“The child at its mother’s knee is not too young to hear from her lips the sacred facts concerning his own origin; in a few years, indeed, he will be too old, for he will have learnt those facts from a worse source, perhaps in the gutter1; and instead of being beautiful to him, as they might and could be, they will be merely dirty.”—Havelock Ellis.
The quotation2 I have placed before these three chapters on Sexual Education, which form the fifth and final section of my book, is taken from the play, The Awakening3 of Spring, by Frank Wedekind; he calls it a tragedy of childhood, and dedicates the work to parents and to teachers. The play deals with a group of school children, just entering the age of puberty, and consists mainly of their conversations one with another. These imaginative young souls speculate about the mysteries of birth and sex in a manner that is typical of all children, not mentally inert4. Herein rests the great value of the work: we come to realise the terrible darkness surrounding the sexual life of the great majority of boys and girls, with the resulting tragedies that may, and often do, destroy health and even life. Unable to explain the forces germinating6 in their nature, these children are hindered and crushed by the sham7 decencies and complacent8 morality that greet their blind gropings. Never was a more powerful indictment9 made against the sham of our educational system as a preparation for life.
The manner in which, up to the present time, we have[306] ignored the need of the young for enlightenment and guidance in questions of such elemental importance to health and well-being10 is at once remarkable11 and difficult to understand. Under the influence of the idea of the sinfulness and radically12 evil nature of the sexual life, we have stood helpless, as if we were faced with a mysterious and malignant13 power; we have left the development even of our own children to the blind hazard of chance. Those among us who were wiser were not heeded14. Celebrated16 pedagogues17 of a hundred years ago, such as Rousseau, Salzmann, Jean Paul and others, expressed themselves strongly in favour of the early sexual enlightenment of youth, and gave many valuable suggestions as to the methods of such teaching. Their wise recommendations remained for the most part without practical results. Only in recent years, in connection with the question of the protection of motherhood and the campaign against prostitution, has interest in the matter been reawakened. A heightened sense of responsibility has been quickened amongst us. An increased knowledge, gained by the patient work of investigation18 of the sexual impulse, is proving the immense importance of its right direction in the individual life. This would seem to be forcing us to act.
To-day it is conceded, even by many who are conservative in their attitude to sex, that the old plan of silence and leaving this matter to chance, has been a fatal mistake: we are coming to understand that every child has a sacred claim to wise training in sex knowledge.
There can be no doubt of our past guilt19. The proof rests in unnumbered and needless disasters in the lives of almost all of us—sufferings unendurable and maiming; hurts to our deepest selves, that we have come to understand[307] only when our thoughts have been liberated20 by knowledge.
From our fear of sex, we have become the victims of sex.
What can save us? It is women—the mothers who hold the future in their keeping. The answer rests with them. Liberation from the manifold problems of our disordered sexual life depends largely on a right transmission of knowledge to our children, so that they without harm may become wise. Such teaching must be given first by the mother. In this way only, through a trained and wiser motherhood, making possible the unhampered unfoldment of the children of the future, can humanity come into its heritage.
This is my firm conviction, my profound belief. And for this reason, in my book on Motherhood, I have placed the question of sexual education last, because I hold it to be the most important of all—the foundation necessary before other changes or reforms can be of any avail.
There is much that gives me hope. This question of the sexual education of her children has begun to stir in the conscious thought of countless21 mothers. The days of folded hands are happily over. Mothers of all classes desire knowledge for their children because they want to save them from suffering and from falling into the mistakes that they, through want of knowing, have themselves made.[100]
While, however, mothers, as well as the great mass of educationalists and reformers, recognise more and more the need for this knowledge for all children, they are yet uncertain as to how and when sex teaching should be[308] given.[101] There is too much hesitating so that often cowardice22 prevents any action being taken. And the question, “What shall we teach our children and at what age ought we first to speak?” is one to which few have as yet found a certain answer.
The truth is, the vast majority of mothers and teachers are themselves amazingly and perilously23 ignorant on the whole subject of sex. The ban of silence has worked untold24 evil in our thoughts, and what makes the difficulty even worse is that we are so very much afraid of sex it is impossible for us to learn. Hence we go about seeking mysteries and hunting lies, and completely lose sight of what should be as clear as daylight—the need of the little child.
The twin curses of our civilisation25 that fetter26 the spirit, prudery and prurience27, acting28 together, have drawn29 sex into the darkest, unwholesomest corners of our minds, so that few of us mention the subject even to our own children without a feeling of shame. So pitifully afraid are we of the facts of life that we invent fables32 and lie to them as to how they were born.
Parents shirk and evade33 the natural inquiries34 of their children; very often no kind of answer is given to their young searchings for the truth. In other cases foolish fictions that outrage35 even a child’s intelligence are repeated, and falsehood piled upon falsehood. For it is one condition of a lie that it can never stand alone; and when a mother has lied to her child once, she is compelled to weave a network of falsehood to sustain her first false statement.[309] She must go on from one foolish evasion36 to worse untruths to keep up appearances. Every story which, like that of the stork37 or the gooseberry bush, rests upon a lie, is an outrage to the child. And the mother’s authority stands upon a veritable quicksand, for the day will come when the child will not believe her. A careless word may be spoken by a servant, a companion, or some other, and, if the mother has not saved herself in time, she will be discovered by her child as a liar38. The whole structure of her pretence39 and shameful40 evasions41 will totter42 and fall to ruin. And with it must go her power to influence her child. Barriers of doubts and silence are raised which, as time goes on, more and more will separate the child from the parent. And such barriers once set up can hardly ever be broken through. An embarrassing sense of shame, rising like a poisonous gas between mother and child, will work death to any confidence. How many mothers have been forced in bitterness to cry, “I lied to my child. I concealed43 the truth year after year. Now my child turns from me, and no longer has faith in me or in my words.”
And this failure of duty on the part of the mother works unknown harm to the child. That is the essential point. Do our children remain in ignorance of the facts of sex which we, in our fear, fail to teach them? No, they do not. Girls and boys in tens of thousands take the course of action threatened by the child Wendla—they go and learn from others what their mothers have refused to tell them. Few children fail to discover, either through their own intelligence or by some information they gain at school or from servants, some kind of sexual information. Thus too often they glean44 their first knowledge of sex from the vulgar, ignorant lips of the prurient45.
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I marvel46 at the blindness of parents, who seem unable to approach this question with even common understanding. Nine children out of ten gain information upon the relations of the sexes in the worst possible way. Fortunate is the child who escapes the contamination of ignorant indecency.
It should be remembered that in children the activity of the intelligence begins to work at an early age. Curiosity is very prominent: all children want “to find out.” And their activity will certainly tend to manifest itself in an inquisitive47 desire to know many elementary facts of life, which are dependent upon sex. The primary and most universal of these desires is the wish to know where babies come from. The degree of curiosity differs, of course, in different children; I do not think it is absent from any normal child. If they do not question their elders, they certainly will talk with one another. And the shy child, or the child who is kept from other companions, is not saved from these curiosities: I am inclined to think that the interest is strengthened and made more dangerous by repression48.
Many foolish stories are told by mothers, in their blindness and lack of faith, to put off the child’s natural desire to learn its origin. There is a curious illusion that children accept these fables, and really believe that the baby is found in the garden under the gooseberry tree, or brought by the stork, or by the doctor in his bag. But the child’s perception is more acute than is believed, and very rarely is any one deceived. And the mother forgets that by puzzling the child’s mind with these foolish stories she defeats very surely the object for which they are invented. The greater the mystery about sex matters the[311] more will childish curiosity be aroused. We cannot escape from this. The child thinks much less of what it knows and is sure of than of what it does not know, but wants to find out.
And the same objection, of stimulating49 instead of quieting curiosity, applies to the plan adopted by many parents of telling the child when it asks these questions that it is too young to understand and must wait until it is older. This postponement50 is better than inventing foolish fables and telling lies, but I am sure it is unwise. The mother thinks the child is satisfied and forgets. Very rarely is this the case; the child puzzles alone, its curiosity only quickened by the hurt that has been given to its sensitive young intelligence. A wide experience has taught me that the only children who do not talk or think much about the origin of babies are the children who know how babies are born.
The silly stories told by parents are supplemented by equally absurd and often seriously injurious conversations with other children. Many servants of both sexes are addicted51 to idle and irreverent, even if not vicious, talk upon this subject, and by this means the views of many children, and even their whole future outlook, upon sex are distorted and besmirched52. This is particularly the case with boys, where any intimacy53 with servants is much more dangerous than a similar intimacy in the case of girls.
I must follow this question a little, though it leads me aside from the main subject of this chapter. Young boys at school and elsewhere are in constant danger. It is rarely that girls are placed in a position of intimacy with an adult male, except their father or their brothers. The very reverse is the case with boys: they are tended, and[312] when young are washed and bathed, by women servants, their clothes are looked after by women, in sickness they are nursed by women, and in innumerable cases they are brought into much more intimate relations with women than girls are ever brought into with men.
I would like to say a great deal more about this danger. The part played by servants in the sexual initiation54 of boys carelessly left in their charge, and often when they are still children, is much larger than usually is credited. It is folly55 to close our eyes to the evils that may, and often do, arise. Perhaps in no other matter has the ignorance of mothers worked greater evils or been more culpable56 than it has been here. Nor is it servants alone that have to be feared in this connection: many boys have been seduced57 by women, who would be least suspected of such an act. I could give cases from my own knowledge: men, at least, will know that I speak the truth. The facts are ugly, but they may not be overlooked. No mother should be ignorant on these matters. For myself I would trust my little adopted son—he is twelve years old—with no servant and with very few women. This may seem a hard saying, but it is based on a wide knowledge of what happens to many boys. We expose our children to manifold dangers which only now are we coming to understand. We have to accept these things unless we are ready to act.
Even if no such great evil happens, much harm may be done by vulgar speech. Beautiful and sacred emotions, marvellous processes of nature, legitimate58 and essential longings59, become associated in the tender expanding mind of the healthy boy with the unseemly, the shameful, and the unclean. Where the child should learn to wonder, he is[313] taught to know shame and to deride60. The results are terrible in many cases.
It is the mother’s duty and privilege unceasingly to watch her child, but this she can do only if she has knowledge and is wise.
It must not be thought that I am unmindful of the many and great difficulties that hinder the actions of parents. Under our present conditions of almost universal concealments, the sexual education of our children is, indeed, so difficult a problem that I am conscious of all manner of obstacles as I attempt to suggest a solution. Of one thing only am I certain: we can no longer leave this matter safely to the hazard of chance.
I know well that there are many parents who, fully31 recognising the importance of safeguarding their children, yet hold back in fear of what they think may be the danger of bringing the sex impulses too early into the child’s focus of consciousness. It is also thought, though less often said, that in previous generations boys and girls got on very well without this fad61 of sex-instruction. But the question is whether they really did. The widespread prevalence of sexual troubles (which are only now beginning to be understood and to gain the attention that for so long they have claimed) is to a large extent the corollary of our hypocritical or cynical62 attitude as adults to the difficulties of youth. We ourselves have “muddled through,” and we placate63 our consciences with the whisper, “What we have done, the youngsters can do also. Let them alone, it’s a beastly awkward subject to tackle.”
It would be waste of time to answer such arguments. I would point out only one result of such criminal and cold-blooded indifference64: it is generally the most promising[314] children who are destroyed through sex struggles. The coarser-fibred children may escape and come through without great hurt: it is the sensitive children—who fight and recoil65 and thus suffer—who are sacrificed by the total lack of appreciation66 on the part of their elders of their difficulties and blind gropings for light, sacrificed sometimes to the slaying67 of the body and the soul.
The first objection needs more careful consideration. Here, as I have pointed68 out already, the greatest difference of opinion arises in connection with the questions as to when and how sexual instruction should be given to children. Some, like myself, plead for the enlightenment to be as early as possible, in the first years of the child’s life, so that never may there be a conscious period in which the child does not know. There are, however, many who disagree and hold it better, for the reasons I have shown, to defer69 sexual instruction till the child is older, to the onset70 of puberty, or even later. Perhaps the attitude common to most parents is one of hesitation71, that may be expressed in the question: For how long can we safely leave this matter alone?
No one will wisely give a dogmatic answer to this question. Yet I think we can come to a better understanding if we at once put out of our minds any idea of formal instruction. Sex is not something outside of life—a subject that we can teach or not teach to our child, like arithmetic, for instance. This has been our great mistake. And we shall see our folly more clearly, if for a little time we focus our attention on the child, and stop our rather useless discussions.
Now it is part of the popular belief about the sexual impulse that it is absent in childhood, and first appears in the[315] period of life known as puberty. This is a serious error and one that has brought many evil consequences, not the least of which has been our failure to understand the nature of the child. We are now reaping our mistakes and finding out that the exact opposite of this is the truth. The remarkable work of Freud, that has opened up a whole new field of inquiry72, has shown us that the sexual instinct is never absent in the normal child. “In reality,” he states, “the new-born infant brings sexuality with it into the world, sexual sensations accompany it through the days of lactation and childhood, and very few children can fail to experience sexual activities and feelings before the period of puberty.”[102]
Possibly there is some little exaggeration in this view, for the basis of our knowledge is still very narrow; but it seems certain we must accept Freud’s view as in the main right, as, indeed, any one of us who has had any experience of children may prove for ourselves by our own observation. Have you ever considered the games of your young children—the way in which they imitate father and mother, play the game of the family, and delight in being the parents of their dolls? Your child is being taught by Nature, and the first appearance of sex in its heart occurs as simply as the fall of the dew upon the flowers. It is we, their elders, who in our blundering too often break in and sully this beautiful unfolding. Sex is not something to be escaped from. This never can be done. We have, even if against our will, to accept its presence.
Freud—and his opinion may not be put aside—holds that in all young children there is present a sexual life more[316] or less subconscious73, which may be exaggerated and even perverted74 by any carelessness, neglect, or repression. It is believed that certain manifestations75 of infantile activity, notably76 the excretory functions and feeding, as also the common habit of thumb-sucking and biting of the nails, are closely connected with the sexual impulse.
In normal children the sexuality of this infantile period, which lasts until the third or fourth year, then passes into more or less complete oblivion. There follows a happy play period during which sex is latent, and this lasts until puberty approaches. It is during this period of sexual latency that the psychic77 forces of the child develop—forces which, in later years, act as inhibitions on the sexual life and narrow and direct its expression like dams. But in nervous children, where frequently there is sexual precocity78, this order is very likely to be disturbed. And the danger may be increased by the over-fondling of an unwise and voluptuous79 mother, by an ignorant nurse, or the suggestion of an older and vicious child, with very detrimental80 results. A wrong direction may most easily be given to the child’s sexual development in its earliest years. Neurotic81 manifestations such as hysteria, obsessions82, and many sexual perversions83, are traced back by Freud to the influence of the wrongly directed or repressed erotic experiences of childhood. It seems to be quite clear that any repression of the instinctive84 and subconscious infantile sexuality makes for evil; that the only safe course to follow is the culture of a healthy and right expression. Freud goes the length of saying that obsessions are in every case transformed reproaches which have escaped from the attempted repression and are always connected with some pleasurable sexual feeling aroused in childhood.
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Now, before I go on further to point out the line of action, and the change in our attitude to this question, that must follow inevitably86 from our knowledge of the early existence in the child of the sexual impulse, I would wish to underline as strongly as I am able the facts that we have learnt: (1) Every child is born with a sexual nature; (2) this infantile sexuality furnishes the groundwork of the later sexual life; (3) and the individual’s sexual conduct and health will depend, in part at least, on the peculiarities87 of this early period of infancy88 and childhood; (4) therefore, the sexual desires and instincts with which the child is born cannot safely be left alone; they must be dealt with in some way; (5) for a wrong direction to these instincts may most easily be given by any mistake or neglect on the part of the mother or those connected with the child; (6) lastly, and most important of all, repression of sex is always dangerous; any efforts made in this direction are very likely to lead to evil in the later life of the child.
We have found now the answer to the question we were seeking: the sexual education of the child should begin in its earliest years, since there is no age too young for harm to be done by our neglect or mistakes.
The first teacher must, therefore, be the mother, who is with the child and should watch over and direct its unfolding nature, by unceasing and selfless care, in these early years when care counts for most. And I would state in passing, that here is another reason—and I hold it the strongest reason of all—why no mother, who is not forced to do so, should leave her home to work and have thus to delegate her sacred duty of caring for her child to another.
But again we are faced with difficulties many and various that will have to be overcome. For while every one must[318] agree that a wise mother is incomparably the child’s best teacher, it is equally true that the unwise mother may do incalculable harm. And when we face, as I am attempting to do, the conditions of the ordinary home, as we all know it to be under the present guidance of ignorance and prejudice in these questions, it seems certain that few mothers can wisely carry out this teaching. Not much hope for the child until this is changed. Thus, it is clear that the sexual education of the child will have to begin with changed conditions in the home and sexual education of the mother.
This is going to be a very difficult task, and I speak here of good mothers, not of bad ones. It is a painful fact that many mothers, who are keenly conscious of their responsibility and most anxious to train their children aright, are too shy to be of much direct use to them in their sexual education. They cannot free themselves, even when they wish to do this, from the vulgarisation of the idea of sex that has resulted from their own training.
There can be nothing gained by pretending that this question of sexual education is going to be an easy matter. It may be so in theory, it will not be easy in practice. Sometimes, indeed, I am so filled with doubts and sadness, that, if doing and saying nothing were working well, I might be tempted85 to think that to establish sexual training under present conditions was even a worse course than to go on leaving the matter alone. But I know that all is not well. By continuing our policy of negligence89 and cowardice we are holding open the way to disasters in the future, the far-reaching evils of which we are only now beginning to understand.
It is obvious that sex instruction may be given blunderingly even with the greatest good-will; I am, indeed, exceedingly[319] doubtful of the efficacy of any kind of formal teaching. Certainly set lessons, or even “arranged talks,” should not be given to young children. All children harbour curiosities regarding their bodily structure and the basis of life. In an atmosphere of trust, sooner or later they will express these natural curiosities in a tentative, haphazard90 way. This is the psychological moment for the mother’s teaching. The question asked must be answered truthfully and in terms simplified to the comprehension of the child. The reply must have the air of being both candid91 and confidential92: that is to say, it must satisfy curiosity and at the same time leave the impression that such subjects are to be avoided in general conversation, not because they are “nasty,” but because they are so sacred and intimate that they should be mentioned only to those the child loves and respects. The ideal must ever be to educate through love, to avoid always repressive measures, and to aid the expression of the normal sex instincts: let the child establish its own psychic individuality.
Our unconscious example must always be far stronger in its result on the child’s mind than anything we can say. Of what use can our teaching be, if, through our own want of purity, the concealments that breed curiosity and shame, are evident in all our attitude to our bodies and to the physical facts of our being? The child is not shown the duty of reverence93 for himself; he is not taught the beauty of all the processes of his young life; the sex organs are left without proper names, and the child is told that it must not speak of these parts. We are continuously careless in our conversations and in our acts before our children. We take them to see picture plays and allow them to read books and tell them stories in which love is vulgarised,[320] and all kinds of false statements are allowed. In these and in numerous other ways, weeds are caused by our folly to spring up in the child’s mind. We can never undo94 by any teaching a sense of shame in sex and love that our actions and thoughtless words have revealed to the quick intelligence of the child.
It is entirely95 false to think that the facts of sex plainly and simply told will shock and seem strange to the young child. It is to the prurient only that there is anything ugly or disillusioning96 in birth and love. The child will receive your information with wonder and guileless delicacy97. The mother need have no fear of her child, only of herself. The error in all these cases is the error of our own impurity98 of thought; the hateful idea that the facts of sex are ugly and disillusioning. Here we have the key to the whole problem: it explains the utter helplessness and weakness of our attitude. It will be very long before this can be changed; the evil is rooted so deeply in almost all of us.
A child of four and even younger will begin to ask questions of its mother. As soon as the questions are put they should be answered in such a manner that the child’s curiosity is satisfied. And this brings me to what I hold to be more important than all else. In this difficult question of sexual enlightenment, it is the child who must be the guide of the parent. I regard this as the most urgent rule for every mother. Never arouse sexual curiosity in the child, either directly by offering instruction on the subject or indirectly99 by careless speech or action, but always be ready to satisfy such curiosity at once when it is present in the child’s consciousness.
This is, of course, to say that every question of the child must be answered by the truth. It goes without saying,[321] that the mother must give her answer just as if she were talking on any other subject, or explaining the function of any other organ of the body. This course can be adopted only where adults are able to talk of these subjects without shame. There must be no hushed voices, no special manner in speaking. Any hint of such feeling or hesitancy on the part of the mother will communicate itself at once to the quick consciousness of the child. Here again I am driven back to the difficulty of our own fear of sex: this is the stumbling-block that hinders the right teaching of our children.
I know there are many parents who will fear this openness of speech and action, holding that it is dangerous to break through the mystery and reserve with which we have surrounded the physical facts of love. This danger is felt to be specially100 great in the case of girls. I am certain this is a very deep mistake. Show the child that the mystery of sex rests in its sacredness: teach it that, for this reason, we do not speak of the subject lightly, holding it in too great reverence for common speech; but never let it be thought of as a subject tabooed, one on which openness of thought is not nice, for thus it will become shameful, and uncleanness and not mystery will keep it in the dark places of the child’s consciousness.
But here I would give a further word of warning to the mother. She must not expect or desire from her child a continued attention to her teaching, nor must she force by over-emphasis or any kind of moral warnings a false sentiment in her teaching. I believe this to be very important. The child, at the age when such questions first will be asked and should be answered, will tire very quickly of any information that the mother gives. It will break off to run[322] away and play, or will interrupt the most beautiful and carefully prepared lesson. But if the mother is wise, she will never go beyond the interest of the child.
Facts communicated in this way and at such natural opportunities are subconsciously101 noted102 and swiftly dismissed from the consciousness of the child, who soon becomes interested in something else after the disconnected discursive103 fashion of childish thinking. And, when so treated, it will be found that children are not inordinately104 interested in these questions; they will break off from what they are asking you about birth or the procedure of the sexual act to talk about toy soldiers or dolls. This very carelessness in attention is, indeed, the immense value of this form of teaching: the child has the information and yet does not trouble about it, and ignores it when it is not to the point. Such can never be the case when the information is given in the form of a set lesson and interconnected with moral teaching. So important is this that I think it better and safer for the mother to err5 on the side of saying too little than saying too much. All that is essential is that the truth should be told.
Now this is not going to be easy. Above all else, it is necessary to establish, as far as is possible, feelings of openness and sympathy between the mother and her child. And for this it is essential that the mother must herself have the most absolute faith in the purity of sex, and in her own physical relationship to her child and to its father. Without this nothing that is worth gaining can be gained from any form of teaching. The slightest doubt or uncertainty105 on the mother’s part is fatal; then, at once, shame will begin to creep in to hurt the young and sensitive life.
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There is another matter that must be considered. It is often stated, by the most careful parents as well as by those who are careless, that complete and perfect sympathy exists between them and their children. “My child tells me everything” has been the thought to bring comfort to many mothers. But is this true? For myself I have wondered if such an ideal can ever be attained106 fully. Nor am I certain, if we think of the child only, whether it is an ideal really to be desired. We have to remember that we—the parents—belong to one generation and the child to another. And this barrier of age is felt in nothing more strongly than it is in sex. The intense and complicated forces that have moulded us are but awakening in the young life. We can, at best, hope only to guide our children; we can give to them some little knowledge gained by the experience of our mistakes, but we cannot give them the knowledge they can gain only from life, nor can we save them from making their own mistakes.
Idle curiosity is banished107 by simple honest teaching, and much evil is thereby108 prevented. But the boundless109 curiosity of the child is not and, indeed, should not be satisfied. The boy or the girl, as he or she grows older, will have to experiment, to find out for himself or herself. To ignore this need is, I am certain, to blind ourselves to the facts of life. We must be prepared that, with all our care, our most loving efforts to gain the confidence of our children will be met by refusals.
And although this failure may, and, indeed, must sadden us as we watch the child of our love passing out of the protective circle of our power to help, we need to know that this is a natural process—a step forward that should be taken by the boy or girl; we even fail in our duty do we try[324] to hold them back and refuse to loosen the cords of guidance. The child is fulfilling his or her own needs in turning from us. Age cannot always help youth. In the early years the child desires and should have the very individualised and binding110 relation with its parents, but when he is older he ought to free himself from the old bindings—from the covering protection of the mother and father—if he is to establish his own character and suitably adapt himself to the world outside the home.
Our children will turn away from us in their search for knowledge and experience. All that any mother can do is to establish a relationship of openness and confidence in her child’s early years, for if it is not done then hardly ever can it be done later. But even when this has done, there will still be needed the utmost care that what has been gained may not be used for the mother’s own satisfaction and against the good of the boy or the girl.
All the wisdom and patience and tenderness and sacrifice of the parents will be needed after the epoch111 of puberty and in the difficult years of adolescence112, to know when it is wise to give advice and claim confidence, or when the harder duty must be done of pushing the boy or the girl away to experiment and live upon their own responsibility.
Here, again, I would give warning: in these later adolescent years it is always the child—boy or girl—and not the parents who must be the guide. The mother and the father must be ready at all times, but their task is, I think, one of very patient and loving waiting: it is the child who must desire to give the confidence. It is true that the wise parent may create opportunities of confidence; to these the boy or the girl will respond readily; at least this will be so when[325] the early training of the child has been without any hateful sense of shame.
Such are the facts as they present themselves to me.
The real failure in sexual education arises from our treatment of sex as something apart from the rest of life. We have got to change this, if we are to help our children. Sex must cease to be a forbidden subject. Label any natural function as improper113, not to be spoken about and repellent, and at once you set up an abnormal curiosity, and open a way for almost every evil. We must cease to be afraid.
There is, of course, a very deep reason for this fear of sex. The sex impulses are not often realised and understood in the conscious life of men and women, and although they can be caught up and fused into all that is best in the individual character, they remain in most of us unrecognised and untamed. You will see what I mean. The sex instinct has retained its wildness, and we must, I think, face the fact that there is in all of us a volcanic114 element in sex, underlying115 and influencing all the rest of our nature, and, for that very reason, shaking the individual character from its foundations with tremor116, if not with catastrophe117. This distrust of the dynamic force, which so often we have found difficult to control in ourselves, causes us to fear for our children. We are afraid that many growths we do not like may spring up in them. And the immediate118 result in us is an inhibitory awkwardness—largely an effort of hiding—in the face of everything that comes within hailing distance of the sex passion.
Until we have cleared our thoughts from this confusion of fear, very little good can be done. Let us purify ourselves and re-establish our own faith. When once we come[326] to understand, we cannot go on leaving our children to be sullied, and in some cases—and those not a few—even crushed and destroyed by our mock modesty119, sham decencies and complacent blindness.
It is my firm conviction that most of the perversions of sex, a whole list of diseases, the almost countless number of unhappy marriages, many of the existing social evils—may be traced back to this cause. It is unsafe to prophesy120, yet I think much of the misery121 would be remedied, if once we could dispel122 the unwholesome mystery with which we, in our timidity and uncleanness of mind, have enveloped123 the facts of birth and the relations between the sexes. Such mystery is really nothing but shame; much of it may be dispelled124 by the wholesome30 light of simple and wise teaching. So only can we hope to guide our children’s natural and beautiful unfolding. We must inculcate in them from their earliest years respect for their own bodies and for the reproductive act.
Reverence for sex as something holy should be part of every child’s education. The eternal hymn125 of Love is the noblest strain in the universe, and the young should be taught to heed15 it reverently126. There must be no false valuation of the impulse which unites men and women, if we wish our daughters and our sons to fulfil worthily127 the high duties of parenthood. We cannot teach unless our faith is great and we also practise. We must plant deep in our children’s fresh natures a desire for beauty, not alone in outside things, but in all thought and in every deed relating to the Life force, which is Love.
You will see now the scope of the claim I am making for sexual education: it is to be the means whereby concealments are to be broken through and shame in sex is to be destroyed.
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1
gutter
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| n.沟，街沟，水槽，檐槽，贫民窟 | |
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quotation
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| n.引文，引语，语录；报价，牌价，行情 | |
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3
awakening
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| n.觉醒，醒悟 adj.觉醒中的；唤醒的 | |
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4
inert
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| adj.无活动能力的，惰性的；迟钝的 | |
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5
err
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| vi.犯错误，出差错 | |
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6
germinating
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| n.& adj.发芽（的）v.（使）发芽( germinate的现在分词 ) | |
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sham
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| n./adj.假冒(的)，虚伪(的) | |
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8
complacent
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| adj.自满的；自鸣得意的 | |
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9
indictment
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| n.起诉；诉状 | |
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10
well-being
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| n.安康，安乐，幸福 | |
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11
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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12
radically
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| ad.根本地，本质地 | |
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13
malignant
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| adj.恶性的，致命的；恶意的，恶毒的 | |
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14
heeded
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| v.听某人的劝告，听从( heed的过去式和过去分词 )；变平，使（某物）变平( flatten的过去式和过去分词 ) | |
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15
heed
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| v.注意，留意；n.注意，留心 | |
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16
celebrated
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| adj.有名的，声誉卓著的 | |
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17
pedagogues
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| n.教师，卖弄学问的教师( pedagogue的名词复数 ) | |
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18
investigation
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| n.调查，调查研究 | |
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19
guilt
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| n.犯罪；内疚；过失，罪责 | |
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20
liberated
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| a.无拘束的，放纵的 | |
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21
countless
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| adj.无数的，多得不计其数的 | |
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22
cowardice
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| n.胆小，怯懦 | |
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23
perilously
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| adv.充满危险地，危机四伏地 | |
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24
untold
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| adj.数不清的，无数的 | |
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25
civilisation
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| n.文明，文化，开化，教化 | |
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26
fetter
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| n./vt.脚镣，束缚 | |
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27
prurience
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| n.好色；迷恋；淫欲；（焦躁等的）渴望 | |
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28
acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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29
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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30
wholesome
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| adj.适合；卫生的；有益健康的；显示身心健康的 | |
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31
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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32
fables
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| n.寓言( fable的名词复数 )；神话，传说 | |
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33
evade
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| vt.逃避，回避；避开，躲避 | |
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34
inquiries
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| n.调查( inquiry的名词复数 )；疑问；探究；打听 | |
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35
outrage
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| n.暴行，侮辱，愤怒；vt.凌辱，激怒 | |
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36
evasion
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| n.逃避，偷漏(税) | |
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37
stork
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| n.鹳 | |
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38
liar
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| n.说谎的人 | |
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39
pretence
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| n.假装，作假；借口，口实；虚伪；虚饰 | |
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40
shameful
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| adj.可耻的，不道德的 | |
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41
evasions
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| 逃避( evasion的名词复数 )； 回避； 遁辞； 借口 | |
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42
totter
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| v.蹒跚， 摇摇欲坠；n.蹒跚的步子 | |
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43
concealed
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| a.隐藏的，隐蔽的 | |
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44
glean
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| v.收集(消息、资料、情报等) | |
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45
prurient
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| adj.好色的，淫乱的 | |
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46
marvel
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| vi.(at)惊叹vt.感到惊异；n.令人惊异的事 | |
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47
inquisitive
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| adj.求知欲强的，好奇的，好寻根究底的 | |
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48
repression
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| n.镇压，抑制，抑压 | |
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49
stimulating
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| adj.有启发性的，能激发人思考的 | |
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50
postponement
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| n.推迟 | |
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51
addicted
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| adj.沉溺于....的，对...上瘾的 | |
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52
besmirched
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| v.弄脏( besmirch的过去式和过去分词 )；玷污；丑化；糟蹋（名誉等） | |
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53
intimacy
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| n.熟悉，亲密，密切关系，亲昵的言行 | |
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54
initiation
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| n.开始 | |
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55
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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56
culpable
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| adj.有罪的，该受谴责的 | |
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57
seduced
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| 诱奸( seduce的过去式和过去分词 )； 勾引； 诱使堕落； 使入迷 | |
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58
legitimate
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| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
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59
longings
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| 渴望，盼望( longing的名词复数 ) | |
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60
deride
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| v.嘲弄，愚弄 | |
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61
fad
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| n.时尚；一时流行的狂热；一时的爱好 | |
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62
cynical
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| adj.(对人性或动机)怀疑的，不信世道向善的 | |
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63
placate
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| v.抚慰，平息(愤怒) | |
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64
indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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65
recoil
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| vi.退却，退缩，畏缩 | |
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66
appreciation
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| n.评价；欣赏；感谢；领会，理解；价格上涨 | |
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67
slaying
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| 杀戮。 | |
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68
pointed
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| adj.尖的，直截了当的 | |
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69
defer
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| vt.推迟，拖延；vi.(to)遵从，听从，服从 | |
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70
onset
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| n.进攻，袭击，开始，突然开始 | |
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71
hesitation
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| n.犹豫，踌躇 | |
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72
inquiry
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| n.打听，询问，调查，查问 | |
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73
subconscious
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| n./adj.潜意识(的)，下意识(的) | |
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74
perverted
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| adj.不正当的v.滥用( pervert的过去式和过去分词 )；腐蚀；败坏；使堕落 | |
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75
manifestations
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| n.表示，显示（manifestation的复数形式） | |
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76
notably
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| adv.值得注意地，显著地，尤其地，特别地 | |
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77
psychic
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| n.对超自然力敏感的人；adj.有超自然力的 | |
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78
precocity
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| n.早熟，早成 | |
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79
voluptuous
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| adj.肉欲的，骄奢淫逸的 | |
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80
detrimental
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| adj.损害的，造成伤害的 | |
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81
neurotic
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| adj.神经病的，神经过敏的；n.神经过敏者，神经病患者 | |
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82
obsessions
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| n.使人痴迷的人（或物）( obsession的名词复数 )；着魔；困扰 | |
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83
perversions
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| n.歪曲( perversion的名词复数 )；变坏；变态心理 | |
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84
instinctive
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| adj.(出于)本能的；直觉的；(出于)天性的 | |
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85
tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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86
inevitably
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| adv.不可避免地；必然发生地 | |
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87
peculiarities
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| n. 特质, 特性, 怪癖, 古怪 | |
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88
infancy
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| n.婴儿期；幼年期；初期 | |
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89
negligence
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| n.疏忽，玩忽，粗心大意 | |
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90
haphazard
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| adj.无计划的，随意的，杂乱无章的 | |
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candid
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| adj.公正的，正直的；坦率的 | |
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92
confidential
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| adj.秘（机）密的，表示信任的，担任机密工作的 | |
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93
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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94
undo
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| vt.解开，松开；取消，撤销 | |
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95
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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96
disillusioning
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| 使不再抱幻想，使理想破灭( disillusion的现在分词 ) | |
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97
delicacy
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| n.精致，细微，微妙，精良；美味，佳肴 | |
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98
impurity
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| n.不洁，不纯，杂质 | |
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indirectly
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| adv.间接地，不直接了当地 | |
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100
specially
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| adv.特定地；特殊地；明确地 | |
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101
subconsciously
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| ad.下意识地，潜意识地 | |
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102
noted
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| adj.著名的，知名的 | |
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discursive
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| adj.离题的，无层次的 | |
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inordinately
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| adv.无度地，非常地 | |
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uncertainty
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| n.易变，靠不住，不确知，不确定的事物 | |
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106
attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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107
banished
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| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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108
thereby
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| adv.因此，从而 | |
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109
boundless
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| adj.无限的；无边无际的；巨大的 | |
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binding
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| 有约束力的，有效的，应遵守的 | |
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111
epoch
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| n.(新)时代；历元 | |
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112
adolescence
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| n.青春期，青少年 | |
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113
improper
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| adj.不适当的，不合适的，不正确的，不合礼仪的 | |
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114
volcanic
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| adj.火山的；象火山的；由火山引起的 | |
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underlying
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| adj.在下面的，含蓄的，潜在的 | |
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116
tremor
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| n.震动，颤动，战栗，兴奋，地震 | |
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catastrophe
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| n.大灾难，大祸 | |
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118
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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119
modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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120
prophesy
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| v.预言；预示 | |
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121
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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122
dispel
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| vt.驱走，驱散，消除 | |
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123
enveloped
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| v.包围，笼罩，包住( envelop的过去式和过去分词 ) | |
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124
dispelled
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| v.驱散，赶跑( dispel的过去式和过去分词 ) | |
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125
hymn
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| n.赞美诗，圣歌，颂歌 | |
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126
reverently
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| adv.虔诚地 | |
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127
worthily
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| 重要地，可敬地，正当地 | |
参考例句： |
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