BEING CONCERNED WITH PASSIONATE FRIENDSHIPS, AND HOW RESPONSIBLE CONDUCT MAY BE ESTABLISHED IN SEXUAL RELATIONSHIPS OUTSIDE OF MARRIAGE.

“A prudent man foreseeth the evil, and hideth himself, but the
simple pass on and are punished.”-Pro. xxxvi.

I

All over the world women are restless; perhaps, in no direction is this shown more alarmingly than in the attitude of many modern girls toward marriage and motherhood. There is dissatisfaction brewing in sexual matters as well as in every other department of life, and only the hypocrites cry “Peace” when there is no peace.

I have said so much about this restlessness of women that I do not want to labor the question, rather I wish to consider what to me seem the results as they are finding expression in the relations of women and men. It is, of course, a subject much too difficult to allow arbitrary judgments, all I can do is to jot down a few remarks, rough notes, as it were, on what I have seen and thought.

And first, I would ask the reader to remember those many sex-conventions that in the past have gathered around women’s lives. I need not enumerate them, they are known to you all, but what I want to emphasize is that, though so many of them have been removed their influence persists. Always the customs and beliefs of a past social life live on beneath the surface of society; in a thousand ways we do not recognize, they press upon the individual soul. We cannot without strong effort escape from the chains of our inheritance. In the nations of the West, where the bridegroom’s joy with his bride is never spoken of except as a subject fit for jests, where celibacy has been extolled and marriage treated as “a remedy for sin,” where barrenness instead of being regarded as the greatest possible evil is artificially produced, where the natural joys of the body-the sex-joys and the joy of wine and food have been confused with disgraceful things-it is there that a perpetual conflict lurks at the very heart of life; hidden it becomes more active for evil.

Always times of upheaval and change afford opportunities for escape in violent expression, and while we bewail the disorder and confusion, the many sexual crimes that are overwhelming us, we ought to take warning at our folly in having set up for ourselves the new fashionable god of “escape from sex.”

Women are the worst sinners. At every opportunity the women of my generation have been insisting on “the monstrous exaggerations of the claims of sex,” breaking away violently from the older obsessing preoccupation with their position as women, but only to take up new evasions-fresh miserable attempts at escape. What began as a war of ideals became before long a chaos. It has had the effect not at all of minimizing the power of sex, but just as far as the deeper needs and instincts have been denied, has there been a deliberate turning on the part of the young to the reliefs of sex-excitements. The servitude of sex is one of the essential riddles of life. Personally I do not feel there is any simple solution. The conflict, broadly speaking, lies in this: our sex needs have changed very little through the ages, now we are faced with the task of adapting them to the society in which we find ourselves placed, of conforming with the rules laid down, accepting all the pressing claims of civilized life, conditions, not clearly thought out and established to help us and make moral conduct easier, but dependent much more on property, social rank, and ignorance,-all combining to make any kind of healthy sex expression more difficult, which explains our duplicity and so often prevents the acceptance in practice of the code of conduct upheld by most of us as right. I think it is a particularly intolerable state of affairs. It is not pleasant to find oneself out as a moral hypocrite.

The primitive savage within us all always will make any kind of excuse to break out in its own primitive savage way. We are just too civilized to face this, and, I think, there can be little doubt that our conduct has been hindered by many of the modern intellectual suppressions. The convention that passions and emotions are absent, when in reality they are present, to-day has broken down as, indeed, it always must break down everywhere, leading in thousands of cases individual young women and men to disaster, making us all more furtive, more pitiful slaves of the force whose power we are not yet sufficiently brave to acknowledge.

Much of our civilization has revealed itself as a monstrous sham, more dangerously indecent because of its pretense at decency. It is something like those poisoned tropical forests, fever-infested, which were in the land of my birth, beautiful outwardly, with great vivid flowers, high palms, towering trees of fern, all garlanded with creepers and lovely wild growth,-glades of fair shadow inviting to rest, yet poisonous so that to sleep there was death.

II

We have yet to find our way in sexual things. The revealing knowledge that Freud and his followers have given to the world shows us something of our groping darkness; there is much we have to relearn, to accept many things in ourselves and others that we have denied. We must give up our cherished pretense of the sexual life being easy and innocent, we must open doors into the secret defenses we have set around ourselves. None of us know much, but at least we must begin to tell the truth about the little we do know.

Now, this self-honesty may sound a simple thing. It is not. Few of us even know how hard it will be. It will call for the greatest possible courage to tear away the new, as well as the old, bandages with which we have blinkered our eyes, walking in shadow so complete that some of us have lost the very power of sight, like the strange fishes that live in the gloom of the Kentucky caves. Honesty will demand a real conversion, a change in our attitude to ourselves and to one another. We shall have, indeed, to reassure ourselves of the sincerity of our intentions, to begin as the first necessary step to accept ourselves as we are and to give up what we desire to pretend we are, to learn to be truthful to ourselves about ourselves.

Better to know ourselves as sinners, than to be virtuous in falsehood. We must grow up emotionally; want things to seem what they are, not what we want them to be. Afterwards we can perhaps go on to help others.

III

There is a further danger to which I must refer, for it is one that, in my opinion, is very active for disaster. I find a tendency among most grown-ups, especially among teachers and advanced parents, who ought to know better, to place too firm a reliance on moral teaching and sexual enlightenment as a means of saving our daughters and our sons from making the same mistakes in their lives that we ourselves have made. Like those drowning in deep waters where they cannot swim, we have clutched at any plank of hope. You see, so many of the old planks-religion, social barriers, chaperons, home restrictions, and so many more, on which our parents used to rely, have failed us, broken in our hands by the vigorous destroying of the young generation, and, therefore we have clutched with frantic fingers at this new fair-looking life raft, in pursuit of the one aim to protect our children. Myself, I have done this. It is with uttermost sadness I have to acknowledge now that I do not believe we can help the young very far or deeply by all our teaching. Not only do they want their own experience, not ours, but it is right for them to have it. The urge of adolescence carries them away out of our detaining hands.

But that is not to say we are to push them into dangers. I believe we make the way too hard for the young with much of our nonsense about liberty and not interfering. You know what happens in a garden where the gardener does interfere with his hoe? I have been forced back, often reluctantly, into accepting the necessity of boundaries. I want right conduct to be defined, and defined widely with possible paths, so that the young may have a chance of finding their way.

We have, I am sure, to set up new conventions, establish fresh sanctions and accept prohibitions, to rebuild our broken ramparts and render safe and pleasant the city within. Do we fail to do this, we leave the young to stumble among the ruins we have made. And do not let us be hypocrites and profess surprise when they fall. The knowledge we are forcing on them, often against their desire, will not save them. With all our efforts we can but teach them intellectually; a form of knowledge, which shatters like thin glass, with a very slight blow, when it comes in contact with the emotions. Thus I am driven back to the truth, established already in an earlier essay, that the one sure way to deliver the young from evil is to lessen their temptations.

You see hidden sin is always more attractive than open sin; for one thing, it is easier to begin, and the beginning of sin is usually drifting; secrecy also supplies adventure, and the excitement that is desired by the young so passionately in the dullness of life.

IV

There never was an age when so many diverse types of young women flourished, sometimes they are rather puzzling to the middle-aged observer.[200:1] With so many of them there is a kind of forced levity, a self-consciousness that prevents them from being either simple or serious. All the clever ones seem to think that by talking in generalizations, you can avert the plain issues of life. Their conversation is full of meaningless remarks, such as “the bondage of sex,” “the superstition of chastity,” “freedom in the marriage bond,” “the sacrifice of women,” “stifling convention,” and so on, which they go on repeating because that is the terminology of their set. They have no conception of realities at all, only of abstract situations. Impossible to tell what are their pseudo-emotions; a sort of sterile intellectualism, shown in their shirking of sex responsibility. They wish to ignore the real difficulty of marriage; they accept love, but only with conditions. The one thing they face practically is work, and the two activities don’t conflict in their estimates, because their minds are too choked with conceptions to admit facts. They are faithful to their training by G. Bernard Shaw and H. G. Wells, in thinking that by stating a situation and arguing about it, you can shirk the need of dealing with it.

Some women want to wipe the sex-side of life out. They cannot. They preach that work and human experience (whatever that may mean) will weaken sex-desire. It does not. Desires may be inhibited, not destroyed, corrupting in quietness they wait opportunity to revive, insistent, clamoring.

Other young women try deliberately to keep love light. Shrewd enough to understand the heavy claims of serious passion, they prefer affairs of the senses only; episodes that are a secret detachable part of their lives. They want love as an experience, and to provide the always desired excitement, but they want as well to remain free to take up other aspects of life. And while condescending to fascinate men while deliberately seeking attention, they still hold themselves in hand; intending to exploit life to the uttermost, they find sex amusing, but they fight always against its being a vocation.

There is, of course, a reason for this. The young are more reckless and lawless, they do more and go further than the last generation, and this is but an outward expression of disorder within, in my opinion, to be traced back to the passionate need felt by the young for love. So that whenever this love-desire is unsatisfied, or falsely satisfied, the dynamic need causes a kind of ferment, which sours love so that it becomes desire to be considered. If a woman is not important to others, she becomes important to herself, and this unconscious self-glorification is so devouring, so little based on anything that can possibly satisfy the need that is its cause, that it creates a hunger that can never be appeased, so constant are its demands for nourishment. It is difficult to say how far this insatiable egomania will take our young women. Some men are also empoisoned with it.

Both these types are modern; opposed to them is another type of young woman, more feminine, easier to explain, but also thwarted, restlessly demanding an outlet. These women do not want to furl their sex, they seek lovers to whom they may surrender themselves, but they suffer from a formless discontent that rots into every love and prevents them finding satisfaction. Eternally they are unsatisfied, without knowing why.

It is another modern disease and has little connection with flirting and lightness of character, though often the two are confused. Too restless to be faithful, born spiritual adventurers, these worshipers of emotionalism set up elaborate pretenses of pure friendships, ignoring the hot glow within: they love romantically, but rarely are strong enough to obey their inclinations. Such women are out on an eternal quest, and every now and again, they believe they have found what they are seeking. Then they discover they have not found it, so their search is taken up anew; while often the social scheme drives them into dangerous corners, forces them to turn from their quest or to use mean weapons of deceit, does not give them a chance.

These romantic seekers of love, suffering continual frustration from the evaporation of emotional interest that defies their own needs; the many types of efficient workers, alert, hard, self-satisfied, not wholly cynical, yet with a touch of something that borders on cynicism, submitting almost with a secret repugnance to the mysterious but supreme bond which holds the sexes miserably together; and the prostitute woman of all kinds, out to seize every advantage from men, ruthless, living upon sex-these are, it seems to me, the three main types of women resulting in our so-called civilization of to-day, from our repressions and falsehoods, our indefinite wills, from our confused ideals and failure in living; and it is hard to say which is the most harmful, which is the most wronged, which is the most unhappy, the furthest removed from the type that is eternal-the ideal woman, satisfied and glad, whom a happier future may again permit to live.

V

It was Mr. Wells who said in one of his novels, “suppose the liberation of women simply means the liberation of mischief.” “Suppose she is wicked as a sex, suppose she will trade on her power of exciting imaginative men.”

Something very like this has been happening in the world to-day.

We are all to pieces morally. The consciences of many people are their neighbor’s opinions, and the removal of so many young girls and men from their home surroundings, their relations and old friends, has greatly slackened the watchful safe-guarding of morals, so that any slightest infringement has not been at once observed and quickly punished. The important barriers of difference in class, in social positions, and in race have also broken through. Conditions in the five war-years and most of the arrangements of society have discouraged morality very heavily, and the wise thing for us to do in the matter is not to grow eloquent about sin, but at once to do intelligent things to make right conduct easier.

An organized freedom and independence for women has certainly had startling moral results. The reasons are obvious enough. It is a necessary consequence of our modern insistence on individual values; the harping of one generation on freedom, which has caused our young women, in many directions, to carry their ideas of freedom far beyond the accepted conventions of our ordinary civilized human association. It has been shown as manifestly true that for all ordinary young women that intimate association with men, fellowship in the workshops and factories and in play, turns them with extreme readiness to love-making. Now, I am very far from wishing to blame women; rather am I glad that what I have asserted, for so long and against so much opposition, about the elementary power of sex in women, has been vindicated by themselves.

Life for women so often has been wrong and discordant, and the wretchedness has been greatly increased by the way we have left, in the immediate past, the force of sex unregulated and unrecognized, thereby causing much of the modern companionship of women with men, of girls with boys, to be really a monstrous sham, maintained and made exciting by false situations that often have closed around the two like a trap.

There are, and always have been, far more women and girls than we like to acknowledge who are by their inclinations sexually promiscuous. It is just conventional rot to talk of sex impulse being weaker and quite different in women from men; of constancy as the special virtue of women. Sometimes it is, but oftener it is not. It depends on the type of woman. A great and possibly increasing number of girls to-day regard love affairs in very much the same way as they are regarded by the average sensual man, as enjoyable and exciting incidents of which they are ashamed only when they are talked about and blamed. Such girls very rarely give trouble to men or make scenes, they don’t care enough; that, I think, is why they always find lovers. It is also why it is easy for them to have secret relations. With no sex-conscience, such girls, even when quite young, exhibit a logic and a frankness that sometimes is rather startling. They seem to have no modesty, though many of them are prudes; they have no consciousness of responsibility; they feel no kind of shame. Such libidinous temperaments have been common at all times and in all societies, if in stricter periods so many women did not follow their inclinations with the openness now so frequent, it was simply out of fear; possibly they took more careful precautions against discovery.

There are as well as these wantons, girls of a different type, who are more contradictory and difficult because of a less simple sexuality, but who are equally, even if not more, harmfully destructive in the utter misery they often create. This is the type of girl who ripens to a premature and too emotional sexuality, and who, though still keeping herself physically intact, is spiritually corrupt. The spiritual masochism of a woman may lead to depths of cruelty rarely understood.[208:1]

Many other nobler types of women have been playing with vice. Many wild impulses have found strange expressions. Women have been very like children playing at desperate rebels, who take up weapons to use far more deadly than they knew. All this playing with love is detestable, all of it. It shows a shameful shirking of responsibility. Women are the custodians of manners in love, and very many, who have not dreamt of the results of their slackenings, have been urging on the young to a riotous festival, extravagant and disquieting.

It must, I think, be acknowledged that a vast impatience on the part of women has made conduct less decent and less responsible. Lovers are more reckless, even sometimes more consciously and vulgarly vicious. Women of profound and steadfast emotional nature are rare. The great majority now, perhaps, are not entirely light-minded, but they are less serious, more noisily determined to do what they want, and get what they can both out of men and out of life.

And the great fact that stands out from all this-the great need for our private personal good as well as the public good-is the need of the young for guidance and regulation, the necessity for refixing of moral standards in sexual conduct, of formulating a code of good manners, to meet the present needs. Nothing else, in my opinion, can avert even greater disasters of license in the future, than those conditions we are now facing.

VI

New wine is being put into old bottles and the wine of life is being poured out and wasted. The old convention that irregular love is excusable in the case of the man, but always to be punished in the case of the woman will never again be accepted, at least not by women. It is not women’s ideas so much that are confused as their emotions, and wills. Their impulses are not focused to any ideal. They are driven hither and thither. That is the essential failure to-day. The irregular unions, now so common, are but the more intimate aspect of a general attitude toward life. Many women who have entered them, have done so rather in a mood of protesting refractoriness than from any serviceable desire; already they find themselves left after transitory passionate friendships in difficult situations in which there is as yet no certain tradition of behavior. And in this way, there is left open an inviting door to those who are weak, as well as to those who are corrupt, to behave irresponsibly and commit every kind of uncleanness.

Where is this wild love going to end?

These dissatisfied women of strong sexuality, and women of the other types I have noted, must either marry or must continue lawless careers of unregulated promiscuity, each one acting according to her own fancy, curbed only by the will of her lover or lovers, and the circumstances in which she is placed: there is at present no third course.

Now, the moralist, who does not face facts, would have them all marry. Certainly this is an easy way to settle the matter, but is it wise? is it even right? Moreover, even if this were possible and there was no surplus of women, would this solution be acceptable to these women? I am doubtful if it would. Many of them who want a lover do not want a husband, they make a surprisingly clear distinction between the two. There is, as I have before said, a hardly-yet-realized change in woman’s attitude: they are beginning to take the ordinary man’s view of these affairs,-to regard them as important and providing interest and pleasure, but not to be exaggerated into tragedies. They deliberately want to keep love light and dread the bondage of any deep emotions.

Now, such an attitude is not good for marriage, and, indeed, there can be no manner of use in forcing into the marriage bonds those who are unwilling to accept its duties of permanent devotion. Some other way, more practical and more helpful, must be found. We shall have, I am convinced, to broaden our views on this question of passionate friendships between women and men, to reconsider the whole position of sexual relationships apart from marriage, in order to decide what may be permitted, to regulate conduct and fasten responsibility, to open up in the future new ways of virtue. And in attempting, thus, to face squarely the difficult situations before us, I can find only one clear simple and honest way to act.

VII

We come, then, to this: how can the way be made plainer for those women and also men who are unsuited for marriage and do not wish to devote their lives to its duties?

I believe that if there were some open recognition of honorable partnerships outside of marriage, not necessarily permanent, with proper provision for the future, guarding the woman, who, in my opinion, should be in all cases protected; a provision not dependent on the generosity of the man and made after the love which sanctioned the union has waned, but decided upon by the man and the woman in the form of a registered contract before the relationship was entered upon, then there would everywhere be women ready to undertake such unions gladly, there would, indeed, be many women, as well as men, who, for the reasons I have shown, would prefer them to marriage.

There is (I must again insist upon this), whether we like it or not, a new kind of woman about, who is to snatch from life the freedom that men have had, and to do this, she knows, if she thinks at all, that she must keep marriage at bay. For marriage binds the woman while it frees the man, and this injustice-if so you like to term it-is dependent on something fundamental; something that will not be changed by endowment of motherhood, an equal moral standard in the marriage laws, or any of the modern patent medicines for giving health to marriage and liberty to wives. There is an inescapable difference in the results of marriage on the two partners. I mean, marriage holds the woman bound through her emotions, while it liberates the man through what he receives from her. The woman gains her greatest liberation only from the child, but again that holds her bound. Perhaps this is the way nature will not let women get away from their service to life.

Sometimes there is the necessity of purifying by loss. I do not believe in changing the ideal of marriage so that its duties are less binding on women, already we have gone too far in that direction. Thus, I think it better to make provision for other partnerships to meet the sex-needs (for we can cause nothing but evil by failing to meet them) of those women who, desiring the same freedom as the man, would delegate the duties of wife and mother to the odd moments of life, and choose to pursue work or pleasure unvexed and unimpeded by the home duties and care of children. Marriage also is a trust; we are the trustees to the future for the most sacred institution of life.

VIII

A society parched for honesty cannot suffer the ignominious and chaotic conditions of our sexual lives to go on as they have been lately among us, for it is plain to me that our moral code-that marriage itself cannot stand, and, indeed, is not standing, the strain of our dishonesties. Our social life is worm-eaten and crumbling into rottenness with secret and scandalous hidden relationships; these dark and musty by-ways and corners of sexual conduct want to be spring-cleaned and made decent. Never before have we needed so urgently to put our house in order. We must begin to tidy up and begin soon. If we cut out some parts of the labyrinth, we shall give the young a surer chance of finding their way out of the rest of the labyrinth.

IX

An open recognition of unions outside of marriage would prevent the present easy escape on the part of so many men and women from responsible conduct in these unregulated relationships. It is because I believe this that I am advocating this course, which will not make immorality easier, but rather will impose definite obligations where now none exist.

This proposal is not made lightly. I am not advocating such a course as being in itself desirable or undesirable. I am attempting merely to estimate the drift and tendency of the times, considering those forces which for long have been in action and, as I think, must continue to act with even greater urgency in the difficult years that are before us.

I must affirm how necessary, in my opinion, is some kind of fixed recognition for every form of sexual relationship between a woman and a man, so that there may be an accepted standard of conduct for the partners entering into them. Regulation is more necessary in sex than in any other department of conduct, for the plain reason that we are dealing with a force that pierces the slashes through our conscious wills, holding us often helpless in its power; a force which often finds its momentum in atavisms stored up through countless ages before ever society began; a force merely glossed over, as it were, by a worn smudge of civilization. And to-day “the smudge” has grown more than ever ineffective.

May not something be done now, when we are being forced to consider these questions, to make some wider recognition possible. Partnerships other than marriage have had a place as a recognized and guarded institution in many older, and in some ways wiser, societies, and, it may be that the conditions brought upon us after the World War may act in forcing upon us a similar acceptance. I believe that, in face of much that is happening to-day-the terrible disorder, like spreading-sores, infesting our sexual lives-such a change would work for good, and not for evil, that it would not destroy marriage, but might re-establish its sanctity.

X

I can anticipate an objection that probably will be raised. Why, I shall be asked, if sexual relationships are to be acknowledged outside of marriage, preserve marriages at all? This question can be answered confidently. Marriage in its permanent monogamous form will be maintained because the great majority of women and men want it to be maintained. The contract-partnerships I have suggested will be powerless to harm wedded love, of which the child is the glorious symbol. No law is needed to protect this beauty. There will always remain a penalty to those who seek variety in love, in that unrest that is the other side of variety.

It is the highest type of men and women who will seek to marry and be best and happiest, if living together as faithful husband and wife, as devoted father and mother, I do, however, hold, that there are others-women and men-without the gifts that make for successful parenthood or happy permanent marriage. I would recognize this frankly, and let those who do not desire marriage be openly permitted to live together in honorable temporary unions.

Surely it is the wisest arrangement for the man and woman worker who do not want children, and, not wishing for the bondage of a continuous companionship, desire to pass their lives in liberty. It is possible that in some cases such friendship-contracts might serve as a preliminary to marriage, while, under our present disastrous conditions, they might also be made by those who are unsuitably mated and yet are unable, or do not wish, to sever the bond with some other partner. Such contracts would open up possibilities of honorable relations to many who now are driven into shameful and secret unions.

In this way much evil would be prevented. As time went on, hasty marriage would come to be looked on with disapproval, and many unions would be prevented that now inevitably come to disaster. And this would leave greater chances of marriage and child-bearing for others and more suitable types; while further, these sterile unions would, by their childlessness, act to remove for ever from the world those unsuited to be parents. It is this last result that matters most.

XI

The whole question of any sexual relationships outside of marriage in the past has been left in the gutters, so to speak, of necessity made disreputable by the shames of concealment. Much of this would be changed. Moreover, prostitution, and also the diseases so closely connected with prostitution, would be greatly lessened, though I do not think sexual sins would cease. There will always be, for a very long time at least, men and women who will be attracted to wild-love. This we have to recognize. No one, however, need be driven into the dark paths of irresponsible love.

It is the results that have almost always followed these irregular unions that have always branded them as anti-social acts. But irresponsible conduct, such, for instance, as the desertion of women, which is made easy by the condition of secrecy under which they now exist, would be put an end to. And by doing this would follow another and, perhaps, even greater gain. The recognition of these partnerships would prevent the ostracism which even yet falls on the discarded mistress. There are many women who dread this more than anything else. A woman is hounded out of decent life, if the facts of her history become known; honorable love is closed to her, too often she finds the easiest and pleasantest life is that of the streets.

One reason why extra-conjugal relationships are discredited is, because the difficulties placed around all who enter them are so numerous that, as a rule, it is the weak, the foolish and the irresponsible who undertake these partnerships. Of course, this is not always true. Men and women, against their wills and often before they know, become entangled in a net of furtive and dishonorable acts. Squalid intrigues are the shadow that I want to eliminate out of existence. But make these partnerships honorable, and the men and women who enter into them will act honorably. I do not see that we can forbid or treat with bitterness any union that is openly entered into and in which the duties undertaken are faithfully fulfilled. It is our attitude of blame that so often makes decent conduct impossible; forces men and women into corners where there is no escape from embittered rebellious sin.

XII

I have sought to put these matters as plainly as may be in the conviction that nothing can be gained without honesty. Anyone who writes on such a question is, I know, very open to misconception. It will not be realized by many that my effort is not to lessen responsibility,-to weaken at all the bonds between the sexes, rather my desire is to strengthen them; but, I know, the form of the bonds will have to be made wider. We shall have more morality in too much wideness than in too little.

Matters are likely to get worse and not better. And the answer I would give to those who fear an increase of immorality from any openly recognized provision for sexual partnerships outside of permanent marriage is that no deliberate change made in this direction can conceivably make the moral conditions of our society, in the future, worse than they have been in the recent past. As a matter of fact, every form of irregular union has existed and does exist to-day, but shamefully and hidden. It is certain that they will continue and that their numbers will not lessen, but increase.

The only logical objection that I can think of being advanced against an honorable recognition of these partnerships is that, by doing away with all necessity for concealments, their number is likely to be much larger than if the old penalties were maintained. I doubt if this would happen, but, even if it were so, and more of these partnerships were entered into; it is also true that recognition is the only possible way in which such union can cease to be shameful. We have, then, to choose whether we will accept recognition and regulations, unless, indeed, we prefer the continuance and increase of unregulated secret vice.

There is no other choice, at least I can find none; no other way except to establish responsibility in all our sexual relationships. Secret relationships must be contraband in the new order.