There is only one way: Away with the secret! No more secrecy! The only way to stop the terrible mental itch about sex is to come out quite simply and naturally into the open with it. It is terribly difficult, for the secret is cunning as a crab. Yet the thing to do is to make a beginning. The man who said to his exasperating daughter: “My child, the only pleasure I ever had out of you was the pleasure I had in begetting you” has already done a great deal to release both himself and her from the dirty little secret.
How to get out of the dirty little secret! It is, as a matter of fact, extremely difficult for us secretive moderns. You can’t do it by being wise and scientific about it, like Dr. Marie Stopes: though to be wise and scientific like Dr. Marie Stopes is better than to be utterly hypocritical, like the grey ones. But by being wise and scientific in the serious and earnest manner you only tend to disinfect the dirty little secret, and either kill sex altogether with too much seriousness and intellect, or else leave it a miserable disinfected secret. The unhappy “free and pure” love of so many people who have taken out the dirty little secret and thoroughly disinfected it with scientific words is apt to be more pathetic even than the common run of dirty-little-secret love. The danger is, that in killing the dirty little secret, you kill dynamic sex altogether, and leave only the scientific and deliberate mechanism.
This is what happens to many of those who become seriously “free” in their sex, free and pure. They have mentalized sex till it is nothing at all, nothing at all but a mental quantity. And the final result is disaster, every time.
The same is true, in an even greater proportion, of the emancipated bohemians: and very many of the young are bohemian today, whether they ever set foot in Bohemia or not. But the bohemian is “sex free.” The dirty little secret is no secret either to him or her. It is, indeed, a most blatantly open question. There is nothing they don’t say: everything that can be revealed is revealed. And they do as they wish.
And then what? They have apparently killed the dirty little secret, but somehow, they have killed everything else too. Some of the dirt still sticks, perhaps; sex remains still dirty. But the thrill of secrecy is gone. Hence the terrible dreariness and depression of modern Bohemia, and the inward dreariness and emptiness of so many young people of today. They have killed, they imagine, the dirty little secret. The thrill of secrecy is gone. Some of the dirt remains. And for the rest, depression, inertia, lack of life. For sex is the fountain-head of our energetic life, and now the fountain ceases to flow.
