Tag Archives: sex

Sexual intercourse began in 1963

October 1960-October 1964

Sexual intercourse began
In nineteen sixty-three
(which was rather late for me) –
Between the end of the Chatterley ban
And the Beatles’ first LP.

Up to then there’d only been
A sort of bargaining,
A wrangle for the ring,
A shame that started at sixteen
And spread to everything.

Then all at once the quarrel sank:
Everyone felt the same,
And every life became
A brilliant breaking of the bank,
A quite unlosable game.

So life was never better than
In nineteen sixty-three
(Though just too late for me) –
Between the end of the Chatterley ban
And the Beatles’ first LP.

Annus Mirabilis, by Phillip Larkin

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Half the sky

February 1947-October 1951

Chinese state patriarchy – the alliance of the Emperor and his officials with patrilineal extended families and clans and patriarchal authority, under the sign of Confucius – was extraordinarily resilient. Over the course of several thousand years, it bounced back again and again in the face of foreign invasions, and neutered potentially disturbing influences like Buddhism and Christianity. It was finally severely weakened, if not quite eliminated, in the twentieth century. Chinese intellectuals, including the student reformers of the May 4th movement, regarded the traditional Chinese family system as a source of backwardness, which would have to be overthrown for China to take its rightful place among the world’s powers. After the Chinese Communists took over in 1949, they promulgated a revolutionary new marriage law (1950), which stated, in part

The feudal marriage system, which is based on arbitrary and compulsory arrangements and the superiority of man over women and ignores the children’s interests, shall be abolished.

The New Democratic marriage system, which is based on the free choice of partners, on monogamy, on equal rights for both sexes, and on protection of the lawful interests of women and children shall be put into effect.

Bigamy, concubinage, child betrothal, interference with the re-marriages of widows, and the exaction of money or gifts in connection with marriages, shall be prohibited.

Marriage shall be based on the complete willingness of the two parties. Neither party shall use compulsion, and no third party shall be allowed to interfere.

(The law, however, allowed traditional rules of exogamy to stand. These required people to marry outside their clan.) A campaign began, launched in 1953, to enforce the new law. The Communist Party in China would prove willing to use extraordinary violence to attack old ways, including a kinship system that stood in the way of new forms of state power.

Bei Männern, welche Liebe fühlen

1778-1791

The last time we got romantic on Logarithmic History was back February 14, Valentine’s Day, and also around the time when sexual reproduction evolved on our calendar. Then I posted When you were I tadpole, and I was a fish. But there’s no reason we can’t celebrate romance again.

A huge fraction of music is silly love songs; it’s possible that music evolved among humans, as among songbirds, as a result of sexual selection. (That was Darwin’s theory.) All the major operas of Mozart (1756-1791) are celebrations of love – in its enduring monogamous form – in the face of various threats: a lustful sultan (The Abduction from the Seraglio), libidinous aristocrats (The Marriage of Figaro, Don Giovanni), the sexual curiosity that even nice girls feel (Cosi Fan Tutte), and an interfering mother-in-law and a bitter custody battle (The Magic Flute). Here’s an aria from The Magic Flute on this theme, with Lucia Popp as Pamina and Wolfgang Brendel as Papageno

Bei Männern, welche Liebe fühlen

PAMINA Bei Männern, welche Liebe fühlen, fehlt auch ein gutes Herze nicht. PAMINA In men who feel love, a good heart, too, is never lacking.
PAPAGENO
Die süßen Triebe mitzufühlen,
ist dann der Weiber erste Pflicht.
PAPAGENO
Sharing these sweet urges
is then women’s first duty.
BEIDE
Wir wollen uns der Liebe freu’n,
wir leben durch die Lieb’ allein.
PAMINA, PAPAGENO
We want to enjoy love;
it is through love alone that we live.
PAMINA
Die Lieb’ versüßet jede Plage,
ihr opfert jede Kreatur.
PAMINA
Love sweetens every sorrow;
every creature pays homage to it.
PAPAGENO
Sie würzet uns’re Lebenstage,
sie wirkt im Kreise der Natur.
PAPAGENO
It gives relish to the days of our life,
it acts in the cycle of nature.
BEIDE
Ihr hoher Zweck zeigt deutlich an:
nichts Edler’s sei, als Weib und Mann.
Mann und Weib, und Weib und Mann,
reichen an die Gottheit an.
PAMINA, PAPAGENO
Its high purpose clearly proclaims:
there is nothing nobler than woman and man.
Man and woman, and woman and man,
reach towards the deity.

The penis inserts of Southeast Asia

1102-1153

The Rajatrangini (River of Kings) is a history of Kashmir, dating to about 1150. A striking thing about it is that it is pretty much the only work in Sanskrit that clearly qualifies as history. Other material about the past in traditional Hindu India is heavily mythological, or limited to genealogies and chronicles, and contains virtually no dates. The paucity of historical works in pre-Muslim India is striking, given that the country has an impressive intellectual tradition, with important achievements in mathematics, linguistics, literature, and literary theory. Hindu India is very different in this respect from China, where there is a rich historical record and the study of history has been a major intellectual concern for millennia.

Donald Brown is an anthropologist who has worked in Southeast Asia. He became curious about why some Southeast Asian societies seem to have been more interested than others in developing an accurate understanding of the past. His eventual conclusion, after reviewing evidence from many societies, is that historical consciousness is underdeveloped in societies with closed, hereditary systems of stratification. India of course is famously a caste society. True, there are scholars who argue that Indian caste-consciousness has been exaggerated by Western Orientalists bent on making the place seem exotic. But recent DNA evidence shows that high levels of caste endogamy have been characteristic of India for at least 2000 years. And in economist Gregory Clark’s recent analyses of surnames and social stratification in a number of societies, India is an outlier, with exceptionally enduring associations between surnames and social class, reflecting the caste system. (Kashmir may have been an atypical part of India in this regard.)

In societies with hereditary ruling elites and caste-like social stratification, according to Brown, history is an inconvenience. The preference (at least out in public – people may talk differently in private) is for mythological accounts of caste origins that link caste hierarchy to the order of the cosmos. There are other differences as well associated closed versus open hierarchies. Individual personality receives less attention in societies with closed hierarchies; behavior is explained by role, office, and social category. The art of biography is less developed. Closed societies are less interested in divination (presumably you don’t need a fortune teller to know what your future holds). The differences extend even to visual art: closed societies show less interest in realistic portraiture; artists depict types rather than individuals. In sum, there is a real difference, Brown argues, between historical knowledge and ideology, and caste-like societies generate more of the latter.

In addition to India vs. China, other closed vs. open pairs of societies in Brown’s review include Egypt vs. Mesopotamia+Israel, Sparta vs. Athens, Early vs. Imperial Rome, Medieval West vs. Islam+Byzantium, and Venice vs. Florence.

Donald Brown also wrote Human Universals, a book that argues, against a strong tradition of cultural relativism in anthropology, that there is a wide assortment of cultural universals.

And Donald Brown is also co-author of The Penis Inserts of Southeast Asia, a short book about the penis inserts of Southeast Asia.

What do women want?

As we noted in the last post, human females conceal ovulation (no chimp-style monthly sexual swellings) but advertise nubility (with conspicuous fat deposits). Presumably this has to do with sexual selection, via male mate choice. But sexual selection may have operated in the opposite direction, on male anatomy, as well.

Males of most primate species have a baculum, or penis bone. Human beings and spider monkeys are the exceptions. (A mnemonic: the mammals with penis bones are PRICCs – primates, rodents, insectivores, carnivores, chiropterans=bats.) The baculum helps to retract the penis when it’s not in use, so males in our species, lacking a penis bone, have more conspicuous dangling organs than most primate males.

This information comes from a recent book The Evolution of Beauty: How Darwin’s Forgotten Theory of Mate Choice Shapes the Animal World ­– and Us, by Robert Prum. Prum also cites a paper arguing that Adam’s “rib” (Hebrew tsela), the thing God used to make Eve (Genesis 2:21-23), was actually his baculum, providing a creationist explanation of “congenital human baculum deficiency.” The book contains lots of interesting tidbits like this, but its central argument – that sexual selection via mate choice is largely a result of non-adaptive aesthetic preferences – is shaky.

Men’s penises lack something else found in most primate species: most male primates have keratinized spines on their penises. But a gene involved in the development of penis spines got turned off in our evolutionary lineage, some time after our split with chimps, but before our split with Neanderthals. We’re not sure why. Penis spines might be favored in promiscuously mating species if they help one male dredge out sperm left by earlier matings with other males. So (relative) monogamy in our lineage might remove the evolutionary advantage of spines. But a non-spiny penis might also be less sensitive, and make for more prolonged intercourse.

If all this doesn’t answer the question “What do women want?”, it at least narrows down the possibilities a bit: not men with bony, spiny penises, apparently.

Dead baby monkeys

There’s a dark side to being a primate. Last year a review article summarized data on rates of lethal aggression in non-human animals. The figure below shows some of the results. Several clusters of especially violent species stand out in the figure, including primates.

dead monkeys

Much of the lethal aggression in primates involves infanticide. Sarah Hrdy demonstrated back in the 1970s that infanticide occurs regularly in Hanuman langurs, monkeys in India. A male who takes over a group of females will systematically kill offspring sired by the previous male. If you think evolution is about the survival of the species, this is hard to explain. But it makes sense given the logic of the selfish gene. Females who lose an infant return more quickly to breeding again, and the father of the next infant is likely to be the killer of the previous one.

Primates may be particularly vulnerable to this grim logic, because they spend a long time as infants. Commonly L/G>1, that is to say, the time, L, a female spends lactating for an infant (during which she is unlikely to conceive), is usually greater than the time, G, she spends gestating an infant. This puts particular pressure on males to hurry things along by eliminating nursing infants fathered by other males.

As a result, infanticide is relatively common among primates, and females under particularly strong pressure to find ways to avoid it. Hanuman langurs live in one-male units, where a female has little choice about who she mates with. In other species, by contrast (most baboons, chimpanzees), multiple males reside with multiple females. In these species females are often sexually promiscuous, sometimes actively soliciting multiple males for sex. This is probably mostly a matter of confusing paternity sufficiently to suppress the threat of infanticide. There’s a general lesson here: female promiscuity generally has different evolutionary roots than male promiscuity.

When you were a tadpole

1.17-1.10 billion years ago. The atmosphere is one percent oxygen or so thanks to photosynthetic algae. The ocean still largely anoxic and thick with sulfates and sulfate-eating bacteria. Eukaryotes have been around for a while, and are diversified, although still all single celled (as far as we know).

Sexual reproduction begins with eukaryotes, and by now some groups are presumably differentiated into male and female. For those of you who are not bdelloid rotifiers, here’s a poem for Valentine’s Day, by the biologist Langdon Smith. Martin Gardner has a nice account of the poem, in his book “When you were a tadpole and I was a fish,” and here’s a great video of the poem spoken by Jean Shepherd.

Evolution
By Langdon Smith (1858-1908)

When you were a tadpole and I was a fish
In the Paleozoic time,
And side by side on the ebbing tide
We sprawled through the ooze and slime,
Or skittered with many a caudal flip
Through the depths of the Cambrian fen,
My heart was rife with the joy of life,
For I loved you even then.

Mindless we lived and mindless we loved
And mindless at last we died;
And deep in the rift of the Caradoc drift
We slumbered side by side.
The world turned on in the lathe of time,
The hot lands heaved amain,
Till we caught our breath from the womb of death
And crept into life again.

We were amphibians, scaled and tailed,
And drab as a dead man’s hand;
We coiled at ease ‘neath the dripping trees
Or trailed through the mud and sand.
Croaking and blind, with our three-clawed feet
Writing a language dumb,
With never a spark in the empty dark
To hint at a life to come.

Yet happy we lived and happy we loved,
And happy we died once more;
Our forms were rolled in the clinging mold
Of a Neocomian shore.
The eons came and the eons fled
And the sleep that wrapped us fast
Was riven away in a newer day
And the night of death was passed.

Then light and swift through the jungle trees
We swung in our airy flights,
Or breathed in the balms of the fronded palms
In the hush of the moonless nights;
And oh! what beautiful years were there
When our hearts clung each to each;
When life was filled and our senses thrilled
In the first faint dawn of speech.

Thus life by life and love by love
We passed through the cycles strange,
And breath by breath and death by death
We followed the chain of change.
Till there came a time in the law of life
When over the nursing sod
The shadows broke and the soul awoke
In a strange, dim dream of God.

I was thewed like an Auroch bull
And tusked like the great cave bear;
And you, my sweet, from head to feet
Were gowned in your glorious hair.
Deep in the gloom of a fireless cave,
When the night fell o’er the plain
And the moon hung red o’er the river bed
We mumbled the bones of the slain.

I flaked a flint to a cutting edge
And shaped it with brutish craft;
I broke a shank from the woodland lank
And fitted it, head and haft;
Then I hid me close to the reedy tarn,
Where the mammoth came to drink;
Through the brawn and bone I drove the stone
And slew him upon the brink.

Loud I howled through the moonlit wastes,
Loud answered our kith and kin;
From west to east to the crimson feast
The clan came tramping in.
O’er joint and gristle and padded hoof
We fought and clawed and tore,
And cheek by jowl with many a growl
We talked the marvel o’er.

I carved that fight on a reindeer bone
With rude and hairy hand;
I pictured his fall on the cavern wall
That men might understand.
For we lived by blood and the right of might
Ere human laws were drawn,
And the age of sin did not begin
Til our brutal tush was gone.

And that was a million years ago
In a time that no man knows;
Yet here tonight in the mellow light
We sit at Delmonico’s.
Your eyes are deep as the Devon springs,
Your hair is dark as jet,
Your years are few, your life is new,
Your soul untried, and yet –

Our trail is on the Kimmeridge clay
And the scarp of the Purbeck flags;
We have left our bones in the Bagshot stones
And deep in the Coralline crags;
Our love is old, our lives are old,
And death shall come amain;
Should it come today, what man may say
We shall not live again?

God wrought our souls from the Tremadoc beds
And furnish’d them wings to fly;
He sowed our spawn in the world’s dim dawn,
And I know that it shall not die,
Though cities have sprung above the graves
Where the crook-bone men made war
And the ox-wain creaks o’er the buried caves
Where the mummied mammoths are.

Then as we linger at luncheon here
O’er many a dainty dish,
Let us drink anew to the time when you
Were a tadpole and I was a fish.