Part 3

[16] Brantôme, apparently, had a poor opinion of Spartan virginity. “What kind of virtue was it?” he asks. (_Lives of Fair and Gallant Ladies._) “Why! on their solemn feast-days the Spartan maids were used to sing and dance in public stark naked with the lads, and even wrestle in the open market place,--the which however was done in all honesty and good faith, so History saith. But what sort of honesty and purity was this, we may well ask, to look on at these pretty maids so performing publicly? Honesty was it never a whit, but pleasure in the sight of them, and especially of their bodily movements and dancing postures, and above all in their wrestling; and chiefest of all when they came to fall one atop of the other, as they say in Latin: ‘She underneath, he atop; he underneath, she atop.’ You will never persuade me ‘twas all honesty and purity herein with these Spartan maidens. I ween there is never chastity so chaste that would not have been shaken thereby, or that, so making in public and by day these feint assaults, they did not presently in privity and by night and on assignation proceed to greater combats and night attacks.”

Dr. Caufeynon, the great authority on the subject, believes, however, that these girdles only date from the Renaissance.[17] In his remarkable little work, _La Ceinture de Chasteté_ (Paris, 1904), which contains numerous engravings and photographic designs, he gives an illustration of the specimen in the Musée de Cluny. Quoting Brantôme (_Lives of Fair and Gallant Ladies_), he adds:--

[17] Havelock Ellis, _op. cit._, vol. 6: _Sex in Relation to Society_, p. 163.

“In the time of Henry the king there lived an ironmonger who brought to the fair of St. Germain a dozen of certain machines to bridle the parts of women; they were fashioned of iron and went round like a girdle, and went below and were closed with a key. So cleverly were they fashioned that it was not possible for the women, when once bridled, to arrive at the sweet pleasure, there being but a few small holes in it for pissing.

“‘Tis said there were five or six jealous husbands, who bought these machines and bridled their wives with them in such fashion that they might well have said ‘Farewell, happy time,’ had there not been one who bethought her of applying to a locksmith very skilled in his art, to whom she showed the machine, her own, her husband being then out in the fields; and he applied his mind so well to the matter that he made for her a false key, with which the lady opened or closed the machine at any time and when she willed.

“The husband never discovered aught to say on the matter; and the lady gave herself up to her own good pleasure, despite her foolish, jealous, cuckold husband, being ever able to live in the freedom of cuckoldom. But the wicked locksmith who fashioned the false key tasted of it all; and he did well, so they say, for he was the first to taste of it.

“They say, too, that there were many gallant and honest gentlemen of the court who threatened that ironmonger with death did he ever presume to carry about such merchandise; so much so that he was afraid and returned no more and threw away all the rest, and no more was heard of. Wherein he was wise, for it were enough to lose half the world, for want of any body to people it, through such bridles, clasps and fastenings of a nature abominable and detestable and enemies to human multiplication.”

The troubadour Guillaume de Machault speaks of a key given to him by Agnes of Navarre; this key was obviously intended to unlock a girdle of chastity. Nicolas Chorier, in his erotic _Dialogues of Luisa Sigea_ (Paris: Isidore Liseux, 1890), mentions the apparatus. Although the existence of such girdles has often been denied, “the presence of many undoubted specimens in several of the most important museums of Europe,” says Dr. Jacobus X--(_Ethnology of the Sixth Sense_), “places their authenticity beyond all doubt. This custom existed more particularly during the time of the Crusades, ... but a very curious instance is mentioned as having occurred as late as the middle of the eighteenth century, for it is recorded that the advocate Feydeau pleaded before the supreme court of Montpellier on behalf of a woman who accused her husband of making her undergo this shameful treatment. (_Petition against the introduction of padlocks or girdles of chastity, Montpellier, 1750._)”

All this only goes to show that virginity and chastity are two very different things, and that the latter was obviously of more account than the former in the eyes of mediæval man. Much the same obtains to-day. To a certain extent we seek to preserve the virginity of our daughters; but is there any limit to the precautions with which a jealous husband will fence about his wife? In short, virginity concerns alone her who loses it; is any man’s for the taking. Chastity is another person’s property.

This slight survey of virginity would be incomplete without a reference to the operation of infibulation[18]--the artificial adhesion of the _labia majora_ by means of a ring or stitches with a view to the prevention of sexual intercourse. Kisch, (_The Sexual Life of Woman_: translated by M. Eden Paul: London: Wm. Heinemann), quotes the authority of Ploss-Bartels for saying that this operation is practised by many savage peoples, among them the Bedschas, the Gallas, the Somalis, the inhabitants of Harrar, at Massaua, etc.

[18] _C.f._ the Latin _infibulare_=to clasp, buckle, or button together. (Smith’s Latin-English dictionary.) The noun _fibula_ can be translated: (1) a clasp, buckle, pin, latchet, brace; (2) a surgical instrument for drawing together the edges of a gaping wound; (3) a ring drawn through the prepuce to prevent copulation. Celsus, Martial and Juvenal use the word in this sense. “The ancient Romans prevented actors from copulating, with the object of preserving their voices. Martial speaks of singers who sometimes broke the ring, and whom it was necessary to bring back again to the blacksmith.” (Jacobus X--, _op. cit._)

“The purpose of this practise,” he adds, “is to preserve the chastity of the girls until marriage, when the reverse operative procedure is undertaken. If the husband goes away on a journey, in many cases the operation of infibulation is once more performed upon his wives. Slave-dealers also make use of this operation so as to prevent their slaves from becoming pregnant. It is reported, however, that the operation does not invariably produce the desired effect.”

Nothing we have said or quoted, however, can alter the fact that virginity has been and will always be a certain asset in civilised or semi-civilised communities. There is a romance attached to the term which neither cynicism nor materialism can kill. Incidentally, there is a strong business side to the question. Who, as we said before, wants to feel that his dearest possession has been shared by others? Who, in more modern parlance, wants damaged goods?

While life lasts, the virgin maid will lure the normal lover, common sense and cold facts notwithstanding. What the poet sang and the amorous swain coveted in those by-gone times of pomp and paganism, in the days of chivalry, and even in that dreary early Victorian era, will be sung and coveted centuries hence. Science, new discoveries, new theories, new ideals, new conditions, cannot oust human nature, our undeniable birthright. The sanctity and value of virginity are traditions; and, as Havelock Ellis says, in that singularly beautiful postscript to his _Studies_, “there can be no world without traditions; neither can there be any life without movement. As Heracleitus knew at the outset of modern philosophy, we cannot bathe twice in the same stream, though, as we know to-day, the stream still flows in an unending circle. There is never a moment when the new dawn is not breaking over the earth, and never a moment when the sunset ceases to die. It is well to greet serenely even the first glimmer of the dawn when we see it, not hastening toward it with undue speed, nor leaving the sunset without gratitude for the dying light that once was dawn.

“In the moral world we are ourselves the light-bearers, and the cosmic process is in us made flesh. For a brief space it is granted to us, if we will, to enlighten the darkness that surrounds our path. As in the ancient torch-race, which seemed to Lucretius to be the symbol of all life, we press forward torch in hand along the course. Soon from behind comes the runner who will outpace us. All our skill lies in giving into his hand the living torch, bright and unflickering, as we ourselves disappear in the darkness.”

Beautiful words, and fitting monument to a man who gave thirty years of his life to the production of a work that will live for all time. Hardly applicable to our present theme some, perhaps, will say. We take leave to differ. In the relations between man and woman all life is epitomised. Each bears the torch, and the race they run is the life they lead. To almost all is granted the chance to hand on the torch in living, breathing prototype.

Let us recognise new conditions, new ideas; let us welcome, examine and weigh them, that none may say we do not ‘greet serenely the dawn.’ But let us also remember that theory cannot oust fact, nor materialism human nature.

Down the ages man has altered in custom and habit, but in his spiritual essence not at all. Save for local and racial differences, humanity has shared the same passions of pain, sorrow, happiness, anger, laughter and lust throughout all time. Human nature alone does not change; our birthright is immutable. Human nature ever has, and ever will, set store by virginity. It has become a tradition. And without tradition, as the great psychologist has truly told us, there is no world.

THE WAY OF A VIRGIN.

THE ENCHANTED RING.[19]

[19] _Kruptadia_: Heilbronn, 1883: Henninger Frères: vol. 1: _Secret Stories from the Russian_, No. 32. Also _Contes Secrets Russes_: Paris: Liseux, 1891.

In a certain reign, in a certain kingdom, there lived once on a time three peasant brethren, who quarrelled among themselves and divided up their goods; they did not share equally, and the division gave much to the elder brethren but very little to the youngest.

All three were young lads. They went forth together into the courtyard, saying one to the other:

“‘Tis time for us to wed.”

“‘Tis well enough for ye,” quoth the youngest brother. “Ye are rich, and the rich can marry. But what may I do? I am poor. I have not even a log of wood to my name. All I have for a fortune is a yard which reacheth to my knees!”

On this very moment there chanced to pass a merchant’s daughter, who overheard these words and said to herself:

“Ah! that I might have this young man for a husband! He hath a yard that reacheth to his very knees!”

The two elder brethren married; the youngest remained single.

The merchant’s daughter, back in her home, had no thought in her head but to wed the young peasant; several rich merchants sought her hand in marriage, but she would have none of them.

“I will wed with none save this young man,” quoth she.

Her father and mother sought to dissuade her. “What art thinking on, foolish one?” said they. “Come back to thy senses! Why wouldst wed with a poor peasant?”

“Concern not yourselves with that!” answered she. “‘Tis not ye who will have to live with him!”

The merchant’s daughter came to an understanding with the matchmaker, and dispatched her to tell the young man to come without fail and ask her hand in marriage. The matchmaker went to see him, saying:

“Hearken, oh! my little dove. Why standest there gaping? Go ask in marriage the merchant’s daughter. She hath awaited thee this long time, and will wed thee with joy.”

The young man swiftly apparelled himself, donned a new smock-frock, took his new hat, and hied him forthwith to the house of the merchant to ask his daughter’s hand in marriage. When the merchant’s daughter perceived him, when she recognised that it was indeed he whose yard reached to his knees, she fell to asking her father and mother for their blessing on a union indissoluble.

On the wedding night she went to bed with her husband, and perceived that he had but a little yard, smaller even than a finger.

“Oh! thou scoundrel!” she cried. “Thou boastest ownership of a yard reaching to thy knees! What hast done with it?”

“Dear wife, thou knowest that I was a bachelor, and very poor; when I resolved to marry, I had neither gold nor aught else to enable me so to do. So I have pledged my yard.”[20]

[20] Literally: “put it in pawn.”

“And for what sum hast thou pledged thy yard?”

“But for little--for fifty roubles.”

“Good. On the morrow I will go seek my mother, I will beg money of her, and thou wilt go without fail to recover thy yard. If thou dost not buy it back, enter not the house!”

She waited until morn, then ran swiftly in search of her mother, saying:

“Grant me a favour, little mother. Give me fifty roubles. I have sore need of them.”

“But tell me why thou hast need of them.”

“See, little mother. My husband had a yard which reached to his knees. When we desired to marry, he knew not where to find the money, the poor man, and he hath pledged his yard for fifty roubles. Now my husband hath but a tiny yard, even smaller than a finger. ‘Tis of the utmost necessity, therefore, to buy back his ancient yard.”

The mother, understanding the need, drew fifty roubles from her purse, and gave them to her daughter. The latter returned to her home and gave the money to her husband, saying:

“Go! Run now swiftly to buy back thine ancient yard, in order that strangers may not make use of it!”

The young man took the money and went forth, eyes downcast. Where might he turn now? Where find for his wife such a yard? Best leave it to chance.

He went forward, now swiftly, now slowly, and at length he encountered an aged woman.

“Good day, good woman.”

“Good day, good man. Whither goest thou at this pace?”

“Ah, good woman--would thou knewest--would thou didst know my sorrow--would I might tell thee whither I go!”

“Tell me thy sorrow, little dove. Perchance I can come to thine aid.”

“I am shamed to tell it thee.”

“Fear not, have no shame. Speak boldly.”

“Ah, well, see here, good woman. I had boasted of having a yard that reached to my knees; a merchant’s daughter, who had heard this, espoused me, but when she lay with me on our wedding night and perceived that I had but a little yard, smaller than a finger, she cried out and asked what I had done with my great yard. I told her that I had pledged it for fifty roubles; she gave me the money and bade me buy it back without fail; otherwise, I might not show myself again at my home. And I know not how to satisfy my little dove.”

The aged woman made answer to him:

“Give me thy money,” said she, “and I will find a remedy for thy sorrow.”

Forthwith he drew the fifty roubles from his pocket and gave them to her; the aged woman handed to him a ring.

“Come, take this ring,” quoth she. “Put it only on thy finger nail.”

The young man took the ring, and scarce had he put it on his finger nail ere his yard stretched itself a cubit’s length.

“Well, what of it?” asked the aged woman. “Doth thy yard reach to thy knees?”

“Yea, good woman. It reacheth even below my knees.”

“Now, my little dove, pass the ring down thy whole finger.”

He passed the ring over his entire finger, and his yard lengthened out even unto seven versts.[21]

[21] A verst would be about 1,170 yards. The virtue of the ring was indeed remarkable!

“Ah! good woman! where shall I lodge it? It will bring me ill fortune with my wife.”

“Thrust up the ring to thy finger nail; thy yard will be but a cubit’s span. This for thy guidance--pay attention and never put the ring beyond thy finger nail.”

He thanked the aged woman, and retook the road homeward; and as he journeyed he rejoiced in that he need not appear before his wife with empty hands.

But as he went, he felt a desire to eat. Going aside, he seated himself not far from the road at the foot of a burdock, drew biscuits from his wallet, dipped them in water, and fell to eating. Anon, desire to slumber o’er-came him; he lay down, belly uppermost, and played with the ring. He put it upon his finger nail, and his yard rose to the height of a cubit’s span; he pressed his whole finger through the ring, and his yard rose to a height of seven versts; he removed the ring, and his yard became small as before. He examined and re-examined the ring, and thus he fell asleep. But he forgot to conceal the ring, which rested upon his belly.

There chanced to pass in a carriage a lord and his wife. The lord saw, not far from the road, a peasant aslumbering, and upon his belly glittered a ring, as it were a live coal in the sun. He stopped the horses, saying to his lackey:

“Approach the peasant, take the ring, and bring it to me.”

Straightway the lackey ran to the peasant, and carried back the ring to the lord. And these went on their way.

The lord admired the ring.

“Look thou, my dear loved one,” said he to his wife. “What a superb ring! Behold! I put it upon my finger.” And he passed it down his whole finger.

Straightway his yard reached out, o’erturned the coachman from his box seat, struck one of the mares right beneath the tail, pushed aside the animal, and caused the carriage to go ahead of it.[22]

[22] _Contes Secrets Russes_ translate: “His yard stretched forth, hurled the driver from his seat, passed beyond the team of horses, and reached out in front of the carriage for a distance of seven versts.”

The lady beheld what misfortune had befallen, was greatly affrighted, and cried with all her force to the lackey, saying:

“Run most swiftly to the peasant and lead him hither!”

The lackey sped amain to the peasant and aroused him, saying:

“Come swiftly, my little peasant, to my master!”

The peasant sought his ring.

“A curse on thee! Thou hast taken my ring!”

“Seek not,” said the lackey. “Come to my master. He hath thy ring, which hath caused us a great fuss.”

The peasant ran to the carriage. Quoth the lord to him:

“Pardon me, but come to my aid in my misfortune!”

“What wilt give me, lord?”

“Here are one hundred roubles.”

“Give me two hundred and I will deliver thee.”

The lord drew two hundred roubles from his pocket, the peasant took the money, and withdrew the ring from the lord’s finger, whereat the yard vanished as if by magic, and there was left to the lord but his former little instrument.

The lord went his way, and the peasant hied him homeward with the ring. His wife was at the window and saw him come; she ran to meet him.

“Hast brought it back?” asked she.

“I have.”

“Show it me!”

“Come within the chamber. I cannot show it thee outside.”

They entered the chamber, nor did the wife cease to repeat: “Show it me! Show it me!”

He placed the ring on his finger-nail, and his yard lengthened a cubit’s span; then he drew off his drawers, saying: “Behold, wife!”

The wife fell on his neck.

“My dear little husband, here is truly an instrument that will be better in our house than with strangers. Come swiftly and eat; then we will to bed and make trial of it.”

Forthwith she put upon the table all manner of meats and beverages, and they fell to eating and drinking. Having feasted, they betook themselves to bed. When he had pierced his wife with this yard, she, for three whole days, was ever peering ‘neath his garment; it seemed to her that the yard was ever thrusting between her legs.

She went to pay a visit to her mother, what time her husband hied him to the garden and lay down ‘neath an apple tree.

“Well,” asked the mother of her daughter, “have ye bought back the yard?”

“We have bought it back, little mother.”

And the mother had but one thought: to steal away, profiting by her daughter’s visit, to run to the house of her son-in-law, and to make trial of his great yard.

And while the daughter chattered, the mother came to the house of the son-in-law and sped into the garden. The son-in-law was aslumbering; the ring was on his finger nail, and his yard stood erect to the height of a cubit’s span.

“I will mount upon his yard,” said the good mother to herself.

And she mounted, in sooth, upon the yard, and balanced herself thereon.

But, by ill fortune, the ring slipped to the base of the finger of the son-in-law what time he slept, and the yard raised the good mother to the height of seven versts.

The daughter perceived that her mother had gone forth, she divined the reason, and hastened to return home. In her house there was no one. She went into the garden, and what saw she? Her husband aslumbering, his yard raised to a vast height, and, all in the clouds, the good mother, scarce visible; and she, when the wind blew, turned upon the yard as though upon a stake.

What to do? How remove her mother from off the yard?

A great crowd had come together; they discussed; they proferred counsel. Said some: there is naught for it but to take a hatchet and cut the yard. Said others: no, ‘tis a bad plan. Why lose two souls? For as soon as the yard is cut, the woman will fall and kill herself. ‘Tis better to pray to God that perchance by some miracle the old woman will disentangle herself from it.

During this time the son-in-law awoke, and perceived that his ring had descended to the base of his finger, that his yard raised itself towards the sky to a height of seven versts, and that it nailed him solidly to the earth, in such wise that he could not turn upon his other side.

He withdrew very softly the ring from his finger; his yard descended to the height of a cubit’s span; and the son-in-law saw his mother-in-law suspended upon it.

“How camest thou there, little mother?”

“Pardon, my little son-in-law. I will not do it any more!”

_VARIANT._

Once on a time a tailor possessed a magic ring; as soon as he put it upon his finger, his yard assumed an extraordinary development. It fell out that he went to work at the house of a woman; by nature he was gay and given to jesting, and when he lay down to slumber he neglected always to cover his genitals.