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diff --git a/30750-8.txt b/30750-8.txt new file mode 100644 index 0000000..d28623b --- /dev/null +++ b/30750-8.txt @@ -0,0 +1,3190 @@ +The Project Gutenberg EBook of The Sex Worship and Symbolism of Primitive +Races, by Sanger Brown, II + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Sex Worship and Symbolism of Primitive Races + An Interpretation + +Author: Sanger Brown, II + +Contributor: James H. Leuba + +Release Date: December 24, 2009 [EBook #30750] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK SEX WORSHIP *** + + + + +Produced by Bryan Ness, Stephanie Eason, and the Online +Distributed Proofreading Team at http://www.pgdp.net. (This +file was produced from images generously made available +by The Internet Archive/American Libraries.) + + + + + + + + + + THE SEX WORSHIP AND + SYMBOLISM OF PRIMITIVE + RACES + + AN INTERPRETATION + + BY + SANGER BROWN II., M. D. + + _Assistant Physician, Bloomingdale Hospital_ + + _With an Introduction by James H. Leuba_ + + + BOSTON: RICHARD G. BADGER + TORONTO: THE COPP CLARK CO., LIMITED + + + + _Copyright 1916, by Richard G. Badger_ + _All rights reserved_ + + _The Gorham Press, Boston, U. S. A._ + + + + DEDICATED TO MY WIFE + HELEN WILLISTON BROWN + + + + +PREFACE + + +The greater part of the first three chapters of this book appeared in +the _Journal of Abnormal Psychology_ in the December-January number of +1915-16 and the February-March number of 1916. This material is +reprinted here by the kind permission of the Editor of that Journal. +This part of the subject is chiefly historical and the data here given +is accessible as indicated by the references throughout the text, +although many of these books are difficult to secure or are out of +print. For this historical material I am particularly indebted to the +writings of Hargrave Jennings, Richard Payne Knight and Doctor Thomas +Inman. Most of the reference matter coming under the general heading of +Nature Worship was obtained from comparatively recent sources, such as +the publications of the Bureau of American Ethnology, of the Smithsonian +Institute, and certain publications of the American Museum of Natural +History. Frazer's _Golden Bough_ and other writings of J. G. Frazer on +Anthropology furnished much valuable information. The writings of +special investigators, among others those of Spencer, and A. W. Howitt, +on Primitive Australian Tribes, and W. H. R. Rivers on the Todas have +been freely drawn upon. A number of other books and references have been +made use of, as indicated throughout the text. I have found two books by +Miss J. Harrison, _i. e._, _Themis_ and _Ancient Art and Ritual_, of +great value in interpreting primitive ceremonies and primitive customs +in general. + +My main object has been to give the life history of a primitive motive +in the development of the race, and to emphasize the dynamic +significance of this motive. Later other motives may be dealt with in +more detail if it is proved that both in normal and abnormal psychology +we may best understand the mental development of the individual through +our knowledge of the development of the race. + +I wish to take this opportunity to express my appreciation of the +assistance rendered me by my wife. + + + + +CONTENTS + + + CHAPTER PAGE + + I Simple Sex Worship 13 + + II Symbolism 34 + + III Sun Myths, Mysteries and Decadent Sex Worship 69 + + IV Interpretations 96 + + References and Bibliography 137 + + Index 141 + + + + +INTRODUCTION + + +Our knowledge of religion receives contributions from every quarter; +even the student of mental diseases finds information that is of service +to the student of religion. The reverse is equally true: a knowledge of +religion sheds light upon even the science of mental disorders. + +In this short book, a psychiatrist seeks in the study of one aspect of +religious practice--the worship of the procreating power--to gain a +clearer understanding of the forms taken by certain kinds of mental +diseases. His theory is that we may expect diseased minds to reproduce, +or return to expressions of desire customary and official in societies +of lower culture. This is, as a matter of fact, less a theory than a +statement of observed facts; of this, the reader of these pages, if +familiar with certain mental disorders, may readily convince himself. + +But Doctor Brown's intention is not merely, perhaps not primarily, to +draw the attention of the Psychiatrist to a neglected source of +information, he aims at something of wider import and addresses a wider +public. His purpose is no less than the tracing of the history of that +great motive of action, the sex passion, as it appears in religion and +the interpretation of its significance. Those who come to this book +without the preparation of the specialist will find it not only replete +with novel and surprising facts, but will find these facts placed in +such a relation to each other and to life in general, as to illuminate +both religion and human nature. This important result is made possible +by the point of view from which the author writes, the point of view of +racial development which has proved its fertility in so many directions. + +JAMES H. LEUBA. + + + + + THE SEX WORSHIP AND + SYMBOLISM OF PRIMITIVE RACES: + AN INTERPRETATION + + +CHAPTER I + +SIMPLE SEX WORSHIP + + +Psychiatry, during recent years, has found it to its advantage to turn +to related sciences and allied branches of study for the explanation of +a number of the peculiar symptoms of abnormal mental states. Of these +related studies, none have been of greater value than those which throw +light on the mental development of either the individual or the race. In +primitive races we discover a number of inherent motives which are of +interest from the standpoint of mental evolution. These motives are +expressed in a very interesting symbolism. It is the duty of the +psychiatrist to see to what extent these primitive motives operate +unconsciously in abnormal mental conditions, and also to learn whether +an insight into the symbolism of mental diseases may be gained, through +comparison, by a study of the symbolism of primitive races. In the +following discussion one particular motive with its accompanying +symbolism is dealt with. + +A great many of the institutions and usages of our present day +civilization originated at a very early period in the history of the +race. Many of these usages are carried on in modified form century after +century, after they have lost the meaning which they originally +possessed; it must be remembered, however, that in primitive races they +were of importance, and they arose because they served a useful end. +From the study of these remnants of former days, we are able to learn +the trends of thought which activated and inspired the minds of +primitive people. When we clearly understand these motives, we may then +judge the extent of their influence on our present day thought and +tendencies. + +It has only been during comparatively recent times that the importance +of primitive beliefs and practices, from the standpoint of mental +evolution, has been appreciated. Formerly, primitive man was regarded +merely as a curiosity, and not as an individual from whom anything of +any value whatever was to be learned. But more recent studies have +changed all this. In order to illustrate this matter of the evolution +and development of the human mind we can very profitably quote from Sir +J. G. Frazer:[1] "For by comparison with civilized man the savage +represents an arrested or rather a retarded state of social development, +and an examination of his customs and beliefs accordingly supplies the +same sort of evidence of the evolution of the human mind that an +examination of the embryo supplies of the evolution of the human body. +To put it otherwise, a savage is to a civilized man as a child is to an +adult; and just as a gradual growth of intelligence in a child +corresponds to, and in a sense recapitulates, the gradual growth of +intelligence in the species, so a study of savage society at various +stages of evolution enables us to follow approximately, though of course +not exactly, the road by which the ancestors of the higher races must +have travelled in their progress upward through barbarism to +civilization. In short, savagery is the primitive condition of mankind, +and if we would understand what primitive man was we must know what the +savage now is." + +To properly interpret these beliefs and conduct, certain facts must be +kept in mind. One is that with primitive races the group stands for the +unit, and the individual has little if any personality distinct from the +group. This social state gives rise to what is spoken of as collective +thought, collective feeling, group action, etc. Miss J. Harrison[2] +considers this conception a very important one in primitive religious +development. All that the race expresses, all that it believes, is an +expression of collective feeling. As a result of this group thought, +feelings and beliefs are developed which are entertained by every +individual of the community. These racial feelings become a part of the +race itself; they are inseparable from it, and they find expression in +the loftiest of sentiments and the most earnest of religious beliefs. + +Our study is not primarily concerned with religious development, but +since early man's deepest feelings found expression in what later became +a religion, it is necessary to search for racial motives in primitive +religions. These feelings are in no way comparable to the conscious +religious beliefs of later times, which were worked out in many +instances by an ingenious priesthood. The period when group feeling +predominated far antedated such civilizations as those of Egypt and +later Greece, for example, in which very elaborate religious systems +existed. + +With primitive people these deeper feelings appear to arise +unconsciously rather than consciously. Moreover, probably as a result of +collective thought and feeling, motives and beliefs are developed and +elaborated in a way quite beyond the mental capacity of any one +individual of the community. Beliefs are formulated which have a +grandeur of conception and a beauty of expression well worthy of +admiration. The beauty and native vigor of some of the earlier myths are +examples of this. They live in the tribe as traditions. No one person +seems to have written them; in fact, they are added to, changed and +improved until they represent the highest expression of national +feelings. Gilbert Murray has indicated this in the _Rise of the Greek +Epic_. He emphasizes that there is found an expression of racial +feelings, built up from many sources. Such Sagas are not the property of +any one individual. The feelings they express are associated with the +unconscious of the race, if such a term is permissible. Gilbert +Murray,[3] in interpreting this element in primitive literature states: +"We have also, I suspect, a strange unanalyzed vibration below the +surface, an undercurrent of desires and fears, and passions, long +slumbering yet eternally familiar, which have for thousands of years +lain near the root of our most intimate emotions and been wrought into +the fabric of our most magical dreams. How far in the past ages this +stream may reach back I dare not even surmise; but it sometimes seems as +if the power of stirring it or moving with it were one of the last +secrets of genius." + +The importance of the collective or group feeling has been emphasized as +thereby one sees how a fundamental racial motive becomes an integral +part of the mental life of each and every member of the group. In +primitive life every individual contributes something to this motive and +in turn receives something from it. It enters into the developing mind +and becomes inseparably associated with it. In studying the evolution of +these motives one is studying the evolution of the human mind. + +The motive which we have undertaken to explain has to do with one of the +most important of instincts, _i. e._, that of reproduction. The feelings +associated with this instinct were raised to the dignity of religion, +and in this we have the worship of sex. This worship is to be regarded +as an unconscious racial expression, the result of group or collective +feeling, the dynamic significance of which, from a biological +standpoint, will appear later. + +Before proceeding, it is desirable to make reference to some of our +sources of information. There are plenty of books on the history of +Egypt, the antiquities of India or on the interpretation of Oriental +customs, which make scarcely any reference to the deification of sex. We +have always been told, for example, that Bacchus was the god of the +harvest and that the Greek Pan was the god of nature. We have not been +told that these same gods were representations of the male generative +attribute, and that they were worshipped as such; yet, anyone who has +access to the statuettes or engravings of these various deities of +antiquity, whether they be of Egypt, of India or of China, cannot fail +to see that they were intended to represent generative attributes. On +account of the incompleteness of many books which describe primitive +races, a number of references are given throughout these pages, and some +bibliographical references are added. + + * * * * * + +As will be presently indicated, we have evidence from a number of +sources to show sex was at one time frankly and openly worshipped by the +primitive races of mankind. This worship has been shown to be so general +and so wide-spread, that it is to be regarded as part of the general +evolution of the human mind; it seems to be indigenous with the race, +rather than an isolated or exceptional circumstance. + +The American Cyclopedia, under Phallic Worship, reads as follows: "In +early ages the sexual emblems were adored as most sacred objects, and in +the several polytheistic systems the act or principle of which the +phallus was the type was represented by a deity to whom it was +consecrated: in Egypt by Khem, in India by Siva, in Assyria by Vul, in +primitive Greece by Pan, and later by Priapus, in Italy by Mutinus or +Priapus, among the Teutonic and Scandinavian nations by Fricco, and in +Spain by Hortanes. Phallic monuments and sculptured emblems are found in +all parts of the world." + +Rawlinson, in his history of Ancient Egypt, gives us the following +description of Khem: "A full Egyptian idea of Khem can scarcely be +presented to the modern reader, on account of the grossness of the forms +under which it was exhibited. Some modern Egyptologists endeavor to +excuse or palliate this grossness; but it seems scarcely possible that +it should not have been accompanied by indelicacy of thought or that it +should have failed to exercise a corrupting influence on life and +morals. Khem, no doubt, represented to the initiated merely the +generative power in nature, or that strange law by which living +organisms, animal and vegetable, are enabled to reproduce their like. +But who shall say in what exact light he presented himself to the +vulgar, who had continually before their eyes the indecent figures under +which the painters and sculptors portrayed him? As impure ideas and +revolting practices clustered around the worship of Pan in Greece and +later Rome, so it is more than probable that in the worship of Khem in +Egypt were connected similar excesses. Besides his priapic or +'Ithyphallic' form, Khem's character was marked by the assignment to him +of the goat as his symbol, and by his ordinary title _Ka-mutf_, 'The +Bull of His Mother,' _i. e._, of nature." + +This paragraph clearly indicates that the sexual organs were worshipped +under the form of Khem by the Egyptians. The writer, however, has fallen +into a very common error in giving us to understand that this was a +degraded form of worship; from numerous other sources it is readily +shown that such is not the case. + +The following lines, from _Ancient Sex Worship_, substantiate the above +remarks, and at the same time, they show the incompleteness of the +writings of many antiquarians. In this book we read: "Phallic emblems +abounded at Heliopolis and Syria and many other places, even into modern +times. The following unfolds marvelous proof to our point. A brother +physician, writing to Dr. Inman, says: 'I was in Egypt last winter +(1865-66), and there certainly are numerous figures of gods and kings on +the walls of the temple at Thebes, depicted with the male genital erect. +The great temple at Karnac is, in particular, full of such figures and +the temple of Danclesa, likewise, although that is of much later date, +and built merely in imitation of old Egyptian art.'" The writer further +states that this shows how completely English Egyptologists have +suppressed a portion of the facts in the histories which they have given +to the world. With all our descriptions of the wonderful temple of +Karnac, it is remarkable that all mention of its association with sex +worship should be omitted by many writers. + +A number of travellers in Africa, even in comparatively modern times, +have observed evidences of sex worship among the primitive races of that +continent. Captain Burton[4] speaks of this custom with the Dahome +tribe. Small gods of clay are made in priapic attitudes before which +the natives worship. The god is often made as if contemplating its +sexual organs. Another traveler, a clergyman,[5] has described the same +worship in this tribe. He has observed idols in priapic attitudes, +rudely carved in wood, and others made of clay. On the lower Congo the +same worship is described, where both male and female figures with +disproportionate genital organs are used for purposes of worship. +Phallic symbols and other offerings are made to these simple deities. + +Definite examples of the sexual act having religious significance may be +cited. Richard Payne Knight[6] quotes a passage from Captain Cook's +voyages to one of the Southern Pacific Islands. The Missionaries of the +expedition on this occasion assembled the members of the party for +religious ceremonies in which the natives joined. The primitive natives +observed the ceremony with great respect and then with due solemnity +enacted their form of sacred worship. Quite to the astonishment of the +white people, this ceremony consisted of the open performance of the +sexual act by a young Indian man and woman. This was entirely a +religious ceremony, and was fittingly respected by all the natives +present. + +Hargrave Jennings[7] describes the same custom in India. An Indian woman +of designated caste and vocation is selected. Many incantations and +strange rites are gone through. A circle, or "Vacant Enchanted Place" is +rendered pure by certain rites and sprinkled with wine. Then secret +charms are whispered three times in the woman's ear. The sexual act is +then consummated, and the whole procedure before the altar is distinctly +a form of sacrifice and worship. + +Hodder M. Westropp in _Primitive Symbolism_ has indicated the countries +in which sex worship has existed. He gives numerous instances in ancient +Egypt, Assyria, Greece and Rome. In India, as well as in China and +Japan, it forms the basis of early religions. This worship is described +among the early races of Greece, Italy, Spain, Scandinavia, and among +the Mexicans and Peruvians of America as well. In Borneo, Tasmania, and +Australia phallic emblems have been found. Many other localities have +been mentioned by this writer and one seems fairly justified in +concluding that sex worship is regularly found at one time in the +development of primitive races. We shall now pass to another form of +this same worship, namely, sacred prostitution. + +There is abundant evidence to show that there was a time in the +centuries before Christ when prostitution was held as a most sacred +vocation. We learn of this practice from many sources. It appears that +temples in a number of ancient cities of the East, in Babylonia, +Nineveh, Corinth and throughout India, were erected for the worship of +certain deities. This worship consisted of the prostitution of women. +The women were consecrated to the support of the temple. They were +chosen in much the same way as the modern woman enters a sacred church +order. The returns from their vocation went to the support of the deity +and the temple. The children born of such a union were in no way held in +disgrace, but on the contrary, they appeared to have formed a separate +and rather superior class. We are told that this practice did not +interfere with a woman's opportunities for subsequent marriage. In India +the practice was very general at one time. The women were called the +"Women of the Idol." Richard Payne Knight speaks of a thousand sacred +prostitutes living in each of the temples at Eryx and Corinth. + +A custom which shows even more clearly that prostitution was held as a +sacred duty to women was that in Babylonia every woman, of high rank or +low, must at one time in her life prostitute herself to any stranger who +offered money. In _Ancient Sex Worship_ we read: "There was a temple in +Babylonia where every female had to perform once in her life a (to us) +strange act of religion, namely, prostitution with a stranger. The name +of it was Bit-Shagatha, or 'The Temple,' the 'Place of Union.'" Moreover +we learn that once a woman entered the temple for such a sacred act she +could not leave until it was performed. + +The above accounts deal exclusively in the sacrifice made by women to +the deity of sex. Men did not escape this sacrifice and it appears that +some inflicted upon themselves an even worse one. Frazer[8] tells us of +this worship which was introduced from Assyria into Rome about two +hundred years before Christ. It was the worship of Cybele and Attis. +These deities were attended by emasculated priests and the priests in +oriental costume paraded Rome in religious ceremony. + +On one occasion, namely, "the day of blood" in the Spring, the chief +ceremony was held. This, among other things, consisted in fastening an +effigy of the god to a pine tree, which was brought to the temple of the +Goddess Cybele. A most spectacular dance about the effigy then occurred +in which the priests slashed themselves with knives, the blood being +offered as sacrifice. As the excitement increased the sexual nature of +the ceremony became evident. To quote from Frazer: "For man after man, +his veins throbbing with the music, his eyes fascinated by the sight of +streaming blood, flung his garments from him, leaped forth with a shout, +and seizing one of the swords which stood ready for the service, +castrated himself on the spot. Then he ran through the city holding the +bloody parts in his hands and threw them into one of the houses which he +passed in his mad career." + +We see that this act directly corresponds with the part played by the +female. The female prostituted herself, and the male presented his +generative powers to the deity. Both the sacred prostitutes and +emasculated priests were held in religious veneration. + +The above references are sufficient to show that a simple form of sex +worship has been quite generally found. It becomes apparent as we +proceed that the worship of sex not only plays a part, but a very +prominent part, in the developing mind of man. In the frank and open +form of this worship it is quite clear that we are dealing with a very +simple type of mind. These primitive people exhibit many of the +qualities of the child. They are quite without sex consciousness. Their +motives are at once both simple and direct, and they are doubtless +sincere. Much misunderstanding has arisen by judging such primitive +people by the standards of our present day civilization. Sex worship, +while it held sway was probably quite as seriously entertained as many +other beliefs; it only became degraded during a decadent age, when +civilization had advanced beyond such simple conceptions of a deity, but +had not evolved a satisfactory substitute. + + + + +CHAPTER II + +SYMBOLISM + + +As civilization advanced, the deification of sex was no longer frank and +open. It came to be carried on by means of symbolism. This symbolism was +an effort on the part of its originators to express the worship of the +generative attributes under disguise, often understood only by the +priests or by those initiated into the religious mysteries. The +mysteries so frequently referred to in the religions of antiquity are +often some expression of sex worship. + +Sexual symbolism was very general at one time and remains of it are +found in most of the countries where any form of sex worship has +existed. Such remains have been found in Egypt, Greece, Italy, India, +China, Japan, and indeed in most countries the early history of which is +known to man. + +One important kind of symbolism had to do with the _form_ of the object +deified. Thus, it appears that certain objects,--particularly upright +objects,--stones, mounds, poles, trees, etc., were erected, or used as +found in nature, as typifying the male generative organ. Likewise +certain round or oval objects, discs, certain fruits and certain natural +caves, were worshipped as representing the female generative organ. (The +yoni of India.) + +We also find that certain _qualities of animal or vegetable_ nature were +equally venerated, not because of their form, but because they stood for +some quality desirable in the generation of mankind. Thus we find that +some animals--the bull because of its strength and aggressive nature, +the snake, perhaps because of its form or of its tenacity of life,--were +male representatives of phallic significance. Likewise the fish, the +dolphin, and a number of other aquatic creatures came to be female +representatives. This may be shown over and over again by reference to +the antique emblems, coins, and engravings of many nations. + +Another later symbolism, which was adopted by certain philosophies, was +more obscure but was none the less of distinct sexual significance. +_Fire_ is made to represent the male principle, and _water_, and much +connected with it, the female. Thus we have Venus, born of the Sea, and +accompanied by numerous fish representations. Fire worship was secondary +to the universally found sun worship. The sun is everywhere the male +principle, standing for the generative power in nature. At one time the +symbolism is broad, and refers to generative nature in general. At +another time it refers solely to the human generative organs. Thus, the +Greek God Hermes, the God of Fecundity in nature, is at times +represented in unmistakable priapic attitudes. + +Still another symbolism was often used in India. This was the addition +of a number of members to the deity, possibly a number of arms or heads. +This was in order to express a number of qualities. Thus the deity was +both generator and destroyer, one face showing benevolence and kindness, +the other violence and rage. In many of the deities both male and +female principles were represented in one,--an Androgyne deity--which +was an ideal frequently attempted. The idea that these grotesque deities +were merely the expression of eccentricity or caprice on the part of +their originator is not to be entertained. Richard Payne Knight has +pointed out that they occur almost entirely on national coins and +emblems, and so were the expression of an established belief. + +We shall refer first to the simpler symbols, those in which an object +was deified because of its form. + +It is perhaps not remarkable that _upright objects_ should be selected +because of their form as the simplest expression of phallic ideas. The +simple upright for purposes of sex worship is universally found. An +upright conical stone is frequently mentioned. Many of the stone idols +or pillars, the worship of which was forbidden by the Bible, come under +this group. Likewise, the obelisk, found not only in Egypt, but in +modified forms in many other countries as well, embodies the same +phallic principle. The usual explanation of the obelisk is that it +represented the rays of the sun striking the earth; when we speak of sun +worship later, we shall see that this substantiates rather than refutes +the phallic interpretation. The mounds of religious significance, found +in many countries, were associated with sex worship. The Chinese pagodas +are probably of phallic origin. Indeed, there is evidence to show that +the spires of our Churches owe their existence to the uprights or +obelisks outside the Temples of former ages. A large volume has been +written by O'Brien to show that the Round Towers of Ireland (upright +towers of prehistoric times) were erected as phallic emblems. Higgins, +in the Anacalipsis, has amassed a great wealth of material with similar +purport, and he shows that such "temples" as that of Stonehenge and +others were also phallic. The stone idols of Mexico and Peru, the +ancient pillar stones of Brittany, and in fact all similar upright +objects, erected for religious purposes the world over, are placed in +this same category. We shall presently give a number of references to +show that the May-pole was associated with phallic worship and that it +originated at a very remote period. + +We shall now quote from some of the authors who have contributed to our +knowledge of this form of symbolism, as thereby a clear idea of their +meaning may be set forth. These interpretations are not generally +advanced, and therefore we have added considerable corroborative +evidence which we have been able to obtain from independent sources. + +In an Essay on the Assyrian "Grove" and other Emblems, Mr. John Newton +sums up the basis of this symbolism as follows: "As civilization +advanced, the gross symbols of creative power were cast aside, and +priestly ingenuity was taxed to the utmost in inventing a crowd of less +obvious emblems, which should represent the ancient ideas in a decorous +manner. The old belief was retained, but in a mysterious or sublimated +form. As symbols of the male, or active element in creation, the sun, +light, fire, a torch, the phallus or lingam, an erect serpent, a tall +straight tree, especially the palm or fir or pine, were adopted. Equally +useful for symbolism were a tall upright stone (menhir), a cone, a +pyramid, a thumb or finger pointed straight, a mask, a rod, a trident, a +narrow bottle or amphora, a bow, an arrow, a lance, a horse, a bull, a +lion, and many other animals conspicuous for masculine power. As symbols +of the female, the passive though fruitful element in creation, the +crescent moon, the earth, darkness, water, and its emblem, a triangle +with the apex downward, "the yoni"--the shallow vessel or cup for +pouring fluid into (cratera), a ring or oval, a lozenge, any narrow +cleft, either natural or artificial, an arch or doorway, were employed. +In the same category of symbols came a boat or ship, a female date palm +bearing fruit, a cow with her calf by her side, a fish, fruits having +many seeds, such as the pomegranate, a shell, (concha), a cavern, a +garden, a fountain, a bower, a rose, a fig, and other things of +suggestive form, etc. + +"These two great classes of conventional symbols were often represented +_in conjunction_ with each other, and thus symbolized in the highest +degree the great source of life, ever originating, ever renewed.... A +similar emblem is the lingam standing in the centre of the yoni, the +adoration of which is to this day characteristic of the leading dogma of +Hindu religion. There is scarcely a temple in India which has not its +lingam, and in numerous instances this symbol is the only form under +which the god Siva is worshipped." + +In _Ancient Sex Worship_ we read, "As the male genital organs were held +in early times to exemplify the actual male creative power, various +natural objects were seized upon to express the theistic idea and at the +same time point to those points of the human form. Hence, a similitude +is recognized in a pillar, a heap of stones, a tree between two rocks, a +club between two pine cones, a trident, a thyrsus tied around with two +ribbons with the end pendant, a thumb and two fingers. The caduceus +again the conspicuous part of the sacred Triad Ashur is symbolized by a +single stone placed upright,--the stump of a tree, a block, a tower, a +spire, minaret, pole, pine, poplar or pine tree." + +Hargrave Jennings, the author of several books on some aspects of +religions of antiquity, among them one on phallicism, deals freely with +the phallic principles embodied in these religions. As do many other +writers, he identifies fire worship with sex worship, and the following +short paragraph shows his conception of their interrelationship, as well +as the significance of the upright of antiquity. In the Rosicrucians he +says: "Obelisks, spires, minarets, tall towers, upright stones, +(menhirs), and architectural perpendiculars of every description, and, +generally speaking, all erections conspicuous for height and slimness, +were representations of the Sworded or of the Pyramidal Fire. They +bespoke, wherever found and in whatever age, the idea of the First +Principle or the male generative emblem." + +We might readily cite passages from the writings of a number of other +authors but the above paragraphs suffice to set forth the general +principle of this symbolism. As stated above, such interpretations have +not been generally advanced to explain such objects as sacred pillar +stones, obelisks, minarets, etc. It is readily seen how fully these +views are substantiated by observations from a number of independent +sources. + +In a book of Travel[9] in India we are able from an independent source +to learn of the symbolism of that country. The traveller gives a +description of the caves of Elephanta, near Bombay. These are enormous +caves cut in the side of a mountain, for religious purposes to which +pilgrimages are made and where the usual festivities are held. The +worship of generative attributes is quite apparent. The numerous +sculptured female figures, as remarked by the traveller, are all +represented with greatly exaggerated breasts, a symbolism which is +frequent throughout oriental countries for expressing reproductive +attributes. + +In an inner chamber is placed the symbol which is held in particular +veneration. Here is found an upright conical stone standing within a +circular one. The stone is sprinkled with water during the festival +season. The writer states that this stone, to the worshippers, +represents the male generative organ, and the worship of it is not +considered an impropriety. In this instance we feel that the symbolism +is very definite, and doubtless the stone pillars in the other temples +of India and elsewhere are of the same significance. + +A clergyman in the Chinese Review of 1876, under the title _Phallic +Worship in China_, gives an account of the phallicism as he observed it +at that time. He states that the male sexual organ is symbolized by a +simple mound of earth and is so worshipped. Similarly, the female organ +is represented by a mound of different form and is worshipped as the +former. The writer states that at times these mounds are built in +conjunction. He states this worship is similar to that of Baal of +Chaldea, etc., and that probably all have a common origin. It appears to +be a fundamental part of the Chinese religion and the symbolism of the +Chinese pagoda expresses the same idea. He says that Kheen or Shang-te, +the Chinese deities of sex, are also worshipped in the form of serpents, +of which the dragon of the Chinese is a modification. This furnishes a +concrete instance in which the mound of earth is of phallic +significance, and substantiates an interpretation of serpent worship to +which we shall presently refer. + +Hodder M. Westropp has given us an excellent account of phallic worship +and includes in his description the observations of a traveller in Japan +at as late periods as 1864 and 1869. + +A temple near the ancient capital of Japan was visited by a traveller. +In this temple the main object of worship was a large upright, standing +alone, and the resemblance to the male generative organ was so striking +as to leave no doubt as to what it represented. This upright was +worshipped especially by women, who left votive offerings, among them +small phalli, elaborately wrought out of wood or other material. The +traveller remarked that the worship was most earnest and sincere. + +The same traveller observed that in some of the public roads of Japan +are small hedged recesses where similar stone pillars are found. These +large pillars unquestionably represent the male organ. The writer has +observed priests in procession carrying similar huge phalli, painted in +color as well. This procession called forth no particular comment and so +was probably not unusual. It is stated that this is a part of the +ancient "Shinto" religion of Japan and China. + +There are frequent references to certain of the gods of the Ancients +being represented in priapic attitudes, the phallus being the prominent +and most important attribute. Thus Hermes, in Greece, was placed at +cross-roads, with phallus prominent. This was comparable to the phallus +on Japanese highways. In the festivals of Bacchus high phalli were +carried, the male organ being represented about the size of the rest of +the body. The Egyptians carried a gilt phallus, 150 cubits high, at the +festivals of Osiris. In Syria, at the entrance of the temple at +Hieropolis, was placed a human figure with a phallus 120 cubits high. A +man mounted this upright twice a year and remained seven days, offering +prayers, etc. + +In Peru in the Temple of the Sun an upright pillar has been described +covered with gold leaf, very similar to those existing elsewhere and to +which has been ascribed similar significance. + +A number of writers have expressed the belief that the May-pole is an +emblem of ancient phallic worship. We know that May-day festivals are of +the most remote antiquity. We are indebted to R. P. Knight for a +description of what May-day was like about four centuries ago in +England. The festival started the evening before. Men and women went out +into the woods in search of a tree and brought it back to the village in +the early morning. The night was spent in sexual excesses comparable to +those of the Roman Bacchanalia. A procession was formed, garlands were +added to the May-pole, which was set up in the village square. The +Puritans referred to it as an idol, and they did not approve of the +festivities. Until comparatively recent years there was a May-pole in +one of the squares of London, and Samuel Pepys,[10] writing of his time, +speaks of seeing May-poles in the front yards of the prominent citizens +of Holland. A festival much the same as this was held in Ancient Rome +and also in India. The May-pole properly pierces a disc and thus +conforms with the lingam-yoni of India. We also know that the first of +May was a favorite time for all nature worship with the ancients. For a +number of interesting suggestions the reader is referred to R. P. +Knight, _Worship of Priapus_ and Hargrave Jennings, _Indian Religions_ +(Page 66). + +Tree worship is frequently mentioned in the religions of antiquity. We +are told that the mystic power of the mistletoe comes from the fact that +it grows on the oak, a once sacred tree. The pine of the North, the palm +and the fig tree of the South, were sacred trees at one time. John +Newton made a study of tree worship, especially the Ancient Grove +Worship of Assyria. He shows that the object of veneration was a male +date palm, which represented the Assyrian god Baal. Sex was worshipped +under this deity, and it is shown that the tree of the Assyrian grove +was a phallic symbol. Palm Sunday appears to be a relic of this worship. +In France, until comparatively recent times, there was a festival, "La +Fête des Pinnes," in which palms were carried in procession, and with +the palms were carried phalli of bread which had been blessed by the +priests. + +Richard Payne Knight tells us that Pan was worshipped by the Shepherds +under the form of the tall fir, and Bacchus "by sticking up the rude +trunk of a tree." It is shown throughout these pages that sexual +attributes were worshipped under both these deities. In reference to +other symbols, the writer continues;[11] "The spires and pinnacles with +which our churches are decorated come from these ancient symbols; and +the weather cocks, with which they are surmounted, though now only +employed to show the direction of the wind, were originally emblems of +the sun; for the cock is the natural herald of the day, and therefore +sacred to the fountain of light. In the symbolical writings of the +Chinese the sun is still represented by a cock in the circle; and a +modern Parsee would suffer death rather than be guilty of the crime of +killing one. It appears on many ancient coins, with some symbol of the +passive productive power on the reverse; and in other instances it is +united with priapic and other emblems and devices, signifying other +attributes combined." + +Dr. Thomas Inman has made a study to show how this phallic symbolism +found its way into ancient art, and even into some designs of modern +times. Thus, many formal designs are studied in which the upright plays +a part; likewise, the oval and the circle receive a similar explanation. +The architectural ornaments spoken of as eggs and anchors, eggs and +spear heads, the so-called honeysuckle ornament of antiquity, and the +origin of some church windows and ornaments, are all studied by this +writer, and his text is accompanied by illustrations. Hargrave Jennings +has also traced the origin of the symbols of Heraldry, the emblems of +Royalty and of some church orders with similar explanations. + +We may add that the crux ansata of the Egyptians, the oval standing upon +the upright, or letter Tau, may be shown to be a sex symbol, the union +of the oval with the upright being of symbolic significance. The crux +ansata is found in the hand of most of the Egyptian deities. It is found +in the Assyrian temples and throughout the temples of India as well. +Prehistoric monuments of Ireland have the same design. Priests are +portrayed in adoration of the crux ansata before phallic monuments. This +symbol, from which our modern cross is doubtless derived, originated +with the religions of antiquity. Much additional evidence could readily +be given to illustrate this prehistoric origin. The present Christian +symbol affords another example of the adoption by a new religion of the +symbols of the old. + +Some reflection will show that the origin of many church customs and +symbols, and indeed of a great number of obscure customs and usages, may +quite properly be traced to the religions and practices of primitive +races. Lafcadio Hearn has insisted upon this in the interpretation of +the art and customs of the Japanese. He says,[12] "Art in Japan is so +intimately associated with religion that any attempt to study it without +extensive knowledge of the beliefs which it reflects were mere waste of +time. By art I do not mean painting and sculpture but every kind of +decoration, and most kinds of pictorial representation--the image of a +boy's kite or a girl's battledore not less than the design upon a +lacquered casquet or enameled vase,--the figure upon a work-man's trowel +not less than the pattern of the girdle of a princess,--the shape of the +paper doll or wooden rattle bought for a baby, not less than the forms +of those colossal Ni-O, who guard the gateways of the Buddha's +temples," etc. + +In the above pages, we have given an account of the views of a number of +writers upon certain forms and symbols, and at the same time we have +offered considerable evidence in substantiation from independent +sources. These origins, found associated especially in art and religious +usages, have not been generally understood. Yet when we reflect upon the +fact that many religious customs are of great antiquity; that when once +a certain form or custom becomes established, it is well nigh +ineffaceable, although subject to great change or disguise throughout +the centuries; when we reflect upon these conditions, and realize the +fact that sex worship with its accompanying symbolism is found +throughout primitive religions, we may then more readily appreciate the +entire significance of the above interpretations. + +It must, of course, be borne in mind that no one now gives these +interpretations to spires, minarets, and to the various monumental +symbols of which we have been speaking. We are here dealing exclusively +with pre-historic origins, not with present day meanings. The antiquity +of certain symbols is truly remarkable. The star and crescent, for +example, a well known conventionalized symbol, is found on Assyrian +cylinders, doubtless devised many centuries before Christ. + +The full force and meaning of these various symbols may be very readily +grasped by reference to a number of designs, ancient coins, bas-reliefs, +monuments, etc., which have been reproduced in plates and drawings by +C. W. King, Thomas Inman, R. P. Knight and others. To these we refer the +reader. + + * * * * * + +A number of _plant and flower symbols_ have a different significance +from that which is generally given to them. We are all quite familiar +with the grape vine of Bacchus and the association of that deity with +grapes. According to R. P. Knight, this too, symbolizes a sexual +attribute. Speaking of Bacchus, he writes, "The vine was a favorite +symbol of the deity, which seems to have been generally employed to +signify the generative or preserving attribute; intoxicating liquors +were stimulative, and therefore held to be aphrodisiac. The vase is +often employed in its stead to express the same idea and is often +accompanied by the same accessory symbol." + +We have often seen in sculptures and paintings, heads of barley +associated with the God of the Harvest. This symbol would appear to be +self explanatory; yet we are told by more than one writer that it +contains another symbolic meaning as well. H. M. Westropp, speaking of +this says, "The kites or female organ, as the symbol of the passive or +productive power of nature, generally occurs on ancient Roman Monuments +as the Concha Veneris, a fig, barley corn, and the letter Delta." We are +told that the grain of barley, because of its form, was a symbol of the +vulva. + +A great many other female symbols might be mentioned. The pomegranate is +constantly seen in the hands of Proserpine. The fir-cone is carried by +the Assyrian Baal, and the fig in numerous processions has a similar +significance. When we add to these the various forms of tree worship +described above, we see to what an extent the products of nature were +used as symbols in the worship of sex. + +Among flower symbols there is one which recurs constantly throughout the +art and mythology of India, Egypt, China, and many other Eastern +countries. This is the lotus, of which the Easter lily is the modern +representative. The lotus appears in a number of forms in the records of +antiquity. We have symbolic pictures of the lion carrying the lotus in +its mouth, doubtless a male and female symbol. The deities of India are +depicted standing on the lotus, or are spoken of as being "born of the +Lotus." "The Chinese,"[13] says the author of Rites and Ceremonies, +"worship a Goddess whom they call Puzza, and of whom their priests give +the following account;--they say that 'three nymphs came down from +heaven to wash themselves in the river, but scarce had they gotten in +the water before the herb lotus appeared on one of their garments, with +its coral fruit upon it. They were surprised to think whence it could +proceed; and the nymph upon whose garment it was could not resist the +temptation of indulging herself in tasting it. But by thus eating some +of it she became pregnant, and was delivered of a boy, whom she brought +up, and then returned to heaven. He afterwards became a great man, a +conqueror and legislator, and the nymph was afterwards worshipped under +the name of Puzza.'" Puzza corresponds to the Indian Buddha. + +In Egyptian architecture the lotus is a fundamental form, and indeed it +is said to be the main motive of the architecture of that civilization. +The capitals of the column are modelled after one form or other of this +plant. That of the Doric column is the seed vessel pressed flat. Earlier +capitals are simple copies of the bell or seed vessel. The columns +consisted of stalks of the plant grouped together. In other cases the +leaves are used as ornaments. These orders were copied by the Greeks, +and subsequently by western countries. + +We may ask ourselves, what is the meaning of this mystic lotus which was +held in sufficient veneration to be incorporated in all the temples of +religion, as well as in myths of the deity. This, too, refers to the +deification of sex. O'Brien, in the _Round Towers of Ireland_ states: +"The lotus was the most sacred plant of the Ancients, and typified the +two principles of the earth fecundation,--the germ standing for the +lingam; the filaments and petals for the yoni." + +R. P. Knight states, "We find it (the lotus) employed in every part of +the Northern Hemisphere where symbolical worship does or ever did +prevail. The sacred images of the Tartars, Japanese or Indians, are all +placed upon it and it is still sacred in Tibet and China. The upper part +of the base of the lingam also consists of the flower of it blended with +the most distinctive characteristics of the female sex; in which that of +the male is placed, in order to complete this mystic symbol of the +ancient religion of the Brahmans; who, in their sacred writings, speak +of Brahma sitting upon his lotus throne." + +Alexander Wilder,[14] states that the term "Nymphe" and its derivations +were used to designate young women, brides, the marriage chamber, the +lotus flower, oracular temples and the labiae minores of the human +female. + +The lotus then, which is found throughout antiquity, in art as well as +in religion, was a sexual symbol, representing to the ancients the +combination of male and female sexual organs. It is another expression +of the sex worship of that period. + +Our present conventional symbols of art are very easily traced to +ancient symbols of religion. We may expect these to be phallic in their +meaning, to just the extent that phallicism was fundamental in the +religions where these symbols originated. From the designs of some of +the ornamental friezes of Nineveh, we find these principles illustrated. +On those bas-reliefs is found the earliest form of art, really the dawn +of art upon early civilization. Here is the beginning of certain designs +which were destined to be carried to the later civilizations of Greece, +Rome and probably of Egypt. These friezes show the pine cone alternating +with a modified form of the lotus; the significance of which symbols we +have explained. There are also shown animal representations before the +sacred tree or grove, a phallic symbol. From these forms and others were +designed a number of conventional symbols which were used throughout a +much later civilization. (See _Nineveh and Its Remains_. A. Layard.) + + * * * * * + +One sees in the religions of antiquity, especially those of India, +Assyria, Greece and Egypt, a great number of _sacred animal +representations_. The Bull was sacred to Osiris in Egypt, and one +special animal was attended with all the pomp of a god. At one time in +Assyria the god was always associated with a sacred animal, often the +goat, which was supposed to possess the qualities for which the god was +worshipped. Out of this developed the ideal animal creations, of which +the animal body and the human head and the winged bulls of Nineveh are +examples. The mystic centaurs and satyrs originated from this source. At +a later time the whole was humanized, merely the horns, ears or hoofs +remaining as relics of the animal form. + +We learn that in these religions the animal was not merely worshipped as +such. It was a certain quality which was deified. The Assyrian goat +attendant upon the deity, was in some bas-reliefs, not only represented +in priapic attitudes, but a female sexual symbol was so placed as to +signify sexual union. We shall show later that certain male and female +symbolic animals were so placed on coins as to symbolically indicate +sexual union. + +An animal symbol which has probably been of universal use is that of the +snake or serpent. Serpent worship has been described in almost every +country of which we have records or legends. In Egypt, we find the +serpent on the headdress of many of the gods. In Africa the snake is +still sacred with many tribes. The worship of the hooded snake was +probably carried from India to Egypt. The dragon on the flag and +porcelain of China is also a serpent symbol. In Central America were +found enormous stone serpents carved in various forms. In Scandinavia +divine honors were paid to serpents, and the druids of Britain carried +on a similar worship. + +Serpent worship has been shown by many writers to be a form of sex +worship. It is often phallic, and we are told by Hargrave Jennings that +the serpent possibly was added to the male and female symbols to +represent desire. Thus, the Hindu women carried the lingam in procession +between two serpents; and in the procession of Bacchus the Greeks +carried in a casket the phallus, the egg, and a serpent. + +The Greeks also had a composite or ideal figure. Rays were added to the +head of a serpent thereby bringing it into relation with the sun god +Apollo; or the crest or comb of a cock was added with similar meaning. + +Many reasons have been offered to explain why the serpent has been used +to represent the male generative attribute. Some have called attention +to its tenacity of life; others have spoken of its supposed mystic power +of regeneration by casting its skin. Again, it seems probable that the +form is of symbolic significance. However this may be, we find that this +universal serpent worship of primitive man was a form of phallicism so +prevalent in former times. + +Many other animals may be mentioned. The sacred bull, so frequently met +with in Egypt, Assyria and Greece, was a form under which Bacchus was +worshipped. R. P. Knight speaks as follows: "The mystic Bacchus, or +generative power, was represented under this form, not only upon coins +but upon the temples of the Greeks; sometimes simply as a bull; at other +times as a human face; and at others entirely human except the horns and +ears." + +We would probably be in error to interpret all these animal symbols as +exclusively phallic although many were definitely so. Thus, while +Hermes was a priapic deity, he was also a deity of the fields and the +harvests; so the bull may have been chosen for its strength as well as +its sexual attributes. + +There are many animals which were symbolic of the female generative +power. The cow is frequently so employed. The Hindus have the image of a +cow in nearly every temple, the deity corresponding to the Grecian +Venus. In the temple of Philae in Egypt, Isis is represented with the +horns and ears of a cow joined to a beautiful woman. The cow is still +sacred in many parts of Africa. The fish symbol was a very frequent +representative of woman, the goddess of the Phoenicians being +represented by the head and body of a woman terminating below in a fish. +The head of Proserpine is frequently surrounded by dolphins. Indeed, the +female principle is regularly shown by some representative of water; +fire and water respectively being regarded as male and female +principles. + +Male and female attributes are often combined on coins for purposes of +sexual symbolism. R. P. Knight explains these symbols as follows: "It +appears therefore that the asterisk, bull, or minotaur, in the centre of +a square or labyrinth equally mean the same as the Indian lingam,--that +is the male personification of the productive attribute placed in the +female, or heat acting upon humidity. Sometimes the bull is placed +between two dolphins, and sometimes upon a dolphin or another fish; and +in other instances the goat or the ram occupy the same situation. Which +are all different modes of expressing different modifications of the +same meaning in symbolical or mystical writings. The female +personifications frequently occupy the same place; in which case the +male personification is always upon the reverse of the coin, of which +numerous instances occur in those of Syracuse, Naples, Tarentum, and +other cities." By the asterisk above mentioned the writer refers to a +circle surrounded by rays, a sun symbol of male significance. The square +or labyrinth is the lozenge shaped symbol or yoni of India. + +The above interpretations throw much light on the obscurity of the +animal worship of antiquity. This explains the partly humanized types, +and the final appearance of a human deity with only animal horns +remaining, as representing the form under which the deity was once +worshipped. The satyrs, centaurs, and other animal forms are all part of +these same representations and are similarly explained. + + * * * * * + +Our main object in giving the above account of these various symbols has +been to illustrate the wide prevalence of sex worship among primitive +races. Another end as well has been served; our study gives us a certain +insight into the type of mind which evolves symbolism, and so a few +remarks on the use of symbolism as here illustrated are not +inappropriate. + +We feel that while this symbolism may indicate a high degree of +mechanical skill in execution, it does not follow that it expresses +either deep or complicated intellectual processes. In fact, we are +inclined to regard such symbolism as the indication of a comparatively +simple intellect. It appears obscure and involved to us, because we do +not understand the symbols. From those which we do understand, the +meaning is graphically but simply expressed. + +On coins, bas-reliefs and monuments, we find the majority of these +simple emblems. If the desire is to express the union of male and female +principles, a male symbolic animal is simply placed upon the +corresponding female symbol. Thus, a goat or bull may be placed upon the +back of a dolphin or other fish. This is a graphic presentation but +certainly one of a most simple nature. Sometimes the male symbol is on +one side of the coin and then the female is always on the reverse. +Unions are made which do not occur in nature, and the representation is +not a subtle one. + +In India, if there was a desire to express a number of attributes of the +deity, another head or face is added or additional arms are added to +hold up additional symbols. In Greece, when the desire was to express +the androgyne qualities of the deity, a beard was added to the female +face, or one-half of the statuette represented the male form, the other +the female. Such representations do not indicate great ingenuity, +however skillfully they may be executed. + + + + +CHAPTER III + +SUN MYTHS, MYSTERIES AND DECADENT SEX WORSHIP + + +As is generally known, traces of sun worship are found in almost every +country of which we have a record. In Egypt Ra was the supreme sun god +where there was very elaborate worship conducted in his honor. In +Greece, Apollo was attended with similar festivities. In the Norse +mythology, many of the myths deal with the worship of the sun in one +form or another. In England, Stonehenge and the entire system of the +Druids had to do with solar worship. In Central America and Peru, +temples to the sun were of amazing splendor, furnished as they were with +wonderful displays of gold and silver. The North American Indians have +many legends relating to sun worship and sacrifices to the sun, and +China and Japan give numerous instances of the same religion. Sun +worship is so readily shown to be fundamental with primitive races that +we will not discuss it in detail at this time, but rather will give the +conclusions of certain writers who have explained its meaning. + +At the present day, the sun is regularly regarded as a male being, the +earth a female. We speak of Mother Earth, etc.; in former times, the +ancients depicted the maternal characteristics of the earth in a much +more material way. Likewise the sun was a male deity, being often the +war god, vigorous and all powerful. We readily see to what an extent the +male sun god was portrayed in mythology as a human being. In many myths, +the god dies during the Winter, reappears in the Spring, is lamented in +the Fall, etc., all in keeping with the changes in the activity of the +sun during the different seasons. + +The moon was associated with the female deity of the ancients. Isis is +accompanied by the moon on most coins and emblems. Venus has the same +symbols. Indeed, the star and crescent of our modern times, of the +Turkish flag and elsewhere, are in reality the sun and crescent of +antiquity, male and female symbols in conjunction. Lunar ornaments of +prehistoric times have been found throughout England and Ireland, and +doubtless explain the superstitions about the moon in those countries. +The same prehistoric ornaments are found in Italy. In the legends of the +North American Indians, Moon is Sun's wife. + +The full extent of these beliefs is pointed out by Mr. John Newton in +_Assyrian Grove Worship_. Here we see that the ancient Hindus gave a +much more literal relationship between the sun and earth than we are +accustomed to express in modern times. He states, "This representative +of the union of the sexes typifies the divine Sakti, or productive +energy, in union with the pro-creative or generative power as seen +throughout nature. The earth was the primitive pudendum or yoni which +is fecundated by the solar heat, the sun, the primitive linga, to whose +vivifying rays man and animals, plants and the fruits of the earth, owe +their being and continued existence." + +It is not possible to discuss sun worship at any length without at the +same time discussing phallicism and serpent worship. Hargrave Jennings, +who has made careful study of these worships, points out their general +identity in the following paragraph. He states: "The three most +celebrated emblems carried in the Greek mysteries were the phallus, the +egg, and the serpent; or otherwise the phallus, the yoni or umbilicus, +and the serpent. The first in each case is the emblem of the sun or of +fire, as the male or active generative power. The second denotes the +passive nature or female principle or the emblem of water. The third +symbol indicates the destroyer, the reformer or the renewer, (the uniter +of the two) and thus the preserver or perpetuator eternally renewing +itself. The universality of serpentine worship (or Phallic adoration) is +attested by emblematic sculptures or architecture all the world over." + +The author of the _Round Towers of Ireland_ in discussing the symbols of +sun worship, serpent worship and phallicism, found on the same tablet, +practically reiterates these statements. He says: "I have before me the +sameness of design which belonged indifferently to solar worship and to +phallic. I shall, ere long, prove that the same characteristic extends +equally to ophiolatreia; and if they all three be identical, as it thus +necessarily follows, where is the occasion for surprise at our meeting +the sun, phallus and serpent, the constituent symbols of each, embossed +upon the same table and grouped under the same architrave?" + +By a number of references, we could readily show the identity of all +these worships. The preceding paragraphs give, in summary form, the +conclusions of those writers who have made such religions their special +study. We shall not exemplify this further, but will now point out the +general relationship of sun worship to the religious festivals and +mythology of the Ancients. This relationship becomes important when it +is appreciated that the sun worship expressed in the mysteries is also a +part of phallicism. On some of these festive occasions the phallus was +carried in the front of the procession and at other times the egg, the +phallus and the serpent were carried in the secret casket. + + * * * * * + +The Ancients expressed their religious beliefs in a dramatic way on a +number of occasions throughout the year. The festivities were held in +the Spring, Autumn, or Winter. These were to commemorate the activities +of the sun, his renewed activity in the Spring calling forth rejoicing +and his decline in the Fall being the cause of sorrow and lamentation. +As well as the festivities, there were the various mysteries, such as +the Eleusinia, the Dionysia and the Bacchanalia. These were conducted by +the priests who moulded religious beliefs and guarded their secrets. The +mysteries were of the utmost importance and the most sacred of +religious conceptions were here dramatized. + +Mythology also gave expression to the religious ideas of the time and we +find that the most important myths, dramatically produced at the +religious festivals, were sun myths. + +The annual festivities and mysteries will be discussed together because +both were intended to dramatize the same beliefs. Both were under +priestly control and so were national institutions. The festivals were +for the common people but the mysteries were fully understood only to +the initiated. + +While no very clear account of the mysteries has been given, a certain +theme seems to run through them all, and this is found in the myths as +well. A drama is enacted, in which the god is lost, is lamented, and is +found or returns amid great rejoicing.[15] This was enacted in Egypt +where the mourning was for Osiris; and in Greece for Adonis, and later +for Bacchus. All these are, of course, sun gods, and the whole +dramatization or myth is in keeping with the activities of the sun. + +On these occasions, the main object seems to have been to restore the +lost god, or to insure his reappearance. The women took the leading part +and mourned for Osiris, Adonis or Bacchus. They wandered about the +country at night in the most frenzied fashion, avoided all men and +sought the god. At times, during the winter festival, the quest would be +fruitless. In the Spring, when they indulged themselves in all sorts of +orgies and extravagances, Adonis was found. + +An underlying motive appears to have been to enact a drama in which the +deity was supposed to exercise his procreative function by sexual union +with the women. This was an ideal which they wished to express +dramatically. In order to realize this ideal obstacles were introduced +that they might be overcome; in the old myth, Adonis was emasculated +under a pine tree, and in Egypt Osiris was similarly mutilated, his sex +organs being lost. But at the festivals it was portrayed that Adonis was +found, and in the myth, Osiris was restored to Isis in the form of +Horus (the morning sun). In a number of myths, the god is said to have +visited the earth to cohabitate with the women, an occurrence which was +doubtless desired, in order that the deistic attributes might be +continued in the race. Thus, judging from what we have been able to +learn of this subject, the worship expressed in the mysteries revolved +about sexual union, the desire being to dramatize the continued activity +of deistic qualities. + +This character of many of the festivals and mysteries is very evident. +In the Eleusinian mysteries the rape of Persephone by Pluto, the winter +god, is portrayed. The mother, Demeter, mourns for her daughter. Her +mourning is dramatically carried out by a large procession, and this +enactment requires several days. Finally Persephone is restored. The +earlier part of the festival was for dramatic interest, and the real +object was the union of Persephone with Bacchus. "The union of +Persephone with Bacchus, _i. e._, with the sun god, whose work is to +promote fruitfulness, is an idea special to the mysteries and means the +union of humanity with the godhead, the consummation aimed at in the +mystic rites. Hence, in all probability the central teaching of the +mysteries was Personal Immortality, analogue of the return of the bloom +to plants in Spring."[16] + +The mysteries of Samothrace were probably simpler. Here the phallus was +carried in procession as the emblem of Hermes. In the Dionysian +mysteries which were held in mid-winter, the quest of the women was +unsuccessful and the festival was repeated in the Spring. The Roman +mysteries of Bacchus were of much later development, and consequently +became very debased. Men as well as women eventually came to take part +in the ceremony, and the whole affair degenerated into the grossest of +sexual excesses and perversions. + +We have stated what appears to us to have been the underlying motives of +the religious festivals and mysteries; namely, the enactment of a drama +in which the reproductive qualities of the deity were portrayed. The +phallus was carried in procession for this purpose and the women +dramatized the motive as searching for the god. Our account can be +regarded as little more than an outline, but it is sufficient for our +present purposes. It indicates that the mysteries give an expression of +phallic worship, just as do the various monuments of art and religion to +which we have referred. It may also be said that this same worship is +represented in what may be termed early literature, for much of the +early mythology deals with the same subject. The study of origins in +mythology, however, cannot be dealt with adequately at present. + + * * * * * + +In order to deal fully with this subject it is necessary to discuss +another important phase in the worship of sex. We refer to the +_decadence_ or _degeneracy of this worship_, which occurred after people +had outgrown these simple religious conceptions. The decadence of sex +worship is observed during the early centuries of Christianity and +traces of it are seen throughout the middle ages. In the decadence of +sex worship we are able to observe how an important motive in the race +finds expression in the thoughts and conduct of people after the +underlying promptings which originated it have long since ceased to be +dynamic. This decadent stage of a motive is therefore of considerable +importance; we shall return to its interpretation in the discussion of +analogies of development between motives in the individual and motives +in the race. + +In India,[17] with the Hindus, there still exists an elaborate form of +sex worship. The Phallus is carried on festive occasions, it still +occupies the most sacred spot in the sanctuary, dancing girls are +devoted to the service of the temple, and many other customs associated +with phallic rites are carried on much as they were centuries ago in the +Ancient World. It is said that there are thirty million phalli in India +and that a phallus is found in nearly every Hindu household. + +Whether phallic worship as now practiced by the Hindus has the same +meaning or value that it had when at its height in ancient civilization +is difficult to say; there are evidences to show that this worship in +India is now carried out somewhat as a matter of form and custom only, +and that its significance is not thoroughly appreciated except possibly +by the few. If this observation is correct, the decadent state of sex +worship which was so prevalent in Western Europe during the early +centuries of Christianity and throughout the middle ages, may be +developing in India as well. + +Whatever may be the present condition in India regarding this worship, +we are left in no uncertainty as to the condition of sex worship during +its decadent period in Europe. It is not necessary here to dwell upon +the licentiousness and extravagances of conduct which were manifest at +this time, as a general outline will suffice for present purposes. + +We have observed that the mysteries in which phallic principles were +taught eventually became degraded in both Greece and Rome. When these +mysteries originated, they embodied serious religious conceptions, +respected by all; they were the expression of racial feelings, and +however out of accord with present day sentiments they may have been, +they can in no way be considered immoral. This cannot be said of the +mysteries of a subsequent period. Every sort of perversion and practice +was indulged in. They were finally forbidden by the State, but were +carried on secretly for some time longer. With the coming of +Christianity they were very bitterly opposed, and finally as national +institutions, they ceased to exist. + +Later we shall indicate in more detail why the worship of sex was +discarded. It may be stated here that as the development of the race +continued these simple conceptions of a deity failed to express all +religious desires; primitive phallic principles lost their dynamic +value, and longings and desires, the result of higher mental +development, found expression in new religious usages. + +It has just been stated that the mysteries ceased to exist as national +institutions. This is true, but while they were discarded by the great +mass of the people, certain elements of the race clung to these +primitive beliefs and practices for years. When the mysteries were +officially forbidden they were carried on secretly in a somewhat altered +form. Secret societies were formed, or some of the Eastern Mystic Cults +were made use of in order to carry out their teachings. These secret +societies took over many of the principles of phallicism such as were +taught in the mysteries, and so, side by side with the Christian +religion, the earlier beliefs continued. + +The Gnostics[18] are an example of one of these societies. They existed +in early Christian times and the society was probably formed long before +the advent of Christianity. It is difficult to learn a great deal about +the Gnostics, but some of their beliefs are known. Gnostic symbols +consisted for a great part of phallic emblems, it having been shown that +their gems and secret talismans were of phallic significance. The +Gnostics also gave evidences of reverting to a more primitive +civilization in other than religious spheres. In their social +organization they advocated communal marriage, wives being held in +common. This type of social organization is quite general in primitive +tribes. With the Gnostics we see a reversion to a more primitive form of +religious and social life. + + * * * * * + +The Rosicrucians[19] of the middle ages are rather better known, +although this order also is very obscure. The Rosicrucians as well as +the Gnostics had phallic emblems. They worshipped in a form very similar +to that under which Priapus was worshipped. Moreover, as was the case +with a number of these secret societies, they introduced perverse sexual +practices. They are said not only to have countenanced homosexuality, +but to have made it one of the principles of their belief. At the same +time, they scorned all association with women. Out of this belief they +built up a philosophy in which the fire worship of antiquity played a +part, and with which alchemy was associated. + +In the practice of homosexuality[20] and in the development of a +philosophy in which women played no part, are seen sentiments quite +similar to those which existed in the later days of Greece. At this time +in Greece, patriarchy had driven out the last vestiges of matriarchy, +female deities had lost their followers to a great extent, and the +devotion was paid to male gods and heroes. This change seems to have +produced a certain contempt for women. A number of writers have pointed +out this reaction, and so probably in the philosophy of the Rosicrucians +and in their practices, are seen an expression of these same sentiments. +Similar sentiments were expressed by other secret organizations and in +some philosophies of a latter period. In this respect, therefore, the +Rosicrucians were probably reverting to beliefs and feelings of an +earlier date. + +The Knights Templar were another secret society of the middle ages of a +somewhat later time. The same can be said of them as of the former +societies. They carried on the old phallic and mystic rites in modified +form, and set up their beliefs in opposition to Christianity. When the +Knights Templar were initiated they were made to deny Christ and the +Virgin Mary, to spit on the cross, etc. They also were charged with +homosexuality, and with them as with the Rosicrucians and the Gnostics, +homosexuality was a part of their teachings. They likewise advocated +communal marriage. At their secret meetings and initiations many vices +existed; idols were worshipped, phallic features were introduced, and +the entire ceremony was similar to the mysteries of antiquity. + +Should there be any doubt regarding the association of these secret +societies of the middle ages with the mysteries of the Ancients, this +doubt is at once dispelled when we read of the practices of a remarkable +secret organization described as the "Witches' Sabbath." Any one who +has read a description of the Ancient Mysteries and of the initiation +ceremonies of primitive tribes cannot but see in the Witches' Sabbath a +remarkable similarity to the earlier mysteries. R. P. Knight[21] has +given us a description of the Witches' Sabbath and he quotes freely from +a French writer[22] who has given full details. We shall use such parts +of these descriptions as are necessary to illustrate these practices +during the middle ages. + +The Witches' Sabbath is described by these writers as it existed during +the latter part of the fourteenth century. It was held on four occasions +during the year, being a festival corresponding to the Priapiea and +Bacchanalia of former days. Women played the leading part just as in the +Bacchanalia. There were minor and major festivals corresponding to the +lesser and greater Eleusinia. Pilgrimages were made at this time, which +"resembled a fair of merchants mingled together, furious in transports, +arriving from all parts--a meeting and a mingling of a hundred thousand +subjects, sudden and transitory, novel, it is true, but of a frightful +novelty which offends the eye and sickens you." + +A symbolic representation of Satan presided at the festivals, and he +assumed a number of disguises, in all of which we recognize Priapus in +degenerated form. He very often appeared in the disguise of a goat; in +fact the meeting place is called "Goat's Heath." + +The association of the goat with priapic ceremonies has already been +mentioned. At times the meeting was at cross roads, a favorite location +for Hermes, as stated elsewhere. + +Satan assumed a number of forms on these occasions other than that of +the bearded goat. He was at times a serpent, or again an ox of brass. He +was also represented as the trunk of a tree, sometimes as the oak. +Priapus is readily recognized in all these various disguises. + +On these festive occasions we see remnants of the fire worship of +primitive tribes. Satan often carried fire in some form or other and +the rite of purification by fire, a residual of the earlier need-fire +rites, was enacted. Particular significance was attached to the +generative organs, and it is needless to say that all kinds of sexual +excesses ensued. Satan was held to be the father and protector of all. +Some of the women referred to the Witches' Sabbath as an earthly +paradise and they said that the festival had all the features of a +wedding celebration. + +A number of absurd dances and other burlesques were introduced. In these +one sees the burlesques and dances of the earlier mysteries and of the +still more primitive initiation ceremonies of tribes in various +countries. The dance was often held around a stone,--the significance of +which has already been explained. + +If in the above account of these mystic ceremonies in the middle ages a +detailed enumeration of all forms of sexual depravities has not been +given, it is not because they did not exist. Our main object has been to +show that sex worship as practiced during the middle ages, was an +expression of the decadence of a racial motive. No odium was formerly +connected with this motive, but when an attempt was made to associate +these primitive feelings and beliefs with a civilization which had +outgrown such conceptions, many undesirable features were in evidence. + +Should further proof of the association of the Gnostics, the +Rosicrucians, the Templars, etc., with the ancient priapic rites be +necessary, this proof is found in numerous talismans, amulets, sculpture +on earthen and glassware, which were associated with these societies. +These amulets are all plainly phallic in design; R. P. Knight shows a +number of vases, lamps, etc., on which phallic symbols are found. These +articles were probably used at the secret rites. + +Moreover, we find that many of these small phalli were worn for personal +decoration; and here we come to a still lower decadence in sex +worship,--the period of superstition. A phallus was worn as a charm, +somewhat as a fetish to ward off disease. Such charms were supposed to +bring good luck and prosperity to the owner and they were used +particularly as a charm against barrenness in women. A sign which could +be made by the hand, the phallic hand, was used as a protection against +the evil eye. Ancient representations of Priapus have been found with +the hand in this attitude. As further evidence to show the total +degeneracy of these beliefs, it may be said that the phallic hand was +adopted as a symbol of prostitution. + +In this we see the worship of sex degenerated to its lowest form, _i. e._, +a superstition to be followed by the lower classes and the ignorant. The +phallus which once had been attended with all ceremony had become a mere +charm. + +The conclusions which R. P. Knight reaches in relation to these decadent +beliefs are worthy of remark. He states:[23] "We have thus seen in how +many various forms the old phallic, or priapic worship presented itself +in the middle ages, and how pertinaciously it held its ground through +all the changes and development of society, until at length we find all +the circumstances of the ancient priapic orgies, as well as the +mediaeval additions combined in that great and extensive +superstition,--witchcraft. At all times the initiated were believed to +have obtained thereby powers which were not possessed by the +uninitiated, and they only were supposed to know about the form of +invocation of the deities who were the objects of this worship, which +deities the Christian teachers invariably transformed into devils. The +vows which people of antiquity addressed to Priapus, those of the middle +ages addressed to Satan. The Witches' Sabbath was simply the last form +which the Priapeia and Libernalia assumed in Western Europe, and in its +various decadences all the incidents of those great and licentious +orgies of the Romans were reproduced." It is little wonder that the +persecution of witches by the Christians long survived the middle ages. + +Hargrave Jennings[24] has referred to phallic principles in a number of +the early chivalric societies of England. He states that the Knights of +the Round Table of King Arthur had phallic emblems and other features +similar to those of the Rosicrucians. The same author submits +considerable evidence to indicate that the Order of the Garter is of +much greater antiquity than is generally believed and that phallic +principles were associated with it. A similar contention was made +regarding the symbolism associated with the Holy Grail, a sacred vessel +apparently connected with primitive rites at a time far antedating +Christianity. Associated with the old Churches in Ireland similar +phallic emblems have been found, as well as in Europe. These emblems +were used as charms by the primitive people. + +We stated above that the early deities of primitive tribes were regarded +as demons during the Christian period. In Teutonic beliefs phallic +deities were developed quite comparable to those of Greece and Rome. +These Teutonic deities came to be regarded as hobgoblins during the +middle ages. They were supposed to be found in lonely places and in +forests, and to emerge at times in order to indulge in all sorts of +sexual excesses, much as the fauns and satyrs of antiquity. The English +had a similar hobgoblin in Robin Goodfellow. This fictitious character +is represented in priapic attitudes in a number of illustrations of old +English ballads. He was doubtless Priapus of antiquity transformed into +a goblin. + +Why should superstitions of this kind live century after century? +Frazer[25] has given us the answer: "Superstitions survive because while +they shock the views of the enlightened members of the community, they +are still in harmony with the thoughts and feelings of others, who, +though they are drilled by their betters into an appearance of +civilization, remain barbarians or savages at heart ... I have been led +into making these remarks by the wish to explain why it is that +superstitions of all sorts, political, moral and religious, survive +among people who have the opportunity of knowing better. The reason is +that the better ideas, which are constantly forming in the upper stratum +have not filtered through from the highest to the lowest minds. Such a +filtration is generally slow, and by the time the new emotions have +penetrated to the bottom, if indeed they ever get there, they are often +obsolete and superseded by others at the top." + + + + +CHAPTER IV + +INTERPRETATIONS + + +Having followed the worship of sex through its various phases, it is now +desirable to offer such interpretations of its meaning as the facts +appear to warrant. What was the significance of this elaborate ritual; +why did it develop, and how is it to be interpreted from a biological +standpoint in mental evolution. The history of the development of this +ritual may be of considerable interest in itself but we wish now to +consider the subject from the biological rather than the historical +standpoint. It remains to be shown what ends these beliefs serve in the +evolution of the primitive mind, or at least what they represent, and +what vestiges of them remain in our thoughts and feelings of today. Only +from this standpoint can the study of primitive motives be of value to +the Psychologist and the Psychiatrist. + +In order to answer the above questions, it is desirable to refer to a +still more primitive form of religious belief, since our understanding +of this earlier religion offers a key to the understanding of sex +worship. We refer to the various forms of nature worship found in +primitive tribes. These nature rites consist of rain making ceremonies, +sun dances, and numerous other procedures which are carried out by +primitive people because of their supposed service in increasing the +products of the earth. Fortunately these rites are quite clearly +understood. It has been shown by many investigators that they are +enacted to increase the food supply. They are actuated by the desire on +the part of primitive people to meet nutritive demands. + +Now this knowledge enables us to understand phallic ceremonies. A very +distinct parallelism is seen between the nature worship rites and +phallic rites. We feel that it is not difficult to show that while the +earlier rites were in accord with nutritive demands, phallic ceremonies +were an expression of the desire for human reproduction. We shall now +digress somewhat in order to discuss nature rites in some detail, as +thereby the phallic rites are very readily explained. + +Among many of the Indian tribes of North America, the tribes of Central +Africa, the primitive races of Australia, the lower hill tribes of +India, and others, we find religious ceremonies all of which are carried +out in much the same way and with the same object in view. We are all +familiar with the rain making ceremonies of the North American Indians; +we find frequent reference in literature to the various Spring festivals +of the Egyptians at which grain is grown, etc., and in which vegetative +nature is deified. A great many of the nations of antiquity had similar +rites to increase the produce of the earth. + +When the meaning of this general type of ceremony is understood, it is +found that it has the same significance throughout. As stated above, +these ceremonies are enacted to increase the food supply, either +directly or indirectly. If it is a dry and arid locality, as is the case +with our Western Indians, a rain making rite is performed. This is a +religious procedure in which various processes of magic are utilized. +This explains the importance of the thunder god as a deity, so clearly +illustrated by Miss J. Harrison. The thunder rites are to increase the +rain fall, and the magic in such procedures is imitative; that is, a +sound similar to thunder is produced, as primitive man believes thunder +to cause the rainfall since it often precedes it. Miss Harrison[26] has +given a picture of an early thunder god of the Chinese,--a deity +surrounded by many objects, which he strikes to cause thunder. Rattles +made of gourds are used for the same purpose with some tribes; or down, +etc., may be used in imitation of clouds, and water spurted about to +represent rain. In many instances a secret ceremonial object is used,--a +bull roarer in the rain making ceremonies. This is an object which, when +whirled about, makes a sound in imitation of thunder. It represents a +sort of thunder deity and so is associated with rainfall. It is held +very sacred, being carefully guarded from view and kept under custody by +the head men of the tribe. + +In a primitive civilization engaged in pastoral pursuits where the herd +is the important source of food supply the ceremony centers about the +dairy and the herd. In Southern India, among the Toda tribes,[27] where +the buffalo herd is sacred, this is quite apparent. Certain buffaloes +are attended by the priests only, special dairies are sacred, and the +entire religious development has to do with the sanctity of milk. The +dairy utensils are sacred, and one special vessel, the one which +contains the fermenting material, is held in particular veneration. This +vessel is kept in a special part of the dairy, its location +corresponding to the sanctuary of a temple. If by chance the ferment +does not act properly, it is manufactured again by an elaborate rite. +Here we see that the religious rites have to do with the food supply +and fitting sacred ceremonials are performed. + +When the food supply depends upon animal food a direct analogy in the +ceremonies is seen. Some Siberian tribes[28] perform a rite to increase +the supply of bear meat. A young bear is captured, suckled by a woman, +and assumes the aspects of a sacred animal. It is finally slain in a +ritual way, and the entire performance is for the purpose of increasing +the supply of bear meat. + +A few references may be given to indicate the views of those who have +made special studies of these ceremonies. G. A. Dorsey[29] speaking of +the Hopi tribe of the Southwest, states: "When the Hopi are not at work +they are worshipping in the Kivas. The underlying element of this +worship is to be found in the environment. Mother nature does not deal +kindly with man in the desert. Look where you will, across the drifting +sands of the plains, and the cry of man and beast is 'Water!' And so, +to the gods of the rain clouds does the Hopi address his prayer. His +instruments of worship are so fashioned that his magic may surpass the +magic of these gods, and compel them to loosen their stores, full to +overflowing. Take any one of the great Hopi ceremonies, analyze the +paraphernalia worn by the men, dissect the various components of the +altar or sand paintings, examine the offerings made to the Spring and +those placed upon the shrines, and in everything and everywhere we see +prayers for rain." + +Dr. Clark Wissler,[30] in speaking of primitive ceremonies, states: "One +striking feature of primitive ceremonies is the elaboration of +ritualistic procedure relating to the food supply. Particularly in +aboriginal America we have many curious and often highly complex rituals +associated with the cultivation of maize and tobacco. These often +impress the student of social phenomena as extremely unusual but still +highly suggestive facts, chiefly because the association seems to be +between things which are wholly unrelated. Thus, among the Pawnee we +find an elaborate ritual in which a few ears of maize are raised almost +to the status of gods. At a certain fixed time of the autumn the +official priest of this ritual proceeds with great ceremony to the +fields and selects a few ears, according to definite standards. These +are further consecrated and carefully guarded throughout the winter. At +planting time the women present themselves ceremonially to receive the +seed, the necessary planting instructions, etc. Thus, it appears that +during the whole year recital, there is a definite ritual in functions +associated with maize culture." + +The primitive tribes of Australia afford an excellent example of this +type of ceremony, and fortunately these tribes have been very carefully +studied. At the puberty initiations of the young men, one of the main +ceremonies is a yam ceremony,[31] _i. e._, a procedure to ensure a +bountiful supply of the yams. A special type of yam is secured, and +cooked with much ceremony under fixed rules, much care and secrecy being +observed throughout. After the cooking ceremony is finished, the yams +are cut up and divided among the various members of the tribe. The +ceremony is supposed to increase the supply of yams. Miss J. +Harrison[32] in interpreting Australian ceremonies states: "The +primitive Australian takes care that magic shall not be wanting, a magic +of the most instructive kind. As soon as the season of fertility +approaches he begins his rites with the avowed object of making and +multiplying the plants, and chiefly the animals, by which he lives; he +paints the figure of the emu on the sand with vermillion drawn from his +own blood; he puts on emu feathers and gazes about him in stupid +fashion, like an emu bird; he makes a structure of boughs like the +chrysalis of a Witchetty grub--his favorite food, and drags his body +through it in pantomime, gliding and shuffling to promote its birth. +Here, difficult and intricate though the ceremonies are, and uncertain +in meaning as many of the details must always probably remain, the main +emotional gist is clear. It is not that the Australian wonders at and +admires the miracle of his Spring, the bursting of the flowers and the +singing of the birds; it is not that his heart goes out in gratitude to +All-Father who is the Giver of all good things; it is that, obedient to +the push of life within him his impulse is towards food. He must eat +that he and his tribe may grow and multiply. It is this, his will to +live, that he _utters and represents_." + +In a monograph[33] of the Shinto religion of the Japanese, R. Hitchcock +states that the leading function of the female deity is to increase the +food supply. She is given the name of the Goddess of Food, or the +Producer of Trees and the Parent of Grasses. She is spoken of as +Abundant-Food-Lady, and seems to be a personification of the earth. + +A further description of these rites is unnecessary, as wherever found +they are all of the same general type. They have been described in +North America, in Central Africa, in Japan, in Siberia, in India and +they probably exist in many other localities. The above references +indicate that they were primitive man's expression of his desire for +food, this fundamental motive finding expression in an elaborate ritual. + +Now since in the above rites, where the increase of the food supply is +the main motive, the entire development and symbolism centers about +articles of food, and since in the phallic rites an entirely analagous +development and symbolism centers about the generative organs, it is +only reasonable to infer that the phallic rites have to do with the +desire for children. In this we have the meaning of sex worship. It is +primitive man's expression of his desire for the perpetuation of the +race and so it represents a biological necessity, the earlier motive +being for the preservation of the individual. + +Fortunately the conclusions which the above arguments would appear to +warrant are borne out by the statements of those who have studied these +matters in great detail. Miss J. Harrison,[34] who also quotes Dr. +Frazer, states: "The two great interests of primitive man are food and +children. As Dr. Frazer has well said, if man the individual is to live +he must have food; if his race is to persist he must have children, 'to +live and to cause to live, to eat food and to beget children, these were +the primary wants of man in the past, and they will be the primary wants +of men in the future so long as the world lasts.' Other things may be +added to enrich and beautify human life, but, unless these wants are +first satisfied, humanity itself must cease to exist. These two things, +therefore, food and children, were what man chiefly sought to secure by +the performance of magical rites for the regulation of the seasons. They +are the very foundation stones of that ritual from which art, if we are +right, took its rise." + +There is a very striking parallelism between these two rites. It would +be interesting to trace out these analogies step by step, but we shall +refer to them only in a general way. + +The outward form of the two rites is very similar. In both a religious +ceremony is enacted. In the development of this ceremony a system, in +which a priesthood forms a prominent part, is developed in both +instances. The element of mystery runs through both procedures and, as +Steven D. Peet[35] has stated, the nature worship ceremony of the North +American Indians bears a remarkable resemblance to the mysteries of the +Eleusis and of the Bacchanalia. + +In both the nature rites and the phallic rites, a sacred ceremonial +object develops, and about this object a very elaborate symbolism +evolves. Just as in the most primitive form of sex worship we saw that +the deity consisted of a rude representation of the generative organs, +so in nature worship we find that the ceremonial object is at first a +rude representative of the deified animal or plant. This sacred symbol +is eventually conventionalized. We have observed this in sex worship, as +explained by Inman, Payne Knight and others. In the same way in nature +worship, ceremonial objects are conventionalized. Spencer has shown this +in the case of the Australians, the ceremonial objects eventually coming +to bear a remote resemblance only to the original animal or plant +representation. A. L. Kroeber[36] has observed the same development in +the Arapaho Indians. The buffalo symbol for example, (a very important +one in this tribe since the buffalo is the chief food) has become highly +conventionalized, and is finally represented by a formal rectangular +design. This design now means the earth, and it is also used as a life +symbol. + +Again, just as we saw how in sex worship the religious symbol came to be +expressed throughout decorative art, and in fact eventually became a +leading motive, so it has been shown that in the nature worship of the +Indians this same evolution takes place. A. L. Kroeber and Clark +Wissler, among others, have shown that the decorative art on the +moccasins, leggings, tents, food bags, etc., of the Indians, all +representing a highly conventionalized symbol, expresses religious +motives throughout. This symbolism can be interpreted only by an +understanding of religious motives. The analogy of this symbolic +development to that associated with sex worship is at once apparent. + +Finally, just as in sex worship the motive came to dominate most of the +practices and usages of civil life, so it can be shown that in tribes +practicing nature worship, the religious motive has a very powerful +influence. The performance of rites to increase the food supply are +among the most important of primitive man's duties. Any man who enters +into these rites listlessly is not respected, and the leaders of the +rite are the head men of the tribe. In Australia, one of the main +functions of each Totem group is to increase the supply of its own +Totem animal or plant by magic ceremony. + +In summing up, therefore, the analogies between sex worship and nature +worship, the following features may be reviewed: the outward form is the +same, _i. e._, that of a religious ceremonial rite in which a sacred +object is the representation of the deity. The symbolism associated with +this object develops in the same way in both instances. In the course of +time this symbolism becomes conventionalized, and eventually it finds +its way into primitive art. It then becomes the leading motive in +primitive art and finally the religious motive is forgotten and the +aesthetic motive alone remains. Were further proof necessary, these +analogies alone would be sufficient to enable us to understand the +meaning of sex worship. + +The ritual associated with the worship of sex then, arose in response to +emotions which are grouped around the instinct of reproduction. These +feelings are so primitive and at the same time so fundamental, that it +is difficult for us to realize that early man should dignify them by +religious ritual. They stand out as expressions of a biological demand. +As stated above, sex worship was not a conscious expression on the part +of certain individuals, but it was the unconscious expression of +longings and desires on the part of the race. It represents a phase in +man's mental evolution, a process of mental development. Its dynamic +value, from a biological standpoint, is at once apparent. In order to +survive man must reproduce his kind, and the emotions associated with +reproductive instincts must be of adequate dynamic value. + + * * * * * + +It has been stated that sex worship, as practiced during the primitive +state of civilization, was a healthy phase in racial evolution. In a +higher degree of civilization, however, the reversion to this motive was +a regression, and decadent sex worship as it existed during the middle +ages was an attempt by certain unhealthy elements in the race to revert +to the primitive. In decadent sex worship we are dealing with an +instance of faulty mental adaptation in a way in which we had not been +accustomed to consider it. It is a case of faulty adaptation in the +race, or at least in certain elements of it, rather than in the +individual. These general analogies are noteworthy from the standpoints +of mental evolution and abnormal psychology. + +In order to show how sex worship as practiced by a later civilization +was the expression of an unhealthy tendency, we must digress +sufficiently to show the setting in which decadent sex worship existed. +It is necessary to give a chronological outline indicating how primitive +beliefs succeeded each other as a result of man's progressive +development. + +The earlier beliefs were an expression of nature worship. This as we +have shown, was mostly associated with the question of food supply. It +has been shown that during this period of primitive man's existence +group thinking predominated, and man thought of himself as part of the +group rather than as an individual. At this time, therefore, the idea +of the deity which was evolved was not that of an individual god. +Generally speaking, it was the "vegetation spirit" existing throughout +nature which was deified. This was the general period of earth +worship,--the forces of nature associated with the earth being man's +main interest. The earth at this time was highest in primitive man's +regard. + +During the time of earth worship, the social organization of the tribe +was such that the mother was the dominating influence in social +structure. Descent was matrilinear, and a society known as matriarchy +existed, as contrasted to the later patriarchy. The mother was the +leading figure in social as well as in family life. At this period a +certain degree of sexual promiscuity existed; the mother of the child +was known but the father was not and so the descent was in the female +line. With earth worship, then, there was mother worship, and the term +"Mother Earth" had a very real significance. + +With the social state of matriarchy, the mother cults developed. These +mother cults evolved the numerous female deities of antiquity, Themis, +Demeter, Cybele, and many others being the expression of mother worship. +These deities were generally associated with the wild elements of +nature,--with the wind, and the hills and the forests. + +Associated with the mother religion in a way which at first does not +appear to be very clear arose the phallic cults. It should be here +stated that the mother religion was not the religion of the mother +alone, but also that of the mother and child. The child was the +adolescent,--a youth about to be initiated at the public ceremony, at +which he was often circumcised and after which he was able to take up +the reproductive functions of the male. Miss J. Harrison has shown that +Dionysus was the embodiment of this conception. Here the youth was +necessary only to the extent that he could become a father. It was his +generative attribute which was sanctified, rather than that he was a +male being existing as an individual. For this reason, the deification +of the phallic principle, _i. e._, the generative attribute, preceded +the deification of the male as an individual. At least this is the +impression one gains of this development. In any case, we note that the +phallic ceremonies were associated with the mother religion. The period +in which both existed was mostly prehistoric. + +We see the beginning of the evolution of the male god in the phallic +cults. This was eventually followed by the patriarchal system and here +we are on more familiar ground. Patriarchy succeeded matriarchy, but +whether as a gradual evolution or otherwise is not clear. Some writers +speak of bitter conflicts in Persia, India, Greece and elsewhere. In any +case the religion of the father replaced that of the mother; the social +system changed and the father took his place at the head of the family. +During this period we are told[37] that man shifted his belief from the +earth to the sky, the sun was found to be the source of energy and +worship was transferred to the Heavens. Just as formerly the female +deity was identified with the earth, so the male deity was identified +with the sun, Zeus and Apollo being two examples of the latter type from +a great many. + +We are now approaching a well known historic period. The religion of the +father and the son had replaced that of the mother and child. The age of +hero worship had commenced and this hero was often identified with the +sun. For this reason, the fact that a myth is in the form of a sun myth +does not argue against its being the expression of a very deep religious +motive. As has been stated, earlier motives are carried forward, and so +while sun worship is a somewhat later development than the phallic +beliefs, it is quite natural that many phallic ideas should find +expression at this subsequent period. + +We have now reached a time when sex worship became decadent, for +Christianity followed sun worship and hero worship; and this brings us +to the present day. The religion of father and son remains, and much of +the form of the earlier worship has been retained in the modern. + +The above outline of the changes and evolution of early religions is +most schematic. It enables us, however, to see that sex worship was +entirely out of place during the middle ages, in a civilization which +had long before discarded matriarchy. The questions of the food supply, +and of children, were no longer so immediately pressing, and the faith +in magical performances had been shaken. Man had emerged from the group +as a definite personality, and the development of a new religion which +expressed other feelings and desires had taken place. What we wish to +emphasize at present is, then, that sex worship as it was carried on +during the middle ages was a distinctly unnatural tendency in the race. + +At this time opportunity may be taken to reconcile different +interpretations which some writers have given regarding early religious +motives. Considerable variation and some contradiction may be observed +in the writings of different authors in describing a religious +development of much the same period. One writer may describe the +features of nature worship and quite ignore the presence of sex worship. +Others may describe only phallic rites. These discrepancies may be +understood when the order in which the various beliefs developed is +recognized. Nature worship developed first, but much of its symbolism +was carried into the phallic ceremonies. Thus we see the phallus +associated with the pine cone and other elements of vegetative life. +Some of these elements, the pine cone for example, finally came to have +a phallic significance, but at an earlier period they probably +represented the vegetation spirit. In fact, reproductive attributes of +both nature and man were often worshipped at the same ceremony. + +While we should not as a rule expect to find phallic rites associated +with the earlier forms of nature worship, since sex worship developed at +a somewhat later period, still in this connection we cannot be too +dogmatic; the primitive Australians appear to be at the stage of mental +development when simple nature worship predominated, yet, from _Mutter +Erde_[38] we learn that with the Australians a ceremony consisting of +the throwing of a spear into the earth was of phallic significance. This +co-existence of these two related motives is not unnatural since they +both equally represent fundamental biological demands on the part of the +race. + +We may now return to the interpretation of decadent sex worship. When we +understand the setting in which sex worship was practiced in the middle +ages we are better able to appreciate its significance. As stated above, +it was the attempt by certain elements of the race to return to more +primitive motives, and to derive satisfaction from beliefs which had +long been outgrown by advancing civilization. This clinging to an early +type of reaction, or the return to more primitive feelings, must be +regarded as an unhealthy tendency. Moreover, at this time, the motive +itself was no longer expressed in the natural and healthy way of +primitive times. Sex worship during the middle ages became depraved; +excesses and perversions appeared and the entire development, as it +existed at that time, was biologically undesirable. + +It also appeared that at certain times in the mental evolution of the +race a degree of development is reached from which no further progress +is made. At least, we are aware of such an instance in the case of a +very primitive community in Southern Italy. A writer, Norman +Douglas,[39] in 1914 found the existence of a phallic cult in Calabria. +The women sanctified a crack of one of the walls of the temple, their +attitude toward it corresponding to the yoni worship of India. Near by +was an ancient stone pillar held in great veneration, which was the +representative of the phallus. + +It is observed that in this small community some remnants of phallic +belief of a very primitive type have been retained for centuries. The +religious development, an index of mental development, has become "set" +as it were and no further progress is possible. It is not entirely for +want of opportunity that this locality has not taken up higher religious +beliefs. The Catholic Church has introduced its teachings, but the +people have represented the images of the Saints, of the Virgin Mary, +and of Christ somewhat after the fashion of toy dolls. These are used as +fetishes to ward off disease and no higher conceptions are grasped. +Ideas regarding after life and immortality are disregarded in favor of +the immediate need of protection against supposed evil influences. With +these people, therefore, motives are utilized which satisfy only the +most fundamental and immediate desires. + + * * * * * + +We have now followed a definite motive in mental development through its +rise, its elaboration and its decadence. We therefore have its life +history in the race before us; we have been enabled by analogies of +other motives and by utilizing the conclusions of various writers, to +understand its meaning and to give its interpretation. It remains to be +seen what general conclusions regarding either racial or individual +development in this sphere may be drawn. + +It appears that when an important motive of this sort develops in the +race, it embodies the expression of fundamental desires. Since it +carries with it a strong and ever present desire in this way, it is +strikingly _dynamic_ in nature. It dominates all social organization, +and with primitive people it dominates much of the conduct of the +individual. When such a motive is seriously entertained it is pragmatic, +_i. e._, it serves a useful end, or at least the conceptions which it +embodies are entertained because they are thought to be of the highest +value to the race. + +As mental development continues, these more fundamental and primitive +motives cease to be all absorbing. Eventually, the subject of the food +supply becomes less pressing. Races continue to increase and multiply +with or without the performance of sacred rites and man begins to +question the utility of his imitative magic. Higher desires force +themselves into consciousness, and earlier motives are no longer +outwardly expressed; the form of the early motives is retained however: +usages, symbols and practices which have long ceased to be dynamic and +whose meaning is entirely forgotten are still observed; so we see +evidences of primitive racial motives cropping up in all sorts of ways +in later civilization. + +But to say that the earlier motives are no longer outwardly expressed is +not to infer that they do not exist. Fundamental as they are in our +mental development, they enter into our general personality and become a +part of our makeup. How is the motive expressed in sex worship a part of +our motives and feelings of today? Superficially it does not appear to +be present, but a little reflexion shows that it is there. It has become +so much a part of us that we scarcely recognize its presence, the +instinct to reproduce being common to everyone. Every woman feels this +to be her duty,--her religious duty if the dictum of the Church is to be +followed: + +"Lo, children are an heritage of the Lord; and the fruit of the womb is +his reward. As arrows are in the hand of a mighty man; so are children +of the youth. Happy is the man that has his quiver full of them; they +shall not be ashamed, but they shall speak with the enemies in the +gate." _Psalm 127._ + +During earlier times barrenness was regarded as a curse, and many charms +were in use to counteract this calamity. A sentence from a letter of +Julia Ward Howe to her young sister about to be married, affords an apt +reference to this sense of duty: "Marriage, like death, is a debt we owe +to nature, and though it costs us something to pay it, yet we are more +content and better established in peace when we have paid it." The +feeling associated with the command "to increase and multiply" is so +much a part of our innermost thoughts and feelings that further +references to it are unnecessary. + +To what extent may we utilize the evolution of this motive in the race, +in understanding certain phases of mental development associated with +reproductive instincts in the individual? In interpreting the racial +history of this motive we have seen that it is dynamic; it develops in +response to biological demands. It is a very elementary and primitive +desire to be raised to the dignity of a religion, but none the less it +is a very essential one. We have seen that when this motive is replaced +by higher ones, a return to it bespoke faulty mental adaptations on the +part of those who did so. Analogies between the individual and the race +in this sphere exist in a general way, and their presence is +significant. + +Analogies in the sphere in the normal mental development of the +individual may be considered first. In dealing with the developing +thoughts of childhood, we shall refer to one particular tendency, _i. e._, +that of _day dreaming_. We know that a certain amount of the day +dreaming of the child has to do with the feelings and emotions +associated with the questions of reproduction, considered in its +broadest sense; _i. e._, including fictitious lovers, marriages, +children, etc. Now probably with the child, the day dreaming associated +with these feelings is of biological significance, just as the rituals +associated with similar feelings are of value to the race. The little +girl who is the mother of her doll, who plays at housekeeping, who +fictitiously assumes the responsibilities of married life and what +not,--the child by developing this feature of her existence in fancy is +probably preparing herself for reality. The little boy who becomes a +hero in his own fancy, marries a princess, and who overcomes all sorts +of difficulties; or the small boy who in his play enters into all the +activities of adult life,--probably this child, by entertaining the +thoughts of his future life, prepares himself to some extent for future +life. These fundamental motives, therefore, which arise in response to +biological demands, are the expression of desires, both in the case of +the individual and of the race, and they act not only harmlessly but +probably beneficially at a certain stage of mental evolution. + +Again, we have shown how in the race remnants of early and primitive +motives continue to appear in various ways long after their outward +dynamic value has been lost and when their meaning is no longer +understood. Is this not true of the individual? Do we not all recognize +in the moods and mental attitudes and even in some of the actions of the +adult, remnants of feelings and forces which were dynamic in childhood? +These feelings exist although they are not consciously appreciated. The +actual experiences are forgotten but the moods and emotions remain. This +is analagous to the influence which primitive racial thoughts, beliefs +and usages have on present day civilization. The meaning of these usages +and symbols is forgotten in many cases but the outward form still +exists. + +In the individual, a motive of this kind does not become a religion or a +ritual as in the case with the race, but it nevertheless is forcefully +expressed in that it excites an absorbing interest and forces itself +strongly into consciousness, during the phase of its dynamic +development. As stated above, just as in the early mental evolution of +the race, we find that the question of reproduction comes prominently to +the fore, so with the individual we find that at the adolescent period +of life the sexual instinct is very fully elaborated. Just as with the +race reproduction is necessary for the continuation of the race, so with +the individual, elaboration of sexual instinct is necessary in order +that adult sexual responsibilities may be assumed. This consists of much +more than mere physical development. In a complex state of civilization +many adjustments in the sphere of sexual indulgence and continence and +marriage have to be made. This phase of the individual's life is a very +important one. It is the rule for proper reactions to occur at this +time, in which case the reproductive instincts assume their proper place +in mental life. But if satisfactory adjustments do not occur the +consequences may be serious. In the healthy mental evolution of the +individual, therefore, just as in the normal mental evolution of the +race, we see that motives arise, assume a dynamic character, play their +part in the developing mind, and leave lasting impressions. They serve a +useful purpose during one phase of mental evolution. We have seen that +they may be harmful in the race if utilized at a later period. Let us +see to what extent this is true of the individual. + + * * * * * + +Psychiatrists during recent years have come to believe that in certain +mental states we see a reversion to a more primitive type of +reaction,--a tendency to utilize earlier adaptations, the reactions of +infancy and childhood in meeting situations which arise in adult life. +If this assumption is correct it is seen that a reversion to something +more primitive is an undesirable reaction in the individual as well as +in the race. Here too we find that the emotions and feelings associated +with the reproductive instinct may be inadequately developed. It has +been shown above that the day dreams of the child are probably +beneficial rather than harmful. Is this day dreaming beneficial to the +adult? We know from our experience that it is not, and in its relation +to the reproductive sphere this is particularly true. The adult who +substitutes the realities of life by elaborate day dreams is approaching +dangerous ground. The young woman who in adult life is constantly +dreaming of an ideal but fictitious lover is deriving satisfaction from +unhealthy sources; and the young man who ecstatically becomes a hero or +a racial benefactor is equally at fault. In instances where such +thoughts are believed in and acted upon as we observe again and again in +mental disorders, a serious condition of the mind has arisen. When an +attempt is made to gain satisfaction in these immature ways at a later +stage of development, or when there is a failure to develop at a certain +point, the reaction is harmful in both the individual and in the race. + +It is during the adolescent period that these failures of adaptation +generally occur. At this time, the whole development in the +reproductive sphere, particularly in the mental characteristics +associated with the sexual instinct, considered in its broadest sense, +does not take place. There may be much rumination about this topic, but +the responsibilities of adult sexual life, of marriage, of child bearing +with the female, are not adequately met. Fancies are substituted for +reality, and while, as stated above, young women may dream of ideal +lovers, they at the same time are shy and unnatural in their attitude +toward the opposite sex. Young men, instead of taking their place in the +life of the adult community, realize adult ambitions only by elaborate +day dreams. In abnormal mental states, we see young men in their fancies +become important personages, religious benefactors and national heroes. +They may shun all association with women but at the same time maintain +that they have a cultural mission to populate the earth. We see here how +the feelings associated with reproductive instincts have been faulty or +inadequate. This return to something more primitive is an unhealthy +atavistic tendency and makes for both racial and individual inferiority. + +A word may be said regarding symbolism of the race as applied to the +individual. We have stated that symbolism is a primitive and rudimentary +way of expressing thought. It would seem logical therefore that if in +some abnormal mental states there is a return to more primitive +reactions, we may find a tendency to symbolize. This tendency is +frequently observed and the symbolism is often very elaborate. A +knowledge of the interpretation of racial symbolism is doubtless of +value in the case of the individual. When men's thoughts deal with the +same subject and when they tend to symbolize, they are likely to express +themselves in much the same way symbolically. If in abnormal mental +states thoughts are entertained which have to do with the motives we +have been discussing, it is reasonable to suppose that the racial and +individual symbolism will show certain analogies. + +Again, in the pages of recent psychiatry, we learn that in abnormal +mental states there is a reversion not only to the primitive motives of +childhood, but also to the primitive motives of the race. Just to what +extent this tendency exists remains for studies of the future to show. +Certainly, striking instances may be cited; for example, let us quote +from a recent study in psychiatry:[40] "One such patient with a very +complicated delusional system states that he is the father of Adam, that +he has lived in his present human body thirty-five years, but in other +bodies thirty million years, and that during this time he has occupied +six million different bodies. He has been the great men in the history +in the development of the human race; he himself created the human race. +It took him three hundred million years to perfect the first fully +developed human being; he is both male and female and identifies all the +different parts of the Universe with his own body; heaven, hell and +purgatory are located in his limbs, the stars are pieces of his body +which had been torn apart by torture and persecution in various ages of +past history; he is the father and creator of the various races and +elements of the human organization, etc." Any one who has done even a +cursory reading in mythology cannot but be struck by the similarity in +form as well as in thought between this production and what we find in +myths. + + * * * * * + +The general analogies which we have indicated are such as one would have +reason to expect. The history of both the healthy and unhealthy mental +evolution of the race is in many respects the history of the individual; +in order to understand these analogies it is necessary to understand the +mental development of primitive man. Recent studies have given us much +valuable information in this direction. In primitive usages we find the +expression of early man's deepest longings and desires, and so a dynamic +interpretation of such motives is possible. It remains for the +psychiatrist to learn to what extent the findings of special +investigators of primitive races may be utilized in explaining mental +evolution, and also the development of abnormal mental states. This +study is a comparatively recent one but it already gives indications of +offering ample rewards. + + + + +REFERENCES AND BIBLIOGRAPHY + + +Brand, John: Observations on Popular Antiquities. + +Bryant: System of Mythology. + +Cox, Rev. G. W.: The Mythology of the Aryan Nations. + +DeGubertnatis, Angelo: Zoological Mythology. + +Deiterich, A.: Mutter Erde. + +Dixon, Roland B.: The Northern Maidu. + +Dorsey, George A.: Traditions of the Caddo, (Carnegie Institute.) +Indians of the South West. + +Frazer, J. G.: Adonis, Attis and Osiris; Balder, the Beautiful; Psyche's +Task. + +Goodrich, V. K.: Ainu Family Life and Religion, Popular Science Monthly, +November, 1888. + +Grosse: The Beginnings of Art. + +Harrison, Miss Jane: Ancient Art and Ritual; Themis. + +Hearn, Lafcadio: Japan; an Attempt at Interpretation. + +Herodotus: (Rawlinson's Trans.) + +Higgins, Godfrey: The Anacalypsis; Celtic Druids. + +Hitchcock, Romyn: Shinto or the Mythology of the Japanese, (Smithsonian +Institute.) + +Howitt, A. W.: The Native Tribes of South East Australia. + +Jennings, Hargrave: The Rosicrucians; The Indian Religions. + +Jevons, F. B.: The Idea of God in Early Religions. + +Judson: Myths and Legends of the Mississippi Valley and the Great Lakes. + +Karpas, Morris J.: Socrates in the light of Modern Psychopathology. +(Journal of Abnormal Psychology. 1915.) + +King, C. W.: The Gnostics and their Remains; Hand-book of Engraved Gems. + +Knight, R. P.: The Symbolical Language of Ancient Art and Mythology; Two +Essays on the Worship of Priapus. + +Kroeber, Alfred L.: Symbolism of the Arapaho Indians. The Arapaho, +(Bulletin of the American Museum of Natural History.) + +Langdon, S.: Tammuz and Ishtar. + +Layard, A.: Babylon and Nineveh; Nineveh and its Remains. + +Leuba, James H.: A Psychological Study of Religion. + +Monsen, Frederick: Festivals of the Hopi. (The Craftsman, June, 1907.) + +Murray, Gilbert: Hamlet and Orestes: The Rise of the Greek Epic. + +Newton, John: Assyrian Grove Worship. + +O'Brien, Henry: The Round Towers of Ireland. + +Peet, Stephen D.: Secret Societies and Sacred Mysteries. + +Perrot, and Chipiez: History of Art in Phrygia, Lidia, Caria and Lycia; +History of Art in Persia. + +Prescott: Conquest of Peru. + +Pratt, J. B.: India and Its Faiths. + +Rawlinson, G.: History of Ancient Egypt; Ancient Monarchies. + +Reclus, Elie: Primitive Folk. + +Rivers, W. H. R.: The Todas. + +Rhyn, Dr. Otto: Mysteria. + +Roscoe, John: The Northern Bantu. + +Rocco, Sha: Ancient Sex Worship. + +Rousselet, Louis: India and Its Native Princes. + +Spencer, B.: Native Tribes of the Northern Territory of Australia. + +Solas, W. J.: Ancient Hunters. + +Starcke, C. V.: The Primitive Family. + +Stevens, J.: Central America, Chiapez and Yucatan. + +Symonds, J. A.: A Problem in Greek Ethics. + +Wissler, Clark: Symbolism in the Decorative Art of the Sioux. + +Westropp, Hodder M.: Primitive Symbolism. + +Wood, Rev. J. G.: The Uncivilized Races. + +Wood-Martin: Pagan Ireland. + + + + +INDEX + + + Adaptations, faulty, 131-132. + + Adjustment, of individual, 129. + + Adonis, sun god, 75. + + American Cyclopedia, 23. + + American Museum of Natural History, 6. + + Anacalipsis, 38. + + Analogies between the Individual and the Race, 126. + + Ancient Grove Worship of Assyria, 49, 71. + + Ancient Sex Worship, 25, 30, 41. + + Androgyne deity, 36, 68. + + Arapaho Indians, 109. + + + Bacchus, representative of male generative attribute, 22. + + Bacchanalia, 74, 78, 87, 108. + + Bear, sacred animal, 101. + + Bull, phallic significance of, 63. + + Bull roarer, nature of, 99. + + Bureau of Amer. Eth., 5. + + + Caves of Elephanta, 43. + + Ceremonial objects, conventionalization of, 109. + + _Chinese Review_, 44. + + Collective or group feeling, importance of, 21. + + Collective thought of the race, relation to religious development, 17. + + Crux Ansata, 51. + + + Dairy, sacredness of, 100. + + Dances, at Witches' Sabbath, 89. + + Decadent Sex Worship, 79, 81, 91, 113; + interpretation of, 120. + + Deity, female, function of in Japan, 105. + + Deities, Teutonic, 93. + + Dietrich, A., 120. + + Dionysia, 74, 78. + + Dionysus, 115. + + Dorsey, G. A., 101. + + Douglas, N., 121. + + Dragon, relation to serpent, 45. + + + Earth, Worship, 114. + + Egg, 50, 62, 74. + + Eleusinia, 74, 77, 87, 108. + + Emasculation, a form of worship, 31. + + Essay on the Assyrian "Grove," 39. + + + Female deities, 115. + + Festivals to increase food supply, 98. + + Fire, male principle, 36. + + Fire Worship, 36, 88; + identified with sex worship, 42. + + Fish, phallic significance, 35. + + Frazer, 6, 17, 31, 32, 94, 107. + + + Gnostics, early secret society, 83; + phallic amulets of, 90; + reversions of, 84. + + Goat, priapic animal, 88; + Symbol of Khem, 25. + + Golden Bough, 6. (See Frazer.) + + Group Thought, 113. + + + Harrison, J., 6, 18, 99, 101, 104, 107, 115, 116. + + Hearn, L., 52. + + Heraldry, origin of symbols, 51. + + Hermes, phallic nature of, 36. + + Higgins, 38. + + Hitchcock, R., 105. + + Holy Grail, Symbolism of, 93. + + Homosexuality, in Greek life, 85; + practice of Rosicrucians, 84. + + Hopi Indians, 101, 102. + + Howe, J. W., 125. + + Howitt, A. W., 6. + + + Initiative magic, 104. + + _India and its Native Princes_, 43. + + _India and its Faiths_, 80. + + _Indian Religions_, 48. + + _Indians of the Southwest_, 101. + + Infantile reactions, 130. + + Initiation ceremony, 115. + + Inman, T., 5, 50, 54. + + Interpretations of Sex Worship, 96. + + + _Japan, an attempt at Interpretation_, 52. + + Jennings, H., 5, 28, 42, 48, 51, 62, 72, 92. + + + Karnac, 26. + + Karpas, M. J., 83. + + Khem, description of, 24. + + King, C. W., 54. + + Knight, R. P., 5, 27, 30, 37, 47, 48, 49, 54, 58, 63, 65, + 83, 87, 90, 91. + + Knights of the Round Table, 93. + + Knights Templar, phallic amulets of, 90; + practices of, 86. + + Kroeber, A. L., 109, 110. + + + Layard, A., 60. + + Lingam with yoni, 41. + + Lost god, the, 75. + + Lotus, significance of, 56-58. + + + Male date palm, significance of, 49. + + Matriarchy, 114. + + May-pole, associated with phallic worship, 39, 47. + + Moon, associated with female deity, 71. + + Mother Earth, 70, 114. + + Mother religion, 115, 116. + + _Mutter Erde_, 120. + + Murray, G., 20. + + Mysteries, teaching of, 78-79. + + + Nature Worship, 5, 97, 108, 110. + + Newton, J., 39, 49, 71. + + _Nineveh and Its Remains_, 60. + + North American Indians and sun worship, 70; + nature worship, 98, 108, 109. + + + Obelisk, phallic interpretation, 38. + + O'Brien, 38, 56, 58. + + Obscure Sex Symbolism, 36. + + Order of the Garter, 93. + + Osiris, 76. + + + Pan, significance of, 22. + + Patriarchy, 114, 116. + + Pepys, S., 48. + + Peet, O. S., 108. + + Persephone, 77. + + Phallic hand, symbol of prostitution, 91. + + Phallic rites, motive for, 106. + + Phallic symbols, 27; + in art, 50. + + Phallic Worship in China, 44. + + Phallic Worship, nature of, 23, 98. + + Phallus, as a charm, 90, 93; + as a decoration, 90. + + Plant and Flower Symbols, 54. + + Pomegranate, female symbol, 55. + + Pratt, J. B., 80. + + Priapiea, 87. + + Priapus, disguises of, 88. + + Primitive motives, continuance of, 128; + reversion to, 134. + + _Primitive Symbolism_, 28. + + _Problem in Greek Ethics_, 85. + + _Psyche's Task_, 94. + + Puberty Initiations, 103, 115. + + + Qualities of animal and vegetable nature venerated, 39. + + + Racial feelings, expression of, in religion, 19. + + Racial Motives, in primitive religions, 19; + dynamic value of, 123. + + Rain making rite, 99. + + Rawlinson, 24. + + Reproduction, motive of, 21. + + Rhyn, O., 78. + + _Rise of the Greek Epic_, 20. + + Ritual, motive for, 106; + related to food supply, 102, 103. + + Rivers, W. H. R., 6, 100. + + Robin Goodfellow, 94. + + _Rosicrucians_, 42, 92. + + Rosicrucians, phallic amulets of, 90; + practices of, 84, 85, 93. + + _Round Towers of Ireland_, 38, 73. + + Rousselet, 43. + + + Sacred Animals, 60-65. + + Sacred prostitution, evidences of, 29. + + Satan, at Witches Sabbath, 88. + + Secret Societies for decadent sex worship, 83. + + Serpent Worship, 61, 62, 72, 73. + + Sex Worship: + An unconscious racial expression, 22; + biological significance of, 96; + as basis of early religions, 28; + In Africa in Modern times, 26; + decadence of in Middle Ages, 90; + primitive form, 108; + influence in present thought, 124; + part of evolution of the human mind, 23; + in symbolism, 34; + where it existed as basis of early religions, 28. + + Sex Worship and Nature Worship, analogies of, 111; + relation of, 119. + + Sexual act, as part of worship, 27-28. + + _Shinto, or the mythology of the Japanese_, 105. + + Smithsonian Inst., 6. + + Snake, phallic significance of, 35. + + _Socrates in the light of Modern Psychopathology_, 83. + + Spencer, 6. + + Star and crescent, 54. + + Stonehenge, significance of, 38, 69. + + Sun Myth, 117. + + Sun Worship, 36, 69, 72, 73. + + _Symbolic Language of Ancient Art and Mythology_, 49, 59. + + Symbolism, racial, in the individual, 133. + + Symonds, J. A., 85. + + + _Themis_, 6, 99, 116. + + Thunder god, 99. + + Thunder rites, 99. + + _Todas, the_, 6, 100. + + Totem, 110. + + Tree Worship, 48. + + + Upright objects as phalli, 37. + + + Vegetation spirit, 114. + + + Water, female principle, 36. + + Weathercock, emblem of the sun, 50. + + Westropp, H. M., 28, 45, 55. + + Wilder, A., 59. + + Witchcraft, 92. + + Witches' Sabbath, nature of, 87, 92. + + Wissler, C., 102, 110. + + _Worship of Priapus_, 48, 83, 87, 91. + + + Yam ceremony, 103-104. + + + + +Footnotes: + +[1] The Scope of Social Anthropology; Psyche's Task. + +[2] Themis, Introduction Page XI. + +[3] Hamlet and Orestes. + +[4] Quoted by H. M. Westropp, Primitive Symbolism. + +[5] J. W. Wood. The Uncivilized Races. + +[6] The Symbolical Language of Ancient Art and Mythology. + +[7] The Rosicrucians. + +[8] Adonis, Attis and Osiris. + +[9] Rousselet, India and Its Native Princes. + +[10] Pepys Diary. + +[11] Symbolic Language of Ancient Art and Mythology. + +[12] Japan, an attempt at Interpretation. + +[13] O'Brien: The Round Towers of Ireland. + +[14] The Symbolical Language of Ancient Art and Mythology. + +[15] The Enactment of a Rebirth. + +[16] Dr. Otto Rhyn, Mysteria. + +[17] J. B. Pratt, India and Its Faiths. + +[18] R. P. Knight, the Worship of Priapus. + +[19] Hargrave Jennings: The Rosicrucians. + +[20] J. A. Symonds, A Problem in Greek Ethics. Morris J. Karpas, +Socrates in the light of Modern Psychopathology. Journal of Abnormal +Psychology. 1915. + +[21] Worship of Priapus. + +[22] Pierre de Lancre, Tableau de l'Inconstance des Mauvais Anges et +Démons. + +[23] Worship of Priapus. + +[24] The Rosicrucians. + +[25] The Scope of Social Anthropology; Psyche's Task. + +[26] Themis. + +[27] W. H. R. Rivers, The Todas. + +[28] Miss J. Harrison: Ancient Art and Ritual. + +[29] Indians of the Southwest. + +[30] The Functions of Primitive Ritualistic Ceremonies. Popular Science +Monthly, August 15, 1915. + +[31] Spencer, Native Tribes of the Northern Territory of Australia. + +[32] Ancient Art and Ritual, p. 64. + +[33] Shinto, or the Mythology of the Japanese. + +[34] Ancient Art and Ritual. + +[35] Secret Societies and Ancient Mysteries: International Congress of +Anthropology, 1893. + +[36] Symbolism of the Arapaho Indians: American Museum of Natural +History. + +[37] Miss J. Harrison, Themis, Introduction. + +[38] A. Dieterich: _Mutter Erde_. + +[39] Norman Douglas: Old Calabria. + +[40] Jelliffe and White, Diseases of the Nervous System, page 689. + + + + +Transcriber's Notes: + +Passages in italics are indicated by _underscore_. + +The following misprints have been corrected: + "barreness" corrected to "barrenness" (page 91) + "superstitition" corrected to "superstition" (page 92) + "Eleusenia" corrected to "Eleusinia" (Index) + "Kroebler" corrected to "Kroeber" (Index) + "Rawlison" corrected to "Rawlinson" (Index) + "Priapus, disguises of, 188." corrected to "Priapus, disguises of, 88." + +Other than the corrections listed above, printer's inconsistencies in +spelling and capitalization have been retained. + + + + + + +End of the Project Gutenberg EBook of The Sex Worship and Symbolism of +Primitive Races, by Sanger Brown, II + +*** END OF THIS PROJECT GUTENBERG EBOOK SEX WORSHIP *** + +***** This file should be named 30750-8.txt or 30750-8.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/3/0/7/5/30750/ + +Produced by Bryan Ness, Stephanie Eason, and the Online +Distributed Proofreading Team at http://www.pgdp.net. 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