LECTURE VII.

THE SECONDARY

CAUSES OF CONJUGAL MISDIRECTION.

THE primary causes of extremism and inversionism, in the conjugal department of man's nature, have been explicitly divulged in the preceding lectures. They are evolved from hereditary sources-that is to say, the first causes of conjugal misdirection, as also of every other deformity, are traceable to the parental influences which preponderated when the basis of the human superstructure was laid. This truth is beginning to be so indisputably understood by intelligent men and women, and by all minds who have studied the laws of human nature, that we may expect soon to see in the world a higher and more harmonious race of beings. Matter is moulded and fashioned after the controlling mind. This law, when applied to the reproduction of our species, will immediately be followed by rational and salutary results. The immense importance of all this will unfold more and more to your minds as I proceed.

Our theme refers to Secondary causes. By secondary causes I mean those influences and habits of the individual and society, which tend directly to develop and foster the evils complained of the extremisms and inversionisms of conjugal love in both

sexes.

In bringing before you these causes, I have but one object to accomplish-viz.: the immediate and unconditional reformation of every person who loves his fellow-men. When actuated by mere sympathy, when my soul has shut its eyes upon the

world, and benevolence confines its gaze only to the face and habits of my friend, I feel moved to say-"Enjoy yourself in any manner as best you can; to your habits I leave you; let them make you happy if they can; I will administer no rebuke say nothing to disturb your temporary amusements or repose." But when, on the other hand, I penetrate into the hidden causes of existing evils, when I trace along the eccentric lines of human experience, and find hundreds of diseases, physical and mental, developed and fostered by causes which meet with favor alike amid the learned and the ignorant, I feel irresistibly impelled to write and deliver the ideas which will constitute the present discourse. For the sake of Humanity, then, I appeal to individuals. To a very great extent, the reformation of the whole depends upon a reformation of all the parts.

When a journeyman minister commences business in a new country, or opens his package of sermons in a fresh field of labor, it is fashionable for him to give a series of discourses to young persons "On the formation of character." Among the various devices of Satan, to lead the young astray, he refers to Dancing, the Theatre, and Novels. Dancing is supposed, by many, to be incompatible with Religion. Theatres are denounced as prejudicial to morals. Novels are deemed utterly unfavorable to religious development. Concerning dancing and the theatre I can not now give you my impressions. But, in regard to Novels, I have something to present.

Novelistic literature is fast supplanting scientific and religious speculations. The inhabitants of North America are chiefly occupied with business enterprises. Children must be usefully, and not ornamentally, educated. Especially in New England states, where the spirit of primeval orthodoxy rules and sways. the family group, this plain utilitarian system of education is still in fashion. The only novels permitted in a New England orthodox family are always to be found in the Sunday school

library such as the "Only Son," "Early Piety," "Baxter's Call to the Unconverted," "The Story of Joseph and his Brethren," and "Pilgrim's Progress." Novels of this general type have, almost for two centuries, been the sole companions of religiously-educated youth. Although such works have fiction enough in them to keep alive the poetical element in man; yet they do not fill the intellect with refreshment nor the affections with their required pabulum. Consequently, there was a demand for historical romances, like the " Waverley Novels," and so they came. These refreshed the intellect. But there was also a demand for affectional romances, like the "Children of the Abbey," "Alonzo and Melissa," "Charlotte Temple," and so these came. These refreshed the affections. Pious parents would sometimes let their children read these works. The poetical and prose writings of Sir Walter Scott were gradually introduced to the nether drawers of religious libraries, accompanied by the less classic works of Cooper, holding distant communion with the sacred fictions of Milton and Pollok, but more near with the less pretending, because more human and truthful, productions of Shakspere, Byron, Pope, and Moore. Gradually, the religious family was thus invaded by novelistic literature.

But the modern Anglo Saxon-the thorough-going Yankee, with a head full of steam, ploughing his way through difficulties, with a determination to "stir up all creation"-finds himself altogether too "matter-of-fact" in character, as well as too busily employed, for the pleasurable reading of the great authors. He can not spend time to search the dictionary in quest of meanings. Therefore he throws aside the old sabbath school novels, because they do not supply his nature with satisfactory refreshment; he throws aside the classic poets and novelists, because they trouble him with hard words; and exclaims—“ Give us something a feller can read." The multitude

join him, and adds-"Don't charge much for it." The cry goes up, and expands abroad. On the wings of the morning the "call" is conveyed o'er isle and sea -"from Greenland's icy mountains to India's coral strand"— and, lo! like honey bees in a summer's day, the periodical stores swarm with "thrilling literature," clothed in plain and winning words, and so cheap, that he who runs may purchase, read, and understand. Alexander Dumas and Dickens, Reynolds and Captain Marryat, Thackeray and Mary Howitt, with hundreds of ambitious followers, have responded and are still responding to the call for readable literature-capable of amusing the intellect and warming the affections.

It seems to me that, in proportion as people have embarked in business and knowledge enterprises, and devoted six days of each week to money-getting exclusively, they have abandoned the permanent and profound in many things, and have become considerably superficial. Still, the people will read. Human nature will have poetry in some form. If a business man has no time to walk the fields, to hear the birds sing, to see fountains play, to bask in the beauties of the globe, then of course he will read the easiest writer who has heard and seen the novel and romantic. Thus, there is a demand for novelistic literature; therefore, it abounds exceedingly.

Now, what is to be done? Are novels injurious? I answer, no-unless they are read to the exclusion of scientific and historic works. Here is the trouble. In examining American society, I behold considerable sensualism and conjugal misdirection caused by a too constant reading of novels. All novels, however, do not produce this effect. But I point to exclusive novel-reading as one secondary cause of conjugal aberration. Novels should be read as desserts are taken after dinner; as ornamental supplements to more substantial articles. Pastries, when exclusively used, do not more surely

derange the stomach than novels will the health of the brain. Therefore, you are admonished not to repudiate popular novels, but to read them for mental recreation only. They serve to stimulate the poetical in man, and the most truly poetical mind is the most interior and spiritual-for all poetry is an emanation from the spiritual fount within. When our American activity subsides into more systematic and harmonious methods. of obtaining wealth, we will behold a great revolution in the world of literature. Less superficial writing, more profound; but none the less novel and romantic.

THE IMMODERATE USE OF HOT STIMULATING BEVERAGES, is another secondary cause of conjugal evils.

The first, but yet least injurious to the reproductive system, is Tea. I think all will coincide with the proposition, that there is but one luxury in life: that this IS HEALTH. There can be no other luxury. Perfect health, in mind and body, is the only heaven possible for man to know. While disease, of mind and body, is his greatest and keenest hell.

The use of tea, as a beverage, is in opposition to the ways of harmony. If in health, tea will gradually deprive you of that luxury. I know how common a thing it is for tea-drinkers to attribute their ailments to everything but the every-day habits in which they indulge. Soreness in the region of the stomach, capricious appetite, dizziness, a ball in your throat, the horrors or “blue devils,” and bronchial irritation, surprising susceptibility to changes of climate, asthma, rheumatism, ticdoloreux, neuralgia, nervousness, and fretfulness, with occasional fits of bad temper: these are the vagabond troop of disturbances which follow in the wake of constant tea-drinking.

Still, you are very indulgent with your nature. You fret and complain; and take another, and still another, cup of tea. One person drinks tea because he feels so well; another because