One day in 1668, the English diarist Samuel Pepys went shopping for a book to give his young French-speaking wife. He saw a book he thought she might enjoy, L’École des femmes or The School of Women, “but when I came to look into it, it is the most bawdy, lewd book that ever I saw,” he wrote, “so that I was ashamed of reading in it.” Not so ashamed, however, that he didn’t return to buy it for himself three weeks later — but “in plain binding…because I resolve, as soon as I have read it, to burn it, that it may not stand in the list of books, nor among them, to disgrace them if it should be found.” The next night he stole off to his room to read it, judging it to be “a lewd book, but what doth me no wrong to read for information sake (but it did hazer my prick para stand all the while, and una vez to decharger); and after I had done it, I burned it, that it might not be among my books to my shame.” Pepys’s coy detours into mock-Spanish or Franglais fail to conceal the orgasmic effect the lewd book had on him, and his is the earliest and most candid report we have of one reader’s bodily response to the reading of pornography. But what is “pornography”? What is its history? Was there even such a thing as “pornography” before the word was coined in the nineteenth century?
The announcement, in early 2013, of the establishment of a new academic journal to be called Porn Studies led to a minor flurry of media reports and set off, predictably, responses ranging from interest to outrage by way of derision. One group, self-titled Stop Porn Culture, circulated a petition denouncing the project, echoing the “porn wars” of the 1970s and 80s which pitted anti-censorship against anti-pornography activists. Those years saw an eruption of heated, if not always illuminating, debate over the meanings and effects of sexual representations; and if the anti-censorship side may seem to have “won” the war, in that sexual representations seem to be inescapable in the age of the internet and social media, the anti-pornography credo that such representations cause cultural, psychological, and physical harm is now so widespread as almost to be taken for granted in the mainstream press.
The brave new world of “sexting” and content-sharing apps may have fueled anxieties about the apparent sexualization of popular culture, and especially of young people, but these anxieties are anything but new; they may, in fact, be as old as culture itself. At the very least, they go back to a period when new print technologies and rising literacy rates first put sexual representations within reach of a wide popular audience in England and elsewhere in Western Europe: the late seventeenth and early eighteenth centuries. Most readers did not leave diaries, but Pepys was probably typical in the mixture of shame and excitement he felt when erotic works like L’École des filles began to appear in London bookshops from the 1680s on. Yet as long as such works could only be found in the original French or Italian, British censors took little interest in them, for their readership was limited to a linguistic elite. It was only when translation made such texts available to less privileged readers — women, tradesmen, apprentices, servants — that the agents of the law came to view them as a threat to what the Attorney General, Sir Philip Yorke, in an important 1728 obscenity trial, called the “public order which is morality.” The pornographic or obscene work is one whose sexual representations violate cultural taboos and norms of decency. In doing so it may lend itself to social and political critique, as happened in France in the 1780s and 90s, when obscene texts were used to critique the corruptions of the ancien régime; but the pornographic can also be used as a vehicle of debasement and violence, notably against women — which is one historical reality behind the US porn wars of the 1970s.
Pornography’s critics in the late twentieth or early twenty-first centuries have had less interest in the written word than in visual media; but recurrent campaigns to ban books by such authors as Judy Blume which aim to engage candidly with younger readers on sexual concerns suggest that literature can still be a battleground, as it was in the seventeenth and eighteenth centuries. Take, for example, the words of the British attorney general Dudley Ryder in the 1749 obscenity trial of Thomas Cannon’s Ancient and Modern Pederasty Investigated and Exemplify’d, a paean to male same-sex desire masquerading as an attack. Cannon, Ryder declared, aimed to “Debauch Poison and Infect the Minds of all the Youth of this Kingdom and to Raise Excite and Create in the Minds of all the said Youth most Shocking and Abominable Ideas and Sentiments”; and in so doing, Ryder contends, Cannon aimed to draw readers “into the Love and Practice of that unnatural detestable and odious crime of Sodomy.” Two and a half centuries ago, Ryder set the terms of our ongoing porn wars. Denouncing the recent profusion of sexual representations, he insists that such works create dangerous new desires and inspire their readers to commit sexual crimes of their own.
Then as now, attitudes towards sexuality and sexual representations were almost unbridgeably polarized. A surge in the popularity of pornographic texts was countered by increasingly severe campaigns to suppress them. Ironically, however, those very attempts to suppress could actually bring the offending work to a wider audience, by exciting their curiosity. No copies of Cannon’s “shocking and abominable” work survive in their original form; but the text has been preserved for us to read in the indictment that Ryder prepared for the trial against it. Eighty years earlier, after his encounter with L’École des femmes, Pepys guiltily burned the book, but at the same time immortalized the sensual, shameful experience of reading it. Of such contradictions is the long history of porn wars made.
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