LITMIR.BIZ

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very clumsily.

      In Paul’s case it soon became clear that, unless I intervened, the mystery and horror with which sex was treated would cause in him an obsessive fascination. His plight is well enough expressed in a poem which he wrote at this time, but showed to no one. I should explain that henceforth he was frequently to indulge in what he regarded as poetical expression. I shall occasionally quote from his writings to illustrate his spiritual progress. Note that even at this early stage he was deserting the forms of verse that were still orthodox. Here is the poem.

      SIN

      I have touched filth.

      Only with the finger tip I touched it,

      inquisitive of the taste of it.

      But it creeps.

      It has spread over my body a slime,

      and into my soul a stupor.

      It is a film over the eyes,

      blurring the delicate figuring and ethereal hue of things.

      It clogs the ears.

      The finer tones of truth are muffled from me.

      Beauty has turned her back on me.

      I have shamed her, I am desolate.

      There is no escape from myself.

      And in my loneliness,—

      It was because of my mad loneliness,—

      I touched again,

      I dabbled for a moment in the sweet filth,

      and fled back shuddering in the silence.

      Presently I shall slink down again and wallow,

      for solace in my mad loneliness.

      One of the most difficult facts for the Neptunian explorer to grasp about primitive minds is their obsession and their abject guilt and disgust in respect of bodily appetites. In the constitution of the last human species the excess energy of these appetites is very largely sublimated, innately, into the spiritual and intellectual life. On the other hand, whenever they do demand direct satisfaction, they are frankly and zestfully gratified. In Paul’s species it was the sexual appetite that caused trouble. Now it did not suit me that Paul should become tangled inextricably in sex. His whole generation, I knew, was going to develop along the lines of sex mania, in revulsion from the prudery of its predecessors. But it was necessary that Paul should maintain a true balance, so that his spirit’s energies should be free to direct themselves elsewhere.

      The method by which I brought peace to Paul’s troubled mind was easy to me, though disturbing to him. Whenever he began to worry himself with guilty fears, I would force upon his imagination scenes from another world, in which not sex but nutrition was the deed of supreme uncleanness and sanctity. Little by little I pieced together in his mind a considerable knowledge of an early Neptunian species whose fantastic culture has many points in common with your own. Let me here tell you briefly of that culture.

      On Neptune, then, there once lived, or from your point of view, there will live, a race of human beings which attained a certain affluence and social complexity, but was ever hampered by its morbid interest in nutrition. By what freakish turns of fortune this state of affairs was brought about, I need not pause to describe. Suffice it that physiological changes had produced in this human species an exaggerated mechanism of hunger. This abnormality saddled all its members with a craving for food much in excess of biological need; and from the blundering social repression of this craving there arose a number of strange taboos and perversions. By the time this Neptunian species had attained civil life, the function of nutrition had become as perverse and malignant as the function of reproduction in your own society. No reference might be made to it in public, save to its excretory side, which was regarded as a rite of purification. Eating became a private and vaguely obscene act. While in many social situations sexual intercourse was a recognized means of expression and diversion, and even drinking was permitted in the less puritanical circles so long as it was performed through the nose, eating in the presence of another person was not tolerated. In every home a special privy was set aside for eating. This was stocked during the night by the public food carriers, who constituted the lowest caste of society. In place of your chastity ideal there arose a fiction that to refrain from eating was virtuous, and that the most holy persons could live without eating at all. Even ordinary folk, though pardoned for occasional indulgence, were supposed to refrain from the filthy act as far as possible. Repressed nutrition had by now coloured the whole life of the race. The mouth occupied in its culture much the same position as the phallus with you. A vast and subtle symbolism, like that which in your culture is associated with the sacred and obscene reproductive act, was generated in this case by the sacred and obscene nutritive act. Eating became at once a sin and an epitome of the divine power; for in eating does not the living body gather into itself lifeless matter to organize it, vitalize it? The mouth was, of course, never exposed to view. The awful member was concealed behind a little modesty apron, which was worn below the nose. In prehistoric times the lips had formed the chief visual stimulus to sexual interest, and like the rump of the baboon had developed lavish coloration and turgescence. But very early in the cultural development of the species the modesty apron became universal. Even when the rest of the body was unclad, this garment was retained. And just as in your culture the notorious fig-leaf is vaguely suggestive of that which it conceals, so, in this Neptunian culture, the conventionally decorated covering of the mouth came to mimic furtively the dread orifice itself. Owing to the fact that in polite society no sound might be made which betrayed movement of the lips, speech became distorted and debased. One curious consequence of this obscenity of the mouth was the peculiar status of kissing. Though sexual promiscuity was almost universal, kissing was a deadly sin, except between man and wife. A kiss, bestowed in privacy and darkness, was the true consummation of marriage, and was something infinitely more desirable and more disturbing than the procreative act itself. All lovers longed to be united in a kiss; or, if they were innocents, they looked for some unknown fulfilment, which they vaguely and guiltily felt must be somehow connected with the mouth. Coitus they regarded merely as an innocent and peculiarly delightful caress; but the kiss was the dark, exquisite, sacred, mystically significant, forbidden fruit of all their loving. It was a mutual devouring, the act in which, symbolically, the lover took the substance of the other within his or her own system. Through this connexion with romantic love the kiss gathered to itself all that obscure significance of tender personal relations, of spiritual communion between highly developed personalities, which in your world the same romantic love may confer on coitus. Further, since, like your Trobriand Islanders, the less sophisticated races of this species were often ignorant of the connexion between the sexual act and conception, and since, as with those islanders, sexual intercourse outside the marriage bond often failed to produce offspring, it was commonly believed in the more primitive of these Neptunian societies that the true reproductive act was the kiss. Consequently conception and child-birth came to be endowed with the same mystery, sanctity, and obscenity as nutrition. Sex, on the other hand, remained delightfully uncontaminated. These traditions maintained their power even in civilized societies, which had long ago realized the truth about parenthood. Children were carefully instructed in the hygiene of sex, and encouraged to have blithe sexual relations as soon as they needed that form of expression. But in respect of nutrition they were left in disastrous ignorance. As infants they were suckled, but in strict seclusion. Later they were taken to the food-privy and fed; but they were trained never to mention food in public and of course never to expose their mouths. Obscure and terrifying hints were let fall about the disastrous effects of gustatory self-indulgence. They were told not to go to the privy more than once a day, and not to stay longer than necessary. From their companions they gathered much distorted information about eating; and they were likely to contract diverse kinds of nutritive perversion, such as chewing stones and earth, biting one another or themselves for the taste of blood. Often they contracted such a prurient mania of thumb-sucking, that mouth and thumb would fester. If they escaped these perversions, it was by means of ignorant licentiousness in the food-privy. In consequence of this they were prone to contract serious digestive disorders, which moreover, if discovered, inevitably brought them into contempt. In either case

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