,,the ,,sex ,,worship ,,and ,,symbolism ,,of ,,primitive ,,races ,,an ,,interpretation ,,by ,,sanger ,,brown ,,ii41 ,m4 ,d4 ,assistant ,physician1 ,bloomingdale ,hospital ,with an ,introduction by ,james ,h4 ,leuba ,,boston3 ,,richard ,g4 ,,badger ,,toronto3 ,,the ,,copp ,,clark ,,co41 ,,limited ,copyright #aiaf1 by ,richard ,g4 ,badger ,all rights reserved ,the ,gorham ,press1 ,boston1 ,u4 ,s4 ,a4 ,,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 #aiae-af and the ,february-,march number of #aiaf4 ,this material is reprinted here by the kind permission of the ,editor of that ,journal4 ,this part of the subject is chiefly historical and the data here given is accessible as indicated by the references throughout the text1 although many of these books are difficult to secure or are out of print4 ,for this historical material ,i am particularly indebted to the writings of ,hargrave ,jennings1 ,richard ,payne ,knight and ,doctor ,thomas ,inman4 ,most of the reference matter coming under the general heading of ,nature ,worship was obtained from comparatively recent sources1 such as the publications of the ,bureau of ,american ,ethnology1 of the ,smithsonian ,institute1 and certain publications of the ,american ,museum of ,natural ,history4 ,frazer's ,golden ,bough and other writings of ,j4 ,g4 ,frazer on ,anthropology furnished much valuable information4 ,the writings of special investigators1 among others those of ,spencer1 and ,a4 ,w4 ,howitt1 on ,primitive ,australian ,tribes1 and ,w4 ,h4 ,r4 ,rivers on the ,todas have been freely drawn upon4 ,a number of other books and references have been made use of1 as indicated throughout the text4 ,i have found two books by ,miss ,j4 ,harrison1 i4 e41 ,themis and ,ancient ,art and ,ritual1 of great value in interpreting primitive ceremonies and primitive customs in general4 ,my main object has been to give the life history of a primitive motive in the development of the race1 and to emphasize the dynamic significance of this motive4 ,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 race4 ,i wish to take this opportunity to express my appreciation of the assistance rendered me by my wife4 ,,contents ,,chapter ,,page ,i ,simple ,sex ,worship #ac ,,ii ,symbolism #cd ,,iii ,sun ,myths1 ,mysteries and ,decadent ,sex ,worship #fi ,,iv ,interpretations #if ,references and ,bibliography #acg ,index #ada ,,introduction ,our knowledge of religion receives contributions from every quarter2 even the student of mental diseases finds information that is of service to the student of religion4 ,the reverse is equally true3 a knowledge of religion sheds light upon even the science of mental disorders4 ,in this short book1 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 diseases4 ,his theory is that we may expect diseased minds to reproduce1 or return to expressions of desire customary and official in societies of lower culture4 ,this is1 as a matter of fact1 less a theory than a statement of observed facts2 of this1 the reader of these pages1 if familiar with certain mental disorders1 may readily convince himself4 ,but ,doctor ,brown's intention is not merely1 perhaps not primarily1 to draw the attention of the ,psychiatrist to a neglected source of information1 he aims at something of wider import and addresses a wider public4 ,his purpose is no less than the tracing of the history of that great motive of action1 the sex passion1 as it appears in religion and the interpretation of its significance4 ,those who come to this book without the preparation of the specialist will find it not only replete with novel and surprising facts1 but will find these facts placed in such a relation to each other and to life in general1 as to illuminate both religion and human nature4 ,this important result is made possible by the point of view from which the author writes1 the point of view of racial development which has proved its fertility in so many directions4 ,,james ,h4 ,,leuba4 ,,the ,,sex ,,worship ,,and ,,symbolism ,,of ,,primitive ,,races3 ,,an ,,interpretation ,,chapter ,i ,,simple ,,sex ,,worship ,psychiatry1 during recent years1 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 states4 ,of these related studies1 none have been of greater value than those which throw light on the mental development of either the individual or the race4 ,in primitive races we discover a number of inherent motives which are of interest from the standpoint of mental evolution4 ,these motives are expressed in a very interesting symbolism4 ,it is the duty of the psychiatrist to see to what extent these primitive motives operate unconsciously in abnormal mental conditions1 and also to learn whether an insight into the symbolism of mental diseases may be gained1 through comparison1 by a study of the symbolism of primitive races4 ,in the following discussion one particular motive with its accompanying symbolism is dealt with4 ,a great many of the institutions and usages of our present day civilization originated at a very early period in the history of the race4 ,many of these usages are carried on in modified form century after century1 after they have lost the meaning which they originally possessed2 it must be remembered1 however1 that in primitive races they were of importance1 and they arose because they served a useful end4 ,from the study of these remnants of former days1 we are able to learn the trends of thought which activated and inspired the minds of primitive people4 ,when we clearly understand these motives1 we may then judge the extent of their influence on our present day thought and tendencies4 ,it has only been during comparatively recent times that the importance of primitive beliefs and practices1 from the standpoint of mental evolution1 has been appreciated4 ,formerly1 primitive man was regarded merely as a curiosity1 and not as an individual from whom anything of any value whatever was to be learned4 ,but more recent studies have changed all this4 ,in order to illustrate this matter of the evolution and development of the human mind we can very profitably quote from ,sir ,j4 ,g4 ,frazer3#a ,for by comparison with civilized man the savage represents an arrested or rather a retarded state of social development1 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 body4 ,to put it otherwise1 a savage is to a civilized man as a child is to an adult2 and just as a gradual growth of intelligence in a child corresponds to1 and in a sense recapitulates1 the gradual growth of intelligence in the species1 so a study of savage society at various stages of evolution enables us to follow approximately1 though of course not exactly1 the road by which the ancestors of the higher races must have travelled in their progress upward through barbarism to civilization4 ,in short1 savagery is the primitive condition of mankind1 and if we would understand what primitive man was we must know what the savage now is4 ,to properly interpret these beliefs and conduct1 certain facts must be kept in mind4 ,one is that with primitive races the group stands for the unit1 and the individual has little if any personality distinct from the group4 ,this social state gives rise to what is spoken of as collective thought1 collective feeling1 group action1 etc4 ,miss ,j4 ,harrison#b considers this conception a very important one in primitive religious development4 ,all that the race expresses1 all that it believes1 is an expression of collective feeling4 ,as a result of this group thought1 feelings and beliefs are developed which are entertained by every individual of the community4 ,these racial feelings become a part of the race itself2 they are inseparable from it1 and they find expression in the loftiest of sentiments and the most earnest of religious beliefs4 ,our study is not primarily concerned with religious development1 but since early man's deepest feelings found expression in what later became a religion1 it is necessary to search for racial motives in primitive religions4 ,these feelings are in no way comparable to the conscious religious beliefs of later times1 which were worked out in many instances by an ingenious priesthood4 ,the period when group feeling predominated far antedated such civilizations as those of ,egypt and later ,greece1 for example1 in which very elaborate religious systems existed4 ,with primitive people these deeper feelings appear to arise unconsciously rather than consciously4 ,moreover1 probably as a result of collective thought and feeling1 motives and beliefs are developed and elaborated in a way quite beyond the mental capacity of any one individual of the community4 ,beliefs are formulated which have a grandeur of conception and a beauty of expression well worthy of admiration4 ,the beauty and native vigor of some of the earlier myths are examples of this4 ,they live in the tribe as traditions4 ,no one person seems to have written them2 in fact1 they are added to1 changed and improved until they represent the highest expression of national feelings4 ,gilbert ,murray has indicated this in the ,rise of the ,greek ,epic4 ,he emphasizes that there is found an expression of racial feelings1 built up from many sources4 ,such ,sagas are not the property of any one individual4 ,the feelings they express are associated with the unconscious of the race1 if such a term is permissible4 ,gilbert ,murray1#c in interpreting this element in primitive literature states3 ,we have also1 ,i suspect1 a strange unanalyzed vibration below the surface1 an undercurrent of desires and fears1 and passions1 long slumbering yet eternally familiar1 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 dreams4 ,how far in the past ages this stream may reach back ,i dare not even surmise2 but it sometimes seems as if the power of stirring it or moving with it were one of the last secrets of genius4 ,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 group4 ,in primitive life every individual contributes something to this motive and in turn receives something from it4 ,it enters into the developing mind and becomes inseparably associated with it4 ,in studying the evolution of these motives one is studying the evolution of the human mind4 ,the motive which we have undertaken to explain has to do with one of the most important of instincts1 i4 e41 that of reproduction4 ,the feelings associated with this instinct were raised to the dignity of religion1 and in this we have the worship of sex4 ,this worship is to be regarded as an unconscious racial expression1 the result of group or collective feeling1 the dynamic significance of which1 from a biological standpoint1 will appear later4 ,before proceeding1 it is desirable to make reference to some of our sources of information4 ,there are plenty of books on the history of ,egypt1 the antiquities of ,india or on the interpretation of ,oriental customs1 which make scarcely any reference to the deification of sex4 ,we have always been told1 for example1 that ,bacchus was the god of the harvest and that the ,greek ,pan was the god of nature4 ,we have not been told that these same gods were representations of the male generative attribute1 and that they were worshipped as such2 yet1 anyone who has access to the statuettes or engravings of these various deities of antiquity1 whether they be of ,egypt1 of ,india or of ,china1 cannot fail to see that they were intended to represent generative attributes4 ,on account of the incompleteness of many books which describe primitive races1 a number of references are given throughout these pages1 and some bibliographical references are added4 99 99 99 99 99 ,as will be presently indicated1 we have evidence from a number of sources to show sex was at one time frankly and openly worshipped by the primitive races of mankind4 ,this worship has been shown to be so general and so wide-spread1 that it is to be regarded as part of the general evolution of the human mind2 it seems to be indigenous with the race1 rather than an isolated or exceptional circumstance4 ,the ,american ,cyclopedia1 under ,phallic ,worship1 reads as follows3 ,in early ages the sexual emblems were adored as most sacred objects1 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 consecrated3 in ,egypt by ,khem1 in ,india by ,siva1 in ,assyria by ,vul1 in primitive ,greece by ,pan1 and later by ,priapus1 in ,italy by ,mutinus or ,priapus1 among the ,teutonic and ,scandinavian nations by ,fricco1 and in ,spain by ,hortanes4 ,phallic monuments and sculptured emblems are found in all parts of the world4 ,rawlinson1 in his history of ,ancient ,egypt1 gives us the following description of ,khem3 ,a full ,egyptian idea of ,khem can scarcely be presented to the modern reader1 on account of the grossness of the forms under which it was exhibited4 ,some modern ,egyptologists endeavor to excuse or palliate this grossness2 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 morals4 ,khem1 no doubt1 represented to the initiated merely the generative power in nature1 or that strange law by which living organisms1 animal and vegetable1 are enabled to reproduce their like4 ,but who shall say in what exact light he presented himself to the vulgar1 who had continually before their eyes the indecent figures under which the painters and sculptors portrayed him8 ,as impure ideas and revolting practices clustered around the worship of ,pan in ,greece and later ,rome1 so it is more than probable that in the worship of ,khem in ,egypt were connected similar excesses4 ,besides his priapic or ',ithyphallic' form1 ,khem's character was marked by the assignment to him of the goat as his symbol1 and by his ordinary title ,ka-mutf1 ',the ,bull of ,his ,mother1' i4 e41 of nature4 ,this paragraph clearly indicates that the sexual organs were worshipped under the form of ,khem by the ,egyptians4 ,the writer1 however1 has fallen into a very common error in giving us to understand that this was a degraded form of worship2 from numerous other sources it is readily shown that such is not the case4 ,the following lines1 from ,ancient ,sex ,worship1 substantiate the above remarks1 and at the same time1 they show the incompleteness of the writings of many antiquarians4 ,in this book we read3 ,phallic emblems abounded at ,heliopolis and ,syria and many other places1 even into modern times4 ,the following unfolds marvelous proof to our point4 ,a brother physician1 writing to ,dr4 ,inman1 says3 ',i was in ,egypt last winter 7#ahfe-ff71 and there certainly are numerous figures of gods and kings on the walls of the temple at ,thebes1 depicted with the male genital erect4 ,the great temple at ,karnac is1 in particular1 full of such figures and the temple of ,danclesa1 likewise1 although that is of much later date1 and built merely in imitation of old ,egyptian art4' ,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 world4 ,with all our descriptions of the wonderful temple of ,karnac1 it is remarkable that all mention of its association with sex worship should be omitted by many writers4 ,a number of travellers in ,africa1 even in comparatively modern times1 have observed evidences of sex worship among the primitive races of that continent4 ,captain ,burton#d speaks of this custom with the ,dahome tribe4 ,small gods of clay are made in priapic attitudes before which the natives worship4 ,the god is often made as if contemplating its sexual organs4 ,another traveler1 a clergyman1#e has described the same worship in this tribe4 ,he has observed idols in priapic attitudes1 rudely carved in wood1 and others made of clay4 ,on the lower ,congo the same worship is described1 where both male and female figures with disproportionate genital organs are used for purposes of worship4 ,phallic symbols and other offerings are made to these simple deities4 ,definite examples of the sexual act having religious significance may be cited4 ,richard ,payne ,knight#f quotes a passage from ,captain ,cook's voyages to one of the ,southern ,pacific ,islands4 ,the ,missionaries of the expedition on this occasion assembled the members of the party for religious ceremonies in which the natives joined4 ,the primitive natives observed the ceremony with great respect and then with due solemnity enacted their form of sacred worship4 ,quite to the astonishment of the white people1 this ceremony consisted of the open performance of the sexual act by a young ,indian man and woman4 ,this was entirely a religious ceremony1 and was fittingly respected by all the natives present4 ,hargrave ,jennings#g describes the same custom in ,india4 ,an ,indian woman of designated caste and vocation is selected4 ,many incantations and strange rites are gone through4 ,a circle1 or ,vacant ,enchanted ,place is rendered pure by certain rites and sprinkled with wine4 ,then secret charms are whispered three times in the woman's ear4 ,the sexual act is then consummated1 and the whole procedure before the altar is distinctly a form of sacrifice and worship4 ,hodder ,m4 ,westropp in ,primitive ,symbolism has indicated the countries in which sex worship has existed4 ,he gives numerous instances in ancient ,egypt1 ,assyria1 ,greece and ,rome4 ,in ,india1 as well as in ,china and ,japan1 it forms the basis of early religions4 ,this worship is described among the early races of ,greece1 ,italy1 ,spain1 ,scandinavia1 and among the ,mexicans and ,peruvians of ,america as well4 ,in ,borneo1 ,tasmania1 and ,australia phallic emblems have been found4 ,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 races4 ,we shall now pass to another form of this same worship1 namely1 sacred prostitution4 ,there is abundant evidence to show that there was a time in the centuries before ,christ when prostitution was held as a most sacred vocation4 ,we learn of this practice from many sources4 ,it appears that temples in a number of ancient cities of the ,east1 in ,babylonia1 ,nineveh1 ,corinth and throughout ,india1 were erected for the worship of certain deities4 ,this worship consisted of the prostitution of women4 ,the women were consecrated to the support of the temple4 ,they were chosen in much the same way as the modern woman enters a sacred church order4 ,the returns from their vocation went to the support of the deity and the temple4 ,the children born of such a union were in no way held in disgrace1 but on the contrary1 they appeared to have formed a separate and rather superior class4 ,we are told that this practice did not interfere with a woman's opportunities for subsequent marriage4 ,in ,india the practice was very general at one time4 ,the women were called the ,women of the ,idol4 ,richard ,payne ,knight speaks of a thousand sacred prostitutes living in each of the temples at ,eryx and ,corinth4 ,a custom which shows even more clearly that prostitution was held as a sacred duty to women was that in ,babylonia every woman1 of high rank or low1 must at one time in her life prostitute herself to any stranger who offered money4 ,in ,ancient ,sex ,worship we read3 ,there was a temple in ,babylonia where every female had to perform once in her life a 7to us7 strange act of religion1 namely1 prostitution with a stranger4 ,the name of it was ,bit-,shagatha1 or ',the ,temple1' the ',place of ,union4' ,moreover we learn that once a woman entered the temple for such a sacred act she could not leave until it was performed4 ,the above accounts deal exclusively in the sacrifice made by women to the deity of sex4 ,men did not escape this sacrifice and it appears that some inflicted upon themselves an even worse one4 ,frazer#h tells us of this worship which was introduced from ,assyria into ,rome about two hundred years before ,christ4 ,it was the worship of ,cybele and ,attis4 ,these deities were attended by emasculated priests and the priests in oriental costume paraded ,rome in religious ceremony4 ,on one occasion1 namely1 the day of blood in the ,spring1 the chief ceremony was held4 ,this1 among other things1 consisted in fastening an effigy of the god to a pine tree1 which was brought to the temple of the ,goddess ,cybele4 ,a most spectacular dance about the effigy then occurred in which the priests slashed themselves with knives1 the blood being offered as sacrifice4 ,as the excitement increased the sexual nature of the ceremony became evident4 ,to quote from ,frazer3 ,for man after man1 his veins throbbing with the music1 his eyes fascinated by the sight of streaming blood1 flung his garments from him1 leaped forth with a shout1 and seizing one of the swords which stood ready for the service1 castrated himself on the spot4 ,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 career4 ,we see that this act directly corresponds with the part played by the female4 ,the female prostituted herself1 and the male presented his generative powers to the deity4 ,both the sacred prostitutes and emasculated priests were held in religious veneration4 ,the above references are sufficient to show that a simple form of sex worship has been quite generally found4 ,it becomes apparent as we proceed that the worship of sex not only plays a part1 but a very prominent part1 in the developing mind of man4 ,in the frank and open form of this worship it is quite clear that we are dealing with a very simple type of mind4 ,these primitive people exhibit many of the qualities of the child4 ,they are quite without sex consciousness4 ,their motives are at once both simple and direct1 and they are doubtless sincere4 ,much misunderstanding has arisen by judging such primitive people by the standards of our present day civilization4 ,sex worship1 while it held sway was probably quite as seriously entertained as many other beliefs2 it only became degraded during a decadent age1 when civilization had advanced beyond such simple conceptions of a deity1 but had not evolved a satisfactory substitute4 ,,chapter ,,ii ,,symbolism ,as civilization advanced1 the deification of sex was no longer frank and open4 ,it came to be carried on by means of symbolism4 ,this symbolism was an effort on the part of its originators to express the worship of the generative attributes under disguise1 often understood only by the priests or by those initiated into the religious mysteries4 ,the mysteries so frequently referred to in the religions of antiquity are often some expression of sex worship4 ,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 existed4 ,such remains have been found in ,egypt1 ,greece1 ,italy1 ,india1 ,china1 ,japan1 and indeed in most countries the early history of which is known to man4 ,one important kind of symbolism had to do with the form of the object deified4 ,thus1 it appears that certain objects1--particularly upright objects1--stones1 mounds1 poles1 trees1 etc41 were erected1 or used as found in nature1 as typifying the male generative organ4 ,likewise certain round or oval objects1 discs1 certain fruits and certain natural caves1 were worshipped as representing the female generative organ4 7,the yoni of ,india47 ,we also find that certain qualities of animal or vegetable nature were equally venerated1 not because of their form1 but because they stood for some quality desirable in the generation of mankind4 ,thus we find that some animals--the bull because of its strength and aggressive nature1 the snake1 perhaps because of its form or of its tenacity of life1--were male representatives of phallic significance4 ,likewise the fish1 the dolphin1 and a number of other aquatic creatures came to be female representatives4 ,this may be shown over and over again by reference to the antique emblems1 coins1 and engravings of many nations4 ,another later symbolism1 which was adopted by certain philosophies1 was more obscure but was none the less of distinct sexual significance4 ,fire is made to represent the male principle1 and water1 and much connected with it1 the female4 ,thus we have ,venus1 born of the ,sea1 and accompanied by numerous fish representations4 ,fire worship was secondary to the universally found sun worship4 ,the sun is everywhere the male principle1 standing for the generative power in nature4 ,at one time the symbolism is broad1 and refers to generative nature in general4 ,at another time it refers solely to the human generative organs4 ,thus1 the ,greek ,god ,hermes1 the ,god of ,fecundity in nature1 is at times represented in unmistakable priapic attitudes4 ,still another symbolism was often used in ,india4 ,this was the addition of a number of members to the deity1 possibly a number of arms or heads4 ,this was in order to express a number of qualities4 ,thus the deity was both generator and destroyer1 one face showing benevolence and kindness1 the other violence and rage4 ,in many of the deities both male and female principles were represented in one1--an ,androgyne deity--which was an ideal frequently attempted4 ,the idea that these grotesque deities were merely the expression of eccentricity or caprice on the part of their originator is not to be entertained4 ,richard ,payne ,knight has pointed out that they occur almost entirely on national coins and emblems1 and so were the expression of an established belief4 ,we shall refer first to the simpler symbols1 those in which an object was deified because of its form4 ,it is perhaps not remarkable that upright objects should be selected because of their form as the simplest expression of phallic ideas4 ,the simple upright for purposes of sex worship is universally found4 ,an upright conical stone is frequently mentioned4 ,many of the stone idols or pillars1 the worship of which was forbidden by the ,bible1 come under this group4 ,likewise1 the obelisk1 found not only in ,egypt1 but in modified forms in many other countries as well1 embodies the same phallic principle4 ,the usual explanation of the obelisk is that it represented the rays of the sun striking the earth2 when we speak of sun worship later1 we shall see that this substantiates rather than refutes the phallic interpretation4 ,the mounds of religious significance1 found in many countries1 were associated with sex worship4 ,the ,chinese pagodas are probably of phallic origin4 ,indeed1 there is evidence to show that the spires of our ,churches owe their existence to the uprights or obelisks outside the ,temples of former ages4 ,a large volume has been written by ,o',brien to show that the ,round ,towers of ,ireland 7upright towers of prehistoric times7 were erected as phallic emblems4 ,higgins1 in the ,anacalipsis1 has amassed a great wealth of material with similar purport1 and he shows that such temples as that of ,stonehenge and others were also phallic4 ,the stone idols of ,mexico and ,peru1 the ancient pillar stones of ,brittany1 and in fact all similar upright objects1 erected for religious purposes the world over1 are placed in this same category4 ,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 period4 ,we shall now quote from some of the authors who have contributed to our knowledge of this form of symbolism1 as thereby a clear idea of their meaning may be set forth4 ,these interpretations are not generally advanced1 and therefore we have added considerable corroborative evidence which we have been able to obtain from independent sources4 ,in an ,essay on the ,assyrian ,grove and other ,emblems1 ,mr4 ,john ,newton sums up the basis of this symbolism as follows3 ,as civilization advanced1 the gross symbols of creative power were cast aside1 and priestly ingenuity was taxed to the utmost in inventing a crowd of less obvious emblems1 which should represent the ancient ideas in a decorous manner4 ,the old belief was retained1 but in a mysterious or sublimated form4 ,as symbols of the male1 or active element in creation1 the sun1 light1 fire1 a torch1 the phallus or lingam1 an erect serpent1 a tall straight tree1 especially the palm or fir or pine1 were adopted4 ,equally useful for symbolism were a tall upright stone 7menhir71 a cone1 a pyramid1 a thumb or finger pointed straight1 a mask1 a rod1 a trident1 a narrow bottle or amphora1 a bow1 an arrow1 a lance1 a horse1 a bull1 a lion1 and many other animals conspicuous for masculine power4 ,as symbols of the female1 the passive though fruitful element in creation1 the crescent moon1 the earth1 darkness1 water1 and its emblem1 a triangle with the apex downward1 the yoni--the shallow vessel or cup for pouring fluid into 7cratera71 a ring or oval1 a lozenge1 any narrow cleft1 either natural or artificial1 an arch or doorway1 were employed4 ,in the same category of symbols came a boat or ship1 a female date palm bearing fruit1 a cow with her calf by her side1 a fish1 fruits having many seeds1 such as the pomegranate1 a shell1 7concha71 a cavern1 a garden1 a fountain1 a bower1 a rose1 a fig1 and other things of suggestive form1 etc4 ,these two great classes of conventional symbols were often represented in conjunction with each other1 and thus symbolized in the highest degree the great source of life1 ever originating1 ever renewed4444 ,a similar emblem is the lingam standing in the centre of the yoni1 the adoration of which is to this day characteristic of the leading dogma of ,hindu religion4 ,there is scarcely a temple in ,india which has not its lingam1 and in numerous instances this symbol is the only form under which the god ,siva is worshipped4 ,in ,ancient ,sex ,worship we read1 ,as the male genital organs were held in early times to exemplify the actual male creative power1 various natural objects were seized upon to express the theistic idea and at the same time point to those points of the human form4 ,hence1 a similitude is recognized in a pillar1 a heap of stones1 a tree between two rocks1 a club between two pine cones1 a trident1 a thyrsus tied around with two ribbons with the end pendant1 a thumb and two fingers4 ,the caduceus again the conspicuous part of the sacred ,triad ,ashur is symbolized by a single stone placed upright1--the stump of a tree1 a block1 a tower1 a spire1 minaret1 pole1 pine1 poplar or pine tree4 ,hargrave ,jennings1 the author of several books on some aspects of religions of antiquity1 among them one on phallicism1 deals freely with the phallic principles embodied in these religions4 ,as do many other writers1 he identifies fire worship with sex worship1 and the following short paragraph shows his conception of their interrelationship1 as well as the significance of the upright of antiquity4 ,in the ,rosicrucians he says3 ,obelisks1 spires1 minarets1 tall towers1 upright stones1 7menhirs71 and architectural perpendiculars of every description1 and1 generally speaking1 all erections conspicuous for height and slimness1 were representations of the ,sworded or of the ,pyramidal ,fire4 ,they bespoke1 wherever found and in whatever age1 the idea of the ,first ,principle or the male generative emblem4 ,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 symbolism4 ,as stated above1 such interpretations have not been generally advanced to explain such objects as sacred pillar stones1 obelisks1 minarets1 etc4 ,it is readily seen how fully these views are substantiated by observations from a number of independent sources4 ,in a book of ,travel#i in ,india we are able from an independent source to learn of the symbolism of that country4 ,the traveller gives a description of the caves of ,elephanta1 near ,bombay4 ,these are enormous caves cut in the side of a mountain1 for religious purposes to which pilgrimages are made and where the usual festivities are held4 ,the worship of generative attributes is quite apparent4 ,the numerous sculptured female figures1 as remarked by the traveller1 are all represented with greatly exaggerated breasts1 a symbolism which is frequent throughout oriental countries for expressing reproductive attributes4 ,in an inner chamber is placed the symbol which is held in particular veneration4 ,here is found an upright conical stone standing within a circular one4 ,the stone is sprinkled with water during the festival season4 ,the writer states that this stone1 to the worshippers1 represents the male generative organ1 and the worship of it is not considered an impropriety4 ,in this instance we feel that the symbolism is very definite1 and doubtless the stone pillars in the other temples of ,india and elsewhere are of the same significance4 ,a clergyman in the ,chinese ,review of #ahgf1 under the title ,phallic ,worship in ,china1 gives an account of the phallicism as he observed it at that time4 ,he states that the male sexual organ is symbolized by a simple mound of earth and is so worshipped4 ,similarly1 the female organ is represented by a mound of different form and is worshipped as the former4 ,the writer states that at times these mounds are built in conjunction4 ,he states this worship is similar to that of ,baal of ,chaldea1 etc41 and that probably all have a common origin4 ,it appears to be a fundamental part of the ,chinese religion and the symbolism of the ,chinese pagoda expresses the same idea4 ,he says that ,kheen or ,shang-te1 the ,chinese deities of sex1 are also worshipped in the form of serpents1 of which the dragon of the ,chinese is a modification4 ,this furnishes a concrete instance in which the mound of earth is of phallic significance1 and substantiates an interpretation of serpent worship to which we shall presently refer4 ,hodder ,m4 ,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 #ahfd and #ahfi4 ,a temple near the ancient capital of ,japan was visited by a traveller4 ,in this temple the main object of worship was a large upright1 standing alone1 and the resemblance to the male generative organ was so striking as to leave no doubt as to what it represented4 ,this upright was worshipped especially by women1 who left votive offerings1 among them small phalli1 elaborately wrought out of wood or other material4 ,the traveller remarked that the worship was most earnest and sincere4 ,the same traveller observed that in some of the public roads of ,japan are small hedged recesses where similar stone pillars are found4 ,these large pillars unquestionably represent the male organ4 ,the writer has observed priests in procession carrying similar huge phalli1 painted in color as well4 ,this procession called forth no particular comment and so was probably not unusual4 ,it is stated that this is a part of the ancient ,shinto religion of ,japan and ,china4 ,there are frequent references to certain of the gods of the ,ancients being represented in priapic attitudes1 the phallus being the prominent and most important attribute4 ,thus ,hermes1 in ,greece1 was placed at cross-roads1 with phallus prominent4 ,this was comparable to the phallus on ,japanese highways4 ,in the festivals of ,bacchus high phalli were carried1 the male organ being represented about the size of the rest of the body4 ,the ,egyptians carried a gilt phallus1 #aej cubits high1 at the festivals of ,osiris4 ,in ,syria1 at the entrance of the temple at ,hieropolis1 was placed a human figure with a phallus #abj cubits high4 ,a man mounted this upright twice a year and remained seven days1 offering prayers1 etc4 ,in ,peru in the ,temple of the ,sun an upright pillar has been described covered with gold leaf1 very similar to those existing elsewhere and to which has been ascribed similar significance4 ,a number of writers have expressed the belief that the ,may-pole is an emblem of ancient phallic worship4 ,we know that ,may-day festivals are of the most remote antiquity4 ,we are indebted to ,r4 ,p4 ,knight for a description of what ,may-day was like about four centuries ago in ,england4 ,the festival started the evening before4 ,men and women went out into the woods in search of a tree and brought it back to the village in the early morning4 ,the night was spent in sexual excesses comparable to those of the ,roman ,bacchanalia4 ,a procession was formed1 garlands were added to the ,may-pole1 which was set up in the village square4 ,the ,puritans referred to it as an idol1 and they did not approve of the festivities4 ,until comparatively recent years there was a ,may-pole in one of the squares of ,london1 and ,samuel ,pepys1#aj writing of his time1 speaks of seeing ,may-poles in the front yards of the prominent citizens of ,holland4 ,a festival much the same as this was held in ,ancient ,rome and also in ,india4 ,the ,may-pole properly pierces a disc and thus conforms with the lingam-yoni of ,india4 ,we also know that the first of ,may was a favorite time for all nature worship with the ancients4 ,for a number of interesting suggestions the reader is referred to ,r4 ,p4 ,knight1 ,worship of ,priapus and ,hargrave ,jennings1 ,indian ,religions 7,page #ff74 ,tree worship is frequently mentioned in the religions of antiquity4 ,we are told that the mystic power of the mistletoe comes from the fact that it grows on the oak1 a once sacred tree4 ,the pine of the ,north1 the palm and the fig tree of the ,south1 were sacred trees at one time4 ,john ,newton made a study of tree worship1 especially the ,ancient ,grove ,worship of ,assyria4 ,he shows that the object of veneration was a male date palm1 which represented the ,assyrian god ,baal4 ,sex was worshipped under this deity1 and it is shown that the tree of the ,assyrian grove was a phallic symbol4 ,palm ,sunday appears to be a relic of this worship4 ,in ,france1 until comparatively recent times1 there was a festival1 ,la ,fte des ,pinnes1 in which palms were carried in procession1 and with the palms were carried phalli of bread which had been blessed by the priests4 ,richard ,payne ,knight tells us that ,pan was worshipped by the ,shepherds under the form of the tall fir1 and ,bacchus by sticking up the rude trunk of a tree4 ,it is shown throughout these pages that sexual attributes were worshipped under both these deities4 ,in reference to other symbols1 the writer continues2#aa ,the spires and pinnacles with which our churches are decorated come from these ancient symbols2 and the weather cocks1 with which they are surmounted1 though now only employed to show the direction of the wind1 were originally emblems of the sun2 for the cock is the natural herald of the day1 and therefore sacred to the fountain of light4 ,in the symbolical writings of the ,chinese the sun is still represented by a cock in the circle2 and a modern ,parsee would suffer death rather than be guilty of the crime of killing one4 ,it appears on many ancient coins1 with some symbol of the passive productive power on the reverse2 and in other instances it is united with priapic and other emblems and devices1 signifying other attributes combined4 ,dr4 ,thomas ,inman has made a study to show how this phallic symbolism found its way into ancient art1 and even into some designs of modern times4 ,thus1 many formal designs are studied in which the upright plays a part2 likewise1 the oval and the circle receive a similar explanation4 ,the architectural ornaments spoken of as eggs and anchors1 eggs and spear heads1 the so-called honeysuckle ornament of antiquity1 and the origin of some church windows and ornaments1 are all studied by this writer1 and his text is accompanied by illustrations4 ,hargrave ,jennings has also traced the origin of the symbols of ,heraldry1 the emblems of ,royalty and of some church orders with similar explanations4 ,we may add that the crux ansata of the ,egyptians1 the oval standing upon the upright1 or letter ,tau1 may be shown to be a sex symbol1 the union of the oval with the upright being of symbolic significance4 ,the crux ansata is found in the hand of most of the ,egyptian deities4 ,it is found in the ,assyrian temples and throughout the temples of ,india as well4 ,prehistoric monuments of ,ireland have the same design4 ,priests are portrayed in adoration of the crux ansata before phallic monuments4 ,this symbol1 from which our modern cross is doubtless derived1 originated with the religions of antiquity4 ,much additional evidence could readily be given to illustrate this prehistoric origin4 ,the present ,christian symbol affords another example of the adoption by a new religion of the symbols of the old4 ,some reflection will show that the origin of many church customs and symbols1 and indeed of a great number of obscure customs and usages1 may quite properly be traced to the religions and practices of primitive races4 ,lafcadio ,hearn has insisted upon this in the interpretation of the art and customs of the ,japanese4 ,he says1#ab ,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 time4 ,by art ,i do not mean painting and sculpture but every kind of decoration1 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 vase1--the figure upon a work-man's trowel not less than the pattern of the girdle of a princess1--the shape of the paper doll or wooden rattle bought for a baby1 not less than the forms of those colossal ,ni-,o1 who guard the gateways of the ,buddha's temples1 etc4 ,in the above pages1 we have given an account of the views of a number of writers upon certain forms and symbols1 and at the same time we have offered considerable evidence in substantiation from independent sources4 ,these origins1 found associated especially in art and religious usages1 have not been generally understood4 ,yet when we reflect upon the fact that many religious customs are of great antiquity2 that when once a certain form or custom becomes established1 it is well nigh ineffaceable1 although subject to great change or disguise throughout the centuries2 when we reflect upon these conditions1 and realize the fact that sex worship with its accompanying symbolism is found throughout primitive religions1 we may then more readily appreciate the entire significance of the above interpretations4 ,it must1 of course1 be borne in mind that no one now gives these interpretations to spires1 minarets1 and to the various monumental symbols of which we have been speaking4 ,we are here dealing exclusively with pre-historic origins1 not with present day meanings4 ,the antiquity of certain symbols is truly remarkable4 ,the star and crescent1 for example1 a well known conventionalized symbol1 is found on ,assyrian cylinders1 doubtless devised many centuries before ,christ4 ,the full force and meaning of these various symbols may be very readily grasped by reference to a number of designs1 ancient coins1 bas-reliefs1 monuments1 etc41 which have been reproduced in plates and drawings by ,c4 ,w4 ,king1 ,thomas ,inman1 ,r4 ,p4 ,knight and others4 ,to these we refer the reader4 99 99 99 99 99 ,a number of plant and flower symbols have a different significance from that which is generally given to them4 ,we are all quite familiar with the grape vine of ,bacchus and the association of that deity with grapes4 ,according to ,r4 ,p4 ,knight1 this too1 symbolizes a sexual attribute4 ,speaking of ,bacchus1 he writes1 ,the vine was a favorite symbol of the deity1 which seems to have been generally employed to signify the generative or preserving attribute2 intoxicating liquors were stimulative1 and therefore held to be aphrodisiac4 ,the vase is often employed in its stead to express the same idea and is often accompanied by the same accessory symbol4 ,we have often seen in sculptures and paintings1 heads of barley associated with the ,god of the ,harvest4 ,this symbol would appear to be self explanatory2 yet we are told by more than one writer that it contains another symbolic meaning as well4 ,h4 ,m4 ,westropp1 speaking of this says1 ,the kites or female organ1 as the symbol of the passive or productive power of nature1 generally occurs on ancient ,roman ,monuments as the ,concha ,veneris1 a fig1 barley corn1 and the letter ,delta4 ,we are told that the grain of barley1 because of its form1 was a symbol of the vulva4 ,a great many other female symbols might be mentioned4 ,the pomegranate is constantly seen in the hands of ,proserpine4 ,the fir-cone is carried by the ,assyrian ,baal1 and the fig in numerous processions has a similar significance4 ,when we add to these the various forms of tree worship described above1 we see to what an extent the products of nature were used as symbols in the worship of sex4 ,among flower symbols there is one which recurs constantly throughout the art and mythology of ,india1 ,egypt1 ,china1 and many other ,eastern countries4 ,this is the lotus1 of which the ,easter lily is the modern representative4 ,the lotus appears in a number of forms in the records of antiquity4 ,we have symbolic pictures of the lion carrying the lotus in its mouth1 doubtless a male and female symbol4 ,the deities of ,india are depicted standing on the lotus1 or are spoken of as being born of the ,lotus4 ,the ,chinese1#ac says the author of ,rites and ,ceremonies1 worship a ,goddess whom they call ,puzza1 and of whom their priests give the following account2--they say that 'three nymphs came down from heaven to wash themselves in the river1 but scarce had they gotten in the water before the herb lotus appeared on one of their garments1 with its coral fruit upon it4 ,they were surprised to think whence it could proceed2 and the nymph upon whose garment it was could not resist the temptation of indulging herself in tasting it4 ,but by thus eating some of it she became pregnant1 and was delivered of a boy1 whom she brought up1 and then returned to heaven4 ,he afterwards became a great man1 a conqueror and legislator1 and the nymph was afterwards worshipped under the name of ,puzza4' ,puzza corresponds to the ,indian ,buddha4 ,in ,egyptian architecture the lotus is a fundamental form1 and indeed it is said to be the main motive of the architecture of that civilization4 ,the capitals of the column are modelled after one form or other of this plant4 ,that of the ,doric column is the seed vessel pressed flat4 ,earlier capitals are simple copies of the bell or seed vessel4 ,the columns consisted of stalks of the plant grouped together4 ,in other cases the leaves are used as ornaments4 ,these orders were copied by the ,greeks1 and subsequently by western countries4 ,we may ask ourselves1 what is the meaning of this mystic lotus which was held in sufficient veneration to be incorporated in all the temples of religion1 as well as in myths of the deity4 ,this1 too1 refers to the deification of sex4 ,o',brien1 in the ,round ,towers of ,ireland states3 ,the lotus was the most sacred plant of the ,ancients1 and typified the two principles of the earth fecundation1--the germ standing for the lingam2 the filaments and petals for the yoni4 ,r4 ,p4 ,knight states1 ,we find it 7the lotus7 employed in every part of the ,northern ,hemisphere where symbolical worship does or ever did prevail4 ,the sacred images of the ,tartars1 ,japanese or ,indians1 are all placed upon it and it is still sacred in ,tibet and ,china4 ,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 sex2 in which that of the male is placed1 in order to complete this mystic symbol of the ancient religion of the ,brahmans2 who1 in their sacred writings1 speak of ,brahma sitting upon his lotus throne4 ,alexander ,wilder1#ad states that the term ,nymphe and its derivations were used to designate young women1 brides1 the marriage chamber1 the lotus flower1 oracular temples and the labiae minores of the human female4 ,the lotus then1 which is found throughout antiquity1 in art as well as in religion1 was a sexual symbol1 representing to the ancients the combination of male and female sexual organs4 ,it is another expression of the sex worship of that period4 ,our present conventional symbols of art are very easily traced to ancient symbols of religion4 ,we may expect these to be phallic in their meaning1 to just the extent that phallicism was fundamental in the religions where these symbols originated4 ,from the designs of some of the ornamental friezes of ,nineveh1 we find these principles illustrated4 ,on those bas-reliefs is found the earliest form of art1 really the dawn of art upon early civilization4 ,here is the beginning of certain designs which were destined to be carried to the later civilizations of ,greece1 ,rome and probably of ,egypt4 ,these friezes show the pine cone alternating with a modified form of the lotus2 the significance of which symbols we have explained4 ,there are also shown animal representations before the sacred tree or grove1 a phallic symbol4 ,from these forms and others were designed a number of conventional symbols which were used throughout a much later civilization4 7,see ,nineveh and ,its ,remains4 ,a4 ,layard47 99 99 99 99 99 ,one sees in the religions of antiquity1 especially those of ,india1 ,assyria1 ,greece and ,egypt1 a great number of sacred animal representations4 ,the ,bull was sacred to ,osiris in ,egypt1 and one special animal was attended with all the pomp of a god4 ,at one time in ,assyria the god was always associated with a sacred animal1 often the goat1 which was supposed to possess the qualities for which the god was worshipped4 ,out of this developed the ideal animal creations1 of which the animal body and the human head and the winged bulls of ,nineveh are examples4 ,the mystic centaurs and satyrs originated from this source4 ,at a later time the whole was humanized1 merely the horns1 ears or hoofs remaining as relics of the animal form4 ,we learn that in these religions the animal was not merely worshipped as such4 ,it was a certain quality which was deified4 ,the ,assyrian goat attendant upon the deity1 was in some bas-reliefs1 not only represented in priapic attitudes1 but a female sexual symbol was so placed as to signify sexual union4 ,we shall show later that certain male and female symbolic animals were so placed on coins as to symbolically indicate sexual union4 ,an animal symbol which has probably been of universal use is that of the snake or serpent4 ,serpent worship has been described in almost every country of which we have records or legends4 ,in ,egypt1 we find the serpent on the headdress of many of the gods4 ,in ,africa the snake is still sacred with many tribes4 ,the worship of the hooded snake was probably carried from ,india to ,egypt4 ,the dragon on the flag and porcelain of ,china is also a serpent symbol4 ,in ,central ,america were found enormous stone serpents carved in various forms4 ,in ,scandinavia divine honors were paid to serpents1 and the druids of ,britain carried on a similar worship4 ,serpent worship has been shown by many writers to be a form of sex worship4 ,it is often phallic1 and we are told by ,hargrave ,jennings that the serpent possibly was added to the male and female symbols to represent desire4 ,thus1 the ,hindu women carried the lingam in procession between two serpents2 and in the procession of ,bacchus the ,greeks carried in a casket the phallus1 the egg1 and a serpent4 ,the ,greeks also had a composite or ideal figure4 ,rays were added to the head of a serpent thereby bringing it into relation with the sun god ,apollo2 or the crest or comb of a cock was added with similar meaning4 ,many reasons have been offered to explain why the serpent has been used to represent the male generative attribute4 ,some have called attention to its tenacity of life2 others have spoken of its supposed mystic power of regeneration by casting its skin4 ,again1 it seems probable that the form is of symbolic significance4 ,however this may be1 we find that this universal serpent worship of primitive man was a form of phallicism so prevalent in former times4 ,many other animals may be mentioned4 ,the sacred bull1 so frequently met with in ,egypt1 ,assyria and ,greece1 was a form under which ,bacchus was worshipped4 ,r4 ,p4 ,knight speaks as follows3 ,the mystic ,bacchus1 or generative power1 was represented under this form1 not only upon coins but upon the temples of the ,greeks2 sometimes simply as a bull2 at other times as a human face2 and at others entirely human except the horns and ears4 ,we would probably be in error to interpret all these animal symbols as exclusively phallic although many were definitely so4 ,thus1 while ,hermes was a priapic deity1 he was also a deity of the fields and the harvests2 so the bull may have been chosen for its strength as well as its sexual attributes4 ,there are many animals which were symbolic of the female generative power4 ,the cow is frequently so employed4 ,the ,hindus have the image of a cow in nearly every temple1 the deity corresponding to the ,grecian ,venus4 ,in the temple of ,philae in ,egypt1 ,isis is represented with the horns and ears of a cow joined to a beautiful woman4 ,the cow is still sacred in many parts of ,africa4 ,the fish symbol was a very frequent representative of woman1 the goddess of the ,phoenicians being represented by the head and body of a woman terminating below in a fish4 ,the head of ,proserpine is frequently surrounded by dolphins4 ,indeed1 the female principle is regularly shown by some representative of water2 fire and water respectively being regarded as male and female principles4 ,male and female attributes are often combined on coins for purposes of sexual symbolism4 ,r4 ,p4 ,knight explains these symbols as follows3 ,it appears therefore that the asterisk1 bull1 or minotaur1 in the centre of a square or labyrinth equally mean the same as the ,indian lingam1--that is the male personification of the productive attribute placed in the female1 or heat acting upon humidity4 ,sometimes the bull is placed between two dolphins1 and sometimes upon a dolphin or another fish2 and in other instances the goat or the ram occupy the same situation4 ,which are all different modes of expressing different modifications of the same meaning in symbolical or mystical writings4 ,the female personifications frequently occupy the same place2 in which case the male personification is always upon the reverse of the coin1 of which numerous instances occur in those of ,syracuse1 ,naples1 ,tarentum1 and other cities4 ,by the asterisk above mentioned the writer refers to a circle surrounded by rays1 a sun symbol of male significance4 ,the square or labyrinth is the lozenge shaped symbol or yoni of ,india4 ,the above interpretations throw much light on the obscurity of the animal worship of antiquity4 ,this explains the partly humanized types1 and the final appearance of a human deity with only animal horns remaining1 as representing the form under which the deity was once worshipped4 ,the satyrs1 centaurs1 and other animal forms are all part of these same representations and are similarly explained4 99 99 99 99 99 ,our main object in giving the above account of these various symbols has been to illustrate the wide prevalence of sex worship among primitive races4 ,another end as well has been served2 our study gives us a certain insight into the type of mind which evolves symbolism1 and so a few remarks on the use of symbolism as here illustrated are not inappropriate4 ,we feel that while this symbolism may indicate a high degree of mechanical skill in execution1 it does not follow that it expresses either deep or complicated intellectual processes4 ,in fact1 we are inclined to regard such symbolism as the indication of a comparatively simple intellect4 ,it appears obscure and involved to us1 because we do not understand the symbols4 ,from those which we do understand1 the meaning is graphically but simply expressed4 ,on coins1 bas-reliefs and monuments1 we find the majority of these simple emblems4 ,if the desire is to express the union of male and female principles1 a male symbolic animal is simply placed upon the corresponding female symbol4 ,thus1 a goat or bull may be placed upon the back of a dolphin or other fish4 ,this is a graphic presentation but certainly one of a most simple nature4 ,sometimes the male symbol is on one side of the coin and then the female is always on the reverse4 ,unions are made which do not occur in nature1 and the representation is not a subtle one4 ,in ,india1 if there was a desire to express a number of attributes of the deity1 another head or face is added or additional arms are added to hold up additional symbols4 ,in ,greece1 when the desire was to express the androgyne qualities of the deity1 a beard was added to the female face1 or one-half of the statuette represented the male form1 the other the female4 ,such representations do not indicate great ingenuity1 however skillfully they may be executed4 ,,chapter ,,iii ,,sun ,,myths1 ,,mysteries ,,and ,,decadent ,,sex ,,worship ,as is generally known1 traces of sun worship are found in almost every country of which we have a record4 ,in ,egypt ,ra was the supreme sun god where there was very elaborate worship conducted in his honor4 ,in ,greece1 ,apollo was attended with similar festivities4 ,in the ,norse mythology1 many of the myths deal with the worship of the sun in one form or another4 ,in ,england1 ,stonehenge and the entire system of the ,druids had to do with solar worship4 ,in ,central ,america and ,peru1 temples to the sun were of amazing splendor1 furnished as they were with wonderful displays of gold and silver4 ,the ,north ,american ,indians have many legends relating to sun worship and sacrifices to the sun1 and ,china and ,japan give numerous instances of the same religion4 ,sun worship is so readily shown to be fundamental with primitive races that we will not discuss it in detail at this time1 but rather will give the conclusions of certain writers who have explained its meaning4 ,at the present day1 the sun is regularly regarded as a male being1 the earth a female4 ,we speak of ,mother ,earth1 etc42 in former times1 the ancients depicted the maternal characteristics of the earth in a much more material way4 ,likewise the sun was a male deity1 being often the war god1 vigorous and all powerful4 ,we readily see to what an extent the male sun god was portrayed in mythology as a human being4 ,in many myths1 the god dies during the ,winter1 reappears in the ,spring1 is lamented in the ,fall1 etc41 all in keeping with the changes in the activity of the sun during the different seasons4 ,the moon was associated with the female deity of the ancients4 ,isis is accompanied by the moon on most coins and emblems4 ,venus has the same symbols4 ,indeed1 the star and crescent of our modern times1 of the ,turkish flag and elsewhere1 are in reality the sun and crescent of antiquity1 male and female symbols in conjunction4 ,lunar ornaments of prehistoric times have been found throughout ,england and ,ireland1 and doubtless explain the superstitions about the moon in those countries4 ,the same prehistoric ornaments are found in ,italy4 ,in the legends of the ,north ,american ,indians1 ,moon is ,sun's wife4 ,the full extent of these beliefs is pointed out by ,mr4 ,john ,newton in ,assyrian ,grove ,worship4 ,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 times4 ,he states1 ,this representative of the union of the sexes typifies the divine ,sakti1 or productive energy1 in union with the pro-creative or generative power as seen throughout nature4 ,the earth was the primitive pudendum or yoni which is fecundated by the solar heat1 the sun1 the primitive linga1 to whose vivifying rays man and animals1 plants and the fruits of the earth1 owe their being and continued existence4 ,it is not possible to discuss sun worship at any length without at the same time discussing phallicism and serpent worship4 ,hargrave ,jennings1 who has made careful study of these worships1 points out their general identity in the following paragraph4 ,he states3 ,the three most celebrated emblems carried in the ,greek mysteries were the phallus1 the egg1 and the serpent2 or otherwise the phallus1 the yoni or umbilicus1 and the serpent4 ,the first in each case is the emblem of the sun or of fire1 as the male or active generative power4 ,the second denotes the passive nature or female principle or the emblem of water4 ,the third symbol indicates the destroyer1 the reformer or the renewer1 7the uniter of the two7 and thus the preserver or perpetuator eternally renewing itself4 ,the universality of serpentine worship 7or ,phallic adoration7 is attested by emblematic sculptures or architecture all the world over4 ,the author of the ,round ,towers of ,ireland in discussing the symbols of sun worship1 serpent worship and phallicism1 found on the same tablet1 practically reiterates these statements4 ,he says3 ,i have before me the sameness of design which belonged indifferently to solar worship and to phallic4 ,i shall1 ere long1 prove that the same characteristic extends equally to ophiolatreia2 and if they all three be identical1 as it thus necessarily follows1 where is the occasion for surprise at our meeting the sun1 phallus and serpent1 the constituent symbols of each1 embossed upon the same table and grouped under the same architrave8 ,by a number of references1 we could readily show the identity of all these worships4 ,the preceding paragraphs give1 in summary form1 the conclusions of those writers who have made such religions their special study4 ,we shall not exemplify this further1 but will now point out the general relationship of sun worship to the religious festivals and mythology of the ,ancients4 ,this relationship becomes important when it is appreciated that the sun worship expressed in the mysteries is also a part of phallicism4 ,on some of these festive occasions the phallus was carried in the front of the procession and at other times the egg1 the phallus and the serpent were carried in the secret casket4 99 99 99 99 99 ,the ,ancients expressed their religious beliefs in a dramatic way on a number of occasions throughout the year4 ,the festivities were held in the ,spring1 ,autumn1 or ,winter4 ,these were to commemorate the activities of the sun1 his renewed activity in the ,spring calling forth rejoicing and his decline in the ,fall being the cause of sorrow and lamentation4 ,as well as the festivities1 there were the various mysteries1 such as the ,eleusinia1 the ,dionysia and the ,bacchanalia4 ,these were conducted by the priests who moulded religious beliefs and guarded their secrets4 ,the mysteries were of the utmost importance and the most sacred of religious conceptions were here dramatized4 ,mythology also gave expression to the religious ideas of the time and we find that the most important myths1 dramatically produced at the religious festivals1 were sun myths4 ,the annual festivities and mysteries will be discussed together because both were intended to dramatize the same beliefs4 ,both were under priestly control and so were national institutions4 ,the festivals were for the common people but the mysteries were fully understood only to the initiated4 ,while no very clear account of the mysteries has been given1 a certain theme seems to run through them all1 and this is found in the myths as well4 ,a drama is enacted1 in which the god is lost1 is lamented1 and is found or returns amid great rejoicing4#ae ,this was enacted in ,egypt where the mourning was for ,osiris2 and in ,greece for ,adonis1 and later for ,bacchus4 ,all these are1 of course1 sun gods1 and the whole dramatization or myth is in keeping with the activities of the sun4 ,on these occasions1 the main object seems to have been to restore the lost god1 or to insure his reappearance4 ,the women took the leading part and mourned for ,osiris1 ,adonis or ,bacchus4 ,they wandered about the country at night in the most frenzied fashion1 avoided all men and sought the god4 ,at times1 during the winter festival1 the quest would be fruitless4 ,in the ,spring1 when they indulged themselves in all sorts of orgies and extravagances1 ,adonis was found4 ,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 women4 ,this was an ideal which they wished to express dramatically4 ,in order to realize this ideal obstacles were introduced that they might be overcome2 in the old myth1 ,adonis was emasculated under a pine tree1 and in ,egypt ,osiris was similarly mutilated1 his sex organs being lost4 ,but at the festivals it was portrayed that ,adonis was found1 and in the myth1 ,osiris was restored to ,isis in the form of ,horus 7the morning sun74 ,in a number of myths1 the god is said to have visited the earth to cohabitate with the women1 an occurrence which was doubtless desired1 in order that the deistic attributes might be continued in the race4 ,thus1 judging from what we have been able to learn of this subject1 the worship expressed in the mysteries revolved about sexual union1 the desire being to dramatize the continued activity of deistic qualities4 ,this character of many of the festivals and mysteries is very evident4 ,in the ,eleusinian mysteries the rape of ,persephone by ,pluto1 the winter god1 is portrayed4 ,the mother1 ,demeter1 mourns for her daughter4 ,her mourning is dramatically carried out by a large procession1 and this enactment requires several days4 ,finally ,persephone is restored4 ,the earlier part of the festival was for dramatic interest1 and the real object was the union of ,persephone with ,bacchus4 ,the union of ,persephone with ,bacchus1 i4 e41 with the sun god1 whose work is to promote fruitfulness1 is an idea special to the mysteries and means the union of humanity with the godhead1 the consummation aimed at in the mystic rites4 ,hence1 in all probability the central teaching of the mysteries was ,personal ,immortality1 analogue of the return of the bloom to plants in ,spring4#af ,the mysteries of ,samothrace were probably simpler4 ,here the phallus was carried in procession as the emblem of ,hermes4 ,in the ,dionysian mysteries which were held in mid-winter1 the quest of the women was unsuccessful and the festival was repeated in the ,spring4 ,the ,roman mysteries of ,bacchus were of much later development1 and consequently became very debased4 ,men as well as women eventually came to take part in the ceremony1 and the whole affair degenerated into the grossest of sexual excesses and perversions4 ,we have stated what appears to us to have been the underlying motives of the religious festivals and mysteries2 namely1 the enactment of a drama in which the reproductive qualities of the deity were portrayed4 ,the phallus was carried in procession for this purpose and the women dramatized the motive as searching for the god4 ,our account can be regarded as little more than an outline1 but it is sufficient for our present purposes4 ,it indicates that the mysteries give an expression of phallic worship1 just as do the various monuments of art and religion to which we have referred4 ,it may also be said that this same worship is represented in what may be termed early literature1 for much of the early mythology deals with the same subject4 ,the study of origins in mythology1 however1 cannot be dealt with adequately at present4 99 99 99 99 99 ,in order to deal fully with this subject it is necessary to discuss another important phase in the worship of sex4 ,we refer to the decadence or degeneracy of this worship1 which occurred after people had outgrown these simple religious conceptions4 ,the decadence of sex worship is observed during the early centuries of ,christianity and traces of it are seen throughout the middle ages4 ,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 dynamic4 ,this decadent stage of a motive is therefore of considerable importance2 we shall return to its interpretation in the discussion of analogies of development between motives in the individual and motives in the race4 ,in ,india1#ag with the ,hindus1 there still exists an elaborate form of sex worship4 ,the ,phallus is carried on festive occasions1 it still occupies the most sacred spot in the sanctuary1 dancing girls are devoted to the service of the temple1 and many other customs associated with phallic rites are carried on much as they were centuries ago in the ,ancient ,world4 ,it is said that there are thirty million phalli in ,india and that a phallus is found in nearly every ,hindu household4 ,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 say2 there are evidences to show that this worship in ,india is now carried out somewhat as a matter of form and custom only1 and that its significance is not thoroughly appreciated except possibly by the few4 ,if this observation is correct1 the decadent state of sex worship which was so prevalent in ,western ,europe during the early centuries of ,christianity and throughout the middle ages1 may be developing in ,india as well4 ,whatever may be the present condition in ,india regarding this worship1 we are left in no uncertainty as to the condition of sex worship during its decadent period in ,europe4 ,it is not necessary here to dwell upon the licentiousness and extravagances of conduct which were manifest at this time1 as a general outline will suffice for present purposes4 ,we have observed that the mysteries in which phallic principles were taught eventually became degraded in both ,greece and ,rome4 ,when these mysteries originated1 they embodied serious religious conceptions1 respected by all2 they were the expression of racial feelings1 and however out of accord with present day sentiments they may have been1 they can in no way be considered immoral4 ,this cannot be said of the mysteries of a subsequent period4 ,every sort of perversion and practice was indulged in4 ,they were finally forbidden by the ,state1 but were carried on secretly for some time longer4 ,with the coming of ,christianity they were very bitterly opposed1 and finally as national institutions1 they ceased to exist4 ,later we shall indicate in more detail why the worship of sex was discarded4 ,it may be stated here that as the development of the race continued these simple conceptions of a deity failed to express all religious desires2 primitive phallic principles lost their dynamic value1 and longings and desires1 the result of higher mental development1 found expression in new religious usages4 ,it has just been stated that the mysteries ceased to exist as national institutions4 ,this is true1 but while they were discarded by the great mass of the people1 certain elements of the race clung to these primitive beliefs and practices for years4 ,when the mysteries were officially forbidden they were carried on secretly in a somewhat altered form4 ,secret societies were formed1 or some of the ,eastern ,mystic ,cults were made use of in order to carry out their teachings4 ,these secret societies took over many of the principles of phallicism such as were taught in the mysteries1 and so1 side by side with the ,christian religion1 the earlier beliefs continued4 ,the ,gnostics#ah are an example of one of these societies4 ,they existed in early ,christian times and the society was probably formed long before the advent of ,christianity4 ,it is difficult to learn a great deal about the ,gnostics1 but some of their beliefs are known4 ,gnostic symbols consisted for a great part of phallic emblems1 it having been shown that their gems and secret talismans were of phallic significance4 ,the ,gnostics also gave evidences of reverting to a more primitive civilization in other than religious spheres4 ,in their social organization they advocated communal marriage1 wives being held in common4 ,this type of social organization is quite general in primitive tribes4 ,with the ,gnostics we see a reversion to a more primitive form of religious and social life4 99 99 99 99 99 ,the ,rosicrucians#ai of the middle ages are rather better known1 although this order also is very obscure4 ,the ,rosicrucians as well as the ,gnostics had phallic emblems4 ,they worshipped in a form very similar to that under which ,priapus was worshipped4 ,moreover1 as was the case with a number of these secret societies1 they introduced perverse sexual practices4 ,they are said not only to have countenanced homosexuality1 but to have made it one of the principles of their belief4 ,at the same time1 they scorned all association with women4 ,out of this belief they built up a philosophy in which the fire worship of antiquity played a part1 and with which alchemy was associated4 ,in the practice of homosexuality#bj and in the development of a philosophy in which women played no part1 are seen sentiments quite similar to those which existed in the later days of ,greece4 ,at this time in ,greece1 patriarchy had driven out the last vestiges of matriarchy1 female deities had lost their followers to a great extent1 and the devotion was paid to male gods and heroes4 ,this change seems to have produced a certain contempt for women4 ,a number of writers have pointed out this reaction1 and so probably in the philosophy of the ,rosicrucians and in their practices1 are seen an expression of these same sentiments4 ,similar sentiments were expressed by other secret organizations and in some philosophies of a latter period4 ,in this respect1 therefore1 the ,rosicrucians were probably reverting to beliefs and feelings of an earlier date4 ,the ,knights ,templar were another secret society of the middle ages of a somewhat later time4 ,the same can be said of them as of the former societies4 ,they carried on the old phallic and mystic rites in modified form1 and set up their beliefs in opposition to ,christianity4 ,when the ,knights ,templar were initiated they were made to deny ,christ and the ,virgin ,mary1 to spit on the cross1 etc4 ,they also were charged with homosexuality1 and with them as with the ,rosicrucians and the ,gnostics1 homosexuality was a part of their teachings4 ,they likewise advocated communal marriage4 ,at their secret meetings and initiations many vices existed2 idols were worshipped1 phallic features were introduced1 and the entire ceremony was similar to the mysteries of antiquity4 ,should there be any doubt regarding the association of these secret societies of the middle ages with the mysteries of the ,ancients1 this doubt is at once dispelled when we read of the practices of a remarkable secret organization described as the ,witches' ,sabbath4 ,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 mysteries4 ,r4 ,p4 ,knight#ba has given us a description of the ,witches' ,sabbath and he quotes freely from a ,french writer#bb who has given full details4 ,we shall use such parts of these descriptions as are necessary to illustrate these practices during the middle ages4 ,the ,witches' ,sabbath is described by these writers as it existed during the latter part of the fourteenth century4 ,it was held on four occasions during the year1 being a festival corresponding to the ,priapiea and ,bacchanalia of former days4 ,women played the leading part just as in the ,bacchanalia4 ,there were minor and major festivals corresponding to the lesser and greater ,eleusinia4 ,pilgrimages were made at this time1 which resembled a fair of merchants mingled together1 furious in transports1 arriving from all parts--a meeting and a mingling of a hundred thousand subjects1 sudden and transitory1 novel1 it is true1 but of a frightful novelty which offends the eye and sickens you4 ,a symbolic representation of ,satan presided at the festivals1 and he assumed a number of disguises1 in all of which we recognize ,priapus in degenerated form4 ,he very often appeared in the disguise of a goat2 in fact the meeting place is called ,goat's ,heath4 ,the association of the goat with priapic ceremonies has already been mentioned4 ,at times the meeting was at cross roads1 a favorite location for ,hermes1 as stated elsewhere4 ,satan assumed a number of forms on these occasions other than that of the bearded goat4 ,he was at times a serpent1 or again an ox of brass4 ,he was also represented as the trunk of a tree1 sometimes as the oak4 ,priapus is readily recognized in all these various disguises4 ,on these festive occasions we see remnants of the fire worship of primitive tribes4 ,satan often carried fire in some form or other and the rite of purification by fire1 a residual of the earlier need-fire rites1 was enacted4 ,particular significance was attached to the generative organs1 and it is needless to say that all kinds of sexual excesses ensued4 ,satan was held to be the father and protector of all4 ,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 celebration4 ,a number of absurd dances and other burlesques were introduced4 ,in these one sees the burlesques and dances of the earlier mysteries and of the still more primitive initiation ceremonies of tribes in various countries4 ,the dance was often held around a stone1--the significance of which has already been explained4 ,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 given1 it is not because they did not exist4 ,our main object has been to show that sex worship as practiced during the middle ages1 was an expression of the decadence of a racial motive4 ,no odium was formerly connected with this motive1 but when an attempt was made to associate these primitive feelings and beliefs with a civilization which had outgrown such conceptions1 many undesirable features were in evidence4 ,should further proof of the association of the ,gnostics1 the ,rosicrucians1 the ,templars1 etc41 with the ancient priapic rites be necessary1 this proof is found in numerous talismans1 amulets1 sculpture on earthen and glassware1 which were associated with these societies4 ,these amulets are all plainly phallic in design2 ,r4 ,p4 ,knight shows a number of vases1 lamps1 etc41 on which phallic symbols are found4 ,these articles were probably used at the secret rites4 ,moreover1 we find that many of these small phalli were worn for personal decoration2 and here we come to a still lower decadence in sex worship1--the period of superstition4 ,a phallus was worn as a charm1 somewhat as a fetish to ward off disease4 ,such charms were supposed to bring good luck and prosperity to the owner and they were used particularly as a charm against barrenness in women4 ,a sign which could be made by the hand1 the phallic hand1 was used as a protection against the evil eye4 ,ancient representations of ,priapus have been found with the hand in this attitude4 ,as further evidence to show the total degeneracy of these beliefs1 it may be said that the phallic hand was adopted as a symbol of prostitution4 ,in this we see the worship of sex degenerated to its lowest form1 i4 e41 a superstition to be followed by the lower classes and the ignorant4 ,the phallus which once had been attended with all ceremony had become a mere charm4 ,the conclusions which ,r4 ,p4 ,knight reaches in relation to these decadent beliefs are worthy of remark4 ,he states3#bc ,we have thus seen in how many various forms the old phallic1 or priapic worship presented itself in the middle ages1 and how pertinaciously it held its ground through all the changes and development of society1 until at length we find all the circumstances of the ancient priapic orgies1 as well as the mediaeval additions combined in that great and extensive superstition1--witchcraft4 ,at all times the initiated were believed to have obtained thereby powers which were not possessed by the uninitiated1 and they only were supposed to know about the form of invocation of the deities who were the objects of this worship1 which deities the ,christian teachers invariably transformed into devils4 ,the vows which people of antiquity addressed to ,priapus1 those of the middle ages addressed to ,satan4 ,the ,witches' ,sabbath was simply the last form which the ,priapeia and ,libernalia assumed in ,western ,europe1 and in its various decadences all the incidents of those great and licentious orgies of the ,romans were reproduced4 ,it is little wonder that the persecution of witches by the ,christians long survived the middle ages4 ,hargrave ,jennings#bd has referred to phallic principles in a number of the early chivalric societies of ,england4 ,he states that the ,knights of the ,round ,table of ,king ,arthur had phallic emblems and other features similar to those of the ,rosicrucians4 ,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 it4 ,a similar contention was made regarding the symbolism associated with the ,holy ,grail1 a sacred vessel apparently connected with primitive rites at a time far antedating ,christianity4 ,associated with the old ,churches in ,ireland similar phallic emblems have been found1 as well as in ,europe4 ,these emblems were used as charms by the primitive people4 ,we stated above that the early deities of primitive tribes were regarded as demons during the ,christian period4 ,in ,teutonic beliefs phallic deities were developed quite comparable to those of ,greece and ,rome4 ,these ,teutonic deities came to be regarded as hobgoblins during the middle ages4 ,they were supposed to be found in lonely places and in forests1 and to emerge at times in order to indulge in all sorts of sexual excesses1 much as the fauns and satyrs of antiquity4 ,the ,english had a similar hobgoblin in ,robin ,goodfellow4 ,this fictitious character is represented in priapic attitudes in a number of illustrations of old ,english ballads4 ,he was doubtless ,priapus of antiquity transformed into a goblin4 ,why should superstitions of this kind live century after century8 ,frazer#be has given us the answer3 ,superstitions survive because while they shock the views of the enlightened members of the community1 they are still in harmony with the thoughts and feelings of others1 who1 though they are drilled by their betters into an appearance of civilization1 remain barbarians or savages at heart 444 ,i have been led into making these remarks by the wish to explain why it is that superstitions of all sorts1 political1 moral and religious1 survive among people who have the opportunity of knowing better4 ,the reason is that the better ideas1 which are constantly forming in the upper stratum have not filtered through from the highest to the lowest minds4 ,such a filtration is generally slow1 and by the time the new emotions have penetrated to the bottom1 if indeed they ever get there1 they are often obsolete and superseded by others at the top4 ,,chapter ,,iv ,,interpretations ,having followed the worship of sex through its various phases1 it is now desirable to offer such interpretations of its meaning as the facts appear to warrant4 ,what was the significance of this elaborate ritual2 why did it develop1 and how is it to be interpreted from a biological standpoint in mental evolution4 ,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 standpoint4 ,it remains to be shown what ends these beliefs serve in the evolution of the primitive mind1 or at least what they represent1 and what vestiges of them remain in our thoughts and feelings of today4 ,only from this standpoint can the study of primitive motives be of value to the ,psychologist and the ,psychiatrist4 ,in order to answer the above questions1 it is desirable to refer to a still more primitive form of religious belief1 since our understanding of this earlier religion offers a key to the understanding of sex worship4 ,we refer to the various forms of nature worship found in primitive tribes4 ,these nature rites consist of rain making ceremonies1 sun dances1 and numerous other procedures which are carried out by primitive people because of their supposed service in increasing the products of the earth4 ,fortunately these rites are quite clearly understood4 ,it has been shown by many investigators that they are enacted to increase the food supply4 ,they are actuated by the desire on the part of primitive people to meet nutritive demands4 ,now this knowledge enables us to understand phallic ceremonies4 ,a very distinct parallelism is seen between the nature worship rites and phallic rites4 ,we feel that it is not difficult to show that while the earlier rites were in accord with nutritive demands1 phallic ceremonies were an expression of the desire for human reproduction4 ,we shall now digress somewhat in order to discuss nature rites in some detail1 as thereby the phallic rites are very readily explained4 ,among many of the ,indian tribes of ,north ,america1 the tribes of ,central ,africa1 the primitive races of ,australia1 the lower hill tribes of ,india1 and others1 we find religious ceremonies all of which are carried out in much the same way and with the same object in view4 ,we are all familiar with the rain making ceremonies of the ,north ,american ,indians2 we find frequent reference in literature to the various ,spring festivals of the ,egyptians at which grain is grown1 etc41 and in which vegetative nature is deified4 ,a great many of the nations of antiquity had similar rites to increase the produce of the earth4 ,when the meaning of this general type of ceremony is understood1 it is found that it has the same significance throughout4 ,as stated above1 these ceremonies are enacted to increase the food supply1 either directly or indirectly4 ,if it is a dry and arid locality1 as is the case with our ,western ,indians1 a rain making rite is performed4 ,this is a religious procedure in which various processes of magic are utilized4 ,this explains the importance of the thunder god as a deity1 so clearly illustrated by ,miss ,j4 ,harrison4 ,the thunder rites are to increase the rain fall1 and the magic in such procedures is imitative2 that is1 a sound similar to thunder is produced1 as primitive man believes thunder to cause the rainfall since it often precedes it4 ,miss ,harrison#bf has given a picture of an early thunder god of the ,chinese1--a deity surrounded by many objects1 which he strikes to cause thunder4 ,rattles made of gourds are used for the same purpose with some tribes2 or down1 etc41 may be used in imitation of clouds1 and water spurted about to represent rain4 ,in many instances a secret ceremonial object is used1--a bull roarer in the rain making ceremonies4 ,this is an object which1 when whirled about1 makes a sound in imitation of thunder4 ,it represents a sort of thunder deity and so is associated with rainfall4 ,it is held very sacred1 being carefully guarded from view and kept under custody by the head men of the tribe4 ,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 herd4 ,in ,southern ,india1 among the ,toda tribes1#bg where the buffalo herd is sacred1 this is quite apparent4 ,certain buffaloes are attended by the priests only1 special dairies are sacred1 and the entire religious development has to do with the sanctity of milk4 ,the dairy utensils are sacred1 and one special vessel1 the one which contains the fermenting material1 is held in particular veneration4 ,this vessel is kept in a special part of the dairy1 its location corresponding to the sanctuary of a temple4 ,if by chance the ferment does not act properly1 it is manufactured again by an elaborate rite4 ,here we see that the religious rites have to do with the food supply and fitting sacred ceremonials are performed4 ,when the food supply depends upon animal food a direct analogy in the ceremonies is seen4 ,some ,siberian tribes#bh perform a rite to increase the supply of bear meat4 ,a young bear is captured1 suckled by a woman1 and assumes the aspects of a sacred animal4 ,it is finally slain in a ritual way1 and the entire performance is for the purpose of increasing the supply of bear meat4 ,a few references may be given to indicate the views of those who have made special studies of these ceremonies4 ,g4 ,a4 ,dorsey#bi speaking of the ,hopi tribe of the ,southwest1 states3 ,when the ,hopi are not at work they are worshipping in the ,kivas4 ,the underlying element of this worship is to be found in the environment4 ,mother nature does not deal kindly with man in the desert4 ,look where you will1 across the drifting sands of the plains1 and the cry of man and beast is ',water6' ,and so1 to the gods of the rain clouds does the ,hopi address his prayer4 ,his instruments of worship are so fashioned that his magic may surpass the magic of these gods1 and compel them to loosen their stores1 full to overflowing4 ,take any one of the great ,hopi ceremonies1 analyze the paraphernalia worn by the men1 dissect the various components of the altar or sand paintings1 examine the offerings made to the ,spring and those placed upon the shrines1 and in everything and everywhere we see prayers for rain4 ,dr4 ,clark ,wissler1#cj in speaking of primitive ceremonies1 states3 ,one striking feature of primitive ceremonies is the elaboration of ritualistic procedure relating to the food supply4 ,particularly in aboriginal ,america we have many curious and often highly complex rituals associated with the cultivation of maize and tobacco4 ,these often impress the student of social phenomena as extremely unusual but still highly suggestive facts1 chiefly because the association seems to be between things which are wholly unrelated4 ,thus1 among the ,pawnee we find an elaborate ritual in which a few ears of maize are raised almost to the status of gods4 ,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 ears1 according to definite standards4 ,these are further consecrated and carefully guarded throughout the winter4 ,at planting time the women present themselves ceremonially to receive the seed1 the necessary planting instructions1 etc4 ,thus1 it appears that during the whole year recital1 there is a definite ritual in functions associated with maize culture4 ,the primitive tribes of ,australia afford an excellent example of this type of ceremony1 and fortunately these tribes have been very carefully studied4 ,at the puberty initiations of the young men1 one of the main ceremonies is a yam ceremony1#ca i4 e41 a procedure to ensure a bountiful supply of the yams4 ,a special type of yam is secured1 and cooked with much ceremony under fixed rules1 much care and secrecy being observed throughout4 ,after the cooking ceremony is finished1 the yams are cut up and divided among the various members of the tribe4 ,the ceremony is supposed to increase the supply of yams4 ,miss ,j4 ,harrison#cb in interpreting ,australian ceremonies states3 ,the primitive ,australian takes care that magic shall not be wanting1 a magic of the most instructive kind4 ,as soon as the season of fertility approaches he begins his rites with the avowed object of making and multiplying the plants1 and chiefly the animals1 by which he lives2 he paints the figure of the emu on the sand with vermillion drawn from his own blood2 he puts on emu feathers and gazes about him in stupid fashion1 like an emu bird2 he makes a structure of boughs like the chrysalis of a ,witchetty grub--his favorite food1 and drags his body through it in pantomime1 gliding and shuffling to promote its birth4 ,here1 difficult and intricate though the ceremonies are1 and uncertain in meaning as many of the details must always probably remain1 the main emotional gist is clear4 ,it is not that the ,australian wonders at and admires the miracle of his ,spring1 the bursting of the flowers and the singing of the birds2 it is not that his heart goes out in gratitude to ,all-,father who is the ,giver of all good things2 it is that1 obedient to the push of life within him his impulse is towards food4 ,he must eat that he and his tribe may grow and multiply4 ,it is this1 his will to live1 that he utters and represents4 ,in a monograph#cc of the ,shinto religion of the ,japanese1 ,r4 ,hitchcock states that the leading function of the female deity is to increase the food supply4 ,she is given the name of the ,goddess of ,food1 or the ,producer of ,trees and the ,parent of ,grasses4 ,she is spoken of as ,abundant-,food-,lady1 and seems to be a personification of the earth4 ,a further description of these rites is unnecessary1 as wherever found they are all of the same general type4 ,they have been described in ,north ,america1 in ,central ,africa1 in ,japan1 in ,siberia1 in ,india and they probably exist in many other localities4 ,the above references indicate that they were primitive man's expression of his desire for food1 this fundamental motive finding expression in an elaborate ritual4 ,now since in the above rites1 where the increase of the food supply is the main motive1 the entire development and symbolism centers about articles of food1 and since in the phallic rites an entirely analagous development and symbolism centers about the generative organs1 it is only reasonable to infer that the phallic rites have to do with the desire for children4 ,in this we have the meaning of sex worship4 ,it is primitive man's expression of his desire for the perpetuation of the race and so it represents a biological necessity1 the earlier motive being for the preservation of the individual4 ,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 detail4 ,miss ,j4 ,harrison1#cd who also quotes ,dr4 ,frazer1 states3 ,the two great interests of primitive man are food and children4 ,as ,dr4 ,frazer has well said1 if man the individual is to live he must have food2 if his race is to persist he must have children1 'to live and to cause to live1 to eat food and to beget children1 these were the primary wants of man in the past1 and they will be the primary wants of men in the future so long as the world lasts4' ,other things may be added to enrich and beautify human life1 but1 unless these wants are first satisfied1 humanity itself must cease to exist4 ,these two things1 therefore1 food and children1 were what man chiefly sought to secure by the performance of magical rites for the regulation of the seasons4 ,they are the very foundation stones of that ritual from which art1 if we are right1 took its rise4 ,there is a very striking parallelism between these two rites4 ,it would be interesting to trace out these analogies step by step1 but we shall refer to them only in a general way4 ,the outward form of the two rites is very similar4 ,in both a religious ceremony is enacted4 ,in the development of this ceremony a system1 in which a priesthood forms a prominent part1 is developed in both instances4 ,the element of mystery runs through both procedures and1 as ,steven ,d4 ,peet#ce has stated1 the nature worship ceremony of the ,north ,american ,indians bears a remarkable resemblance to the mysteries of the ,eleusis and of the ,bacchanalia4 ,in both the nature rites and the phallic rites1 a sacred ceremonial object develops1 and about this object a very elaborate symbolism evolves4 ,just as in the most primitive form of sex worship we saw that the deity consisted of a rude representation of the generative organs1 so in nature worship we find that the ceremonial object is at first a rude representative of the deified animal or plant4 ,this sacred symbol is eventually conventionalized4 ,we have observed this in sex worship1 as explained by ,inman1 ,payne ,knight and others4 ,in the same way in nature worship1 ceremonial objects are conventionalized4 ,spencer has shown this in the case of the ,australians1 the ceremonial objects eventually coming to bear a remote resemblance only to the original animal or plant representation4 ,a4 ,l4 ,kroeber#cf has observed the same development in the ,arapaho ,indians4 ,the buffalo symbol for example1 7a very important one in this tribe since the buffalo is the chief food7 has become highly conventionalized1 and is finally represented by a formal rectangular design4 ,this design now means the earth1 and it is also used as a life symbol4 ,again1 just as we saw how in sex worship the religious symbol came to be expressed throughout decorative art1 and in fact eventually became a leading motive1 so it has been shown that in the nature worship of the ,indians this same evolution takes place4 ,a4 ,l4 ,kroeber and ,clark ,wissler1 among others1 have shown that the decorative art on the moccasins1 leggings1 tents1 food bags1 etc41 of the ,indians1 all representing a highly conventionalized symbol1 expresses religious motives throughout4 ,this symbolism can be interpreted only by an understanding of religious motives4 ,the analogy of this symbolic development to that associated with sex worship is at once apparent4 ,finally1 just as in sex worship the motive came to dominate most of the practices and usages of civil life1 so it can be shown that in tribes practicing nature worship1 the religious motive has a very powerful influence4 ,the performance of rites to increase the food supply are among the most important of primitive man's duties4 ,any man who enters into these rites listlessly is not respected1 and the leaders of the rite are the head men of the tribe4 ,in ,australia1 one of the main functions of each ,totem group is to increase the supply of its own ,totem animal or plant by magic ceremony4 ,in summing up1 therefore1 the analogies between sex worship and nature worship1 the following features may be reviewed3 the outward form is the same1 i4 e41 that of a religious ceremonial rite in which a sacred object is the representation of the deity4 ,the symbolism associated with this object develops in the same way in both instances4 ,in the course of time this symbolism becomes conventionalized1 and eventually it finds its way into primitive art4 ,it then becomes the leading motive in primitive art and finally the religious motive is forgotten and the aesthetic motive alone remains4 ,were further proof necessary1 these analogies alone would be sufficient to enable us to understand the meaning of sex worship4 ,the ritual associated with the worship of sex then1 arose in response to emotions which are grouped around the instinct of reproduction4 ,these feelings are so primitive and at the same time so fundamental1 that it is difficult for us to realize that early man should dignify them by religious ritual4 ,they stand out as expressions of a biological demand4 ,as stated above1 sex worship was not a conscious expression on the part of certain individuals1 but it was the unconscious expression of longings and desires on the part of the race4 ,it represents a phase in man's mental evolution1 a process of mental development4 ,its dynamic value1 from a biological standpoint1 is at once apparent4 ,in order to survive man must reproduce his kind1 and the emotions associated with reproductive instincts must be of adequate dynamic value4 99 99 99 99 99 ,it has been stated that sex worship1 as practiced during the primitive state of civilization1 was a healthy phase in racial evolution4 ,in a higher degree of civilization1 however1 the reversion to this motive was a regression1 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 primitive4 ,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 it4 ,it is a case of faulty adaptation in the race1 or at least in certain elements of it1 rather than in the individual4 ,these general analogies are noteworthy from the standpoints of mental evolution and abnormal psychology4 ,in order to show how sex worship as practiced by a later civilization was the expression of an unhealthy tendency1 we must digress sufficiently to show the setting in which decadent sex worship existed4 ,it is necessary to give a chronological outline indicating how primitive beliefs succeeded each other as a result of man's progressive development4 ,the earlier beliefs were an expression of nature worship4 ,this as we have shown1 was mostly associated with the question of food supply4 ,it has been shown that during this period of primitive man's existence group thinking predominated1 and man thought of himself as part of the group rather than as an individual4 ,at this time1 therefore1 the idea of the deity which was evolved was not that of an individual god4 ,generally speaking1 it was the vegetation spirit existing throughout nature which was deified4 ,this was the general period of earth worship1--the forces of nature associated with the earth being man's main interest4 ,the earth at this time was highest in primitive man's regard4 ,during the time of earth worship1 the social organization of the tribe was such that the mother was the dominating influence in social structure4 ,descent was matrilinear1 and a society known as matriarchy existed1 as contrasted to the later patriarchy4 ,the mother was the leading figure in social as well as in family life4 ,at this period a certain degree of sexual promiscuity existed2 the mother of the child was known but the father was not and so the descent was in the female line4 ,with earth worship1 then1 there was mother worship1 and the term ,mother ,earth had a very real significance4 ,with the social state of matriarchy1 the mother cults developed4 ,these mother cults evolved the numerous female deities of antiquity1 ,themis1 ,demeter1 ,cybele1 and many others being the expression of mother worship4 ,these deities were generally associated with the wild elements of nature1--with the wind1 and the hills and the forests4 ,associated with the mother religion in a way which at first does not appear to be very clear arose the phallic cults4 ,it should be here stated that the mother religion was not the religion of the mother alone1 but also that of the mother and child4 ,the child was the adolescent1--a youth about to be initiated at the public ceremony1 at which he was often circumcised and after which he was able to take up the reproductive functions of the male4 ,miss ,j4 ,harrison has shown that ,dionysus was the embodiment of this conception4 ,here the youth was necessary only to the extent that he could become a father4 ,it was his generative attribute which was sanctified1 rather than that he was a male being existing as an individual4 ,for this reason1 the deification of the phallic principle1 i4 e41 the generative attribute1 preceded the deification of the male as an individual4 ,at least this is the impression one gains of this development4 ,in any case1 we note that the phallic ceremonies were associated with the mother religion4 ,the period in which both existed was mostly prehistoric4 ,we see the beginning of the evolution of the male god in the phallic cults4 ,this was eventually followed by the patriarchal system and here we are on more familiar ground4 ,patriarchy succeeded matriarchy1 but whether as a gradual evolution or otherwise is not clear4 ,some writers speak of bitter conflicts in ,persia1 ,india1 ,greece and elsewhere4 ,in any case the religion of the father replaced that of the mother2 the social system changed and the father took his place at the head of the family4 ,during this period we are told#cg that man shifted his belief from the earth to the sky1 the sun was found to be the source of energy and worship was transferred to the ,heavens4 ,just as formerly the female deity was identified with the earth1 so the male deity was identified with the sun1 ,zeus and ,apollo being two examples of the latter type from a great many4 ,we are now approaching a well known historic period4 ,the religion of the father and the son had replaced that of the mother and child4 ,the age of hero worship had commenced and this hero was often identified with the sun4 ,for this reason1 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 motive4 ,as has been stated1 earlier motives are carried forward1 and so while sun worship is a somewhat later development than the phallic beliefs1 it is quite natural that many phallic ideas should find expression at this subsequent period4 ,we have now reached a time when sex worship became decadent1 for ,christianity followed sun worship and hero worship2 and this brings us to the present day4 ,the religion of father and son remains1 and much of the form of the earlier worship has been retained in the modern4 ,the above outline of the changes and evolution of early religions is most schematic4 ,it enables us1 however1 to see that sex worship was entirely out of place during the middle ages1 in a civilization which had long before discarded matriarchy4 ,the questions of the food supply1 and of children1 were no longer so immediately pressing1 and the faith in magical performances had been shaken4 ,man had emerged from the group as a definite personality1 and the development of a new religion which expressed other feelings and desires had taken place4 ,what we wish to emphasize at present is1 then1 that sex worship as it was carried on during the middle ages was a distinctly unnatural tendency in the race4 ,at this time opportunity may be taken to reconcile different interpretations which some writers have given regarding early religious motives4 ,considerable variation and some contradiction may be observed in the writings of different authors in describing a religious development of much the same period4 ,one writer may describe the features of nature worship and quite ignore the presence of sex worship4 ,others may describe only phallic rites4 ,these discrepancies may be understood when the order in which the various beliefs developed is recognized4 ,nature worship developed first1 but much of its symbolism was carried into the phallic ceremonies4 ,thus we see the phallus associated with the pine cone and other elements of vegetative life4 ,some of these elements1 the pine cone for example1 finally came to have a phallic significance1 but at an earlier period they probably represented the vegetation spirit4 ,in fact1 reproductive attributes of both nature and man were often worshipped at the same ceremony4 ,while we should not as a rule expect to find phallic rites associated with the earlier forms of nature worship1 since sex worship developed at a somewhat later period1 still in this connection we cannot be too dogmatic2 the primitive ,australians appear to be at the stage of mental development when simple nature worship predominated1 yet1 from ,mutter ,erde#ch we learn that with the ,australians a ceremony consisting of the throwing of a spear into the earth was of phallic significance4 ,this co-existence of these two related motives is not unnatural since they both equally represent fundamental biological demands on the part of the race4 ,we may now return to the interpretation of decadent sex worship4 ,when we understand the setting in which sex worship was practiced in the middle ages we are better able to appreciate its significance4 ,as stated above1 it was the attempt by certain elements of the race to return to more primitive motives1 and to derive satisfaction from beliefs which had long been outgrown by advancing civilization4 ,this clinging to an early type of reaction1 or the return to more primitive feelings1 must be regarded as an unhealthy tendency4 ,moreover1 at this time1 the motive itself was no longer expressed in the natural and healthy way of primitive times4 ,sex worship during the middle ages became depraved2 excesses and perversions appeared and the entire development1 as it existed at that time1 was biologically undesirable4 ,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 made4 ,at least1 we are aware of such an instance in the case of a very primitive community in ,southern ,italy4 ,a writer1 ,norman ,douglas1#ci in #aiad found the existence of a phallic cult in ,calabria4 ,the women sanctified a crack of one of the walls of the temple1 their attitude toward it corresponding to the yoni worship of ,india4 ,near by was an ancient stone pillar held in great veneration1 which was the representative of the phallus4 ,it is observed that in this small community some remnants of phallic belief of a very primitive type have been retained for centuries4 ,the religious development1 an index of mental development1 has become set as it were and no further progress is possible4 ,it is not entirely for want of opportunity that this locality has not taken up higher religious beliefs4 ,the ,catholic ,church has introduced its teachings1 but the people have represented the images of the ,saints1 of the ,virgin ,mary1 and of ,christ somewhat after the fashion of toy dolls4 ,these are used as fetishes to ward off disease and no higher conceptions are grasped4 ,ideas regarding after life and immortality are disregarded in favor of the immediate need of protection against supposed evil influences4 ,with these people1 therefore1 motives are utilized which satisfy only the most fundamental and immediate desires4 99 99 99 99 99 ,we have now followed a definite motive in mental development through its rise1 its elaboration and its decadence4 ,we therefore have its life history in the race before us2 we have been enabled by analogies of other motives and by utilizing the conclusions of various writers1 to understand its meaning and to give its interpretation4 ,it remains to be seen what general conclusions regarding either racial or individual development in this sphere may be drawn4 ,it appears that when an important motive of this sort develops in the race1 it embodies the expression of fundamental desires4 ,since it carries with it a strong and ever present desire in this way1 it is strikingly dynamic in nature4 ,it dominates all social organization1 and with primitive people it dominates much of the conduct of the individual4 ,when such a motive is seriously entertained it is pragmatic1 i4 e41 it serves a useful end1 or at least the conceptions which it embodies are entertained because they are thought to be of the highest value to the race4 ,as mental development continues1 these more fundamental and primitive motives cease to be all absorbing4 ,eventually1 the subject of the food supply becomes less pressing4 ,races continue to increase and multiply with or without the performance of sacred rites and man begins to question the utility of his imitative magic4 ,higher desires force themselves into consciousness1 and earlier motives are no longer outwardly expressed2 the form of the early motives is retained however3 usages1 symbols and practices which have long ceased to be dynamic and whose meaning is entirely forgotten are still observed2 so we see evidences of primitive racial motives cropping up in all sorts of ways in later civilization4 ,but to say that the earlier motives are no longer outwardly expressed is not to infer that they do not exist4 ,fundamental as they are in our mental development1 they enter into our general personality and become a part of our makeup4 ,how is the motive expressed in sex worship a part of our motives and feelings of today8 ,superficially it does not appear to be present1 but a little reflexion shows that it is there4 ,it has become so much a part of us that we scarcely recognize its presence1 the instinct to reproduce being common to everyone4 ,every woman feels this to be her duty1--her religious duty if the dictum of the ,church is to be followed3 ,lo1 children are an heritage of the ,lord2 and the fruit of the womb is his reward4 ,as arrows are in the hand of a mighty man2 so are children of the youth4 ,happy is the man that has his quiver full of them2 they shall not be ashamed1 but they shall speak with the enemies in the gate4 ,psalm #abg4 ,during earlier times barrenness was regarded as a curse1 and many charms were in use to counteract this calamity4 ,a sentence from a letter of ,julia ,ward ,howe to her young sister about to be married1 affords an apt reference to this sense of duty3 ,marriage1 like death1 is a debt we owe to nature1 and though it costs us something to pay it1 yet we are more content and better established in peace when we have paid it4 ,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 unnecessary4 ,to what extent may we utilize the evolution of this motive in the race1 in understanding certain phases of mental development associated with reproductive instincts in the individual8 ,in interpreting the racial history of this motive we have seen that it is dynamic2 it develops in response to biological demands4 ,it is a very elementary and primitive desire to be raised to the dignity of a religion1 but none the less it is a very essential one4 ,we have seen that when this motive is replaced by higher ones1 a return to it bespoke faulty mental adaptations on the part of those who did so4 ,analogies between the individual and the race in this sphere exist in a general way1 and their presence is significant4 ,analogies in the sphere in the normal mental development of the individual may be considered first4 ,in dealing with the developing thoughts of childhood1 we shall refer to one particular tendency1 i4 e41 that of day dreaming4 ,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 reproduction1 considered in its broadest sense2 i4 e41 including fictitious lovers1 marriages1 children1 etc4 ,now probably with the child1 the day dreaming associated with these feelings is of biological significance1 just as the rituals associated with similar feelings are of value to the race4 ,the little girl who is the mother of her doll1 who plays at housekeeping1 who fictitiously assumes the responsibilities of married life and what not1--the child by developing this feature of her existence in fancy is probably preparing herself for reality4 ,the little boy who becomes a hero in his own fancy1 marries a princess1 and who overcomes all sorts of difficulties2 or the small boy who in his play enters into all the activities of adult life1--probably this child1 by entertaining the thoughts of his future life1 prepares himself to some extent for future life4 ,these fundamental motives1 therefore1 which arise in response to biological demands1 are the expression of desires1 both in the case of the individual and of the race1 and they act not only harmlessly but probably beneficially at a certain stage of mental evolution4 ,again1 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 understood4 ,is this not true of the individual8 ,do we not all recognize in the moods and mental attitudes and even in some of the actions of the adult1 remnants of feelings and forces which were dynamic in childhood8 ,these feelings exist although they are not consciously appreciated4 ,the actual experiences are forgotten but the moods and emotions remain4 ,this is analagous to the influence which primitive racial thoughts1 beliefs and usages have on present day civilization4 ,the meaning of these usages and symbols is forgotten in many cases but the outward form still exists4 ,in the individual1 a motive of this kind does not become a religion or a ritual as in the case with the race1 but it nevertheless is forcefully expressed in that it excites an absorbing interest and forces itself strongly into consciousness1 during the phase of its dynamic development4 ,as stated above1 just as in the early mental evolution of the race1 we find that the question of reproduction comes prominently to the fore1 so with the individual we find that at the adolescent period of life the sexual instinct is very fully elaborated4 ,just as with the race reproduction is necessary for the continuation of the race1 so with the individual1 elaboration of sexual instinct is necessary in order that adult sexual responsibilities may be assumed4 ,this consists of much more than mere physical development4 ,in a complex state of civilization many adjustments in the sphere of sexual indulgence and continence and marriage have to be made4 ,this phase of the individual's life is a very important one4 ,it is the rule for proper reactions to occur at this time1 in which case the reproductive instincts assume their proper place in mental life4 ,but if satisfactory adjustments do not occur the consequences may be serious4 ,in the healthy mental evolution of the individual1 therefore1 just as in the normal mental evolution of the race1 we see that motives arise1 assume a dynamic character1 play their part in the developing mind1 and leave lasting impressions4 ,they serve a useful purpose during one phase of mental evolution4 ,we have seen that they may be harmful in the race if utilized at a later period4 ,let us see to what extent this is true of the individual4 99 99 99 99 99 ,psychiatrists during recent years have come to believe that in certain mental states we see a reversion to a more primitive type of reaction1--a tendency to utilize earlier adaptations1 the reactions of infancy and childhood in meeting situations which arise in adult life4 ,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 race4 ,here too we find that the emotions and feelings associated with the reproductive instinct may be inadequately developed4 ,it has been shown above that the day dreams of the child are probably beneficial rather than harmful4 ,is this day dreaming beneficial to the adult8 ,we know from our experience that it is not1 and in its relation to the reproductive sphere this is particularly true4 ,the adult who substitutes the realities of life by elaborate day dreams is approaching dangerous ground4 ,the young woman who in adult life is constantly dreaming of an ideal but fictitious lover is deriving satisfaction from unhealthy sources2 and the young man who ecstatically becomes a hero or a racial benefactor is equally at fault4 ,in instances where such thoughts are believed in and acted upon as we observe again and again in mental disorders1 a serious condition of the mind has arisen4 ,when an attempt is made to gain satisfaction in these immature ways at a later stage of development1 or when there is a failure to develop at a certain point1 the reaction is harmful in both the individual and in the race4 ,it is during the adolescent period that these failures of adaptation generally occur4 ,at this time1 the whole development in the reproductive sphere1 particularly in the mental characteristics associated with the sexual instinct1 considered in its broadest sense1 does not take place4 ,there may be much rumination about this topic1 but the responsibilities of adult sexual life1 of marriage1 of child bearing with the female1 are not adequately met4 ,fancies are substituted for reality1 and while1 as stated above1 young women may dream of ideal lovers1 they at the same time are shy and unnatural in their attitude toward the opposite sex4 ,young men1 instead of taking their place in the life of the adult community1 realize adult ambitions only by elaborate day dreams4 ,in abnormal mental states1 we see young men in their fancies become important personages1 religious benefactors and national heroes4 ,they may shun all association with women but at the same time maintain that they have a cultural mission to populate the earth4 ,we see here how the feelings associated with reproductive instincts have been faulty or inadequate4 ,this return to something more primitive is an unhealthy atavistic tendency and makes for both racial and individual inferiority4 ,a word may be said regarding symbolism of the race as applied to the individual4 ,we have stated that symbolism is a primitive and rudimentary way of expressing thought4 ,it would seem logical therefore that if in some abnormal mental states there is a return to more primitive reactions1 we may find a tendency to symbolize4 ,this tendency is frequently observed and the symbolism is often very elaborate4 ,a knowledge of the interpretation of racial symbolism is doubtless of value in the case of the individual4 ,when men's thoughts deal with the same subject and when they tend to symbolize1 they are likely to express themselves in much the same way symbolically4 ,if in abnormal mental states thoughts are entertained which have to do with the motives we have been discussing1 it is reasonable to suppose that the racial and individual symbolism will show certain analogies4 ,again1 in the pages of recent psychiatry1 we learn that in abnormal mental states there is a reversion not only to the primitive motives of childhood1 but also to the primitive motives of the race4 ,just to what extent this tendency exists remains for studies of the future to show4 ,certainly1 striking instances may be cited2 for example1 let us quote from a recent study in psychiatry3#dj ,one such patient with a very complicated delusional system states that he is the father of ,adam1 that he has lived in his present human body thirty-five years1 but in other bodies thirty million years1 and that during this time he has occupied six million different bodies4 ,he has been the great men in the history in the development of the human race2 he himself created the human race4 ,it took him three hundred million years to perfect the first fully developed human being2 he is both male and female and identifies all the different parts of the ,universe with his own body2 heaven1 hell and purgatory are located in his limbs1 the stars are pieces of his body which had been torn apart by torture and persecution in various ages of past history2 he is the father and creator of the various races and elements of the human organization1 etc4 ,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 myths4 99 99 99 99 99 ,the general analogies which we have indicated are such as one would have reason to expect4 ,the history of both the healthy and unhealthy mental evolution of the race is in many respects the history of the individual2 in order to understand these analogies it is necessary to understand the mental development of primitive man4 ,recent studies have given us much valuable information in this direction4 ,in primitive usages we find the expression of early man's deepest longings and desires1 and so a dynamic interpretation of such motives is possible4 ,it remains for the psychiatrist to learn to what extent the findings of special investigators of primitive races may be utilized in explaining mental evolution1 and also the development of abnormal mental states4 ,this study is a comparatively recent one but it already gives indications of offering ample rewards4 ,,references ,,and ,,bibliography ,brand1 ,john3 ,observations on ,popular ,antiquities4 ,bryant3 ,system of ,mythology4 ,cox1 ,rev4 ,g4 ,w43 ,the ,mythology of the ,aryan ,nations4 ,de,gubertnatis1 ,angelo3 ,zoological ,mythology4 ,deiterich1 ,a43 ,mutter ,erde4 ,dixon1 ,roland ,b43 ,the ,northern ,maidu4 ,dorsey1 ,george ,a43 ,traditions of the ,caddo1 7,carnegie ,institute47 ,indians of the ,south ,west4 ,frazer1 ,j4 ,g43 ,adonis1 ,attis and ,osiris2 ,balder1 the ,beautiful2 ,psyche's ,task4 ,goodrich1 ,v4 ,k43 ,ainu ,family ,life and ,religion1 ,popular ,science ,monthly1 ,november1 #ahhh4 ,grosse3 ,the ,beginnings of ,art4 ,harrison1 ,miss ,jane3 ,ancient ,art and ,ritual2 ,themis4 ,hearn1 ,lafcadio3 ,japan2 an ,attempt at ,interpretation4 ,herodotus3 7,rawlinson's ,trans47 ,higgins1 ,godfrey3 ,the ,anacalypsis2 ,celtic ,druids4 ,hitchcock1 ,romyn3 ,shinto or the ,mythology of the ,japanese1 7,smithsonian ,institute47 ,howitt1 ,a4 ,w43 ,the ,native ,tribes of ,south ,east ,australia4 ,jennings1 ,hargrave3 ,the ,rosicrucians2 ,the ,indian ,religions4 ,jevons1 ,f4 ,b43 ,the ,idea of ,god in ,early ,religions4 ,judson3 ,myths and ,legends of the ,mississippi ,valley and the ,great ,lakes4 ,karpas1 ,morris ,j43 ,socrates in the light of ,modern ,psychopathology4 7,journal of ,abnormal ,psychology4 #aiae47 ,king1 ,c4 ,w43 ,the ,gnostics and their ,remains2 ,hand-book of ,engraved ,gems4 ,knight1 ,r4 ,p43 ,the ,symbolical ,language of ,ancient ,art and ,mythology2 ,two ,essays on the ,worship of ,priapus4 ,kroeber1 ,alfred ,l43 ,symbolism of the ,arapaho ,indians4 ,the ,arapaho1 7,bulletin of the ,american ,museum of ,natural ,history47 ,langdon1 ,s43 ,tammuz and ,ishtar4 ,layard1 ,a43 ,babylon and ,nineveh2 ,nineveh and its ,remains4 ,leuba1 ,james ,h43 ,a ,psychological ,study of ,religion4 ,monsen1 ,frederick3 ,festivals of the ,hopi4 7,the ,craftsman1 ,june1 #aijg47 ,murray1 ,gilbert3 ,hamlet and ,orestes3 ,the ,rise of the ,greek ,epic4 ,newton1 ,john3 ,assyrian ,grove ,worship4 ,o',brien1 ,henry3 ,the ,round ,towers of ,ireland4 ,peet1 ,stephen ,d43 ,secret ,societies and ,sacred ,mysteries4 ,perrot1 and ,chipiez3 ,history of ,art in ,phrygia1 ,lidia1 ,caria and ,lycia2 ,history of ,art in ,persia4 ,prescott3 ,conquest of ,peru4 ,pratt1 ,j4 ,b43 ,india and ,its ,faiths4 ,rawlinson1 ,g43 ,history of ,ancient ,egypt2 ,ancient ,monarchies4 ,reclus1 ,elie3 ,primitive ,folk4 ,rivers1 ,w4 ,h4 ,r43 ,the ,todas4 ,rhyn1 ,dr4 ,otto3 ,mysteria4 ,roscoe1 ,john3 ,the ,northern ,bantu4 ,rocco1 ,sha3 ,ancient ,sex ,worship4 ,rousselet1 ,louis3 ,india and ,its ,native ,princes4 ,spencer1 ,b43 ,native ,tribes of the ,northern ,territory of ,australia4 ,solas1 ,w4 ,j43 ,ancient ,hunters4 ,starcke1 ,c4 ,v43 ,the ,primitive ,family4 ,stevens1 ,j43 ,central ,america1 ,chiapez and ,yucatan4 ,symonds1 ,j4 ,a43 ,a ,problem in ,greek ,ethics4 ,wissler1 ,clark3 ,symbolism in the ,decorative ,art of the ,sioux4 ,westropp1 ,hodder ,m43 ,primitive ,symbolism4 ,wood1 ,rev4 ,j4 ,g43 ,the ,uncivilized ,races4 ,wood-,martin3 ,pagan ,ireland4 ,,index ,adaptations1 faulty1 #aca-acb4 ,adjustment1 of individual1 #abi4 ,adonis1 sun god1 #ge4 ,american ,cyclopedia1 #bc4 ,american ,museum of ,natural ,history1 #f4 ,anacalipsis1 #ch4 ,analogies between the ,individual and the ,race1 #abf4 ,ancient ,grove ,worship of ,assyria1 #di1 #ga4 ,ancient ,sex ,worship1 #be1 #cj1 #da4 ,androgyne deity1 #cf1 #fh4 ,arapaho ,indians1 #aji4 ,bacchus1 representative of male generative attribute1 #bb4 ,bacchanalia1 #gd1 #gh1 #hg1 #ajh4 ,bear1 sacred animal1 #aja4 ,bull1 phallic significance of1 #fc4 ,bull roarer1 nature of1 #ii4 ,bureau of ,amer4 ,eth41 #e4 ,caves of ,elephanta1 #dc4 ,ceremonial objects1 conventionalization of1 #aji4 ,chinese ,review1 #dd4 ,collective or group feeling1 importance of1 #ba4 ,collective thought of the race1 relation to religious development1 #ag4 ,crux ,ansata1 #ea4 ,dairy1 sacredness of1 #ajj4 ,dances1 at ,witches' ,sabbath1 #hi4 ,decadent ,sex ,worship1 #gi1 #ha1 #ia1 #aac2 interpretation of1 #abj4 ,deity1 female1 function of in ,japan1 #aje4 ,deities1 ,teutonic1 #ic4 ,dietrich1 ,a41 #abj4 ,dionysia1 #gd1 #gh4 ,dionysus1 #aae4 ,dorsey1 ,g4 ,a41 #aja4 ,douglas1 ,n41 #aba4 ,dragon1 relation to serpent1 #de4 ,earth1 ,worship1 #aad4 ,egg1 #ej1 #fb1 #gd4 ,eleusinia1 #gd1 #gg1 #hg1 #ajh4 ,emasculation1 a form of worship1 #ca4 ,essay on the ,assyrian ,grove1 #ci4 ,female deities1 #aae4 ,festivals to increase food supply1 #ih4 ,fire1 male principle1 #cf4 ,fire ,worship1 #cf1 #hh2 identified with sex worship1 #db4 ,fish1 phallic significance1 #ce4 ,frazer1 #f1 #ag1 #ca1 #cb1 #id1 #ajg4 ,gnostics1 early secret society1 #hc2 phallic amulets of1 #ij2 reversions of1 #hd4 ,goat1 priapic animal1 #hh2 ,symbol of ,khem1 #be4 ,golden ,bough1 #f4 7,see ,frazer47 ,group ,thought1 #aac4 ,harrison1 ,j41 #f1 #ah1 #ii1 #aja1 #ajd1 #ajg1 #aae1 #aaf4 ,hearn1 ,l41 #eb4 ,heraldry1 origin of symbols1 #ea4 ,hermes1 phallic nature of1 #cf4 ,higgins1 #ch4 ,hitchcock1 ,r41 #aje4 ,holy ,grail1 ,symbolism of1 #ic4 ,homosexuality1 in ,greek life1 #he2 practice of ,rosicrucians1 #hd4 ,hopi ,indians1 #aja1 #ajb4 ,howe1 ,j4 ,w41 #abe4 ,howitt1 ,a4 ,w41 #f4 ,initiative magic1 #ajd4 ,india and its ,native ,princes1 #dc4 ,india and its ,faiths1 #hj4 ,indian ,religions1 #dh4 ,indians of the ,southwest1 #aja4 ,infantile reactions1 #acj4 ,initiation ceremony1 #aae4 ,inman1 ,t41 #e1 #ej1 #ed4 ,interpretations of ,sex ,worship1 #if4 ,japan1 an attempt at ,interpretation1 #eb4 ,jennings1 ,h41 #e1 #bh1 #db1 #dh1 #ea1 #fb1 #gb1 #ib4 ,karnac1 #bf4 ,karpas1 ,m4 ,j41 #hc4 ,khem1 description of1 #bd4 ,king1 ,c4 ,w41 #ed4 ,knight1 ,r4 ,p41 #e1 #bg1 #cj1 #cg1 #dg1 #dh1 #di1 #ed1 #eh1 #fc1 #fe1 #hc1 #hg1 #ij1 #ia4 ,knights of the ,round ,table1 #ic4 ,knights ,templar1 phallic amulets of1 #ij2 practices of1 #hf4 ,kroeber1 ,a4 ,l41 #aji1 #aaj4 ,layard1 ,a41 #fj4 ,lingam with yoni1 #da4 ,lost god1 the1 #ge4 ,lotus1 significance of1 #ef-eh4 ,male date palm1 significance of1 #di4 ,matriarchy1 #aad4 ,may-pole1 associated with phallic worship1 #ci1 #dg4 ,moon1 associated with female deity1 #ga4 ,mother ,earth1 #gj1 #aad4 ,mother religion1 #aae1 #aaf4 ,mutter ,erde1 #abj4 ,murray1 ,g41 #bj4 ,mysteries1 teaching of1 #gh-gi4 ,nature ,worship1 #e1 #ig1 #ajh1 #aaj4 ,newton1 ,j41 #ci1 #di1 #ga4 ,nineveh and ,its ,remains1 #fj4 ,north ,american ,indians and sun worship1 #gj2 nature worship1 #ih1 #ajh1 #aji4 ,obelisk1 phallic interpretation1 #ch4 ,o',brien1 #ch1 #ef1 #eh4 ,obscure ,sex ,symbolism1 #cf4 ,order of the ,garter1 #ic4 ,osiris1 #gf4 ,pan1 significance of1 #bb4 ,patriarchy1 #aad1 #aaf4 ,pepys1 ,s41 #dh4 ,peet1 ,o4 ,s41 #ajh4 ,persephone1 #gg4 ,phallic hand1 symbol of prostitution1 #ia4 ,phallic rites1 motive for1 #ajf4 ,phallic symbols1 #bg2 in art1 #ej4 ,phallic ,worship in ,china1 #dd4 ,phallic ,worship1 nature of1 #bc1 #ih4 ,phallus1 as a charm1 #ij1 #ic2 as a decoration1 #ij4 ,plant and ,flower ,symbols1 #ed4 ,pomegranate1 female symbol1 #ee4 ,pratt1 ,j4 ,b41 #hj4 ,priapiea1 #hg4 ,priapus1 disguises of1 #hh4 ,primitive motives1 continuance of1 #abh2 reversion to1 #acd4 ,primitive ,symbolism1 #bh4 ,problem in ,greek ,ethics1 #he4 ,psyche's ,task1 #id4 ,puberty ,initiations1 #ajc1 #aae4 ,qualities of animal and vegetable nature venerated1 #ci4 ,racial feelings1 expression of1 in religion1 #ai4 ,racial ,motives1 in primitive religions1 #ai2 dynamic value of1 #abc4 ,rain making rite1 #ii4 ,rawlinson1 #bd4 ,reproduction1 motive of1 #ba4 ,rhyn1 ,o41 #gh4 ,rise of the ,greek ,epic1 #bj4 ,ritual1 motive for1 #ajf2 related to food supply1 #ajb1 #ajc4 ,rivers1 ,w4 ,h4 ,r41 #f1 #ajj4 ,robin ,goodfellow1 #id4 ,rosicrucians1 #db1 #ib4 ,rosicrucians1 phallic amulets of1 #ij2 practices of1 #hd1 #he1 #ic4 ,round ,towers of ,ireland1 #ch1 #gc4 ,rousselet1 #dc4 ,sacred ,animals1 #fj-fe4 ,sacred prostitution1 evidences of1 #bi4 ,satan1 at ,witches ,sabbath1 #hh4 ,secret ,societies for decadent sex worship1 #hc4 ,serpent ,worship1 #fa1 #fb1 #gb1 #gc4 ,sex ,worship3 ,an unconscious racial expression1 #bb2 biological significance of1 #if2 as basis of early religions1 #bh2 ,in ,africa in ,modern times1 #bf2 decadence of in ,middle ,ages1 #ij2 primitive form1 #ajh2 influence in present thought1 #abd2 part of evolution of the human mind1 #bc2 in symbolism1 #cd2 where it existed as basis of early religions1 #bh4 ,sex ,worship and ,nature ,worship1 analogies of1 #aaa2 relation of1 #aai4 ,sexual act1 as part of worship1 #bg-bh4 ,shinto1 or the mythology of the ,japanese1 #aje4 ,smithsonian ,inst41 #f4 ,snake1 phallic significance of1 #ce4 ,socrates in the light of ,modern ,psychopathology1 #hc4 ,spencer1 #f4 ,star and crescent1 #ed4 ,stonehenge1 significance of1 #ch1 #fi4 ,sun ,myth1 #aag4 ,sun ,worship1 #cf1 #fi1 #gb1 #gc4 ,symbolic ,language of ,ancient ,art and ,mythology1 #di1 #ei4 ,symbolism1 racial1 in the individual1 #acc4 ,symonds1 ,j4 ,a41 #he4 ,themis1 #f1 #ii1 #aaf4 ,thunder god1 #ii4 ,thunder rites1 #ii4 ,todas1 the1 #f1 #ajj4 ,totem1 #aaj4 ,tree ,worship1 #dh4 ,upright objects as phalli1 #cg4 ,vegetation spirit1 #aad4 ,water1 female principle1 #cf4 ,weathercock1 emblem of the sun1 #ej4 ,westropp1 ,h4 ,m41 #bh1 #de1 #ee4 ,wilder1 ,a41 #ei4 ,witchcraft1 #ib4 ,witches' ,sabbath1 nature of1 #hg1 #ib4 ,wissler1 ,c41 #ajb1 #aaj4 ,worship of ,priapus1 #dh1 #hc1 #hg1 #ia4 ,yam ceremony1 #ajc-ajd4 ,footnotes3 #a ,the ,scope of ,social ,anthropology2 ,psyche's ,task4 #b ,themis1 ,introduction ,page ,,xi4 #c ,hamlet and ,orestes4 #d ,quoted by ,h4 ,m4 ,westropp1 ,primitive ,symbolism4 #e ,j4 ,w4 ,wood4 ,the ,uncivilized ,races4 #f ,the ,symbolical ,language of ,ancient ,art and ,mythology4 #g ,the ,rosicrucians4 #h ,adonis1 ,attis and ,osiris4 #i ,rousselet1 ,india and ,its ,native ,princes4 #aj ,pepys ,diary4 #aa ,symbolic ,language of ,ancient ,art and ,mythology4 #ab ,japan1 an attempt at ,interpretation4 #ac ,o',brien3 ,the ,round ,towers of ,ireland4 #ad ,the ,symbolical ,language of ,ancient ,art and ,mythology4 #ae ,the ,enactment of a ,rebirth4 #af ,dr4 ,otto ,rhyn1 ,mysteria4 #ag ,j4 ,b4 ,pratt1 ,india and ,its ,faiths4 #ah ,r4 ,p4 ,knight1 the ,worship of ,priapus4 #ai ,hargrave ,jennings3 ,the ,rosicrucians4 #bj ,j4 ,a4 ,symonds1 ,a ,problem in ,greek ,ethics4 ,morris ,j4 ,karpas1 ,socrates in the light of ,modern ,psychopathology4 ,journal of ,abnormal ,psychology4 #aiae4 #ba ,worship of ,priapus4 #bb ,pierre de ,lancre1 ,tableau de l',inconstance des ,mauvais ,anges et ,dmons4 #bc ,worship of ,priapus4 #bd ,the ,rosicrucians4 #be ,the ,scope of ,social ,anthropology2 ,psyche's ,task4 #bf ,themis4 #bg ,w4 ,h4 ,r4 ,rivers1 ,the ,todas4 #bh ,miss ,j4 ,harrison3 ,ancient ,art and ,ritual4 #bi ,indians of the ,southwest4 #cj ,the ,functions of ,primitive ,ritualistic ,ceremonies4 ,popular ,science ,monthly1 ,august #ae1 #aiae4 #ca ,spencer1 ,native ,tribes of the ,northern ,territory of ,australia4 #cb ,ancient ,art and ,ritual1 p4 #fd4 #cc ,shinto1 or the ,mythology of the ,japanese4 #cd ,ancient ,art and ,ritual4 #ce ,secret ,societies and ,ancient ,mysteries3 ,international ,congress of ,anthropology1 #ahic4 #cf ,symbolism of the ,arapaho ,indians3 ,american ,museum of ,natural ,history4 #cg ,miss ,j4 ,harrison1 ,themis1 ,introduction4 #ch ,a4 ,dieterich3 ,mutter ,erde4 #ci ,norman ,douglas3 ,old ,calabria4 #dj ,jelliffe and ,white1 ,diseases of the ,nervous ,system1 page #fhi4 ,transcriber's ,notes3 ,passages in italics are indicated by underscore4 ,the following misprints have been corrected3 barreness corrected to barrenness 7page #ia7 superstitition corrected to superstition 7page #ib7 ,eleusenia corrected to ,eleusinia 7,index7 ,kroebler corrected to ,kroeber 7,index7 ,rawlison corrected to ,rawlinson 7,index7 ,priapus1 disguises of1 #ahh4 corrected to ,priapus1 disguises of1 #hh4 ,other than the corrections listed above1 printer's inconsistencies in spelling and capitalization have been retained4