what new internal inhibitory motives we can appeal to in replacing the old external inhibition of authority and belief which is now decayed.  He answers that the state of feeling on which old faiths were based still persists.  “May not,” he asks, “the desire for a thing that we love and wish for beneficently replace the belief that a thing is by divine will, or in the nature of things?  Will not the presence of a bridle on the frenzy of instinct reveal itself as a useful attitude adopted by instinct itself for its own conservation, as a symptom of the force and health of instinct?  Is not empire over oneself, the power of regulating one’s acts, a mark of superiority and a motive for self-esteem?  Will not this joy of pride have the same authority in preserving the instincts as was once possessed by religious fear and the pretended imperatives of reason?” (Jules de Gaultier, La Dependance de la Morale et l’Independance des Moeurs, p. 153.)

H.G.  Wells (in A Modern Utopia), pointing out the importance of chastity, though rejecting celibacy, invokes, like Jules de Gaultier, the motive of pride.  “Civilization has developed far more rapidly than man has modified.  Under the unnatural perfection of security, liberty, and abundance our civilization has attained, the normal untrained human being is disposed to excess in almost every direction; he tends to eat too much and too elaborately, to drink too much, to become lazy faster than his work can be reduced, to waste his interest upon displays, and to make love too much and too elaborately.  He gets out of training, and concentrates upon egoistic or erotic broodings.  Our founders organized motives from all sorts of sources, but I think the chief force to give men self-control is pride.  Pride may not be the noblest thing in the soul, but it is the best king there, for all that.  They looked to it to keep a man clean and sound and sane.  In this matter, as in all matters of natural desire, they held no appetite must be glutted, no appetite must have artificial whets, and also and equally that no appetite should be starved.  A man must come from the table satisfied, but not replete.  And, in the matter of love, a straight and clean desire for a clean and straight fellow-creature was our founders’ ideal.  They enjoined marriage between equals as the duty to the race, and they framed directions of the precisest sort to prevent that uxorious inseparableness, that connubiality, that sometimes reduces a couple of people to something jointly less than either.”

With regard to chastity as an element of erotic satisfaction, Edward Carpenter writes (Love’s Coming of Age, p. 11):  “There is a kind of illusion about physical desire similar to that which a child suffers from when, seeing a beautiful flower, it instantly snatches the same, and destroys in a few moments the form and fragrance which attracted it.  He only gets the full glory who holds himself back a little, and