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The Secret Life Of A Developing Country (Ours)
Forget your conventional picture of America in 1810. In the first half of the nineteenth century, we were not at all the placid, straitlaced, white-picket-fence nation we imagine ourselves to have been. By looing at the patterns of everyday life as recorded by contemporary foreign and native observers of the young republic and by asking the questions that historians don't think to ask of another time—what were people really like? how did they greet one another in the street? how did they occupy their leisure time? what did they eat?—Jakc Larking brings us a portrait of another Americna, an America that was so different from both our conception of its past life and its present-day reality as to seem a foreign country.
September/October 1988 | Volume 39, Issue 6
These young men and women were not more closely supervised by their parents than earlier generations had been; in fact, they had more mobility and greater freedom. The couples that courted in the new style put a far greater emphasis on control of the passions. For some of them—young Northern merchants and professional men and their intended brides —revealing love letters have survived for the years after 1820. Their intimate correspondence reveals that they did not give up sexual expression but gave it new boundaries, reserving sexual intercourse for marriage. Many of them were marrying later than their parents, often living through long engagements while the husband-to-be strove to establish his place in the world. They chose not to risk a pregnancy that would precipitate them into an early marriage.
Many American husbands and wives were also breaking with tradition as they began to limit the size of their families. Clearly, married couples were renegotiating the terms of their sexual lives together, but they remained resolutely silent about how they did it. In the first two decades of the nineteenth century, they almost certainly set about avoiding childbirth through abstinence; coitus interruptus, or male withdrawal; and perhaps sometimes abortion. These contraceptive techniques had long been traditional in preindustrial Europe, although previously little used in America.
As they entered the 1830s, Americans had their first opportunity to learn, at least in print, about more effective or less self-denying forms of birth control. They could read reasonably inexpensive editions of the first works on contraception published in the United States: Robert Dale Owen’s Moral Physiology of 1831 and Dr. Charles Knowlton’s The Fruits of Philosophy of 1832. Both authors frankly described the full range of contraceptive techniques, although they solemnly rejected physical intervention in the sexual act and recommended only douching after intercourse and coitus interruptus. Official opinion, legal and religious, was deeply hostile. Knowlton, who had trained as a physician in rural Massachusetts, was prosecuted in three different counties for obscenity, convicted once, and imprisoned for three months.
But both works found substantial numbers of Americans eager to read them. By 1839 each book had gone through nine editions, putting a combined total of twenty to thirty thousand copies in circulation. An American physician could write in 1850 that contraception had “been of late years so much talked of.” Greater knowledge about contraception surely played a part in the continuing decline of the American birthrate after 1830.
New ways of thinking about sexuality emerged that stressed control and channeling of the passions. Into the 1820s almost all Americans would have subscribed to the commonplace notion that sex, within proper social confines, was enjoyable and healthy and that prolonged sexual abstinence could be injurious to health. They also would have assumed that women had powerful sexual drives.
Starting with his “Lecture to Young Men on Chastity” in 1832, Sylvester Graham articulated very different counsels about health and sex. Sexual indulgence, he argued, was not only morally suspect but psychologically and physiologically risky. The sexual overstimulation involved in young men’s lives produced anxiety and nervous disorders, “a shocking state of debility and excessive irritability.” The remedy was diet, exercise, and a regular routine that pulled the mind away from animal lusts. Medical writings that discussed the evils of masturbation, or “solitary vice,” began to appear. Popular books of advice, like William Alcott’s Young Man’s Guide , gave similar warnings. They tried to persuade young men that their health could be ruined, and their prospects for success darkened, by consorting with prostitutes or becoming sexually entangled before marriage.
The sexual lives of Americans began to change, reshaped by a new emphasis on self-control.
A new belief about women’s sexual nature appeared, one that elevated them above “carnal passion.” Many American men and women came to believe during the nineteenth century that in their true and proper nature as mothers and guardians of the home, women were far less interested in sex than men were. Women who defined themselves as passionless were in a strong position to control or deny men’s sexual demands either during courtship or in limiting their childbearing within marriage.
Graham went considerably farther than this, advising restraint not only in early life and courtship but in marriage itself. It was far healthier, he maintained, for couples to have sexual relations “very seldom.”
Neither contraception nor the new style of courtship had become anything like universal by 1840. Prenuptial pregnancy rates had fallen, but they remained high enough to indicate that many couples simply continued in familiar ways. American husbands and wives in the cities and the Northern countryside were limiting the number of their children, but it was clear that those living on the farms of the West or in the slave quarters had not yet begun to. There is strong evidence that many American women felt far from passionless, although others restrained or renounced their sexuality. For many people in the United States, there had been a profound change. Reining in the passions had become part of everyday life.