S ex an d S ex W or ship

( P h alli c Wo rsh ip)

A S cien tifi c Tr e a tis e on S ex i ts N atu r e an d Fu n c tion an d i ts

R eli gi on —
, ,

In fluen ce on Ar t S cie n ce Ar chi tec tu r e a n d

, , , with S pec i al
R e fe r ence to S ex Wor shi p a n d S y mboli s m

O A . WA L L ,
M D Ph G . .
, . .
, Ph M . .

A th r
u o of H and b ook of P h a r m a co g y Th P r ri p i
n os ,
" “
e e sc t on ,
" ”
El em e n ta r y Le s s o n s
L ti
"
in a tn. e tc e c

THREE H UN DR ED S E VEN T Y-T WO I LL US TRA TI ON S

ST . LO U I S

C V M O S BY
. . C O M P AN Y
1 922
 PREFAC E

Y ears ago it was my goo d fo rtune to have the opportuni ty to

,

exami n e and read a coll ection of curiou s b o oks on s ex matters .

A s I r ead I made notation s of many facts that I wi shed t o r emem

,

ber an d I also annexed references to the sou rce s from which I

,

had acquired the k nowledge Many of thes e memoranda if they .

,

wer e s h ort were literal copies ; longer o n es were abridged o ther s

, ,

wer e merely paraphras e d ; all of t h em wer e written partly with

word and phras e si g ns suc h a s stenograp h ers u sed to make the
, ,

wo rk as little as po ssible .

Then at my leisure I made clean copy of thi s material ar

, ,

r an gi ng i t ac co r di ng to subj ect matter with n umb ered refe re n ce s ,

to the b ook in which I had the o riginal material This latter bo ok .

wa s destroyed during the cyclo n e o f 1 896 together with many ,

ot h er o f my bo oks by b ecoming waters o aked and illegible by

,

water comi ng into a b o okca s e from damage to the ro o f i m

me di ately ove r it I could n ot now s ay which o f the fact s stated
.

were literal qu ot ation s or from what autho rs and which were

, ,

p as s age s o riginal with me or freely paraphras ed by me I h ave

,
.

attempted to place quo tation marks wh erever I could rememb er

that the matter was a quotation but I may h ave fai led to properly ,

mark other pass age s a s quotatio n s ; I speak o f this to di sclaim an y

conscious or intentional plagiari sm if suc h plagiari sm should h ave ,

o ccurred fo r I have freely used matter written by others i f they

,

said anythi n g in an exceptionally go o d manner .

The material prio r to 1 896 was mai nl y from the private

, ,

library r eferred to above whi ch was s old I wa s told to an eastern

, , ,
’
collecto r of erotica after the owner s death But an y reference to
, .

the subj ect found els ewhere in curr ent literatu re in en cy cl o , ,

pe di as hi sto ries magazi n es novels n ewspapers etc wa s al so

, , , , ,
.
,

used and much o f the matter was contributed by frie n ds who wer e
aware that I was gatheri n g this material Fo r example the picture .
,

o f the burn ing o f a n egro at T exarkan a i n 1 8 92 ( s ee page 3 4 0 ) was

s ent me by a memb er o f the S tate B o ard of Ph armacy o f Texa s
at that time .

I am s orry that the a c cident o f t h e cyclone prevents me f r om

viii P R E FA C E

givi ng due credit to everyon e a n d every sour ce o f i n formatio n I

consul ted but it do es no t affect the in fo rma tion its elf
,
.

”
Wh en P sychopathi a S exu alis by Kr a fi t E bing an d simi lar -
,

wo rks by Moll L ombro so etc , appeared in pri n t I a t the r equest

'

.
, , , ,

of some of my profes sional fri end s prep ared a series of lectu r e s

“ ”
f or them showi ng that sexual
,
perver sions d es crib ed in th es e ,

wo rks as in sanities wer e in r eal ity delib erate vi ces t h e results o f

, ,

vicious teachi ngs whi ch ha d come to u s by tra n smi s sion an d teach

ings from the Greek and R oman scho ol s in whi ch slave s wer e
train ed i n libidi nou s arts to make them more valuable to luxury ,

loving purchas ers their masters and mi stres ses But of this m a t
,
.

ter little or non e i s u sed in thi s bo ok whi ch d o e s not preten d to ,

treat of that phas e of s exual life and s exual practic es .

R ecently I was asked t o write my studi es s ex fo r publica on

tion in o rder th at th e work mi ght n ot b e lo st A s the vi ews on

,
.

these subj ects have materially cha n ged among the learn e d among
the public s i n ce the time when th e colle ction of thi s info rmation
was first b egun I consented a n d this bo ok i s the r es ul t
, ,
.

The fact s gathered ab out ph alli c religion l ed me to doubt

whether this wa s ever a reli g io n from all other r eli g ion s apart ;
it app eared t o me to b e merely a phas e in the evolution of all r e
li g i on s N or was it a real wo rs hi p of the ge n er ative o rgan s but
.
,

rather a us e of repres e n tatio n s of the phallus a n d yoni as s y m bols

f or certain religiou s id eas which wer e embo di ed in nature wo rs hi p -
.

Man ki n d whe n it gave expres sio n to its fir st dawnings of r e

,

l i g i ou s thoughts wove a fabric of myt hs a n d theories ab out r e

,

l i g i on the warp of which r an through from earlie st hi storical

,

times t o ou r own days as threads of th e warp o f philo sophi e s and

theo ri es ab out s ex mal e fem a le love p a s s i on lu s t d esi r e p r o
, , , , , , ,

c r ea ti on off s p r i n
,
g etc ; whil e th e succeedi n g ages and civilizatio n s
, .

wove i n to this warp the wo of of the individual religions the myth s ,

and fable s of gods and goddes ses so that the whole fabric of b e ,

liefs though at first co ar s e a n d po or b ecame mor e refined as

, ,

man kind itself advan ced by a pro ces s of r evel ation which con
,

sisted i n a gradual unfoldin g o f truths in the con sci ou snes s and

co n sciences of in n umerabl e thinkers u n til ou r present reli g ion s ,

were produced a n d which proces s of revelation i s still going on

,

a n d will co n ti n ue until all that is fantastic irration al u n b eli ev

, ,

abl e i s eradicated fr om ou r faiths

, .
 P R E FA C E ix
“
We read in th e B ible ( Mic a h vi 8 ) Wh at doth t h e L ord r e , ,

qui r e of thee but to d o justly and to love mercy and to walk

, , ,
”
h umbly b efo re thy Go d ? In o ther word s to act f ai rly toward s ,

our fe ll ow men i s a ll ther e is of reli gi on that is wo rt h wh i le

- .

T h e theories that ar e taug h t an d the myth s we are asked to

believe are non es senti al We can no t comprehen d h ow the world
,
-
.

coul d exi st W it h out havi ng b een created but neither ca n we com

, ,

p re h end how it could h ave b een created ; we can not comprehe n d

h ow o r wh ere there can b e a P ower to create a universe o r under ,

stan d th e nature of suc h a P ower B ut the th eorizing on such sub .

j ec t s h as fo rme d ou r rel igi on s Matt h ew A rn old wrote .

Chi ldren o f Men ! The un seen P ower who se eye

F o rever do th accompany man kin d
H a th
lo oked on n o reli gion scorn fully
”
That manki nd did ever fi n d .

P o s sibly as goo d a defin ition of r e ligion as we can fin d is

C arlyle s s ayi ng : H i s re l igion at be st is an anxiou s wi sh ,—l ik e
’ “

th at o f R ab elais , a great P erhaps .

In the cours e of years I have accumul ated m an y ill u strations

on art , religio n etc some of whi ch are u sed i n thi s book But
,
.
,
.

m any th at wo ul d mo st drasti c ally ( but po ssibly al so o ff ensively )

h ave shown the crud e phall i sm o f th e earli er st a ge s of r eli gi ou s
t h ought such a s many sculptur e s from the templ e rui n s o f E gypt
, ,

or the collection of p aintings o r utensils from th e R oman homes ,

in P ompeii o r Hercul an eum ha d to b e omitted out o f deference to

,

mo d ern idea s o f propriety although they would have cast a n i n

,

t er e sti n g an d i llumi n atin g alb eit lurid light on the h i sto r y o f t h e

,

phalli c phas e in r eli g i on s .

In recordi n g here w h at I h ave found in my reading an d the

conclusion s at w hi ch I h ave arrived I do n ot attempt to even a p ,

proximately exhau st the vast field of details But I attempt to .

pr e s en t the truths as r eco rded in histo ry as I s ee them eve n , ,

th ough a s George E li ot said

,

Truth ha s roug h flavo r if we bite it through .

0 . A WAL L . .

St . L oui s , U . s . A .
 C ONTENTS

P r i m i t i ve i d ea s a b ou t s e x, 2 ; H e a ve n an d ea r th ,
3; C r ea t or h e r m a p h r od i t e , 5;
P la t o ’
s i d ea , 5 ; Hi n d u st or y of c ear t i on of a n i m al s , 5 .

MOD E R N R E L I G I ON S
D fi i t i o 6 ; F a th e r 7 ; B i b l
e n n, ,
es , 8; B r a h m a n i sm 8 ; ,
Hi n d u Tri n i ty ,
9 ; J e wi s h
and C h ri s t i a B i bl e 9 ; B i b l i l a t r y
n , o ,
10; Or a l t r a n sm i s si on ,
11 ; K or a n, 13; S t ti ti
a s cs

of r eli g i on ,
14 .

OT H E R BE L I E F S
S hi t oi sm 1 4 ; T a i m 1 4 ; C f
n , o s , on u c i a ni s m , 14; B u ddh i s m ,
14; Ga u t a m a , 1 6;
L a ma i s m 1 8 ; S t a t i s t i c
, 1 9 ; S hama i s m s, n 20
, .

H OW OL D I S M A NK I N D
Ge ol ogi ca l
g es 2 0 ; D a rwi n i s m 22 ; E a rli es t wr i t i g 2 3 ; E a r th s a g e 24 ;
a , ,
n ,
’
,

Ag e of m a n 24 ; P i th ecan th r op u s 26 ; A l al s 2 8 ; I n h a b i t a n ts of P aci fic I sl an d s 29 ;
, ,
u , ,

S i mil a r i t y of Az t ec a d A si a t i c ci vi l i z a t i on s 3 1 ; A z t ec c r u ci fix 3 3 ; H ow m an y r aces
n , ,

of m an 3 4 ; B i b l i ca l a c c u n t 3 4 ; Oth e r a ccou t s 3 4 ; P r e gl aci al a t 35 ; E a r ly r ec or d s

, o ,
n ,
r , ,

36 ; E vol u t i on ,
37 .

N A T UR E OF S E X

My s t e r y ,
39 ; D a th
e r epro d u ct i o
an d n
,
40 ; D ea th a n g el , 41 ; S ty x and C ha r on ,

43 ; Di s ea s e dem on s ,
45 ; W i t ch cr a f t 4 6 , .

R E PR OD U C T I ON N A TURE OF

F i i o 4 9 ; A s x a l 4 9 B u d d i g 5 0 ; C o j g a t i o 5 2 ; A a b oli s m 5 2 ; K a t a b o
ss n, e u ,
n ,
n u n, n ,
~

li s m 5 3 ; E vol t i o
, of ex 5 3 ; I m pr g a t i o
u 5 5 ; P a r th e og e es i
n s 5 7 ; H e ma p h
,
e n n, n n s, r ro

d i ti sm 5 8 ; A t avi s m 5 9 ; D t e m i
,
t i of s ex 6 1 ; N o r i h m t 6 1 ; P a rthe og si s
, e r na on ,
u s en ,
n en e

i n i n s e ct s , 6 4 .

S T A T US OF W OM A N
I n D ah om e y , 6 8 ; J u s p r zm a e no ot is , 6 0 ; i b li ca l , 6 9 ; H a s om an a soul ? 70 ; B w
In f t i ci de 72 ; S
an t , oci a l i s i c com m u n i i e s , 7 3 ; os a i c l a w, 7 4 ; i n t n lan d , 76 ; om a n s
’
M E g W
d r e s s 7 8 ; K or an
, w on om a n , 7 8 ; l a v e y of wom a n , 7 9 ; S i in r
om e n , 8 2 ; C h a s i y Wh pp g w tt
b l t 8 3 ; Ce s o w om a
e s, n su n n, 89 .

C O M OGO S NI E S
Ge n e si s , 91 ; B ook s of M os es, 95 ; L e g en d of S a rg o n, 96 ; D ays of G en es i s ,
97 ;
K or a n, c ear t i on , 9 7 ; P er si an r
ve s i on , 97 ; Y ea r s ,
98 ; M on th s, 98 ; Wee k s ,
98 ; Z odi a c ,

99 ; D a y s of th e w ee k ,
99 ; S bb th a a ,
1 01 .
xii C ON T EN T S
GE ME T R I A

A ti h r i t 1 0 2 ;
n c s ,
L uc y k and unluc ky d a y s ,
and n u m b e s, r 1 03 ; C r ea ti o n of the
w or l d ,
P h i l o 1 04 ; S i x , ,
1 04 ; Nu m b er s h ave se x, 1 04 .

B I BL E OF TH E GR E E K S
W r i t i n gs of H es i od a n d H om er 1 0 6 ; B i r th of Ven u s 1 08 ; E r os 1 09 ; B a by , , ,

l on i a n a ccoun t of c r ea t i on 1 1 0 ; B r a h ma ni c a ccou n t 1 1 1 ; B u d d h i s m 1 1 2 ; Or i gi n of
, , ,

r eli gi ou s se t i m en t gr a ti t u d e 1 1 4 ; f ea r 1 1 6 ; A n ces t or w or s h i p 1 1 5 ; M a n es 1 1 5 ;
n
, , , , ,

P h all u s as a sy m b ol 1 1 6 ; P e op l e wi t h ou t r eli gi on 1 1 8 ; P er sia n vi ew s 1 1 9 ; H i n dus

, , , ,

1 2 0 ; A r e m y th ol og i es r el i gi on s ? 1 2 1 ; C a ves C y b el e 1 2 1 ; D em i u rg e 1 2 2 ; M an d a ea n s , , , ,

1 2 3 ; A ssu r b a n i p a l s l i b r a r y 1 24 ; A ves t a 1 2 4 ; S t ory of fl ood 1 2 5 ; C osm i c e g g 1 26

’
, , , , .

S EX I N P L A NT S AN D T OT E M I S M
I ggd r a sil 1 2 8 ; A sh t r ,
ee, 1 29 ; Al d er t r ee 1 29 ; B i r h ,
c ,
1 29 ; L u p er ca li a ,
1 3 0 ; Fi r
t r e 1 3 0 ; M a rri a ge t t r es
e, o e ,
1 30 ; B i r th t r ees 1 3 1 ; G e d r ,
n e of lan p t n a m es , 1 3 1 ; S ex
in p l t s 1 3 4 ; F e t il i z a t i o
an ,
r n in pla t s n ,
1 36 .

S EX I N A NI M A L S AN D M A NK I N D
L i li th ,
1 39 ; P r kri t i a ,
1 39 ; A d am a h er m p h r od i t 1 3 9 ; P ru h 1 4 0 B
a e, u s a, r ea th
th e f er t ili z i g a ge t n n ,
1 40 ; S ee d fr m m al l
o 1 4 0 ; R i g ht si d e of b ody m al e
e a on e , ,
l ef t
f em al e ,
1 43 ; A n ci e n t vi e ws of se x 1 4 5 ; M ed i va l vi w
,
1 4 7 ; M d er
e vi ew 1 49 e s, o n s, .

L I GH T ON A D A R K SU B J E C T
F em a l e
1 5 0 ; Vu l va , 1 5 1 ;
, el vi c o a n s, 1 5 1 ; M en s es , 1 5 2 ; u m a n ovu m , 1 5 3 ; P rg H
Pr ge n a n cy , 1 5 4 ; M a mm a y l a n d , 1 5 6 ; M a l e, 1 5 7 ; r g
e m a o oon , 1 5 8 ; M al e en i a l s , Sp r t z g t
t
1 5 9 ; C oi i on , 1 6 0 ; M a s u a i on , 1 6 2 ; On a n i s m , 1 6 3 ; t rb t
e xua l i n s i n c , 1 6 6 ; C oi i on , S t t t
h ow o f te n, 1 74 ; se a s on s f or , 1 7 5 ; S exu a l p a ssi o n
,
1 75 ; R tt i g
u n od o r ,
1 77 .

S OC I A L R E L A T I ON S OF M E N A N D W OM E N
P r m i c i ty 1 8 0 ; M o ogam y 1 8 1 ; F ami ly 1 8 3 ; M r i g b y ca p t u r e 1 85 ;
o s u ,
n , ,
ar a e ,

P l y g m y P ly gy y 1 8 7 ; M a rr i a g b y p r h a e f w i ves 1 90 ; Ma rri a ge t o si t er s
o a or o n ,
e u c s o ,
s ,

1 92 ; K a bb l h 1 93 ; F r e l ov 1 99 D o b l e t a d r d f m r li t y 2 00 ; P ol y a d y 2 00 ;
a a ,
e e, u s n a o o a ,
n r ,

C bi a g
on cu 202 ; P r s t i t t i o
n e, 2 0 4 ; C li b y 2 0 5 ; A s t i i sm 2 0 7 ; S k op i
o 21 1 ;
u n
,
e ac , ce c ,
s ,

E h o C t r a ti 2 1 2
un u c s r as ,
.

G R A T IFI C A T I ON OF T H E S EN SE S
S of S m l l
en se 2 1 3 ; P rf m f g d 21 8 ;
e , 21 9 ; H m a a cr i fi es e u e or o s, S c r i fi ce
a s, u n s c ,

22 2 ; D r i di s ri fi
u 226 ; A zt
c ac ri fi e 2 2 7 ; I e 2 2 8 ; P rf m e f o
ces , h m ans ec sa c c s, n cen s , e u r u ,

23 0 ; O d p h D Fio 2 3 0 ; A t i q i t y f a b r t s 2 3 2 ; P erf m es f or m of 2 3 3 ;
on e, r . es s e, n u o c a e ,
u , s ,

P rf m f t h e h m b dy 2 3 6 ; P erf mi g t h e b r i d 2 3 9 ; P erf m e a m g t h e
e u e o u an o , u n e, u on

i
a n c en t s 2 3 9 ; N a t r al od r of t h e h m a b d y 2 4 2 ; S e f h ea r i g 24 8 ; S se
, u o s u n o ,
en s o n , en

of t t 24 9 ; Ki s
a s e, 25 0 ; L v k 25 0 ; C i b li m 2 5 1 ; S e
s, f t ch 253 ; o e ca e, ann a s n se o ou
, ,

S en s e f si g ht 2 5 3 ; B
o ty 2 5 5 ; L g h i r 2 5 6 ; Ell i p t i h p e f w om
, ea u 25 7 ;, on a , c s a o en ,

B om of w m a 2 5 9 ; w i t 2 6 1 ; L gs a d f eet 2 6 2 ; D c 26 3 ; Reli gi s d ces

os o n, a s , e n , an e, ou an ,

2 6 6 ; S ci l d o 26 7
a a n ce s , .
 C ON T EN T S xi ii

E THIC S AR T AN D

In fl u e n ce of W orl d s F ai r s 2 6 9 ; E gy p ti an a r t 2 7 1 ; G reek a r t 2 7 1 ; Nu d e i n
’
, , ,

a r t 2 7 3 ; I n c h u r c h es 2 7 7 ; N u di t y f or b a p t i s m 2 7 7 ; A d a m a n d E ve 2 79 ; C h i t on 2 8 1 ;
, , , , ,

A ren a 2 8 3 ; P r os t i tu t e 2 8 5 ; U n a 2 8 6 ; I d ea li z a ti on i n a r t 2 8 7 M od e rn d eca d e n ce of
, , , ,

a r t 2 8 8 ; I n d ecen cy i n a r t
,
2 8 9 ; Rea l i s m 2 8 9 ; Vu l ga r i t y i n a r t 2 90
, , ,
.

SC UL P T U RE
p t u r e 2 92 ; D ece
S cul ,
n cy
,
2 94 ; I d e cy 2 94 ; I oc ce
n ce n ,
nn en of na ked ch il d h ood ,

297 ; M od e rn p h ot og r a p h y of th e nu d e 2 9 8 ; P om p i i a b a th r
,
e n -
o om p a i t i gs 3 0 2
n n ,
.

AR T A N A T OM Y
Rul es of pr opo rt i o n b od i es
3 03 ; H e e i y , 3 05 ; C i ld en , 3 08 ;
of ,
r dt h r W om en 3 08 ; ,

M en , 3 08 Y ou th s a n d M a i ens , 3 0 9 ; d
la n of b o y s r u c ur e , 3 1 0 ; P d t t W ed ge s h a p e of
m en , 3 1 2 ; E ll i p t i c f r o m of om en , 3 1 3 ; w
em i ni n e ea u y , 3 1 3 F b t .

C RE D UL I TY
Ma gi c 3 1 5 ; An
, old d ee r 3 1 6 ; E du c a t e d m er m a i d 3 1 6 ; P a t r on s ai n t of P olan d
, , ,

31 6 ; Mul t i pl e b i r th s , 3 1 7 ; T hr ee h u n dr e d an d s ix ty fi ve c h i l d r en a t on e b i r th 3 1 8 ; -
,

Ag n os t i ci sm ,
31 9 ; A th ei s m , 3 20 .

'‘
L Y C A N I H R OP Y

L y ca n th r op y ,
321 ; W i t c h es ,
3 22 ; Dia na an d A c t aeo n, 3 23 ; D ph a ne and Ap oll o,

O RI G I N OF R E L I G I OU S I D E A S
H ow m y sth t r a vel 3 2 7 ; U n i ta r i a n i sm 3 3 0 ; T r in i t ar i a n i sm 3 3 0 ; Wh a t a r e t h e
, , ,

G od s ? 331 A
n ci e n t i d eas 3 3 1 ; N eo P la t o i s t s 3 3 3 P an th ei sm 3 3 3 ; P y th a g or ea n s
,
-
n
, , ,

3 33 ; H esi od s f a b l e of h a wk an d n i g ht i n g a l e 3 3 5 ; H o mo es t cr ea t or d e t 3 3 7 ; Re l i g i ou s
’
, ,

i n t ol e ra n ce a n d p e r s ecu t i on 3 3 7 ; B u r ni n g a t t h e s t a k e 3 3 9
, ,
.

PRI M I T I V E B E L I E F S
F ea r of Gh osts ,
343 ; F e t i c h es ,
34 3 ; A r
f i ca n e i c f t h pla e c ,
3 44 ; S t
u t ee i n I di a n ,

34 5 ; D rag on s , 34 6 ; A h r 347 ; I
ss u ,
d ol s , 3 4 8 ; m a es , 3 4 8I g A z t ec i d ol s , 3 5 0 ; e a T r p hi m ,

3 5 1 ; P an , 3 5 4 ; n S to es p illa rs st e p l
e es , et c , 355 ; 356 ;
i f
, ,

A n i ma ls as syn b ol s of d ei i es , 3 5 6 ; S i vay i t es t or L i n gay a ts , 35 7 ; G r eek t

s a tu es o

d t
e i i es, 3 5 7 ; Ik
ons , 3 5 8 ; Cr u c i fi x or c os s , 3 5 8 r .

S E X UA L R E L A T I ON S H IP S OF TH E G OD S
D aem o 360 ;
n es , G r eek
e m ons , m od e n , 3 6 0 ;
,
D
xo ci s m , 3 6 1 ; P hil a c t e r i es or r E r
h r
c a ms , 3 6 1 ; en t a P
a m, 3 6 1 ; gr
e e - ol ves , 3 6 2 ; a m i es , 3 6 2 ; n cu b i a n d W r w
u ccu b i , pr V I S
3 64 ; M h
a ni c a ei s m , 3 6 4 ; i m on M a u s, 3 6 5 ; i c es S
’
a ba h , 3 6 6 ; i a l of g
i c es , Wt h S b t Tr Wt h
3 6 6 ; Fa una, 3 6 7 ; S a ty rs 368 ;,
il e ni , 3 6 8 S Nym p h s 3 6 8 N a i a d s 3 6 9 ; A g ls 3 7 0 ;
, ,
n e ,

Ge ni i , 3 7 0 ; al y V k rs , 3 72 ; Sr
i en s, 3 73 ; S on s of Go d 3 7 3 ; I n ces t an d R a p e 3 74
, , .

T H E G OD S I E D L I KE M E N
L V

Am m 0 n , 3 7 5 ; W od a n ,
3 75 ; D em et r 3 7 5 ; P r s rp i a 3 76 ;
e ,
o e n ,
La ra ,
3 76 .
 C ON T EN T S

M ON OG A M Y , P OL Y G A M Y
O i ri ss an d I si s , 3 7 6 ; Ju n o, 3 7 7 ; Ze us or Ju i t e p r ,
3 77 .

P H A L L I C W OR S H IP
U i t y f r l i gi n 3 7 8 ; P h ll i m 3 7 9 ; C r t r t h
o e on s , f a th r 3 8 0 L i ga m 3 8 2 ; a s ,
ea o ,
e e , n ,

A est r w r h i p 3 8 2 P h all s 3 8 2 ; M al e sex al rga s 3 8 3 ; B aal 3 8 4 ; P h al li c

nc o o s ,
u ,
u o n , ,

p ill a r d l m s t 3 8 5 ; A s h r A
s, o en ,
d Ho
e c .
3 8 6 ; M l e sym b l s 3 8 7 m al e t ri a gl e
,
e ,
nu an a, a o ,
n ,

387 ; L t s 3 8 7 ;
o u F l r d li,
3 8 8 ; S h a m r k 3 8 8 ;
eu P h a l l
- i j ew l r y a d m e d a l s
e- s, 3 8 9 ; oc ,
c e n ,

A b r x m ed l 3 90 ; S l er o t ri i ty 3 9 0 ; U s s p t r e 3 9 3 ; P yr am i d 3 93 ; Tr i gl e
a as a s, a n n
,
a ce , ,
an

sy m b l f o o b i b li l G d 3
r 9 5 ; M d i v l
ca t r i i t y 3 9 8 ; Y
o M
,
C A a d Y W C Ae e a n ,
. . . . n . . . .

t r i gl s 3 9 8 ; A rr w 3 9 9 ; T h y r
an e ,
3 99 ; T m p t t i
o ,
f S t A th o y 4 0 1 ; S i g of
su s, e a on o . n n ,
n

th e Cr 4 0 3 ; Tr i i t y 4 0 4 ; P h l l i
os s , ig h
n 4 0 5 ; H ol y f a mi l i e
,
4 06 ; N r s
a c s ns on ou ses , s, o n ,

4 06 .

P L A NT W OR S H IP
h ri tm s t r
C s a ee, 4 08 ; M a y p ol e , 4 0 8 ; Yule l og , 4 0 9 ; G r oves ( in the B i bl e ) ,
41 1 ;
A yri tr
ss f li f
an ee o e, 41 3 ; A h
l c em i s i c ee t tr f
of li e, 4 1 5 ; Wi t ch ha zel ,
4 1 5 ; M i s l e oe, t t
4 1 6 ; M a drak r o ts n e o ,
4 1 7 ; L ove c a m s , 4 1 7 ; h r Pla t n n a m e s, 4 22 ; R oma n ce of lan p t
n a m e s, 4 22 .

A N I M A L W OR S H IP
T r t l 4 3 0 ; B ll 4 3 1 ; G oa t 4 3 5 ; E a gl e 4 3 6 ; Owl 4 3 6 ; Vul t r e 4 3 6 ; P ea
u e, u ,
s, , ,
u ,

coc k 4 3 7 ; D ov 4 3 7 ; C k 4 3 7 ; L a m b ( A g
,
D i ) 4 3 7 ; S ca r b a e s i sect 5 8 2
es, oc ,
nu s e ,
a u n , .

S OM E OF T H E G OD S
r ec or d ed h i st ory 4 3 9 ; I s h t a r s t ri p t o H a d es 4 4 0 ; P h oen i ci a 4 4 1 ; S u
A ge of ,
’
, ,
n

a d m oo
n w or sh i p 4 4 2 ; P er si a 4 4 3 ; Or m z d a d A h r i m a 4 4 4 ; E gyp t 4 4 5 ; Osi r i s
n , ,
u n n
, , ,

I si s a d H or s o H a pok a t 4 4 6 ; Osi r i s m y st e r i es 4 4 8 ; G r eece 4 4 9 ; Ol d F a t h er

n u r r r , , ,

Ti m e 4 5 0 ; Z e s 4 5 0 ; M a r s 4 5 2 ; C u p i d o A m or 4 5 3 ; Di o y s s 4 5 4 ; I di a 4 5 6 ;
,
u , ,
r ,
n u ,
n ,

F o r G r ea t G od s 4 5 7 ; S i va 4 5 8 ; Vi s h
u 4 5 9 ; C hi n a 4 6 0 ; J a p a n 4 6 1 ; M exi co 4 6 1
, ,
nu , , , ,
.

T H E E T E RN A L F E M I N I NE
M ot h e r wor s h i p , 4 6 2 ; S ym b ol s of t he f em i n in e 4 6 3 ; Vul va 4 6 4 ; F em in i n e
, ,

t r i a gl e n ,
465 ; A br a ca da b ra ,
466 ; Si g f n o f er t i li t y 4 6 7 ; I s ht a r 4 6 8 ; C r u el ty t o
, ,

w om e n , 469 ; Si t s r um , 469 ; St on e h g 4 71 ;
en e, A r c h es 4 7 1 ; S h el l s 4 72 ; A d or a t i o 4 74 ;
, ,
n,

Ves i ca) p i s czs , 4 7 5 ; D r oo of f e 4 7 6 ; M e d a l s sea l s et c 4 76 ; S y m b ol of vul va o

li , , ,
.
, n

sl a e t r oof s 4 7 9 ; L a b i al . ca r e si g of w om an
s n 4 7 9 ; F e s t i va l of t h e w om b 4 8 2 ; W or s h i p
, ,

b r ea st 4 8 8 ; M a d o a w or s h i p 4 8 9 ; E gg 4 91 ; G od d e ss e s of ma t e r i t
y 4 92 ; A z t ec
of ,
nn n
, , ,

M a d on n a , 4 9 3 .

V IR G I N W OR S H IP
P rt h a en o ge n es i s
, Ju i p ter an d L e d a , 4 95 ; F o n i c a t i on , 4 9 6 ; r G od s bo r n of

w om e n
,
496 ; Di ana of E ph es u s , 497 ; D k
e va i a n d i s h n a , 4 9 8 ; si s a s
Kr I a vi rgin ,
4 98 ;
E r th
a as a M a d onn a , 4 99 ; J u n o as M a d on n a , 5 0 1 ; Q u een of H ea ven , 5 0 2 ; M a d onn a
an d St B er n h a r d of C l a i r va ux 5 0 2 ; M ou n d b ui l d e r s ’ M a d on n a , 5 03 ; R e l i i on of E u
g
.
,

m an i t y , 5 0 4 ; G od d es s of R e as on ,
5 05 ; W or s h i p of w om an 5 06
, .
 C ON T E NT S XV

ABOU T GO D D ES SE S
As sy r i a an nd B a by l on i a n ,
5 08 ; E gy p t ,
5 09 ; G reece ,
5 1 0 ; Ven us or A p h r odi t e ,

51 0 ; T h r e G ra e c es , 5 1 2 ; Jun o, 5 1 2 ; H e be ,
51 3 ; Dia na or A rt em i s , 5 1 4 ; L a t on a ,
51 5 ;
F l or a ,
5 1 6 ; Th e F a t es ,
51 7; I m m a cu l a t e C on c e p ti o n, 51 8 .

M E R E M OR T A L W OM E N
S to y r of E s th er ,
51 9 ; K i n g Ca de a les 5 1 9 ;n ,
C on on an d hi s d a u g ht er 5 2 0 ; Ca s ,

sa n dra ,
5 20 ; L ea en a , 5 2 1 ; T a m er la e a d B a j a zeth
n n ,
5 21 ; M od el m oth e r of C hi n a 5 21 , .

S EX U A L U N I ON A M ON G D E I T I E S
D a vi d ’
s s hi eld ,
5 22 ; Sig n of t he G n os t i cs ,
S was t ik a 5 2 3 ; I r is h c r oss e
5 22 ; , s,

5 24 ; H an ds
b les s in g 5 24 ; A d a m a d E ve i n c
in ,
n ,
h r h d cor t i o 5 2 5 ; I k o s 5 26 ;
u c e a n, n ,

I con ocl a s t s 5 26 C ru x a sa t a 5 2 7 ; H i n d holy

, n
,
u p l e 5 2 8 ; W ed di g r i g sym bol
a c s, n n ,

of y on i 5 3 0 ; F i n ge r sym b ol of li ga m 5 3 0 ; S u b e
, n
,
n, g d d s of m t er i t y 5 3 2 ; P s y
o es a n , o e

ri n gs 5 3 3
,
.

S E RP E NT W OR S H IP
P e l eus an d T h et i s , 5 3 4 ; A p pl e D rd 535 ; A e c l p
of i sco ,
s u a i us ’
s t afi , 535 ; H y g ei a ,

5 3 5 ; S e en m ou n d , rp t 537 ; Z
un i s n a k w r h i p 5 3 8 ; A d a m E ve
e o s , ,
an d se rp e t n ,
5 39 ; S t .

P tr k
a i c , 5 4 0 ; Cr ea i on t of Ev 5 4 2 ; W or s h i p f S a ta
e, 543 o n, .

W OR S H IP OF H E A V E N L Y B OD I E S
S un an d p l an et s 5 4 5 ; S u myt h s 5 4 9 ; Gold e fl eece 5 4 9 ;
m oo n , 5 4 5 ; St r
a s an d ,
n ,
n ,

M oh amm e d an cr esce t 5 5 1 ; M a rr i a ge of su a d m o n , 5 5 2 ; H ek a te 5 5 3 ; L u na t i c n n on , ,

5 5 4 ; P l an e t s 5 5 5 ; Z od i a ca l s i gn s 5 5 6
, , .

P H A L L I C FE S T I V A L S
S exua l l i fe , a n ci en t and m od e r n, 557 P r t i t t i i R m e 5 6 0 ; Roma n f es t i
os u on n o ,

val s, 564 ; L i ber a li a 5 6 5 ; D i on y si a , 5 6 6 ;

,
F l or ali a 5 6 8 ; L p r ca li a 5 6 9 ; A g io i
,
u e ,
r n a,

5 70 ; B a cch a n a li a ,
5 70 ; a l li c Ph
e s i va ls i n f t I di a 5 74
n ,
.

WATER
W or sh i p of r i ver s a n d r i ve r g ods 5 75 ; S ty x , ,
5 76 ;N il e 5 7 6 ; Ga g s 5 77 ; Jor d a
,
n e ,
n

5 77 ; H ol y w a t e r 5 7 8 ; U ri n e as h oly w a t e r P e r s i a
, , ,
5 79 ; U r i n e a s a r em ed y 5 7 9 ,
.

I S THE R E AN I M M OR T A L S OU L ?
C i ce ro ’
s i d ea s, 5 8 0 ; Ka t o n n i mmo r ta l i t y ,
5 81 ; P la t o s
’
i d ea s ,
5 8 1 ; M a e i a li s i c t r t
vi e w , 581 ; St oi cs , 5 8 4 ; o Z r oa st r i a n b eli e fs ,
5 84 ; B u d d h a s t ea c h i n g s ’
Nr ,
5 84 ; i va n a , 5 84 ;
P r e- e xi s t en ce of s ou l s , 586 ; ea S t
of t h e s oul , 5 8 8 ; H a d e s o r h e l l 5 8 9 ; H e a ve n o r
, ,

pa r a di s e, 5 90 ; H a ve w om e n sou l s ? 5 91 ; D e vil , 5 9 2 ; Va l h a l la 5 9 2 ; H i n d u i m m or t a li ty
, ,

5 93 ; M y th of A h a s u er u s , 5 94 ; C on c l u s i on , 5 9 5 .
 S EX AND S EX WORS H I P
( PH A L L IC WO R S H I P )

S EX

When primitive man h ad adva n ced su ffi cie n tl y to have ao

quired the rudim ents of language a n d the ability to th i nk logi

cally he probably commenced to speculate on th e o rigin o r s ourc e
,

o f li fe o r exi stenc e It i s not i n co n ceivabl e that the t r og l od i t e s

.
,

living in their caves depending for fo o d on the hun t a n d the ch ase

, ,

slaying wil d animal s i n s elf defence others f or game robbin g

-
, ,
’
birds nests fo r food and u si n g all a n imal sub stances even i n
, ,

clu di n g the dead of their own kind as pro vender came acro ss , ,

some eggs just a s they were being hatched or upon som e wild ,

animal just a s it was giving birth to you n g ; an d generalizing

from such ob servation s which co rr esponded s o clo s ely with what
,

t h ey k n ew to b e the fact s about t h eir d omestic an i mal s and ab out

th ei r own wome n a n d childre n they came to the conclusion that
,

all t hi ngs wer e pro d uced in the s am e mann er as wa s th e cas e

among men an d women of their own k ind .

T o civi li zed man o n ly man seems personal —a r eal consciou s

Eg o — “
C og i to e r g o s u m !
,
I think therefo r e I am , ,
.

B ut savages primi tive men conceive every obj ect as livi ng

, , ,

a s b eing p ersonal endowed wit h pas sion s and attributes like t h em

,

selve s ; even the mo st ab stract phe n omen a of nature are regard ed

—
as person s sky earth wind fire etc
, , , , .

In th e dim ages o f long a g o when the dawn of the h uman,

reas o n ing power o ccurred the di st i nctions b etween a n imal veg

, ,

etabl e and i norganic obj ects wer e unknown There were man y .

tr ans itional fo rms b etween animal s and plants on the one hand ,

w h il e the fo s sil s an d petrifaction s furni shed equally transitional

fo rm s b etween animal s vegetable s an d mi n eral s or stones , on
, ,

th e other h a nd .
 2 sa x A N D SEX WO RS H I P

Man kind in its childh oo d imagin ed all thi n gs to b e alive and

to h ave s ex lik e ma n k ind its elf The facts of s ex b ecame kno wn .

from experienc e ; s ex was the great of the ancients , an d

al so the r eadiest explanation of r eproduction and of life , o r even

of ex i stence o f any kind , and s o all thi ngs animate and in an i mate , ,

wer e suppo sed to b e s exual and to pro duce either their own k i nd
or any other ki n d of b eing by proces ses analogou s to tho s e by

which hu man o ffspring was pro duced .

E ven the soil and ston es wer e suppo s ed t o pro d uce hum an
beings a n d the ancient G reeks call ed men who sprang from th eir
,
“ ”
s oil au t och t h on es .

O ur n egro es who still cultivate many featur es of vo o d o o ,

wo r ship consider lo dest o n es to b e powerful love charms o r f e

,
-

“ ” “
tiches a n d know how to distinguish b etwee n male a n d f e
,
”
male lodestones .

And primitive men extended such ideas to the supern atu ral
b e i ngs with whom their im agination p eopled the heavens ab ove
them and th e world around them and under them an d to many
'

, ,

p h enomen a of nature a s s u n mo on and plan ets as well a s to th e , , ,

go d s and go ddes s es , the demo n s a n d the power s of the in fernal ,

regions all of w h ich were suppo s ed to b e s exual

,
.

A ll r eligion s ar e bas e d on s ex ; some like the anci ent E gyp ,

tian , Gr eek and R oman or the mo dern B rahm an ic wor ship o f ,

S iva very co ars ely s o according t o moder n civili zed though t ;

, ,

others lik e the Chri stian r eligion mor e ob s curely so

, , .

Hence it will prove inter esting to ascertai n if p o s sibl e wh at , ,

s ex i s or i s suppo sed t o b e a n d what it was suppo s ed to b e , .

We will first give a Dicti onary definition as a s am Pl e o f ,

what such d efi n itions u sually ar e

S ex ( from L atin s ecu s i n decl ; from s ec o cu i ota m ca r e 1 ,
.
, , , , ,

v a to cut ; to cu t surgically t o cu t off or out t o amputate ; to di

. .
, , ,

vide cleave s eparate )

, ,
.

S ecu s , indecl .

a s ex male or female
4 ,
.

S 6 a: u 3 y u s1 I n

S ex : 1
The distin ction b etwee n male a n d fem al e ; the phys
.

ical di ffere n ce b etween male an d female ; that property o r charac

ter by which an a n imal i s male or femal e .

“
Fo r th i h ll l f th d m th r h ll t f
g r t m y t ry —
s cau s e s a a man ea ve hi s a er an o e and s a be j oi n e d un o h i s wi
th y h ll h Thi
e,
an d e t wo s a be on e fles . s is a ea Ep h s e . . v, 3 1 , 32
 s a x AN D s a x W O R S H IP 3

S exual disti n ctio n s are d erived from the pres e n ce de an d

o f the characteri stic ge n erative o rgan s

vel op m en t of the male and
female r espectively .

2 Woma n ki n d by way o f emphasis ( ge n erally preced ed by

.
,

the d e fi n ite articl e th e ) ,

“
A tact which surpass ed the tact o f her s exas ,

much a s the tact o f h er s ex surpa sse s the tact o f

” —
ou rs Macaulay Hi st o f E ngl Ch xi
.
,
. .
,
. .

3 On e
. of
the t wo divisio n s of a n imal s founded on the di s
”
tinction b etween mal e a n d femal e .

O riginally , in L atin , either th e wor d wa s u sed ; s ecu s or s eam s

whi le s ecu s was mor e com mon i n the wo rks o f the earlier wr iter s ,

t h e word s exu s became m ore a n d mo re commo n i n later times ,

a fter th e b egin n i n g o f our era u n til it finally r epl aced the wo rd

,

s ecu s altogether .

A n expla n ation of th e d erivation o f the word ( s eam s ) s e cu s

from the verb 3 6 0 0 mu st p robably b e sought in the olde r r eligions

wi t h wh ic h the R oma n s were acquainted .

H eaven and E arth ( the d eities U ra n us and Gea ) wer e sup

po s e d to h ave b e en at first p ermanently u n ited either i n an un ,

en di ng sexual embrace or a s an h ermaphrodite d eity The same .

i d ea wa s found in many mythol ogies in mo st o f whi ch the t wo ,

principles ( U ranu s mal e and G ea female ) wer e suppo sed to

, , ,

have b een separated later on by cutting apart ( hence s ec o to a m ,

p u ta t e t o s eparate )
, .

The h eave n here me n tio n ed mu st n ot b e confounded with

t h e heaven of the Chri stia n religi on which i s an idea that the
ancients did not kn ow ; th e heave n of the ancients wa s simply the
upper atmo sphere the region o f the cloud s o r above the cloud s
, , ,

whic h s eeme d to them to e n compas s the e arth on all sides the ,

eart h b eing b eneath .

“
L ucretiu s said : L astly y ou may s ay perhaps th e shower s
, , ,

o f rain perish when Father A ether ha s poured them down in to

,

t h e l ap o f Moth er E arth But i t i s n ot so ; fo r he n ce the sm i li n g

.

”
fruits arise and the b ranch e s b ecome verdant on the trees
,
.

Thi s po sture of the mal e ab ove and the femal e b elow i s usual ,

dur i ng sexual co n gre ss among animal s a n d in th e B rahma ni c ,

writings it i s taught that men and women should cohabit in th e

4 sex AND s ux W O R S H IP

s ame po stur e a s to d o s o in a n y other po stur e or at any tim e

, ,

except at night i s s i n , .

Heave n and E arth th e n were e n dowed with h uman parts

, ,

and huma n pas sion s ; they b egat the gods in G reek Vedic H indu , , ,

Chi n es e P olyn esia n a n d N ew Zeala n d mythologies ( although d e s

,

i g n a t e d of cour s e by di fferent names in the different language s )

, ,
.

In thes e r eligi o n s they were at fir st united but later on s epa ,

rated The sky was al so a g od p er sonal a n d s exual among t h e

.
, ,

S amoyeds the N o rth A merican I n di an s ( Am erind s ) and th e Zu

,

lus though n ot h ermaphr odite by u n ion with E arth

,
.

U ranu s ( C o elum S ky ) wa s suppo s ed to b e male and to b e

,

covering Gea ( E arth T erra ) i n on e u n endi n g s exual embrace ;

,

Gea was female .

In P olyn e sian N ew Zeala n d Chines e Vedic a n d Greek myths

, , , ,

Heaven ( S ky ) a n d Gea ( E arth N ature ) co n stituted a h er m a ph r o

,

dite b eing ; their union wa s p erp etual O n ly lat er on wer e t h ey .

considered as a pai r s eparated from each o ther and eac h one

, ,

uni sexual
-
.

The Mao ri es natives o f N ew Zeala n d told the story as fol

, ,

lows : The g od R an gi ( S ky ) was a mal e p er son who wa s in sep

a r a bl y united in a conti n uou s u n ion with hi s wife P apa and thu s ,

they b egat the gods a n d all other thi n gs ; the coupl e were after
ward s torn apart or s eparat ed by their childre n ( the other go ds ) .

It do es n ot app ear distinctly tha t ther e wa s a n y idea of anal

og y t o vagini smu s in a n y o f thes e mythologie s t o explai n the

p erpetual or prolo n ged u n ion ; the co n dition of vaginismu s as ,

frequently s een in the copulation of dogs f or in stance an d as oo , ,

ca s i on a l l y
,
although rar ely occurring during coition of hum an s
, ,

may have b een kn own and may p er h ap s b e implied in th e ab ove

,
“
sto ry of R a n gi and P apa who were torn apart ; but in mo st
,

o f the stori es o f this ki n d the sep ar ation o f a hermaphro dite b e

i n g int o its two s eparate nature s is distinctly stated .

O f cours e sex was di stin ctly appar ent in the higher animals
,

and ma n kin d but the ideas as to the s exual proces s were vague
,

and wholly un scientific In fact the earliest r eferences i n the

.
,

oldest mythologies did not always as sume two compl ementary

“
pri n ciples or age n ci es ( sometimes spoken of as a n tagonistic
but se em t o have taught that the C reator was of
hermaphrodite nature .

In imitatio n o f thes e ancien t theo ries that the C reato r wa s

6 SEX AND SEX W O R S H IP

ous fo rms ; but P urusha as sumed the same shap es a s his wife
a n d i n the s e fo rms succe eded i n hi s pursuit a n d b egat wi th h er ,

the variou s a n imal s o f the shape s that his wife had as sume d
, .

In the writi n gs o f H esio d ( the Old Greek B ibl e ) occur s the

sto ry of how Cr o n u s ( th e L atin g od S aturn ) s eparated Heaven
and E arth with a sickl e by cutti n g O ff the s exual o rgans of h is
,

father U ran u s .

I n on e of th e compartme n ts o f th e h e wn cave t empl es of

E lepha n ta n ear B omb ay there are a great many figure s O f a n
, ,

cie n t workma n ship r epres e n ting S iva with hi s S akti o r wife

, ,

P arvati as on e b ei n g O f a n h ermaphrodite n ature On e of thes e

, .

figures i s about 1 6 feet high havi n g both male a n d femal e parts , ,

o r b ein g hal f male hal f femal e The a n dr ogynou s form Of S iva

, .

and P arvati b efor e s eparation was called Vi r a j

, , .

The idea that o rigin ally gods an d m en were h e rmaphro dite ,

and had to b e sep a rated into u n i s exual b ei n gs accounts f or the -

,
“ ”
word sex derived from s ecu s a n d thi s i n turn from the word
, ,

s ec o t o a mputate t o cut apart

, ,
.

M ODE R N R EL I GI ON S

Mo st peopl e have d eveloped either through t h e imagina ,

tion of on e or a few dreamers a n d po ets or through the cumula ,

tive e ffo rts o f many som e theo ry of th e fo rmation o f t h e world

, ,

a n d o f th e god s that govern thi s wo rld The explanation s in .

“
r egard t o the formation of th e wo rld are spoken O f a s c osm og
ouies whil e the b eliefs in r egard t o supernatural or non human
,
-

“
beings ( gods goddes se s d emo n s devil s etc ) ar e called myt h
, , , ,
.

ologies ; o r i f a r eligiou s wo rship of a n y kind i s i n culcated in

,
“ ”
co n nectio n th er ewith they are call ed r eligio n s ,
There i s a .

di ffer ence however b etwe en mytholo gy a n d religion ; only tho se

, ,

go ds or goddess es or other sup ernatural b eings wh o are actu

,

ally wor shipped have a r eligiou s significance A ll tho s e ab out

,
.

whom the fables ar e t old but w h o are no t worshipp ed o r pro ,

p i t i a t e d with sacrifice s b elo n g merely t o mythology

,
.

A religion is the form or emb o d iment which the devotion Of

a r eligiou s mi n d as sum es t oward s God ; it co n si sts of certain
rites or ceremo n ial s practiced in the wo r ship of God C icero de .

fined r eligio n t o b e rever ence f o r the gods the fear of God con ,

u s e ted with a careful po n dering of divine thi n gs piety religion , ,

.
 sax AND SEX W O R S H IP 7

Atru e religio n i s the religio n adhered to by th e i n divid

ual beli ever while all o ther religio n s ar e u sually r egarded a n d
,
“ ”
referred t o as fal s e religio n s ; o r to u s e a fami l iar say i n g
“
orthodoxy i s my doxy heterodoxy o r u n o rthodoxy i s the other
,
’”
fellow s doxy Thi s at l ea st has always b een the me n tal atti
.
, ,

t ude o f religiou s person s .

The sou rce o r o rigi n of religion s mu st b e s ought i n the r ec

o rd s Of earlier times whe n they were fir st proclaimed What .

primitive men b elieved from the t i me Of the appearance o f the

Ala lus ( speechl es s a n cesto r ) to the tim e whe n th e d awn O f a u
th en ti c hi sto ry occurred we do n o t k n ow ; there i s an i m p en e t r a
,

ble curtai n drawn over the u n told ages variously e stimated by ,

scientist s f r om a few ten s O f thou sands O f years t o a mi llio n ,

years or mo r e during which time man exi sted but was u n abl e to
,

leave u s any r ecords Of hi s exi sten ce exc ept such as we may trace
in the ston e impl ements kitche n mi dde n s dolme n s or fo s sils
, , , ,

etc that we m a y fi n d
.
, .

We have n o r ea son t o a s sume that primitive m a n had any

religion or that he bothered hi s mind with speculations about
,

ab stru s e m e n t a l problems It seems mo r e r easonabl e to b elieve

.

that the s e n tim e n t of r eligion i s a comparatively late acquire

ment on the part of ma n ki n d po s sibly n ot Older than or ,

year s a mere trifle in c omparison with the ages duri n g

,

which he probably exi sted It i s n ot ou r Obj ect h er e to attempt

.

the d escription of the evoluti o n o f r eligions Di d they develop .

on e from an oth er ? It s eems t o a c ertain extent thi s wa s the

case but we wa n t o n ly to study the religion s with regard to
,

sex —t o fi n d th e b earing r eligion has to s ex or vice ver sa that

, , ,

s ex ha s t o r el i gio n A part o f our i n qui ry i s to s ee what i s

.

mean t by S ex Wo rship -
.

V Iar e struck by on e p eculiarity at a very early stage o f

l
e

our re search M o st A rya n nati o n s Speak o f their supreme G od

.

“
a s Father ; thu s at o n ce proclaiming s ex as a n importa n t fea
ture o f r eligion .

The leadi n g religions o f the wo rld ar e bas ed i n great part at

“ ”
le ast on ancie n t s acred writin gs th e authors of which were ,

suppo sed to have b ee n the god s of the re spective religio n s them

s elves ; o r the god s ar e suppo sed to have i n spired certain writers ,

o r to have dictated to them the co n tents o f their writin gs Thes e .

8 SEX AND sa x W O R S H IP
”
writi n gs are called The I Vor d of God by the adherents of th e
s everal religio n s .

“
The B o oks o r collections of bo oks ar e al s o called B ibles
, ,

( from the G reek wo rd by bl on o r its plural by bli a meanin g ,

“ ”
b ooks ) thu s th e writi n gs Of Hesiod a n d Homer constitut e the
,

Bibl e O f the ancien t G re eks ; th e R ig Vedas ar e the B ibl e of th e -

H i ndu s ; the writi n gs of Mo s es and the prophets are the B ibl e

o f th e Jews a n d th e latter together with th e modern writings Of
, ,

some G reeks a n d Je ws call ed th e N ew T estame n t fo rm the Bible

, ,

o f the Christia n s .

It i s probabl e that the evolutio n O f the human race from its

pre huma n a n cesto rs to ok place s omewher e in A sia But it i s
-
.

n ot n eces sary h ere to make any d ogmatic a ss ertio n s o f any ki n d

r ega rdi n g thi s subj ect b ecau s e t h ere ar e sci e n ti st s wh o b el ieve

‘

that the human race may have o rigi n at ed i n A merica and oth er s ,

wh o b eli eve that i t o rigi n ated whe n th e time wa s ripe f or thi s ,

evolutio n i n s everal ce n t er s a t o n ce from where they overspread

, ,

th e earth .

I Vh a t e ve r w e may individuall y beli eve regardi n g this sci ,

e n tist s pr obably all agre e that th e first traces of In scription s o r

written record s occurr ed i n th e regio n about th e E a stern end o f
,

the Mediterra n ea n S ea i n A sia Mi n o r in A s syria B abylon or, , ,

E gypt o r eve n i n I n dia

, Th e maj ority o f writers I thi n k agree
.
, ,

that this wa s the regio n of the first home of early mankind .

The R ig — Vedas are th e Hindu sacr ed writings which ar e prob

ably the Old e st literary compo sitio n s in the wo rld They are .

suppo sed to have b ee n compo s ed b etwee n 5 000 and 2000 B O ; . .

they wer e tra n smitted o rally until they were reduced to writing
ab out 6 0 0 B C although some authoriti e s say they were n ot
. .
,

writte n earlier than ab out 1 000 A D The Veda s teach a b eli e f . .

in on e S upreme God u n d er th e name of B rahma His attribute s

,
.

are represent ed by the three per sonified p owers of C reation ,

P res ervatio n a n d Destructio n which u n der the r espective names ,

o f B ra h ma Vi s h n u a n d S iv a fo rm t h e Trimurti o r Hindu T rin

, , ,

ity repres e n ted a s on e huma n body with three h eads or with

, ,

o n e head but with three faces ( Fig . .

A t E lepha n ta a n i sla n d n ear B omb ay i s a templ e grotto

, ,

carved i n to a s olid cli ff It contain s ma n y figures o f Hindu dei

.

ties but ma n y Of thes e especial ly tho s e with phallic o r yo n ic

, ,

a ttributes were d efaced o r mutilated by the fanatical zeal o f

,
 SEX AND sax W O R S H IP 9

early P o rtug ues e m is sio n aries o r the eve n mo re fa n atical M O ,

h a mm ed a n s In the center of thi s t emple i s a bust Of the Hi n du

.

Trimurti six feet h igh , .

In mo re rece n t times I n dra the G od o f the S ky ( Fig is , .

also much wo rshipped i n I n dia a s well as A gni th e God o f Fi re , , .

Modern B rah ma n i sm i s n atur e wo rship and th e R ig Vedas c on ,

-

tai n directio n s f o r sacrificial ceremo n ie s a n d h y m n s o f prai se .

Wh e n they were reduced t o writing s everal varia n t versio n s ,

which had aris e n through u n avoidabl e i n accuracies in o ral tra n s

mis si o n s were u n ited i n to on e coll ectio n Without critical editi n g , ,

and s ome writi n gs evid e n tly n ot part o f the o rigi n al collectio n

, .

Fi g —Th Tr i m r t i
1 c u T he Hi n du Fig 2 —I n d r a t h e Go d of t he S k ) ; a

Tr i i t y—B r h m r t r ;
. . . . .
,

n a a , c ea o Vi sh n u , pr ese r Hi nd u g od c on e s p on d i n g to t he (h ec k

y er ; a nd S iv a, d es t r oy e r .
g od Ze us .

were included In Hindu mythology the god s a r e r epre se n ted

.

wit h four six o r mo re arm s which i s simply a co n ve n tio n al s y m

, ,

boli c a l mod e o f i n dicat i ng th eir superio r po wer similar to the ,

“ ”
hund red hander s of the early Greeks
-
.

The evolutio n o f the ( Jewi sh a n d ) Christian Bible wa s sim

il a r to that of the R ig Vedas It i s a collectio n of sixty six pam
-
.
-

p hl e t s written i n s everal di ffer ent la n guages by ab out fo rty

, ,

di ff ere n t autho rs Its compo sition to ok ab out s ixtee n hu n dred

.

y ears from th e firs t t o th e la st b ook

, .

I n stead O f bei n g a bo ok writte n by God i n H eave n it i s a ,

10 SEX AND S Ex W O R S H IP

literary collectio n co n taining history law biography hymns , , , ,

o rato ry proverb s Vi sion s dreams epigram s a n d eve n erotic

, , , , ,

love storie s ; a n d on e of th es e E s t h e r s eems to b e a P er sian pro

, ,

duction The authors of some of th e b o oks are unkn own but

.
,

some O f the b ooks b ear unmi stakabl e i n ter n al evidence O f having

b een compiled from still Older sources n ow lo st ,
.

S ome of the storie s i n the B ibl e such a s that of the flo od of

, ,

the sun standi n g still to acco m mo date a h u man hero of changing ,

human s to pillar s O f ( stone or ) salt for their curio sity have b een ,

fou n d i n A s syrian a n d B abylo n ian i n scription s a n d B rahmanic

writings i n practically the same fo rm as they ar e in th e B ible ,

while the A s syria n i n scriptio n s are probably a full thou sand years
Older than the b ooks of the Bibl e contai n ing thes e same stories .

The Older parts of the B ibl e we re tran smitted orally fo r many

centurie s b efo r e they wer e reduced to writing ; and when the
,

earlie st writing o ccurr ed it wa s imp erfect and primitive O nly

, .

co n so n an ts wer e in u s e ; the words wer e n ot s eparated by spaces ,

n o r was ther e a division into s ente n ces o r ver s es For instance .

,

if we wer e t o write the twenty s eve n th ver s e of the firs t chapter

-

Of Ge n esis i n the m a n n er i n which the ancient B ible wa s written ,

it would lo ok somethi n g like thi s

S GDC R T DM N NH S N M GN T H M GFGD
C R T DH H MM L N DFM L C R T DH T H M .

( S O God created m a n i n hi s own image ; i n hi s own i m

age created h e him ; mal e a n d female created h e them ) .

Th e ca n to r s or r ec i t or s i n the J e wish synagogue s to facili ,

“ ”
tate readi n g of th e scriptures i n vented signs fo r b reathing
, ,

n ow called vowel poi n ts but these were n ot part of the text in the
,

a n ci en t scroll s in fact th ey wer e n ot i n troduced until 6 00 AD

, , ,

a n d i n thi s fo rm the writi n gs were tra n smitted f o r further cen

tu r i e s .

Bibliolatry i s a superstitiou s wor ship of the B ible base d on ,

a claim that every wo rd i n th e bo ok i s a direct r evelation from

God ; yet the B ibl e contai n s t h r ee d i fi er en t a cc ou n ts of the crea
tion of the world ; it co n tain s theolo g y or sp eculations on the n a
ture of God ; eschatology or speculations on a future life ; r eli
,

gio n or rules and rite s f or the proper wor ship of God e t ceter a
, ,
.

Ma n y of the se subj ects were al so discus s ed by the philo s ophers

 SEX AND S Ex W O R S H IP 11

amo n g the G reek s Chalde a n s Hi n du s a n d o ther n a tio n s o f those

, ,

early days a n d s ome o f thes e s o called P aga n views resembled

,
-

ver y cl o s e ly the Biblical vi ews

‘

The B ible consi sts of t wo parts ; the Old T e stame n t or the

B ible o f the a n cie n t Jews and the N ew T estament the sacred , ,

writi n gs of the Christia n s The Bible Of the Chri stia n s co n tai n s .

bot h T estame n ts The first part teaches that there i s on e God

.

Jehovah ; the seco n d p art teache s vi ews which l ed to a b elief i n a

T ri n ity .

The Old T e stament do es not teach that J ehovah wa s a g od o f

t h e univer s e but that he wa s a tribal g od the God o f Israel or
, , ,

the God o f A braham Isaac a n d Jacob The other trib es had their , .

“
own god s R uth said to N aomi :
. Whither thou go e st I will go ; ,

an d where thou lodgest I will lodge ; thy people shall b e my peo ,

”
pl e an d thy G od my G od
, ( R uth i .
,

T h e Jews when they went ou t O f E gypt were a crud e and

, ,

u ncivil ized nation o f ex slaves and during thei r soj ourn i n E gypt
-
,

t h ey natu rally adopted s ome O f the id eas of their ma sters Duri n g .

their travel s in th e wi lder n es s they r everted to th es e b eliefs and

e recte d an A pi s bull —a golde n calf The H ebr ews wer e prob ably
,

to o ignorant t o have u n derstoo d ab stru s e Speculation s on mono

thei sm SO Mo s es simply establi shed a theo cracy o r an ab solute
, ,

monarchy with a g od a s the rul er f or whi ch g od he hims el f wa s ,

t h e mouthpiece ; he pr etended to b e on intimate speaki n g terms

with this god a n d he tra n smitted the comm ands of this g od t o
,
“
the people H e made the peopl e b elieve that they were the cho
.

”
s en peopl e Of God a n d thi s b elief still prevail s
, .

There ar e cer ta in pa ssages in the Bibl e wh ich seem t o imply

“
that there may have b ee n other god s b eside s Yahwe th e G od ,

o f Israel a s fo r in stance wh e n thi s Je wi sh G od wi shed to creat e

m an h e i s repres e n ted as talki n g t o some othe r supern atural b e
,
“
i n g s po ssibl y other god s as i n Gen i 26 : An d God said L e t u s
, ,
.
, ,

” “
make man in ou r image after ou r l ike n es s ; G en i ii 22 : A n d ,
.
,

the L ord God s a id B ehold the man i s become a s on e O f u s ; or

, ,
“
G en iii 5 : An d G od doth k now that in the d ay ye eat thereof
.
, , ,

then your eye s shall b e ope n ed ; and ye shall b e a s god s .

The b ook s O f the Ol d T e stament were tra n smi tted orally a s ,

just Oxplain ed for about a thou sand years o r mo re ; the n they were
,

reduced to writi n gs but th e l etters simpl y s erved a s m n emo n ic

,

sign s fo r the recitation i n the syn ago g ues which wa s practically ,

12 SEX AND S Ex W O R S H IP

from memory The b o oks of the N ew T estament wer e written

.

when writing was a quite comm on accomplishment an d they are ,

therefor e in a more pe rfect state of pr es ervation .

Christianity i s bas ed on the J ewi sh B ible of which it claims ,

to b e the fulfilme n t and the Obj ect o f it s propheci es Chri stiani ty .

a ss erts t h at th e N ew T estament contai n s th e fulfilme n t of the O ld

T estament and that th e two B ib l es ther efo r e r eally co n stitute on e
compl eted work .

A s r ece n t r es earche s have shown that the Old T estament i s

largely d erived from the s ame source s as the A s syrian B aby l o ,

n ian, Chaldean a n d E gyptia n r eligion s it should n ot surpris e u s ,

to find t races o f the s e religion s a n d of th eir sym b olism in C h ri s

t i a n i t y a s W ill appear farther on in thi s b o ok
,
.

The ancie n ts th emselve s seem t o have b ee n well awar e of

the sim il arity of their myths or theo rie s t o tho s e o f oth er n eigh
bo ri n g p eople ; a n d thi s l ed t o accu s ation s of plag i ar i sm or copy
i n g on e from a n other .

L ucia n a Greek writer quoted th e story o f th e flo o d in the

, ,

writings of Mo s es in support of a charge o f plagiari sm against

,

the Jewi sh writer s ; a n d like wi s e C el su s says t h at th e autho rs of

”
the B o oks O f Mo s es had simply paraphra sed th e Greek story
o f Deucalion and P yrrha A n d we n ow after the lap s e of so many
.
,

centuri es are in a po sitio n to judge fairly in r egard t o thes e crim

,

i n a t i on s and recrimi nation s of plagiari sm b ecau s e we n ow h ave ,

th e pro of that both J ewi sh a n d G reek writer s g ot their material

from th e folklor e commo n t o all A sia Mino r and esp ecially to ,

A s syria n B abyl onian a n d Chald ea n writings

, .

Much of what i s n ow curre n tly b elieved by Christian s the ,

church e s a s well as the ma ss es con si sts O f el ement s derived from

,

folklo r e the speculative o r dogmati c w riti n gs O f th e chu rch

,

father s a n d from p o etical works su ch a s Virgil Milto n s P a r a

, , ,
’

d i s e L o s t Dante s Di vi n e C om ed y etc ; or Of b eli efs and practice s

’
.
, ,

d erived from other s o called P agan religions esp ecially from

,
-

, ,

th e teachi n gs of Zoro aster from Manichaei sm and Gno stici sm, ,

a n d from Buddhi sm .

The variou s cou n cil s of the church have modified and ampli
fl ed the earlier teachi n gs ; thu s the C ouncil of N ice i n th e year , ,

3 25 A D ,
a ffi rm e d the Div i n ity o f Je su s and th e Council of C on ,

s t a n t i n Op l e i n 38 1 A D d eclared th e Divi n ity of th e Holy Gho st

, ,
14 S Ex AND S Ex W O R S H IP

time o f the dawn Of thinki n g amo n g primitive men to the first

traces O f authentic o r reco rded hi sto ry .

Thes e r eligion s are the l eadi n g faiths of the world a n d their ,

a d h erents ar e numb er e d as follows

Chri stian s ,

H indu s ,

Mohamm edan s ,

Jews ,

The Chri stian s ar e divided in tur n i n to

R oman C atholics ,

Greek C atholics ,

P rotestants ,

But it do e s n ot follow that all who are in cluded in

“ ”
clas sification are tru e b eliever s .

OTH E R B E L I E FS
N ot all b eliefs in regard t o S upernatural B eings , no r all
mythological accou n ts o f the cre a tion of the world or the creation ,
“ ”
O f man , can prop erly b e called religions A r eligion incul cate s .

a wo rship of a god or go ds a n d without such wor shi p whether by

, ,

ceremonial s prayer s hymn s of praise s acrifices or in any other

, , , ,

ma n n er a b elief i s not a r eligion

, .

There are i n A sia a numb er of imp ort an t b eliefs w h ich ar e

usually consid ered to b e r eligion s although they are not r eally ,

such I Ve will consider a few of thes e u n der the names Of C on

.
,

f u c i a n i sm Taoi sm S hi n toi sm and B udd hi sm

, , ,
.

The illustr at on ( Fig 3 ) repr es e n t s the Japanes e Mode of

i .

”
L if e ; it i s represe n ted i n very ma n y varia n ts usually i n the ,

forms O f small sculptur es mor e rar ely as paintings or as papier

,
“
m a ch é figures .The gr oup signifies : Hear n o evil ! S p eak no
”
evil ! S ee no evil !
In Japan the prevailing b eliefs are S hi n t oi sm and Bu ddhi sm ,

o r p erhaps more frequ ently a m ix tur e of the two ; S hintoi sm ,

“ ”
called The P ath of the G ods i s so nearly lik e T aoism that it
,

s eems probabl e that i t wa s derived from the latter B efor e the .

intro duction o f Buddhism into Japa n S hi n toi sm was the only ,

faith S hi n toism i n culcates n o wo rship Of God and has no moral

.
 S Ex AND S Ex W O R S H IP 15

code of behavio r b ecau s e a s on e of the writer s Of Japan Ob served

, , ,
“
every Japanes e k n ows how to properly conduct h i mself by sim ,

ply ob eying the behests of the M i kado .

M a t oor i who lived from 1 7 3 0 to 1 8 0 1 said that the will of

, ,

Fi g . 3 .
— T he Ja p a n ese
“
M d
o e of L i e
” f .

Fi g 4
. .
—B “ u d d h a P r eac h g in ,
”
d i scove re d at Sa r a th I
n ,
n d i a, i n 1 9 04 .

th eMika d o i s the certain gui d e to a knowledge o f go o d evil and .

S hintoi sm teach e s that the Mikado is the direct descendant of the

sun g odd e s s therefo re a r epres entative o f thi s d eity S hintoism
, .

al so includes el eme n t s o f h ero wor shi p especially o f the a n ces -

,

tors Of t h e Mik ado ; in addi tion the Japanese bel ieve that the ,
16 SEX A N D S Ex W OR S H I P

powers of nature are spiritual agencies constituting as it were , , ,

a group of inferio r deities .

Taoi sm i s foun d ed on th e teachings of L a o T z e w h o lived -

,

about 5 00 E O ; he wa s b egotte n i n a supernatural manner and his

. .
,

mother carri e d him in her womb f or eighty two year s , whi c h tim e -

he devoted t o i n tro spective me di tations and to t h e elab oration Of ,

hi s theo ry of life S ome Chin ese h i storian s vary the story by

.

a scribi n g di fferent lengths of time to thi s miraculous pregnancy ,

s o that an uncertainty p revail s r egarding thi s matter varying ,

f rom 6 1 t o 8 2 years T o u s f or the purpo s e of ou r study it makes

.
, ,

littl e di ffer ence which perio d i s as sum ed a s the corr ect one .

Tao ism o r the teach i ngs of L a o Tz e als o called the C hine se

,
-
,
”
l Va y of L ife i s n ot r eally a religio n f or it t eaches n o ritual f or
, ,

the worship of a go d n or even that ther e i s a n y go d ; the wo rd

, ,
“ ” “ ”
tao mea n s a way and Taoism teache s the way to live
,

ess entially t o practice virtu e and t o follow the teachings o f th e

,

G olden R ule .

In additio n the C hi n es e a s well a s the Japan ese wors h ip

, , ,

the m a n es or s h a d es ( gho sts ) of their ancesto rs .

Chung Eu T ze called C onfuciu s in western countries lived

- -
, ,

ab out the same time as L a o T z e the two having been pers onally -

acquaint ed with each other according to some hi storians B oth ,

.

taught practically the same tenets N either taught anything ab out .

a g od or a futur e life but C onfuciu s fo rmulated a ver sion of the

, ,
“ ”
G olden R ul e or R ul e of L ife which varies from the version
“
fo rmulated by Je su s in b ei n g in a rat h e r negative form : What
,
”
y ou would n o t have other s do to y ou d o y ou n ot unto them ! ,

H e do e s not i n culcate a n y active e fforts at d oing good t o

other s as i s taught f or in stance in the Golden R ul e as fo rmul ated
, , ,
“
by Jesu s : Do unto o thers a s ye would that they should do unto
”
you !
C onfuciani sm c an n ot properly b e called a r eligio n b ecaus e ,

it do e s n o t teach a b elief in God or demand any worship of God ,

.

Taoism S hintoism and C onfucianism teach a way to live

,

which conduces t o happin es s ; but none O f these similar b eli efs

t eac h a worship Of God or hold ou t hop es of futur e r ewar d s o r ,

fear of future pu n ishm en ts .

G autama a Hindu prince lived ab out 4 50

, H e r enounced ,

wife and wealth b ecame an ascetic devote d himself to religious

, ,

meditation s and b ecame a great teach er o r B u dd ha The wo rd .

 S Ex AND S Ex W ORS H I P 17

B ud dha i s the name o f the fou n de r o f Buddhis m but i s a

n ot
—
title T eacher In this w e s ee a parallel to the story o f Jesus
.
,

ca lled Je sus Chri st ; the wo rd Chri st i s n ot a name but a titl e ; it

“ ” “ ”
mean s Mes siah or A nointed Buddha wa s the greate st a g .

’
no stic in th e world s histo r y but after hi s death h i s teachi n gs ,

were igno red and h e himself b ecame a n Obj ect o f worshi p to his
,

followers i n thi s regard being parall eled by th e hi story of J esu s

, ,

who was al so deified a fter h i s d eath an d i s n ow wo r shipped a s a

go d by the Christia n s .

A fter th e death O f Gautama ma n y myth s were told o f hi m ; ,

“
among th e Hi n du s h e i s con sidered a s an incarn ation o r a n ata
”
var o f Vi shn u .

Bud d hi sm t eaches that mi s ery i s i n s eparabl e from existence ,

a n d that fi n al blis s con sist s in N irva n a a cea si n g to exi st o r the , ,

final extinction of the soul T o reach this bl is s there are four .

“ ”
path s : 1 An awake n ing o f th e heart ; i e a realization that
. . .
,

mi sery and existence always go together ; that un happin es s n ec e s

s a r i l y i s a promin e n t part o f ma n s life 2 G ettin g rid of impure
’
. .

desires a n d r evengeful feeli n gs .

“
F oremo st amo n g impur e d esire s i s th e l ove o f m a n fo r
woman the prompti n gs of sex ; it i s curiou s that from a very
,

early age tho s e who were the religiou s teacher s o f th e p eople a n d ,

who pro fessed t o have in side i n formation on the subj ect have ,

co n te n d ed that celibacy i s the b etter n obler a n d higher co n dition ,

in thi s life ; ther e were even some among the early Christia n s
who claimed that tho s e who b ecam e married fo rfeited the cha n ce
o f going to heave n S o al s o th e a scetic s amo n g the Hindu s a n d
.
,

Buddh ists had thi s sam e id ea ; i n fa ct i t i s a characteri stic o f ,

f an atical mi nd s in a ll religio n s G autama ab a n do n ed hi s you n g .

“
wife ; a n d Je su s said : Verily I say unto you There i s n o m a n ,

that hath l eft hou s e o r b rethren o r sist ers o r father o r mother

, , , , ,

o r wife o r childre n or l a n d s f o r my sake a n d the go spel s but

, , , ,
’
,

he shall receive a h u n dr ed fold now i n this time hou se s a n d -

, ,

brethre n a n d si sters a n d mothe rs a n d child re n a n d l a n ds with

, , , , ,

”
pers ecutio n s ; a n d i n the wo rld t o come etern a l li fe 3 Getti n g ,
. .

ri d o f ign o rance doubt heres y u n ki n dline s s a n d vexatio n a n d

, , , ,

4 U niversal charity
. .

In a surpri singly sho rt peri od by the e n d o f the Fifth C e n tury ,

B C
. .
,
Buddhi sm had overspread the maj o r p a rt o f A si a a n d s oon ,

eve n spread to E uro pe where it m a n i fested its el f a s G no sticism

, ,
18 S Ex A N D SEX W O R S H IP

which pr evailed widely in the firs t four centuries of the Christian

era a n d was in fact a powerful rival of the early Christian r eli
,

gio n G n o stici sm cau sed the decay an d destruction O f the b eau

.

tiful and cheerful religi ons of the Gr eeks a n d R omans .

Ther e ar e many di ffer e n t s ects Of Buddhi sm just a s there ,

are among the Chri stian s and th e rivalry and even hatred ,

amo n g thes e sects for each other i s ofte n in invers e ratio to t h e ,

actual di ffer ences of faith .

The Chi n es e and Japa n es e Buddh i sts r etained the wor s hi p

o f their a n cestor s and her oe s which was probably their original ,

faith addi n g ther eto the teachings of Gautama A Vi ew in the

,
.

templ e Of the 5 00 gods in C a n to n Chi n a is shown ( Fig the , , .

Fi g . 5 .
—T m p l
e e of th e F i ve h u n d r ed G ol den G od s
-
,
at C a n ton , C h i n a .

image s ar e portraits or suppo s ed portraits Of a long line o f illu s

, ,

t r i ou s dead the departed h ero es teacher s a n d ancestor s who are

, ,

wo rshipped by the Buddh i sts o f China The figures are carved .

in wo od a n d heavily gilded wherefo re they ar e sometimes called ,

“
the 500 G old en G ods thi s aggr egatio n of gods i s pre side d over
,

by Buddha who i s s ee n s eated at the en d of the hall

, .

L amaism or Thib eta n Buddhism shows a remarkabl e simi

, ,

l a r i ty t o the ritual a n d cer emonial Of the C atholic church although ,

not t o its r eligiou s teachi n gs Buddhism o riginated a celibate .

pri esthood the to n sur e or Shaven crown O f the heads of the pri ests
,

( the pri esth oo d comprises pope s bishops abbo ts celibate o rder s , , ,

o f mo n ks a n d n u n s ) cloi sters the mas s with its gorgeou s vest

, ,
 S Ex AND S Ex W O R S H IP 19

ment s and its impres sive ceremonial ; the Buddhi sts have a n d us e
bells ro sari es images ince n s e holy water r eligious proces sio n s
, , , , , ,

feast a n d fast days the confes sional a n d they b eli eve i n purga
, ,

to ry and the wo rship O f th e Virgi n They practice e n dle ss repe .

t i ti on s o f prayers whi ch ar e cou n ted on strings of b ead s like the

ro sarie s of th e Cath olics ; a s th e B uddhi sts wer e by ma n y centu
rie s the earli er practicer s of thes e ceremonial s rite s and b eliefs , ,

it looks reasonabl e to b elieve th at th e Chri stians Obtain ed the se

t hi ngs from the Buddhi sts although perhaps partly at least by
,

the survi val o f ceremonial s O f th e priests in th e temple s of Ju

piter and the god s o f the R oman p eopl e .

The repetition Of th e n ame o f a d eity o r sai n t or o f a prayer , ,

a c ertain numb er o f time s i s a very merito riou s action ; the Bud

,

dh i s t s have cylind ers wi th prayer s in scrib ed on them ( S O call ed -

“ ”
prayer wheel s ) which a devotee tu rn s and gets the cr edit for
-

all th e prayers thereo n whil e savi n g h i m th e troubl e of actually

,

sayi ng them Or th e cyli n ders ar e turn ed by water power a n d

.

the d evot ee pays th e priests co n n ected with the templ e a cer ta in

fee fo r a specified time a n d gets credit for all the prayers told
,

Off in t h i s manner while h e himsel f may go about other busines s

,
.

B uddhi sm i s n o longer popular in Indi a where it o rigi n ated ,

although th ere are still many Buddhi sts in that country It i s a .

custom among the Hindu Buddhists to trai n parrots to repeat the

n ame O f th e d eity K r i s l m a R adha f or which the own er of the par
-
,

rot gets th e credit .

T h e sto ry of Buddha i s almo st literally reproduced in the

C atholic sto rie s of S aint s B a r l a a m and J o s a p h a t which are ,

merely Chri stianized versions o f the story o f Buddha L ak y a and ,

Taoism Sh intoi sm C on fuciani sm and B uddhi sm agree in

, ,

ign or i ng th e question o f the e xi stence o f a d eity and they al so

agree in teaching to l ead a l ife o f purity ; al so in o ffering no r e
ward a n d threatening n o pun i shm ent in a life hereafter Bud .

d hi sm teach es that virtue accel erate s and vice retard s N irvana o r ,

Fin al E xtinction .

The adh erents o f thes e faith s ar e a s follows

Buddh i sm ,

Con fucia n ism ,

Shi ntoism ( Taoi sm ) ,

20 S Ex AND S Ex W OR S H I P

P robably o n e of th es e thr ee r eligion s a n d thre e ways of

n
”
life are followed in their origi n al form s by their nominal a d
h er en t s. Th e two l eadi n g r eligio n s were handed down by oral
tran smi s sio n s imultan eou sly for a thousand year s o r mo re in
S outher n a n d S outhwe st er n A sia thus formi n g a folklore com ,

m on to a certain exte n t to the wh ol e territory from which folk ,

lor e the writer s of th e R ig Veda s a n d the B ibl e drew the materials

-

“ ”
when thes e bo oks wer e fi n ally reduced to writi n g They wer e .

n o doubt altered by co n tact with each o th er a n d mor eover the ,

religio n s b ecame incru sted with various a n d similar sup erstitio n s

o f commo n origi n until they acquired many features b eli efs
,
rit , ,

u a l s and s ym bolisms i n common some Of which we will consi d er

,
.

In additi on to thes e faiths there ar e other s of les s importance ;

f o r insta n ce A nimi sm which i s a b elief i n a s o rt of world soul
, ,
-

which i n habits all th i ngs ; i t i s a s ort of fetichi sm commo n in p arts

of A sia and mo st o f A frica a n d i s estimated to have ,

b eliever s .

Then th ere i s S hamanism a beli ef in magic of wh ic h the ,

prie sts are sorcer ers a s among the N o rther n A siatic peopl e as
,

well as among th e N orth A merican I n dia n s ; this and some scat ,

t e r e d uncl assified faiths have ab out ,

follower s .

H OW OL D I S M AN KI N D ?
‘

Thi s subj ect i s n ot very easy to an swer n or can the num ,

b ers of years b e fixed with a n y d egree of accuracy ; we mu st b e

content with th e roughest kind of estimate s mer ely .

T o explain th e subj ect tho roughly would really requir e an

expla n atio n O f th e mod e Of world formatio n as taught in geol -
,

og y but we cann ot burde n thi s bo ok with d etail s

,
.

S u ffice it t o say that the geological ages succeeded one another

i n thi s o rder First a n d lowe st th e primitive rocks in which
.
, ,

there ar e no traces of fo ssil s ; the age wh en they wer e fo rme d i s

called the A zoi c A g e or age without life Thes e r ock s wer e the .

sco ri ae o r slag o r scum which floated on the surface s o f the

,

molten material s after the earth had co oled sufficiently to com

me n ce to form a solid cru st U ntil thi s surface was cool enough.

to allow the co n den sed steam from the atmo sphere o r nebula to
r emain a n d t o allow life t o occur ma n y hundred s o f million s Of
, ,

year s may have pas s ed .

 22 SEX AND SEX W O R S H IP

life formation marked by animal s abl e t o live on la n d i s called

, ,

the Ag e of R ep ti l es .

The T er ti a r y P er i od followed ; it i s also called the Ag e of

” “ ”
M a mm a ls or the M a mm a li a n Ag e The r eptilian forms o f .

animals developed into mamm als through the marsupial s Mam ,

.

mals including man appeared in th i s period a s did als o t h e

, , ,
“
birds . L astly cam e the R ecen t P er i od al s o called T h e Ag e of ,

Man . This last p erio d i s characteriz ed by the fo s sil reco rd s o f

man and h i s han d iwo rk such as sto n e implements kitc h en mid
, ,

dens caves i n whic h are found the evide n ces of o ccupa n cy by

,

primitive man the homes of the t r og l od i t e s dolmens an d o th er

, ,

burial places menhirs etc O nly on e h al f O f on e p er cent of t h e

, , .
-

s edimentary ro ck fo rmatio n s which contain the r ecords O f the

life histo ry Of the wo rld wer e fo rmed d uring thi s r ecent period ,

the age of m a n A s t o amount th e age of man i s therefore a n

.
,
’
almo st n egligible part of the earth s r eco rd o f evolution yet it ,

i s the mo st important .

We will n ot argue the qu estion whether the t h eory O f evolu,

tion i s true or n ot It admi t s of n o suc h di scu ss i on f or all sci

.

e n tists agree that it i s tru e in its main feature s There may b e d if .

f e r en c e s of opi n ion as t o the importance Of details More impor .

tance i s n ow given to the influ ence of e n vironment and l es s to

the influe n ce of s exual sel ectio n but no sci en
t i fi c writer a n ywhere n ow contend s that evolution i s not true .

Darwi ni sm th e theory O f the i n fluence of s exual selection i s

, ,

n ow con sidered only as on e facto r po s sibly n ot even the mo st

,

impo rta n t facto r in the un folding of the life h i sto ry of ou r glob e

,
.

N evert h eles s t h e differentiation O f organic b eings into male

,

a n d femal e o r the E volu ti on of S ex was a wonderful advance ,

over previou s as exual or hermaphrodite forms b ecau s e i t in tro

d u ce d an element whic h contributed greatly to variation in forms
o f livi n g b ei n gs .

S ex a n tedates the appearance of man by untold ae ons of t i me .

The e stimates of the age o f the earth ar e based on many con

siderations ; on e of these i s a calculati on h ow lo n g it must h ave
taken f or a molte n mas s of the size a n d con stitution o f ou r earth
t o have cooled down by radiation of heat into space to its pres ent ,

temperature L arge portions of its interior ar e still incandescent

.
,

as i s shown by the activity of volcano e s a n d the flows o f lava .

’
S i r William Thompson estimated that the earth s cru st can
 SEX AND SEX W O R S H IP 23

no t have been s olidified fo r more tha n 4 00 millio n s o f years a n d

probably n ot fo r mo re than 20 0 millio n s o f years .

The rate Of ero sio n by rain and water a n d fro st i n reduci n g , ,

mountain range s or excavati n g river b ed s the rapidity ( or rather ,

t h e sl own es s ) of formation of stalactite s o r stalagmi tes in caves ,

etc have all bee n con sidered

.
, .

The age of life on earth i s estimated b y some geologists

at about Of years yet it may b e much older o r much,

younge r ; it i s o n ly an approximate gu es s but based on the be st ,

groun d s that scie n ti sts could fi n d and the first appeara n ce of ,

s ex d at es back t o the first appeara n ce of life on ou r earth f o r ,

the first livi n g o rgani sm s th e algae have sex ! , ,

6 .
—
Th e Old e s t wr i t i n g k n own —t h e H off m a n t a b l e t in the G e e r a l T h eo log i c a l
n

S em i n ar y N ew Y ork Ci t y ;
,
B C
. .

T h e time whe n the evolution o f primitive m a n from previou s

lower fo rms to ok place i s vari ously est i mated from about
, ,

years by s ome scienti sts t o a quarter Of a millio n o r to two o r three

m illion s of year s by others .

The lower estimate must b e rej ected becau se m a n wa s too ,

far advanced in the earliest days o f authentic histo ry for the r e ,

m a i n d er o f the year s to have s u fli ced fo r hi s physical evo

lu ti on Written hi story or rather sculptured history go e s b a ck
.
, , ,

perhaps to four or five thousand year s b efore Christ o r in the ,

aggregate to ab out , years a g o .

A nd since then n o material cha n ge ha s occurred i n the form

o f man a s proved by the sculptures o f di fferent races in t h e tem
24: S E X AN D S E X \VOR S H I P

ple in scription s of E gypt A t the r ecor d ed rate Of evolution the

.
,

years would n ot su ffice t o explain the previous evolution

from mammalian fo rms t o primitive man .

When mammal s b egan to change to mor e or l es s anthr opoid

forms man wa s on e Of the final outcomes O f thi s evolution But
,
.

m a n did n ot descend from a n y O f the pr esent anthr opoid ap es ,

although he must have go n e through simil ar forms that ar e now

extin ct Man i s n ot a twig from the branch from the mammals
.

t hat produced the apes but a collateral bra n ch from the mammal s
,

dir ect d eveloping at th e same time that th e ape line wa s devel op

,
-

i n g in a simil ar directio n but with a higher outcome

, ,
.

It i s a popular mi sappr ehe n sio n of the theory of evolutio n

t o thi n k that ma n ki n d d escended from monkeys as was expr es sed ,
“
by the little girl i n a scho ol es say : Men are what women marry ;
’
they smoke a n d chew a n d don t go t o church Men and women .

”
spra n g from monkeys but women sprang the farther
,
.

’
A nother e stimate o f th e earth s age i s bas ed on a calcul ation
from astro n omical co n sideratio n s or calcul ati on s a s t o when th e
, ,

glacial epoch o ccurred This estimate makes the time Since the
'
.

end of the g l a ci a l ep och until n ow ab out year s .

E videnc e ha s b ee n found t o prove that man existed bef or e

the glacial epoch S uppo s e we a s sume the evolution of man t o
.

have taken place ab out year s ago then man date s back
,

only about 1 / 28 8 th part of the world s exi ste n ce ; or rat h er of

’
,

the time which i s as sum ed t o have elaps ed since the earth had
suffi cie n tly cool ed off to be come a solid glob e forme d ou t o f t h e
,

primo rdial nebular chao s and fa r enough adva n ced to p ermi t life
,

to o riginate on its surface .

A bout the en d of the n i n etee n th century a po rtion o f t h e

s k ull of a prehi storic m a n wa s found in the anci ent b ed Of the
Thames R iver From various geological indications it wa s r eck
.

on ed that this m a n was drow n ed and lo st in the mud at the bo t

t om o f the river n ot l es s than years ago and the strue ,

ture o f the skull showed that he by n o mea n s b elo n ged to the type
o f the N ea n derthal m a n o r the man of A ix L e s Chapelles or Of ,

the u sual primitive a n cestral type ( Fig 7 A ) but that .

-

he was alr eady far in advance o f thes e typ es .

The A g e of M a mm a ls i s d ivided into s everal p erio d s as i n ,

d i ca t ed in thi s diagram
 S Ex AN D S Ex W O R S H IP 25

Y A
E RS FOS S I L S , ET C . P ER I ODS

Of Man

G la c i a l

P i th e ca n th r op us

E o ce n e

In this diagram the e stimated le n gth of the period s i s stated

In years It i s claimed that sto n e impl ement s have b ee n found i n
.

mi ocene formatio n s ; but let u s ass u me o n ly th e much stro n ge r

claim that they occurred i n the early or lower P li oce n e times and ,
’
it will put the earliest traces of ma n s ha n diwo rk b a ck to betwee n
s i xand eight mi llion y e a r s a g o ; o r suppo s e we g o back to the ear

liest perio d in which fo s sils O f man himself occurred to the P i t h e ,

c a n th r o u s
p ( Fi g 7 B ) or Fos s i l M a n of J a va i n the later or uppe r
.
-

P l i oce n e time s and it puts the d at e O f man s first app eara n ce on

,
’

eart h back to ab out two millio n year s a g o Thi s latter time i s i n .

d i ca t e d by the upp er part O f the h eavy lin e on the left which ,

m arks the period i n which po sitive pro of of m a n s existence wa s ’

foun d by the di scovery of hi s fo s sil remai n s .

I I I Miocene depo sit s i n France have been f ou n d rem a in s o f

a variety o f ape a s large a s m a n togethe r with chipped flints a r
, .

t i fi ci a lly cut bo n e s etc ; thes e apes seem to have bee n higher tha n
, .

a n y a n thropo id apes n o w l ivi n g yet their fo s sil s are n o t hum a n

, ,

in the generally accepted s e n se u n les s we accept the d efi n itio n

,
“ ”
human t o includ e a n y bei n g who could make chipped fli n t
p l e m en t s .Thi s ape the D r y op i th ecu s partook su fficiently o f h u
, ,
“ ”
man traits to b e co n sidered a s a mi s si n g li n k
, if we do n o t ,

wi sh to co n sider him a r chaic huma n A t about thi s same time u n .

doubtedly human b ei n gs existed i n P ortugal and Califo r n ia b e ,

f ore the e n d Of the Mioce n e o r a bout th e b egi n n i n g o f the P lioce n e

period .
26 SEX AND SEX W O R S H IP

B elow i n the E oce n e perio d i s a n other black line w h ic h

, , ,

shows the time o f which we are po sitive that man did n ot exi st .

B etween thes e t wo black porti o n s O f thi s li n e i s a dotte d po rtion , ,

which marks th e geological time duri n g which the evolution of

man probably to ok place .

In Mioce n e time s th e evolution of t h e apes a n thr opoi d s pri , ,

mates and man probably took pl ace simultane ously A s already

, .

stated man did n ot des ce n d ( or a scend ) from any now existing

,

type s of ape s but from a collateral primitive branch ; h e may

,

therefo re have b e e n in pro ces s of evolution at the same time a s

Fi g 7 A .
-
A l l E r pa
.
‘
a us u o eu s , Fi g . 7 B -
.
—P i th eca n th r op u s ,
or th e M a n
p ai n t d b y G abr i l M x c r d i
e e a , ac o ng of J a va . A f t er Osb or n ’
s M en of t h e Ol d
to su gg t i es b y K rl V og t
on s a . Sto ne Age .

the other P rimate s s ometime b etwee n the end of the E ocen e and
,

the en d o f the P liocene p erio d s .

A t all eve n ts whatever the peri od at which h e was pro d uced

, ,

a n d however ma n y o r few year s we ascribe to these periods , man

ki n d has attai n ed a great age a n d date s back t o very hoary

a n tiquity .

Ther e i s n o reaso n to b eli eve that the pro ces s of evolution

of man to ok place in a n y great numb er of i n di viduals at the same
time n or i n a n y u n i n terrupted o r unbroken seri es of generations
,
.

All progres s i n adva n cement must have b een more or les s sp o

 SEX AND SEX W O R S H IP 7

radical accompa n ied by reversio n s O f type o r degeneratio n s b e

, ,

caus e the proces s was n ot a conscious one on the part o f primitive

man .

Wh en ou r breeder s o f St ock of a n y ki n d determi n e to perpet

u ate some certain featu re or on eliminati n g some other feature
, ,

they are abl e to get re sults i n a comparatively short time first , ,

because there are s o many ge n eratio n s o f a n y ki n d o f sto ck in

s o shor t a time ; the n the breede r ab solutely co n trol s co n ditio n s
of mating and br eedi n g ; he s elects b oth males and females a n d
permits only tho s e o f th e o ffspring to live a n d br eed agai n which ,

h ave adva n ced along the li n e s he wa s aiming at a n d h e kill s a n d ,

send s to market tho s e i n dividual s which failed to satisfy his

e xp ec t a t i ori s.Or i n certai n cases he castrate s o r spays the i n
, ,

di vi d u a l s that h e do e s n ot wa n t to br eed agai n Thu s i n eve n .

,

the lifetime o f on e m a n the result aimed at may b e achieved

, ,

a nd it may be mai n tained fo r an i n defi n ite length O f time by a

littl e care in culling ou t any specimen s that show a r eversio n i n

typ e.

B ut even great a n d permanent good re sults may b e had by

a c omm u n i t y O f farmers
. f or i n sta n ce buyi n g a high b r eed bo ar
, ,
-

o r bull and then breedi n g from him with their o rdi n ary female
“

stock wit h out a n y further e ff ort at improvement I Vh i l e i n this

, .

way the O ffspri n g will n ot b e pu re bred o r high bred ther e wil l - -

b e an impres s on all th e hogs o r all the cattle o f the n eighbo r

h ood du e t o the hereditary impul se s imparted by the on e sir e
,
.

In pri mitive man on the o ther ha n d no i n telligent control

, ,

was exerted an d the cha n ges in the lifetime O f on e i n dividual or

generation were po s sibly hardly appreciated When on e individ .

ual Showed peculiaritie s that te n ded in the d irectio n of what we

“ ”
now call highe r d evelopme n t o r mor e human like traits such ,
-

traits may no t even have appeal ed to th e other i n dividual s as

being advantageou s ; i n fact from the standpoint of a savage
,

anthropoi d animal i f h e r ea s on ed a t a ll some o f the s e feature s

, ,

may have s eemed a physical drawback rather th a n a n adva n tage .

Then interb reeding with the mo r e backward in dividual s c on

ti n u ed t en d i n g in t h e O ffspri n g toward s reversion t o a more o r
,

l ess uniform type although as in the cas e O f the b e a r or bul l

, ,

me n tioned above advantageou s traits physical o r intellectual

, , ,

must h ave bee n impre s sed mo re or l es s disti n ctly on all succeed

ing O ffspri n g so that di stinct even i f slight advancement re
, ,
28 SEX AND SEX W O R S H IP

s u l t ed This impres s of superi or individuals woul d leave its per

.

mane n t results notwithstanding the gen eral mediocrity o r uni

,

fo rmity of the mas s of the race .

P romiscuou s and unco n tr olled interb reeding in animal s or

man n eces sarily r etard s progres s and tend s to make the type ,

u n ifo rm but it can n ot altogether u n do th e i n fluence of now and

,

then an excepti onally highly b red male or female A sir e i m .

press es mo r e the generation immediately following and i s u su ,

ally mo re noticeabl e than the influence of a female ; the latter

impr e s ses her i n flue n ce however just a s su rely but mor e sl owly
, , , ,

in the succeedi n g gen eration s .

The advance in humanki n d mu st have b een infin itely slow ,

a n d Often sadly interrupt ed by inferior strai n s in t h e b ree d ing

ancestors N or i s ther e any ground for the theo ry that early o r

.

primitive man fo rmulated any ab stract ideas ab out r eligion for , ,

example ; an d thou sands O f generation s may have p as s ed making ,

”
slow progres s in physical regard s b efor e the A la ln s ( Fig 7 A ) ,
.
-

had a dawni n g in his mi n d of sp eech th oughts o r awe of super

, , ,

n atural b eings The A la lvs wa s s o named by Vogt from a G reek

.
,
“ ”
word meaning speech l es s ; fo s sil skull s of man h ave b een
-

foun d with chins so shaped that it s eems probabl e that the in d i

vidual w h o s e skull it wa s could not h ave uttered articulate speech .

Time enough elaps ed in thi s way to account for the scatter

ing of m a n to every part O f the inhabitable world and not once ,

o n l y but repeatedly a n d to carry to all part s of the wo rld any

, ,

idea s accepted by man in the e arly stage s of evolution Wh en .

hi s t or y b ega n the world wa s populated even many Of the isolate d

, ,

islands of the P acific Ocean b eing the home s O f primitive type s

of men .

The inhabitants of N ew Zeal and f or insta n ce h ave a tradi , ,

t io n that their ance sto r s wer e cast on their shore s after having
been lo st at sea Wh en they were di scover ed by white naviga
.

t ors their similarity t o th e Hawaiian s wa s noticed and the Mao ,

ries are probably Hawaiia n stock A Hawaiia n b rought to N ew .

Zealan d can u n dersta n d the l a n guage or vice vers a ; a n d to a ,

great exte n t thi s i s true o f other P olyne sia n i slands .

A s a n example of how the P acific i sla n d s b ecame populated ,

we may co n sid er the hi story o f P itcairn Island in the E ast P a ,

cifi c . Thi s i s a volcanic i sla n d about three mile s lo n g by two

mile s wide rising abruptly from the deep ocea n and therefor e
, ,
30 SEX AND SEX W O R S H IP

in all smaller i slands ) there were n o material s from whic h m en

could have b ee n evolved The conditio n s in A u stralia wer e tho s e
.

o f the earliest marsupial p eriod s of the A ge O f Mam m als when ,

A ustralia first b ecame known t o modern E uropean s ; ther efor e

man mu st have come to A u stralia and o ther i slan ds from els ewh ere ,

and a s such an evolution could n ot have taken place in the limited

s pace of a small i sla n d we must assume the isl a n d s to have b een
,

populated by the advent of m an from the continents or adjacent ,

island s .

War p arties starting ou t from th e co n tinent or from ot h er

isla n d s may have l o st their way ; storm s may have driven them
els ewhere ; they may have peri shed by shipwreck or starvation or ,

have b ee n d riven to the sho re s of other i sla n d s b eyond any hope

,

o r po s sibility o f fi n di n g their way home agai n .

In thes e n ew i sl ands th ey m ay have exi ste d until the last of

them died ; po s sibly fighti n g O ff starvation a s b est they could hav ,

i n g recours e even t o ca n nib ali sm or a n thropophagy N early all

.

P acific i sla n ders wer e addicted to ca n nibalism when first d i s c ov

ered due po s sibly to the di fficulty of s ecuring enough food oth er
,

wise .

Or thes e expedition s Of warr i o r s may h ave b een from exog a

mou s trib es who started ou t t o captur e women f or wives an d the ,

sto rm that b eat them ou t of thei r cour s e may have occurred after
they had secur ed the femal e captives they went f or In such a .

ca se if the i sla n d on which th ey landed wa s large en ough they

, ,

fou n ded a n other i solated trib e or ho rd e which b ecame modifie d by

environme n t a n d the i n flue n ce O f the traits po s se s sed by the f e
males whom they mad e their wives A nd they carrie d th e tra
.

d i t i on s O f any primitive folklo re with them s o that we fin d similar

,

ideas ab out heaven a nd earth a n d the cr eation of all things prae ,

tically of the same type or n ature from the r egions of the Medi
,

terran ean S ea to the r emotest i sland s of P olyn esia N ew Zealand

, ,

etc as already r eferred t o i n th e b eginning of thi s b o ok

.
, .

We find characteri stics O f bodily structure a n d o f r eligiou s

belief commo n t o the a n cie n t E gyptian s and to the A ztecs o f
Mexico a n d C e n tral A merica H OW could this have happened ?
.

It i s n ot n eces sary t o b elieve th at i n very early days th er e was

overla n d commu n i catio n from A sia t o A la ska from on e continent
,

to a n other The A leutia n i sla n d s would have su fficed fo r such

.

commu n icatio n ; but it i s doubtful whether peopl e would o r coul d

 SEX AND SEX W O R S H I P 31

have travel ed overl a nd s o far or wheth er they c ould have car

,

ri ed with them religiou s ideas f rom th e we st of A sia t o C e n tral

America wi thout leavi n g mo re trace s o f their prese n ce o r o f
,

thei r faith s to the trib es on the way Mor eover as the glacial .
,

period occurred to i n ter fere with travel by a n overla n d route it ,

i s almo st certain that n o comm u n ication b etwee n A sia a n d A me r

ica o ccurred i n thi s way .

N or i s i t probabl e that ther e was a large co n ti n e n t o r isla n d

in the A tla n tic Ocea n which i n prehi storic times f acilitated c om
,

m un i ca t i on b etween A frica and A merica th e sub sidence Of which ,

contine n t i s held by s ome author s to accou n t fo r the ge n eral

preval ence o f th e sto ry of th e flo od i n s o ma n y religio n s b oth i n ,

the E aster n a n d I Ve s t e r n conti n e n ts Of course thi s all might

.
,

have b ee n tru e but th e probability i s that it i s n o t true but

, ,

simply a myth .

It was stated in a hi story of the U n ited S tates published i n

“
1 8 91 th a t
,
within th e la st 1 00 year s n o l es s tha n 4 0 Japa n ese
ves s el s have b ee n blown asho re on the P acific co ast o f N o rth
”
A merica . O n some o f the s e ship s some of the m en were still
alive ; such may have occurred mo re o r le s s regul arly even thou
sands of year s ago a n d th er e may have b een wome n amo n g th e
,

survivo rs of some o f thes e b oat s s o that ma n ki n d may have b ee n

brough t her e from the place i n A sia where ma n y suppo s e hi s
o riginal home wa s Or i f we prefer to as sume that the evolutio n
.
,

o f man to ok place on thi s co n ti n e n t al so the m e n from A sia may

,

h ave i n termarri ed with women O f A merica thus modi fyi n g the ,

regular A meri n dia n type by the ad m i xtur e of A siatic strai n a n d ,

thes e men may have perpetuated some of their A siatic religiou s

beli efs by i n grafti n g them on n ative A merica n religio n s .

The B riti sh E n cyclopedia says that it i s mo st probabl e that

the civilization o f pre histo ric P eru o riginated i n Chi n a a n d gives
-

ma n y r ea son s for such a stat ement .

In C e n tral A merica tradition said that a white man came

from overseas ( ma n y ce n turies He a n n ou n ced to the p eo
“
ple who wer e savage s at that time a kn owledge O f the god o f
, ,
”
a ll truth a n d built a temp l e t o h i m Wh e n the E urope a n s first
.

discovered C e n t ra l America they fou n d there trace s o f s ome o f

,

the E gyptia n and G reek mysteries It i s po s sibl e that some a n

.
~

cient P ho enicia n sailor s who are k n o wn to have n avigated the

,

o ce a n as f a r a s G reat B ritai n a n d eve n S ca n d i n avia may have ,

32 SEX AND SEX W O R S H IP

reached Iceland a n d from there A merica carryi n g with th em

, ,

kn owl edge o f the mysteri es of I Ve s t e r n A siatic and E gyptia n

religions .

A nother C e n tral A merica n tradition said that at a time wh ich

co rresponded with th a t i m m ed i a t el y b efore ou r own era a party
'

filling seve n ships und er the lead er ship of Q u et za l c oh u a tl wearin g ,

long flowi n g rob es a n d lo n g b eards came from the east A nother ,

.

tradition r elated that p eopl e came from a r egio n o f the fro zen
parts of the e arth ( ab out 6 3 5 A D ) wh o r eached M exico after
’

wanderi n g f or fo rty years and that the se latter establish ed the

,

Toltec empire The T oltecs were a tall white p eopl e !

.

We k n ow that N orwegian s discovered R hod e Island a s early '

as 1 000 A D and it i s n ot unlikely that some O f them by s ailin g

,

alo n g the coast fi n ally came to C e n tral A merica A t all events .

,

it i s very curiou s that th e C entral A merica n s k n ew ab out an arc

tic or fro zen part of th e earth .

A ri stotl e P lato a n d S e n eca made refere n ces i n their wo rks

,

t o a land hidden far t o the west i n the western ocean Th e B rit .

“
ish E ncyclopedi a s ays A meri ca had Of cours e b een known t o the
”
b arb arian nations of A sia for thousands of years .

The Toltecs had a tradition and showed th e ruin s of a tower ,

i n pro o f o f a tower which wa s built f or th e purpo s e of r eachi n g

,

heaven ; a n d that wh en this wa s b ei n g built Go d gave t o each fam

ily it s own particular speech T o fi n d here a tradition of the .

story Of t h e tower of B ab el i s certainly od d C ombin e with thi s

, .

the gen eral b elief in some circl es that the N o rth A merican I n di
ans ar e the descendants O f the lo st trib es of Israel a n d the sup ,

po sition that there had b een co m municatio n b etween E ast A siatic

a s well as We st A siatic peopl e a n d M exica n and C e n tral A mer
ican peopl e b ecomes mor e tha n merely po s sibl e ; it b ecome s pr ob
abl e and the o ccurre n ce o f similar r eligiou s ideas a n d s y mb ol s
,

i s accounted f or .

N o p eopl e were ever mo re addicted t o making h um an sacri

fi ce s than the A ztecs A t the chief a n n ual fe stival at the winter
.
,

sol stice of their go d o f war Huitzilopochtli a so rt of commu n io n

, ,

wa s celebrated at which a large cake with which the blo o d o f a

, ,

sacrificed child wa s mixed wa s divid ed among the people Thi s

, .

child r epre sented the divi n ity .

The Maya s a peopl e al s o living i n Mexico had a tradition

, ,

o f a white m a n o r god wh o vi sited th em a n d taught th em to a b

, ,
 SEX A N D SEX W O R S H IP 33

stain from blo ody s acrifice s an d to O ffer brea d flower s and per
, ,

fumes This may have b een a white man po s sibly a W h ite mis
.
,

s i on a r y whom fate had carried to A merica with one Of the pre

,

h i storic arrival s of Japa n es e ju n ks The refere n ce to perfum e .

“
s eems to poi n t to the introductio n o f incen se s o that thi s wh ite ,
”
go d was po s sibly a C atholic or Buddhist mi ssionary long be ,

fore Columbu s di scovered A merica .

Wh en the S paniard s first came to Mexico the mis sionaries ,

were astonis h ed t o find that figures O f a crucifix were us e d in the

religiou s ceremo n ie s o f thes e peopl e ; the figure s wer e made in
the plastic material w h ic h i s even now u s ed in that country sun ,

Fi g 8
. .
—A m ou l d to ma k e a d ob e figu r es of the r
c u ci fix i on ; pr eh i st or i c Me xi c a n ; i n t ag li o .

baked cl ay or adobe N o specimen s o f thes e figures have b een

, .

found s o far but in on e o f the templ e ruin s wa s found a stone

,

moul d in w h ich a figure o f a crucified person was cut i n ta g li o

, ,

so that the modeled figur e would be ca m eo style ( Fig Here .

“
i s a copy Of this mould after a woodcut in a H istory o f the,
”
C ro s s ; is this a Chri stian cruci fi x ? O r was it a s the S panis h ,

mi ssionarie s thought an inve n tio n o f the devil to mock the Chri s

,
“ ”
tian faith ? Or per h aps wa s it introduced by the white Go d,

o f the Mayas and was the latter a C atholic mis sionary cast away
, ,

to these di stant shores ? We can only gues s ; it i s po ssibl e pro b ,

able eve n provided only that we assume time e n ough to have

,
34 SEX AND SEX W O R S H IP

elap s ed A nd time wa s abundant ; the calculation of the age of

.

mankind shows that even if we r educe it to one tenth the time -

,

it would still su ffi ce f or the scattering O f primitive man an d prim

i t i ve folklore all over the world .

H OW M AN R C S OF M EN
Y A E ?

It do e s n ot interest u s much , for t h e purpo s e of studying

s ex t o inquir e whether man i s of on e sp ecies only or mo re
, ,
.

During slavery t imes it was customary to a s s ert that t h e n egr o

race wa s an inferio r sp eci es and the arg u ment u sed was that ,

whites and n egro es could n ot perfectly i n t erb reed ; that the mu

la tt oe s b ecame infertil e a n d could n ot r eproduce their k ind b e
tween themselves although interbreedi n g b etween mul atto and
,

either white or black to ok place r eadily Thu s whit e men could .

,

pro creat e with mulatto women t o pro duce quadroons and again , ,

o ctoroon s etc while mulatto women with mulatto mate s r emain ed

,
.
,

steril e This wa s probably merely claimed t o j ustify the theory

.

that the negro race was O f a di ff erent species an d t hus to justify ,

slavery and the stateme n ts were n ot bas ed on correct premis es or

,

on facts .

Man has b een studied very t h oroughly but opinions h ave ,

varied very materially in r egard t o thi s questio n While it i s o f .

cour se pr epo sterou s to b eli eve that mankind o rigi n ate d from a
singl e pair or that evoluti on was confin ed to one r estricte d di s
,

triet yet it is po s sible that thi s evolution to ok place in on e quar

,

ter of the wo rld only a n d r esulted in on e specie s only a s is b e ,

l i eved by the maj ority O f writer s on t hi s subj ect ; Vi r ej as sumed

“
two distinct specie s a n d i n general writers O ften menti on su
, ,
” “ ”
perio r and i n ferior race s of mankind without however , d is ,

t i n ctl y claiming two o r mor e speci es in the prop er biologica l s ens e .

Jacqui not as sumed three species ; Ka n t four ; Bl um enbach , ,

five ; Bu ffon six ; Hunter s eve n ; A gas siz eight ; P icker i ng

, , , ,

eleven ; B ory S t Vincent fifteen ; Desmoulin s sixte en ; Morton

.
, , ,

twenty two ; C rawford Sixty and Burke sixty three

-
, ,
-
.

The B iblical claim of cours e i s on e speci es only ; Go d created

, ,

man i n h is own i mage ( Gen i only a little lower t h an the

.
,

an gel s ( P S viii and the variation o f race s o ccurr ed by dif

.
,

f er en t i a t i on among the descendants of the son s of N o ah ( chapters

ix and x o f Genesis ) .
 SEX A ND SEX W OR S H IP 5

P R I M I T I VE M A N

P rimitive m a n wa s e s sentially an unreas o n i n g brute int el

lec tu a ll y but little ab ove other bea sts ; self con sciou sne ss o f race -

probably do es n ot date back much more than 1 00 or 200 thousa n d

years S om e archaeologists mai n tai n that the earliest traces Of
.

th e handiwork O f m a n arrow head s a n d ot h er sto n e impleme n ts

,
-
,

were not produced mo re tha n about ten thou sand year s ago but ,

oth er writer s a scrib e a va stly greater a g e ; m a ny such find s have

been a ssign ed to pre glacial times or perhaps 25 0 thou sa n d years
-

ago Fo r insta n ce thi s littl e figure ( Fig

.
,
Of which three d i f .

f e r en t vi ews are shown was found in the b orings brought up from

,

th e b ottom of an artesia n well n ear N ampa in Idaho The a r ,

.

ra n gement o f such a well permits only the entrance of the d etritu s

Fi g . 9 .
—T h r ee vi e ws of t he sa m e b r t
u n c la y fig re fo
u
,
u nd at Na mp a I d a h o ;
, p r e -
g la c i a l .

of boring a t th e bott om ; when thi s well ha d reached the depth of

3 20 feet this little figur e of burnt clay shown here in about actual
, ,

si ze came up with the expelled mud and water

,
.

The valley or the place where the well was dug had been
, ,

fill ed up by the detritu s from the ero sion of th e moun tains to a

depth Of 3 20 fe et b elow the pres ent surface whe n the primitive ,

man lived wh o fa shion ed this little figure a n d threw it i n to the

,

fire wher e it wa s bur n t to brick A fter he had do n e thi s more .

,

detritus came down into the valley a n d covered thi s specimen of

early A merican art ; volca n ic erupti o n s took place and a layer o r ,

stratum O f lava was amo n g the sup eri n cumb ent layers ; then mo re
detritus etc wa s added and the surface rocks 3 20 feet above the
,
.
, ,

place wh ere this little statuette had rested fo r so many ages ,

s h ow g la ci a l ma r k i n g s on t h e i r s u r fa c e ! They wer e there when

36 SEX AND S Ex WO RS H I P

the glacial epo ch occurred b e thi s 30 thou sand or 25 0 thousand ,

year s or a mi llion year s a g o .

The r ecording of thoughts whether by sculpture s pictur e s , ,

o r picture writing ideographs primitive symbols o r carved or

, , ,

written language of a n y kind i s of comparatively r ecent date ; ,

it i s generally e stimated t o have b een invented n ot more than

ab out year s ago .

F ew writer s ascrib e any gr eater age to actual r ecords t h ough ,

to works of art involvi n g n o la n guage much greater age s have

been a s signed by s ome autho r s ; it i s doubtful however , h ow ,

much credence can b e given t o dates exceedi n g 1 2000 to 1 6000

years .

P li n y the E lder ( I C e n t
,
it i s tru e wro te : E pigenes .
, ,

a writer of very grea t authority i n form s u s that the B abylonian s ,

have a s erie s of ob s ervation s on the star s fo r a p erio d of s even ,

hundred a n d twenty thou sand year s inscrib ed on baked b ri cks ,

.

B ero su s and C r i t od em u s who make th e p erio d the s h ortest , give

,

it a s four hun d red and ninety thou sand ye ar s F rom thi s state .

ment i t would app ear that l etter s h ave b een in us e from all eter
,

n i ty . B ut this statement i s probably du e to the early habit wh ich

exaggerate d age as f or instance i n stati n g the age s of the patri
,

arch s in th e B ible
, .

Y et mankind made more p rogr es s intellectually in the l ast

two or thre e C e n turi es tha n in all the previou s ages E ven 1 00
,
.

year s ago but few o f the modern invention s wer e known T h e .

utilizati on of natural fo rces steam el ectricity etc fo r the pro , , ,

.
,

duction of power dates back but little over on e hundre d years .

S team e n gi n es tel egraphs el ectric lights tel ephon es etc are but
, , , , .
,

o f yesterday .

With the exception of a few pro ces ses acci d entally o r em p i r

i ca lly di scover ed but n ot intellige n tly under stood the utili zation ,

o f chemical fo rce was practically unknown 1 00 year s ago The .

wonderful industrial utilizatio n of chemistry i s very mo d ern .

P hotography the x ray the telepho n e the phonograph etc are

,
-

, , ,
.
,

s o r ecent that some of the r eader s of these pages r eme mb er wh en

they wer e n ot .

In physiology the functi o n of the s ex cell s th e mystery o f t h e -

,

s ex eleme n ts i n the proce s se s of b egetting a n d conceiving wa s

-

n ot fully u n der sto od forty year s ago ; pr obably i s n ot yet co r ,

r e ct l y understo od I graduated a s a physi cian from B ell evu e

.
38 SEX AND SEX WO RS H I P

Mankind i s but j ust on th e thr eshold of its intell ectual aecom

p li s h m en t s .Geologists say that present co n ditio n s in sustaining
hum an life will probably b e maintained for at least three millions
o f year s mor e .We ar e but infants i n the evolution of though t ;
a great awakenin g of human co n scie n ce i s taking place and super ,

s t i ti on s and prejudices ar e rapidly disappearing .

Th e wo rld ha s just b e en e n gaged in the mo st gigantic conflict

o f all time fighti n g t o save the lib ertie s of all the p eopl e from the
,

autocratic po wer of a n ambitiou s rul er Democracy has b een vic

.

t or i ou s ; a n d the world will b e a better place t o live i n whe n

peace h a s b ee n fully re sto red .

What will th e future bring ?2 N o on e can tell all the b ene

fits that will accru e to mankind ; but two condition s ar e cl early
foreshadowed —the E q u a li ty of M a n a n d Wom a n and Fr eed om ,

of T h oug h t a n d C on s ci en c e .T o take ou r parts intelligently i n

the further d evelopment of m a n ki n d men a n d women mu st
,

Da r e t o K n ow!
“ ”
S apere A u d e !
( Ho rac e )

N AT U R E OF S E X

U ntil comparatively r ece n tly it was thought improp er to d e

vote any study to the s exual characteristics of human b eings ;
pruri ency went so far as to s et the phen omena of s ex outside t h e
scop e of legitimat e inve stigation and men who gave thought and
,

study to this subj ect were lo oked on a ska n ce and with suspicion ,

a n d their wo rk wa s O fte n submitted to i g n orant and prejudiced

mo ral ce n so rs who by their unfair actions added to the Obl oquy

, , ,

u n d er which thi s subj ect r e sted .

“ The pr oblem
o f the o rigin o f s ex has b een so much Shirke d

and n aturali sts have b eaten so much ab out the bu sh in s eeking

to solve it b ecau se in o rdi n ary life f or variou s r easons mainly
, , ,

false it i s customary to mark off the r eproductive and s e xual

,

fun ctio n s as facts p er s e Modesty defeats its elf in pruriency

.

a n d go od taste ru n s to the extr eme o f putting a premium on

ignor ance .

W h at i s sex ? There are still m a n y mysteri e s t o b e s olved

befo re thi s question can b e fully a n s wered ; even now with the ,
 S Ex AND sex WO RS H I P 39

riddl e s o f s ex a n d her edity the subj ect of study of hundred s of

l earned men and investigator s the inmo st secrets of life s ex a n d , ,

heredity a re but imperfectly u n dersto od Yet it will prove i n .

t e r e s ti n g to trace th e hi story of s ex b oth in the geological r ec ,

ord s and in the written r ecords of mankin d .

The B ible implie s that sex i s the mo st God like attribute of -

h umanity A cla s s i n catechi sm in a S unday scho ol had b een

.
, ,

drille d for a public exami natio n ; u n fort u nately the ab sence of ,

on e boy i n terfered with the r egul ar s eque n ce o f th e an swers a s

pre arranged
-
S aid the teach er to the firs t b oy
.
— “
Wh o made
“ '”
you ? a n d th e b oy a n swered My daddy
’
The ho rrified t each er
“ ”
corrected : N o no God mad e you ,
P leas e teacher
,
said .
, ,
“ ”
the pupil th e boy whom God mad e i s ab sent ; he s sick N ow
’
.
, ,

this b oy gave the a n swer that has b een g i ven b y ma n ki n d for

thousan d s of years s o much s o that a n cesto r wo rship or pare n t
, ,
-

wo rship i s th e basi s of many if n ot mo st r eligion s Ma n kind

, , ,
.

has always attributed creati o n gen e sis t o its par e n ts a n d i n , , ,

early time s the fath er wa s give n full credit f or thi s a ct H e n ce .

all sacred writi n gs or bibl es devoted much atte n ti on to the s ex ,

ual r elati onships of humankind .

We read in Ge n esi s ( ch i v 27 ) S o G od created m a n in his

.
, .

o wn image in t h e image o f God created h e him ; mal e and female

,
”
created h e them The mo st God like attribute of man appear ed
.
-

to th e writer of Gen esi s ( gen erally suppo sed to have b een Mo ses )
to h ave b ee n th e power of creatio n or p r o creatio n M a n i s li k e ,
-
.

God i n t hi s t h a t h e h a s t h e p ower of c r ea ti n g h u m a n bei n g s

, .

The L ord i s repr es ented a s havin g taken extra precaution s

that m an sh ould n ot b ecome immo rtal ; ther e were i n th e Garden
“ ”
o f E den two trees th e tree of k n owledge of go od a n d evil a n d
, ,
“ ”
th e tree of life ; a n d m a n was forbidd e n to eat of the fruits o f
either ( Gen ii If we may b elieve A dam ( Gen iii
.
,
he .
,
“
wa s solicited b y hi s wife to eat o f th e fruit o f the tree of k n owl
”
edge o f go o d a n d evil ; A dam did what i n our days we would ,
“ ”
call ,
h idi n g b ehind hi s wife s skirt s o n ly i n hi s ca se we ca n
’
, , ,

not say so becau se E ve wore no p etticoat s But the eating of this

,
.

fruit had th e curi ou s e ffect ( Gen iii 7 ) that the eyes o f both .
,

wer e open ed a n d they k n ew that they were naked ; a n d they s ewed

”
fi g l eave s togeth er and made th ems elve s apron s
- In a n early .

“ ”
edition o f the E nglish B ibl e th e word apron s was tran slated
“ ”
breeche s ; thi s editio n o f the Bibl e i s kn own a mo n g bibliophil es
40 SEX AND SEX WO RS H I P

as the B reeches B ible An d the L ord said ( apparently to

his compa n io n s the other ,
B ehold the m a n i s b ecome as ,

on e o f us t o know good and evil

,
A nd now le st he put fo rth h i s
.
,

ha n d and take al so of the tree o f life and eat and live fo rever , ,
“
( G en iii
. 22 ) he
,
dr ove him o u t o f the garden and he placed ,

cherubims a n d a flaming sword which turne d every way to keep ,

”
th e way of the tree of life ( Gen iii .
,

The r esult was that as A dam a n d E ve wer e prevented from

,

eatin g of th e fruit of the tree of life eventually they ha d t o die ,

.

We read i n th e fifth chapter of Gen e si s 1 5 ver s es : Thi s i s the ,

-

bo ok of gen eratio n s of A d a m : I n the day that G od created

man in the like n es s of God mad e he him Mal e and femal e cre
, .

ated he them and he called their n ame A dam

,
and A dam .

b egat a s on i n hi s own li k en es s a f t er h i s i m a g e ; and calle d his

,

name S eth and he b egat s on s and daughter s

and he di ed .

N ot e the similarity of the expr es sion i n h i s own li k en es s

as referri n g t o creation by God as well as by A dam N o te als o
—
.

“ ”
the s equ e n ce of all n ature h e beg a t a n d h e d i ed .

That i s the everlasti n g monotonou s round of life .

The world will turn when we ar e earth ,

A s though we had n ot come n or gone ;

There was n o lack b efore ou r birth
Wh e n we ar e gon e ther e will b e non e .

( Omar Khayyam ) .

We have already lear n ed that the Hindu Trimurti con sists of

B rahma the Cr eato r Vi sh n u th e P reserver and S iva the De
, , ,

stroyer S iva i s now th e mai n deity in I n dia an d hi s function of

.
,

destroyi n g i s suppo s ed to incl ude or n eces sitate the function of

creati n g ; he i s ther efor e wor shipp ed i n the fo rm of a phallus t h e ,

image of the mal e s exual o rg a n s or th e mal e trin ity of pe n is and

,

two testicl es But creati on implie s d eath a n d death implies r e

.
,

placeme n t or r e creatio n pro cr eatio n r eproduction

,
-
, ,
.

Death has b een the goal as well as the dread o f man since
death existed—which was a lwa y s since life b egan There i s n o . .

life without death a n d n o death without life .

Death , s o called , i s a thing which make s men weep ,

-

”
An d yet a third of life i s pass ed in Sleep .

( Byron , i n D on J u a n ) .
 s ex A ND s ex WO R S H I P 41

“
A ll that tre a d
The glob e are but a ha n dful to the tribe s
”
That slumber in its b o som .

( B ry a n t T h a n a t op s i s ) , .

S ome men make womanish complai n t that it i s a great mi s

fo rtun e to di e b efore ou r time I would a sk what time ? I s it
.
,

that o f N ature ? But she i n deed h as l e n t u s life a s we do a sum

, ,

o f mon ey o ly
,
n n o certain day i s fixed fo r paym e n t “hat r ea son
,
T .

then to complain if she d ema n d s i t at pleasure si n ce it was on ,

”
thi s condition that you received it ( Cicer o ) .

Death i s th e in e vitabl e fate of a l l—we die ; but others take

ou r places ; life ce a s es n ot on earth fo r to ob ey the fir st comm a n d ,

in the Bibl e — “
B e fruitfu l a n d multiply a n d r epleni sh the earth
”

i s th e mo st imperative i n sti n ct and impul se in every livi n g b eing ;

reproductio n i s a s imperative an obligation on the race a s death ,

i s an imperative d esti n y f or the i n divi dual a n d SO the race con ,

t i n u e s while the individual s come a n d go .

The P salmi st truly says : What m a n i s he that liveth a n d

“
,

shall not see d eath ? S hall h e del iver h i s soul from the ha n d o f
”—
the grave ? S elah ( P s lxxxix
. .
,

Death among primitive men ha s probably always b een c on

s id e r e d as the r esult o f vi olence either at the h a nd s o f h uman o r
,

animal ene m i es or a s th e actio n o f hurtful d emons or death

,

A s the po et L ongfellow wr ote

There i s a R eaper who s e name i s Death

An d with hi s sickl e keen
He reap s th e b earded grai n at a breath
”
A n d the flo wer s that grow b etween .

“
The Bible a scribes death t o a death angel ; ( R ev vi 8 ) A nd -
.
,

I lo oked a n d b ehol d a pal e h ors e ; and h i s name that sat on him

, ,

was Death and power wa s given to kill with swo rd and ,

”
wit h hu n ger a n d with death
, ( Fig .

A gai n : ( II S amuel ch xxiv 1 5 1 6 ) S o the L ord sent a pes

, .
,
-

t i l en c e upo n Is rael a n d when the angel stretched out

his hand upon Jeru salem to de stroy it the L o rd repented him ,

o f the evil a n d said to the a n gel that d estroyed the p eopl e It

, ,
”
i s enough ; stay now thy hand .
42 S E X AN D S E X W O R S H IP

oc a l y
10 .
D th
ea ,
fr om D or é ’
s B i ble t r a ti on s
i ll u s . A cc o rd gin t o th e Ap p se .

1 2 — Ch R w g S oul s
“
Dea th A gel f r om r
” Fi g a on o in
Fi g . 11 .
-
n ,
. .

r
Do é ’
s
B i bl e i l l u s t r a t i on s . Over t h e S t yx ,
”
fr om T em pl e of the

M ses XV III Ce
u ,
ntu ry .
 S Ex A ND S Ex WO RS H I P 43

In the year 7 90 B C S e n n acherib b esieged J erusalem I n a n

. . .

“ ”
swer to the prayer s of the J ews the L ord s angel ( a pesti ,
’

lence ) vi sited the enemy s camp and slew ’

A s syrian s ( F ig .

a s r elated i n the S eco n d B o ok of Kings A n d it came t o

pas s that night that the a n gel of the L ord went ou t a n d smote i n
,

the camp of th e A s syrian s a hun dred four score and five thou sa n d ;
an d whe n they aro s e in the mor n i n g behold they were a ll dead , ,
”
corps es .
( II Kings xix , ,

In some countrie s or religio n s death was lo oked upon as a

“
j ourney t o another world ; thus in E gypt in the B o ok of the , ,
”
Dead ,
a ship i s figured carryi n g the soul s to the other world ,
.

Fi g . 13 . C h r a on
’
s F e rry ; ”
i ll u s t r a t i on to D t ’
an e s I f r
n e no by D o re
.

The G re eks thought th a t t h e soul s o f the dead were ferried

by Charo n ove r the river S tyx which was made up o f all the t ear s ,

that had bee n sh ed i n the wo rld ; the same origin i s al so ascrib ed

to the river A cheron Th e S tyx was a sacred river amo n g the
.

G reeks as the G a n ges i s amo n g the Hindu s or the N ile in a n cie n t

, ,
“
times t o the E gyptian s a n d they swo re by S tyx
, ,
.

Charon charged a fee f or hi s s ervice s a s ferryman so that , ,

wh en t h e Greeks buried anyo n e they provided him with a small

co in which wa s placed i n his hand or u n der hi s tongue so that , ,

he might n ot b e d etain ed at the ba n k O f that dreaded river

( Fig
.

If a soul h a d no coin to pav hi s fare it was detai n ed for one ,

44 SEX AND S Ex WO RS H I P
“
hundred years as shown in the illu stration from the T emple
,
”
o f the Mu ses published i n the XVIII C e n tury From thi s idea .
,

o r Simulta n eously with it wa s probably evolved the theo ry o f

,

purgato ry b elieved i n by man y people The b elief in purgato ry

,
.
,

ad a pted from the G r eeks was made an articl e O f faith fo r C ath e

,

l i c s by P o pe Gr egory the G r eat ab out 5 0 0 A D ,

. .

Da n te adopted thi s P agan id ea about Charon and featur ed

it i n hi s Di vi n e C om ed y ; i n Do r é s illustration s t o thi s work thi s
’
,

ferrying of the soul s over th e river wa s figured a s h er e s h own

( Fig
.

T ogether with ma n y other featur es of P agani sm Christianity ,

“ ”
al so a ppropriated this i d ea and S O call ed go spel h ymn s
,
-
or
“ ”
revival hym n s utilize it in variou s versions .

“
Whe n the po et L amb wrote i n hi s p o em H es ter ,

Gone before
To that u n k n own a n d Sil e n t sh ore
he was justified i n doi n g s o b ecau se po ets always did utilize
,

P aga n idea s wh e n they wer e b eautiful .

But whe n in mo dern hymnol ogy w e find this i d ea adopte d

, , ,

as in the go spel hym n :

“7 c ar e waiti n g by the river
“e ar e watchi n g by the sho re
T
,

Only waiti n g fo r th e boatman

S o o n He ll come a n d r ow u s
’
o er
’
.

Though the mist han g o e r the river ’

A nd its billows loudly roar

Yet we h ear the so n g of a n gels
I Va f t ed from the other shore .

we recogn ize it a s a purely Greek P agan metaphor which can ,

n o t b e excus ed o r ju stified by a n y pas sage from the Bible But .

moder n r evivalists have s eiz ed on th e idea a s a telli n g on e and ,

i n their s o n gs as well a s i n their talks they work on thes e lines

in endles s modificatio n s .

“
S hall we meet b eyo n d the rive r
Wher e the surge s ceas e t o roll ,

WVh e r e i n all the bright for ever

’
S orrow n e er shall pres s the soul ?
46 SEX A N D S Ex W O RS H I P

in witchcraft a b elief which i s bas ed on the B ibl e and mu st t h ere

,

for e in the opi n ion of millio n s of people b e true

, ,
.

In the S econd B ook of Chronicl es ch xxxiii sixth ver se we , .

, ,

are told of Ma n ass eh that h e caus ed hi s c hi ldren t o pas s through

the fire in the valley of the s on of Hi n nom : also h e ob s erved time s
an d u s ed e n chantments and u sed witchcraft and dealt with a f a
miliar spirit a n d with wizards A n d in E xodus ( xxii 1 8 ) we .
,
“ ”
read : Thou shalt n ot su ffer a witch t o live Or in Deuter .

on om y : ( xviii 1 0 ) There shall n ot b e found among you a n y on e

,

that maketh h i s s on or hi s d aughter to pas s t h rough the fire o r ,

that u seth divi n ation or an ob s erver of times or an enchanter

, , ,

or a witch .

In E xodu s we ar e told that God had a talk with Mo se s i n

which h e taught h im t o do s everal miracl es or tricks by witch
“
craft ( E x vii 1 t o 1 2 ) A nd th e L ord said unto Mo ses S ee I
. .
, , ,

have mad e thee a g od t o P haraoh ; and A aron thy brother s h all ,

be thy prophet A nd t h e L ord spake unto Mo ses and ,

unto A aro n sayi n g Wh e n P haraoh shall speak un to you say

, , ,

ing S how a miracl e f or y ou then thou shalt say u n to A aron Take

, , ,

thy r od and cast it b efo r e Ph araoh and it sha ll b ecome a serp ent ,
.

A nd Mo s es and A aro n we n t in unto P haraoh an d A ar on

cast down hi s r od b efo r e P haraoh and b efore his s ervants and ,

it b ecame a s erpent The n P haraoh also call ed th e wi se men and

.

the so rcerers : n ow the magician s of E gypt they also did in like

manner with their enchantment s F o r they cast down every man .

hi s r e d and they b ecame s erp e n ts : but A ar on s r od swallowe d up

,
’

their rods .

To bas e thi s b elief in witchcraft on the B ible a s h as b een ,

done and i s b ei n g do n e may b e like th e argument o f the littl e boy

, ,

who made some ass ertion and was asked t o mention hi s authority
“
f or the statement ; h e clinched all ar q u ent in thi s ma n ner : My
mot h er s ai d so and wh e n sh e says a n ything i s so i t i s s o even
, , ,
”
i f i t i sn t s o
’
.

Ther e i s a n almo st u n iver sal belief among th e uneducated ,

“ ”
that p er so n s can sell their soul s to a d evil or d emo n and get
in retur n the power of d oi n g supernatural or magical things e s ,
“
p e ci a ll y the power to produce sicknes s o r death o r of b ewitch ,
”
ing any on e A prominent feature of such a compact generally
.

“ ”
i s the sign atur e of the human party of the first part in h is
own blo o d .
 S Ex A ND S Ex W O RS H I P 47

A typical case such b elief i n the Chri stian church i s the

of

fo llowing fo u nd in a sec u lar e n cyclopedic hi story of the world o f

, ,

the 1 8 th century It i s the ca se o f a n u n Mary R e n ata S en g e r i n

.
, ,

wh o wa s b orn at Mas san n ea r Mu n ich B avaria ; she b ecame a

, ,

nun when she wa s 1 9 years o f age a n d at th e t i me o f the occur

re n ce o f the tragedy I am ab out t o r elate ( in 1 7 5 1 ) she had b ee n
a nun fo r 5 0 year s S he had lived a life of great piety a n d vi r
.

tu e d uring thes e 5 0 year s a n d wa s held i n great go o d repute .

“ ”
B ut inwardly a s it appear ed fr om the r ec ords of her trial as
,
“ ”
a witch ,
she was the sl ave of a hellish Spirit and had for t en
years a flli c t ed the other n un s with much bodily ailme n t a n d suf
f e r i n g by breathing on them
,
.

On e of th e other n un s complained to the authorities of the

establishment or nunn ery and accus ed S ister Mary of b ein g a
witch ; she wa s arr ested a n d i n her room wer e foun d some o i nt
ment some witch herb s a yellow skirt and al so s ome cats S he
,
-
, ,
.

“ ”
wa s compelled to u n d ergo a n interrogatio n which probably ,

means t h at she wa s to rtured a n d when the evil spirit s were drive n

,

from h er by the exo rcisms of the priests these d emon s confess ed ,

that they had served the accused nun wh o wa s a witch S he al so ,

.

adm itted that the cats in her ro om were helli sh spirits

'

H er trial to ok place at q e r zb u r g in 1 75 1 ; she was duly con ,

vi c t ed of being a witch a n d wa s publicly b eheaded a n d her b ody

,

wa s burned to a shes .

S uc h wa s but on e of many many t h ou sands of cas es of sim ,

il a r kind w h ich to ok place wh i le the delu sion of b elief in witch

,

craft lasted i n the mi nd s of the people ,

If among ou r fo r efathers but littl e over a century a n d a hal f

,

ago such fo oli sh notion s existed can we b e surpri s ed that they

, ,

were an d are still commo n among les s civilized p e Op l e s ?

E ven among physicia n s dis eas e and death wa s n ot always
recognized a s the result of perfectly n atural proce s ses a s we ,

learn from the Histo ry of Medicin e ; even her e demon s a n d life ,

principle s etc were i n voked t o explain b oth l ife and death

, .
,
.

B u t death a s the i n evitabl e fate o f mo st humank i n d was rec

,
”
og n i ze d as sur e S ure as Fate .

It i s tru e ther e are a few case s me n tioned i n the Bible o f ,

“
people wh o d id n ot d i e ; E n och wa s tra n slated that he Should ,
” “
no t s ee d eath ( Hebrews xi or in II Kings ii 1 1
, ,
E lij ah , , ,
”
went up by a whirl win d into heaven .
48 S Ex AND S Ex WO RS H I P

To some thes e case s appear well authenticated ; to others

, ,

th ey a r e n ot quite S O convi n cing

'

But mo st in d ividuals mu st die ; to coun t on b ei n g trans

”
lated i s to o un certain and if all mu st die the wo rld would b e
, ,

come depopulated if S iva or p owers like him did not attend to

, ,

reproductio n .

Wh at I s R epr o i
uct on ? d
We may cut sponge s or s ea anemone s into fragment s and put
them back i n to their native water s and each piece will d evelop ,

14 .
—U pp e r w,
ro p l a sm od i a of a m oeb a ; lo wer ro w, p l a sm od i u m d g
d i vi i n in to t wo
am oe ba .

i n to a p erfect specimen of its ki n d ; o r in spading ou r garden we

—
may accide tally cut a wo rm i n t wo the tail en d will p roduce a
n

new h ead and the head end will produce a n ew tail and we h ave ,

two individual s P o ssibly we should n ot call them n ew individ

.

n a s but they ar e as go od a s n ew
l
,
— fo r ther e are n ow two in d ivid
u a l s where there was only on e b efor e ; what we have accomplishe d

by accident o r d esign i s the usual method of r epro duction in many

animal s and plants in which division takes place spontaneously ,
“ ”
l Ve d o n ot k n ow ju st what life i s ; but we know its mani ‘

f es t a t i on s : M ot i on g r owt h s en s a ti on a n d s elf p r es er va ti on H u n
, ,
-
.

ger is one form of the impulse of self preservation and is insep -

 SEX AND S Ex W OR S H I P 49

from life ; from the on e celled an imal o r plant to the mo st

a r a bl e -

complex organism all eat o r as similate fo od digest grow and

, , ,

multiply ; but gro wth i s limited b etwee n certain comparatively

narrow bo u nds ; the Simplest particle of protoplasm the simplest ,

c ell when it has reached its no rmal limit o f growth divides into
, ,

two o r mor e .

In F ig 1 4 w e s ee a n amo eb a cell ( upper l eft ) ; i n the next

.

figur e we see commencing division o f the nucleus ; in t h e third ,

divisio n commence s by co n stricting ; the n this proces s i s carried

further until finally the t wo halves have separated and th e re are
two amo eba .

Fi g . 15 .
—D i vi s i on of d es m i d s , a b ove ; of c e ll s , b el w
o .

C ell division i s her e sho wn ( Fig 1 5 ) i n simpl e cells ( lower )

-
.

as well as i n d esmids ( upper ) U n icellular o rgani sms of all ki n d s

.
,

as well as many l arge and comparatively complex organisms ,

when they b ecome t oo large f or on e individual divide into two ,

.

B ut the re sulti n g fo rms r es embl e each other ; they c a n not b e di s

t i n g ui sh ed as mal e a n d femal e Thi s mode of r eproduction is .

call e d a s exua l or wi th ou t s ex A similar proces s but not as

, .
,

complete i s that by whic h s ome of the l ower fo rms of life can

,

reproduce lo st o r accide n tally de stroyed pa rts ; thus a s n ail hav ,

ing on e of its eyes cut o ff will have a n ew eye grow out ; o r a l ob

,

ster lo sing a cl aw will have another claw grow

, , .

In th e middl e ages when h u man credulity gave crede n ce to

,
 50 SEX AND S Ex WO RS H I P

ma n y prep osterou s tales the follo wing sto ry found its way into ,

a s ecular work on history In the VIII C entury J oh an n i s Damas .

ce n i a sol d i er in on e o f the cru sades was captured by the S ara

, ,

ce n s an d hi s right h and was h ewn o ff by order o f on e of t h e S ara

,

cen kings H e prayed to Mary mother of G od and a n ew h an d

.
, ,

grew l eaving only a small red scar around the arm at the point
,

wher e it grew He was canonized f or hi s faith as evi d ence d by

.
,

hi s prayer and its fulfilment and i s now numb ered a m ong the ,

saints .

In ca ses o f the r e storation of lo st parts it i s not complete

reproduction but only partial f or while the injured indivi d ual
, ,

grows ou t a n ew part the s evered part do es n ot r eproduce a new ,

individual But of cour s e i n h igher organi sms the s evered part

.
, , ,

Fi g . 16 .
—M i r a c u l ou s r epr od u c t i on of a h an d ; fr om a s ecu l a r h i st ory of 1 74 0 . M a d on n a
in a h a i ry d oo r of li fe .

”
i s n ot r eproduced C ertai n o rgans are called vital if injury .

“
to them or severa n ce produce death whil e others ar e non
, , ,
”
Vital becaus e r emoval of them do es not affect life o r general ,

health but merely entail s discomfor t or di sability

, .

"
If we place a leaf o f B ryophyllum on moist sand l ittle buds ,

form on its margi n ( Fig a s the leaf decays thes e bu d s b e .

“
come s eparated into in di vidual plants ; thi s i s r epro duction by
”
budding Buds may break off from the par en t a n imal o r plant
.

a n d b ecome independe n t individual s and thi s method of r epro ,

duction i s commo n i n many animals a s zoophyte s coral s etc , , ,

.
,

a s well a s in many plants .

“
A pl t
an of th e f ami ly of h l
ou s e - e e k s ; has no c om m o n En gl i h
s n ame , e xc e pt th t a r
i n B e muda
I t 18 k n ow n as
“
Li f pl t
e -
an .
”
 S Ex AND S Ex WO R S H I P 51

“ ”
The l ayeri n g o f grapevi n es o r raspb erry pla n ts the plant ,

ing o f slips o f fuchsia o r geranium the placi n g of a twig o f ole ,

an d er in a bottl e of water an d producing a n ew plant thereby

, ,

i s practically a form of r epro d uction by budding a n d we mi ght

even go furth er and inclu d e h er e the grafting of a scion on a n
ot h er plant as a modificatio n of t hi s metho d of r eproductio n The .

bud o r slip or scion being a part o f t h e pare n t plant ther e will be ,

a growth exactly r es embling th e parent sto ck ; the re sulting n ew

individual will Show only such variation s a s may b e produce d by

Fi g . 17 .
—L ea f of B ry op h yll u m f or m i n g bu d s on i t s ma rg i wh i c h
n b ec om e i n d e pe n d en t
p la n t s on d eca y of t h e l ea f
.

mo re o r l es s favo rable e n vironme n t bu t n o ess ential o r h er ed ,

i ta r y variation can take place T h is reproduction i s al s o a s exu a l

.

or wi th ou t s ex .

In the proto zo a we find that w h ile fo r ma n y generation s the

organi sms may di vide and subdi vid e to form new individuals a ,

time come s when thi s power b ecome s l es s and fin ally cea ses alto
gether and thi s line o f the species threaten s to di e ou t Then two
, .

o r mo re pro tozo a appro ach on e a n other in ob edience to an i m

p e r a t i ve impuls e apparently eat each other
,
— “
protoplasmic can
52 SEX AND SEX WO R S H I P

n i b a l i sm —an d
coal esce into on e large i n dividual from whic h the
species takes a n ew start—by again dividin g This proces s is .

“ ”
called co n jugatio n ; but we s ee n o di fference between the s ev
eral individual s taki n g par t in the p ro ce s s a n d ther e i s no s ex ,

in the prop er s ens e of the wo rd yet we must r ecogniz e thi s a s an ,

early step in the evolution of that wonderful and compl ex pr oc

“ ”
es s called s exu a l r eproduction in the higher orders of b ein gs .

I n ou r illustratio n ( Fig 1 8 ) we s e e three amo eba unite

.

( ab ove ) to form a plasmodium and to the right a compl eted , ,

large pl asmodium with two n ew nucl ei each of which with its , ,

hal f of the pla smodium will fo rm a n ew amoeb a In the lower

, .

part o f the illu stration are Sh o wn s everal individual s of P an

F ig . 18 .
—U p pei I ow, th r ee a m oe b a e uni t i n g to f or m a p l a s m od i u m ; lo w er w,
ro c on

j u ga ti o
n of t wo p a n d e r i n a e .

dori n a the co n jugation a n d coal escence of two individual s into a

,

n ew individual from which the u sual form of r ep r od u ct l on by

,

fis sion or division starts agai n .

E very o rgan ism i s hu n gry but s ome po ss es s the power of ,

as similati n g fo o d and of elab orating it i n to compl ex o rganic com

pound s in a mor e marked degre e than other s ; a cell of thi s kind
i s co n structive ; as si m ilatio n exceeds waste ; income i s larger than
expe n se and a surplu s accumulates the cell grows large and round , ,

and n ot n eedi n g to exert itself t o live it b ecomes sluggish and ,

quiesce n t In the gradual di fferentiation b etween the cell s taking

.

part i n the proces s of co n jugation ( Fig cells ha vi n g these .

“ ”
characteristics ar e said to b e anabolic ; thi s pro ces s of cell
54 SEX AND SEX WO RS H I P

thi n g ; the mal e spermato zoo n i s of value only w h en required by

t h e femal e cell or ovum ; otherwis e it s katabolic tendency as serts
itself and the cell p erishes ; d eath result s —n ever r epro d uction .

When the small and active spermato zo o n comes into contact

with an o vum of the same speci es it i s ab s orb ed by the latter and
,

the coal esce n ce of the two nuclei of thes e two cells starts a devel
op m en t in the ovu m which re sult s in th e fo rmation of a new i n d i

vidual w h ich partake s of the n atur e s of the two par ent cell s We .

“
must construe literally what J e sus said of t hi s matter : Have
ye n ot read that h e which made them at t h e b eginning ma d e t h em
, ,

mal e and female ; f or thi s cau s e Shall a man l eave father and
mother a n d Shall cl eave t o hi s wife : and they twain shall b e on e
,

”
flesh Wherefo re they are n o more twain but on e fle sh
.
( Matt ,
. .

xix 4,

( the spermato zo o n ) and s h e ( the o vum ) co ale sce an d a o

He
“ ”
tu a lly become on e fl esh partaking of the nature s of bot h the
,

father a n d th e mother Thi s coming together o f the spermat o

.

zoO n and o vum i s called fertilization impreg n ation o r s exu a l

, ,

r ep r od u c ti on .

We un d erstand now the e s s e n tial o r fundamental nature o f

s ex ; the d etail s are b ei n g Studied by thou sand s of abl e investi
gator s and many o f the s ecrets of nature l et u s hop e will b e
, , ,

made cl ear withi n a few year s Meanwhile the es sence of t h e n a

.

tur e of sex may b e appr eh ended from t h e fact s just state d .

In the lowest forms of life t h ere i s n o s ex but conjugation of ,

several equal cells as in the amo eba wher e two or s everal cells
, ,

form a plasmodium ; th en conjugati on limited to two cells but , ,

yet without appreciabl e di ffer ence b etween them ; n ext conjuga ,

tion b etwee n two somewh at dis similar cell s or individuals and ,

“ ”
lastly a u n ion by fertilization o f two completely d i fferenti
, ,

ated male and femal e cell s or individuals .

A ll excellence o f character and all l ovelin es s and s eductivenes s

o f b ody s erve but to attract two i n dividual s thr ough love in o r d er ,

that a s p e r m a t ozoOn may come into co n tact with a n o vum to pro

'

duce a new b eing .

For B eauty is the bait w h ic h wi th d elight

”
Doth man allure , fo r t o enlarge hi s ki n d ,

s a i d the po et S pen s er fully 3 00 years ago, .

 SEX AND S Ex WO RS H I P 55

I mpr eg n at i on

To make clear the nature of fertilizatio n I show h er e the

mode o f reproduction of P erono spo ra a mould that grows on the ,

potato and cause s potato r ot ( Fig In fun gi the merely veg .

e ta t i ve portion c on si sts of mor e or les s lo o sely o r mor e o r les s

compactly matted thread s called the mycelium In P eron o spo ra, .

t h e mycelium con si sts o f t h readlike fib ers The f r u ct i fi ca ti on con .

sists of two kind s of outgrowth s from thes e fib ers on e a larger ,

ro u nd b ody or female organ in whic h there ar e on e or several

smaller roun d b odies—the oOs ph er es or ova ( eggs ) ; then t h er e
, ,

i s al so a slim mal e outgro wth whic h produce s imm ense numb ers

Fi g . 20 .
—S
r e pr odu c t i on
exu a l in P er o Fi g . 21 .
—C hi
oc n ea l i n se c ts on

n ospor a a m o l d a b ove ; ovu m

,
u ,
an d an t
ca c u s l e a ; m al e i n se c t wi th
f wi n g s .

t h er ozoi d s of F u cu s b el ow , .

o f s l ender active cells called anther ozo ids which co rrespond to ,

the spermato zoa of animal s .

The male outgrowt h applies its elf to the si d e o f t h e female

o rgan p erforate s the walls o f th e l atter enter s it by a tubular
, ,

prolongation an d di scharge s t h e anthero zoid s int o it bringing

, ,

t h em into contact with the female cell s o r ova the oOsph er es each , ,

o f wh ich b ecome s fertilized by ab sorbing an anthero zoid by which

they b ecome ch ange d into fertile spores that ar e able to develop
into n ew plants .

We h ave h ere in on e of t h e l owest cl as s e s o f plants and on e

, ,
56 S Ex AND SEX WO RS H I P

of the earlie st forms of pla n ts a forecast of that mo r e compl ex

,

p ro ces s which we k n ow a s coiti on .

It will b e noticed that in even t h es e very lowly o rganisms th e

femal e cells ar e pas sive and that the activity n ece ssary to bring
the mal e cells i n to contact with the femal e cell s i s exerted by t h e
“
male or the male o rgan ; even in thes e fungoid thr ead s the
,

bride do es not s eek the bridegro om but awaits hi s coming and ,

”
h i s wooing .

I n the lower part o f the dr awing ar e s ee n the s h ape s of t h e

oosphere o r femal e cell or ovum a n d the anthero zoid s o r male
cells o f bladder wrack ( Fu cu s ves i cu losu s ) on e of the algae
-
,
.

I n the cochi n eal i n sects ( Fig 2 1 ) we s e e this di fference of

.

sex dispo sition plai n ly exemplified Wh en the eggs of thes e i n

-
.

s ects ar e hatche d ab out 200 femal es ar e pr oduce d f or every one

,

mal e ins ect Th e W ingle ss femal es move ab out sluggi shly on t h e

.

surface of the leaf of th e cactus whil e th e wi n ged male s fly ab out

,

actively from on e femal e to another t o impregnate them which ,

having b een accompli sh ed thei r function in life i s compl ete d and

they di e .

The femal es n ow attach themselves firmly to the leaf appear ,

ing like s o man y warts sto ri n g away the anab olic surplu s of fo od
,

in their bodie s as carmine to s erve a s fo od for the d eveloping

,

you n g who feed upon the bodies of their mother s wh en the eggs
,

ar e hatched .

We s ee h er e again a vivid emblem of what i s an average

truth throughout the wo rld of a n imal s— the preponderating pas
”
s i vi t y of the female s and the predomi n a n t activity of the males .

E ven in the human specie s thi s contrast i s r ecognize d Ev .

ery on e will admit that strenuou s bur sts of activity characterize

m en especially in youth and among the l e S S civilized races ; wh ile
,

patie n t co n tinuan ce with les s viol e n t expe n diture o f energy is a s

”
generally as sociated with the wo rk of women .

T o see thi s di fference in r egard t o s exual activi ty we n eed

but glance at the b ehavio r of the roo ster among a numb er of h en s ,

or of the male pigeon with his mate or of the cock sparrow The , .

“ ” “
ancient R oman s had a proverb : E t mu s ca h a bet p en em E ven ,
”
the fly has a penis which co rresponds to ou r modern saying :
,
“ ”
They all do it ! and which shows thi s active desir e of the male s
very plainly .

The di ffer ence in thi s r egard b etween males and females o f

 S EX AND SEX W O RS H I P 57

the huma n species i s see n i n the e n thusiasm with which m en be

come s oldi ers f or which s ervice wome n are u n fit ; a n d on the
,

o th er h a n d the exhau stl es s patie n ce with which women act a s

nurs e s in the R ed C r os s ho spitals There can be n o que stio n a s .

to the patrioti sm o f either ; b oth in their spheres are equally , ,

loyal a n d equally active but their sphere s o f activity are dif

, ,

f e r en t Women can n ot do all the ta sks o f m en n or can m en do

.
,

the ta sks of wome n ; no r did nature i n te n d them to d o tasks con

tr a r y to their natures .

Many of th e l ower o rgani sms e specially pla n ts are capabl e

o f pro d ucing bo th eleme n t s —ova a n d spermato zoa o r ova and
, ,

r ,
—
antherozoids o p ollen such i n dividual s are called h e r m a ph r o
dite s In hi g h er a n imal fo rms it i s mor e co m mon t h at one i n di
vidual pro d uc es o n ly ova —
.

i t i s a female ; o thers produce o n ly

r

spermato zoa—they ar e mal es .

In s om e species o f ins ect s especially the femal e ha s the

, ,

power to produce eggs that c a n b e d evel oped without b ei n g fer

til i ze d by a s p e r m a t ozo On The mal es i n such species seem t o be
.

superfluou s ; o r th ey are rudime n tary ; or there are n o m a l e s at

all This latter however may b e due to the fact that the forms
.
, ,

o f males and female s of c ertai n speci es are s o dis si m ilar i n size

and shape that the two forms have a s yet not b een recogn ized a s
,

belonging together .

I Vh en a femal e produces eggs that hatch Wi thout b ei n g fer

“
t i l i zed by a male the proces s o f pro creatio n i s called
, p a r t h e n o
” “
genesis which i s a compound G reek wo rd Sig n ifying birth from
,
”
a vir g in Thi s may take place i n in s ect s but it i s sometimes
.
,

s aid to have take n plac e i n much higher fo rms a s will be men ,

t i on ed later ou — su ffi c e i t to say h ere that n ei t h e r t r u e h e r m a p h ,

r od i ti s m or par th en og en e s i s ca n occu r i n m a mma ls or i n man kin d .

B y referri n g back to page 5 the a ncie n t views o f P hilo a n d ,

P lato in r egard to a suppo sed condition o f hermaphroditism in

man will b e found .

An other view however was adva n ced late r on f or S cotu s

, , ,

( o r E rige n a I X C e
,
n t ) taught that m a n wa.s origi n ally si n les s
and without s ex On ly after the introduction o f s i n did m a n
.

lo se h i s spiritual b ody and acquire hi s animal n ature with the

di ff ere n tiation o f s ex ; acco rdi n g to S co tus woman i s the i m p e r s on
’
ation a n d emb odime n t of man s s e n suou s a n d fallen n ature but ,

on the final return o f divine un ity ( in heave n ) all distinction o f

58 SEX AND SEX WO RS H I P

sex will disappear and the o riginal spiritual body will b e r e

“
gai n ed ; this i s probably premi s ed on Mark xii 25 : Fo r wh en ,

t h ey s h all ris e from the d ead t h ey neither marry no r are given

, ,
“
in marriage and L uke xx 35 : B ut they whic h S h all
,

b e accounted worthy to obtain that wo rld and t h e resurr ection ,

”
from the dead n either marry no r are given in marriage
, .

R ecently some writer s s eriou sly propo s ed the theo ry t h at t h e

males and females of today ar e but the deteriorate d repres e n ta
t i ve s of o riginal b i s exual h u man b eings an d that h er m a p h r o
-

,
“
d i t i sm i s really only a rever sion in typ e to that of the o riginal
”
perfect bis exual man The aut h or s o f thi s wo rk say that h er
.

m a ph r od i t es which ar e now always sterile wer e not a lways s o ,

“ ”
but that there are sci entific r ecords that suc h person s h ave
as sumed the relation s of both s exes sometimes acting a s fat h ers
,

and then again as mothers .

N eedles s t o say the writer has never met wit h a n y

,
scientific
”
reco r d of this kind ; a cas e from an ol d hi story i s quote d on
p 3 1 6 to Show the credul i ty of the human min d T h e r ecord o f
. .

science i s t h at h ermaphrodites are n ever bis exually potent in th e

human race .

Wh at i s generally called h ermap h ro d itism in human s con

si st s mo st commonly i n an abnormally develope d clito ris wh ich
may r e sembl e a p e n i s in size an d may b e mi staken fo r one but
, ,

it never i s capabl e of impregnating a woman In ancient tim es .

castrates were called hermaphro d it es b ecaus e w h ile they ha d the

ge n eral fe atures of men they were u s ed like women f or coi tu s ,

i n a n o which was once an exceedingly popular fo rm o f s exual

,
“ ”
i n dulgence known a s G r eek love
,
and which i s r efe rred to i n
,
“
R om i 27 :
.
,
A nd likewis e als o the m en l eaving the natural u se
,

o f the woman burne d in their lust on e toward another ; men with

,

men working that whic h i s un s eemly

This i s as n ear to a sci entific r eco rd that men have acted
bo t h as males and a s femal es as ther e exists ; N ero wa s fon d o f
suc h r elationshi ps but it do e s not prove r eal h ermaphro d itism
,
.

“ ”
Julius C aesar also wa s addicted to G reek love .

When a cluster of cell s in an e mb ryo wh ic h may d evelop

either i n to a clitori s o r into a p eni s during uterin e d evelopment
begins to di ffer entiat e it either b ecomes a p erfect clitori s with
, ,

all the o ther parts al so femi nine o r it b ecome s a perfect pe n is

, ,

with all the oth er part s

 S Ex AND SEX W O RS H I P 59

p roducing what i s miscalled hermaphr oditism ; but it can not

develop i nto two distinct fo rms clitori s and peni s both ; o n ly one
,

o r the other o r i mperfect S o with other part s ; whe n they com

, .

mence to d i fferentiate their destiny b ecomes fi xed a s fo r i n stance , ,

th ey may become ovarie s o r te sticles but n ot both ,

.

A tavi sm mean s r ever sal t o ancestral fo rm s ; the po ssibilities

fo r atavi sms were laid in very early evolutionary proces se s ; for
instance the po s sibility of hav i ng five o r s ix fingers on a ha n d
,

d ates ba ck to th e S ilurian age the age of fishes whe n the fi n o f

, ,

a fis h d evelope d into the fi ve fi n g er ed arm or limb o f a r eptile ; or

-

perh aps even earli er when the trilobite evolved a limb a s i n the
, ,

pterichthys But the d evelopment o f mo st part s i n man o rigi

.

n a t ed later Y et hi s co n formation wa s determi n ed in evolutio n

.

i n muc h earlie r times than even the mammalia n age ; but eve n in
tho s e early d ays o f fis h es r eptile s marsupial s early mammals
etc t h e di ff erentiation o f s ex—ei th e r m a l e or f em a l e bu t n ot
, , , ,

bo th —h ad b een fully established and when m a n appeared there

.
,

was no mor e po s sibility of hi s h aving b een s exl ess or b i s exual tha n -

,

there would b e o f a p er f ec t man d eveloping the form of a Hi n du

go d wit h four or S i x p erfect arms or of a p er f ect woman devel
, ,

oping i nto an angel with four upper extremities two arms a n d , ,

two feathered wings N either wa s it po ssibl e fo r a s exles s race

.

to b e produced from m a mm al s in whom s ex di ff erentiation was

complete .

O nly tho s e wh o beli eve in special act s o f creatio n can imagin e

a po s sibility o f s exl es s or bi s exual human an cesto rs ; no scientist
-

can give cred ence to such an ab surd propo sitio n .

Wh en two h ead ed mon str o sities and s im ilar fo etal products

-
,

appear they ar e d erived from two ova which b ecome united i n

,

u t er o ; an d mo reover mon stro sitie s with multipl e parts are u su

,

all y bo rn dead o r die so on after birth A t on e time such m e n .

s t r o s i t i e s were con sidered to b e po rte n ts o f evil ; even Marti n

L uther sai d of such a mon str o sity occurring n ea r where he lived ,

“
th at it presage d great mi sfortunes an d trial s and might po s ,
”
s i bl y mean even the approach o f the Da y o f Judgme n t .

B ut t h e h uman mind i s so con stituted that many p ers ons can

beli eve almo st anyth ing A mong the sign s a n d portents which
.

pr ece d ed the destructio n o f J eru sal em u n der Titu s were the fol ,

lowin g : A comet appeared nightly fo r a whol e yea r ( a comet i s

even now regarded as a pr emonition o f war fo r a large com et ,
60 SEX AND S Ex WO RS H I P

appeared ju st befo re ou r civil war a n d on e als o appeared abou t ,

1 91 0 prio r to the pr ese n t war ; t o the superstitious thi s i s pro of

e n ough ) ; a c ow was brought into the templ e f or s acrifice but ,

gave birth to a sheep right b efor e the altar The cloud s appeared .

t o r es emble warring armies of soldiery Thes e portents were .

warni n gs t o the Jews that G od was about t o punish them for h av

i n g d emanded the crucifixion of J esus .

The b elief that manki n d was o riginally either s exles s or en ,

dowed with both s exes i n the same p erso n calls f or very sup er
s ti t i ou s and u n educated people .

In thi s con n ection it may b e of i n terest to state that at S py ,

B elgium two n early perfect skeleto n s wer e found on e of a male

, , , ,

the other of a femal e a s well di ffer e n tiated a s th e two s exe s ar e

,

to day ; they b elonged to the N ea n derthal typ e of mankind ( see

p 3 25 ) a n d this type existed i n E ur op e from
. to
years a g o Th e di fferentiation of s ex t ook place i n fact in th e
.
, ,

algae the lowe st type of pla n t s probably b efo re a n y kind of

, ,

animal life existed .

Wh at Det erm i n es S ex?

Ma n y theo rie s have b ee n propo s ed to explai n the determina

'

tion of s ex I will r efer o n ly t o the mo st plau sible theo ry and the

.
,

on e n ow mo st commo n ly accepted by s cientists .

The human b ody requires a greater time to r each maturity

than a n y other orga n i sm Duri n g the growth of the b ody the
.

bon es a n d their epiphys es are s eparate and they d o not become ,

solidly united un til ab out the age of 22 or 23 years .

H er e ar e two x ray pictures on e of the ha n d o f a young girl

-
,

i n which the bones in the fi n ger s are n ot yet u n ited ( Fig 22 ) but .

the epiphys es ar e still s eparate .

In Fig 23 i s shown the sciagraph o r x ray photograph o f

.
,
-
,

a woman s ha n d sho wi n g the l ocati on o f the point of a needle

’
,

broken off in her thum b but i n troduced here to Show that the
,

bon es of the ha n d a n d their epip h ys es ar e u n ited or form on e ,

bo n e ; the growth of the individual i s therefo r e completed .

On e theo ry i s that a woman who i s married b efor e she i s

fully perfected n e ed s nouri shin g m a t er i a r f or her s elf a n d ha s not
,

S O much to spar e f or a child she may carry in her womb a n d that ,

thi s lack of su fficie n t n ouri shme n t fo r the child will prevent the
fulles t developme n t o f the latter and it will b e b orn a boy ; wh ile
62 SEX A ND SEX WO RS H I P

bro od of
tadpoles and divided it into two equ al parts ; the first
s et l eft to itself p roduced 5 6 % females while by fee d ing the
, , ,

other s et on the e sp ecially nourishing flesh of frogs the propor

tion of female s ro s e to 92 70 The h igh fee d ing incr eas ed the an .

abolie ten d ency su ffi ciently to pro d uce 92 females t o only 8 mal es .

“
A robust woman under favo rabl e con d ition s is apt to give
birth to a girl whil e un der unfavor abl e conditions a b oy will
,

prob ably b e born Th e general conclusion mo r e o r les s clearly

.
,

grasped by numerous inve stigato rs i s that favo rable nutritive , ,

condition s tend t o produce femal es and unfavo r abl e condition s ,

”
males .

P rob ably the maj ority of parents are proud w h en the mi d

“ ” ’
wife Or docto r announces it s a b oy ! A nd the h Op e that it
will b e a b oy i s ever pre sent in t h e heart of the pro sp ective mother .

If it were po ssibl e to control the sex of the child in the womb ,

po ssibly women would b e far scarce r than they are n ow ; but ,

fo rtunately so far e ffo rts t o control the d etermination o f s ex

, ,

have proved futil e .

A s long ago a s 1 6 7 2 a French physician collecte d 26 2 t h eories

!
b eari n g on the determ i n ation of s ex all of w h ich h e con si d ered ,

u sele s s ; and he added another theory which time and experience ,

d emonstrated to b e equa lly wrong .

Cudwo rth an E nglish writer con sider s the fact t h at mal e s

, ,

a n d femal es ar e pro duced in ab out equal ratio as a p owerful ar ,

g um en t in favor o f a teleological plan in the univer s e H e con .

tends that no accidental combinatio n of elements co ul d b e s u th

cient cau s e to produce that balance of mal e and female in d ivi d ual s
on which the pr es ervation of the species dep ends .

It i s a curiou s fact that among o rgani sms o f the mo st wi d ely

di ffere n t k inds the mal es and females ar e pro d uced in n ea r ly
,

e q u a l numb er s with a slight pr eponderance o f males Am ong

,
.

human s t h er e are born ab out 1 0 50 male s to 1 00 0 females ; but boys

are slightly larger there f o re subj ect to more chances o f injury
,

during c h ildbirth ; they are biologically a littl e les s fitted to live ,

ther efor e the mo rtality i n the fir st year or two after birt h i s

greater among boys than among girl s ; and in a few year s the
equality in numb er s i s practically resto red The les s vitality o f .

boys i s also shown by a large pr ep onderance o f still births amon g

boys over tho s e amo n g girl s .

‘
A c co rd i g
n to Dr . E . Ap rt
e .
 SEX A ND SEX WO RS H I P 63

An d w h at i s still mor e curiou s we fi n d the same ratio of the

,

sexes among ou r domestic animal s : C attle males 1 04 6 to 1 00 0 ,

females ; h ors es 1 0 1 0 mal e s to 1 000 females ; ducks 1 0 5 0 male s

, ,

to 1 000 femal e s ; etc .

The latest theor y to account fo r thi s i s that in the fi nal di ,

vi sion of the nucl ei i n fo rming two sp ermato zoa on e half o f each ,

cel l b ecome s a mal e producing s p er m a t ozoii n the o th er half a

-
,

fema l e produci n g s p er m a t ozoii n ; t h at i s thes e two spermato zoa

-
,

di ff er in their nucl ear and ch romo s ome constituents so that on e ,

I n u n i on with an ovum will pro d uce a male emb ryo while the other ,

woul d pro d uce a femal e embryo .

Thes e two kind s of spermato zoa n eces s arily ar e pro d uce d in

ab solutely equ al num b ers ; the chances t h e refore are even a s far
a s t h e spermato zo a fo r an impregnation ar e concern ed as to the ,

numb er of t h e resultant s exes .

“
In the pro d uction o f mal e s exual el ements the nucleu s o f
the spermatocyte divides up asymmetrically Half the sperma .

t ozoa have a n ucleu s id e n tical i n structure with that o f the o vul e

in r espect to t h e numb er o f c h r omo somes The o vules fertilized .

by t h es e spermato zo a wi ll con s equ ently have a symmetrical nu

cl eu s s ince it i s bui lt up of two equ ival ent parts and these develop

a femal e embryo The remaining spermato zo a have a nucleus dif

.

f e r i n g in structure from that of the o vule a n d the o vul es fertilized

by these spermato zo a are a s yn m1 et r i ca l and develop mal e em
”
br y os .
( E A pert M D )
.
, .

The chances fo r any conceptio n to produce a boy o r a girl

are equ al a s far as the numb er s o f mal e produci n g and femal e -

pro d ucing spermato zo a are concern ed ; but ther e i s a n exces s o f

boys Thi s may po s sibly b e a ccou n ted f or by a great er activity
.

of the male producin g spermato zo a ; it i s po s sibl e that they share

-

t h e general sex bias of activity a n d ascend quicker and in greater

-

numb er s so as to make th e ch ance s incline slightly in favor o f

,

mal e birth s .

B ut if thi s theo ry i s true a ll attempts to co n trol the pr e

,

determin ation of s ex must fail b e ca u s e we can n ot control whethe r

,

a mal e p roducing o r a femal e producing s p e r m a t ozoii n will wi n

- -

th e race to t h e o vum i n t h e F allopian tubes .

In Ko rea there are sacred e d ifice s where a l arge ston e i s

moun ted on a pivo t so that it can b e tur n ed l ike a tur n stile ; if a
preg n ant woman d esires the child to b e a bo y S h e turn s this ,
64 SEX AND SEX W O RS H I P

ston e aroun d on ce ; mor e frequent tur n i n g i n vokes bles si n g on

childre n she already has Thi s method o f predeter m i n ing the s ex
.

o f the o ffspring i s prob ably just as e ffective a s any o f the 2 6 2

methods r eferred to ab ove .

The inferiority of t h e mal e i s strikingly shown in th e b ees ; a

qu een b ee i s fertiliz ed by a mal e during the nuptial flight kn o wn
“ ”
a s swarmi n g .Wh en she retur n s to th e hive the b alance of ,

her life i s practically d evoted to laying eggs which ar e cared for

by the worker s The queen control s th e fertilization of her eggs ;
.

she can l ay either unfertilized or fertilized eggs The u n f er ti .

l i ze d eggs develo p into mal es or dro n es ; the fertilized eggs d evelop

i n to imperfect females or wo rkers ; by sp ecial attention and food ,

a worker larva can b e developed i n to a p erfect femal e or qu een , ,

in cas e the queen die s or a n ew swarm i s t o b e provided for In

, .

other wo rds a dr on e or male can b e produced by the imp erfect

, , ,

method of repro duction called parthe n ogenesis whil e the produc

, ,

tion of female s r equi res the more p erfect method of the c oOp er a
tio n of both s ex elements The P hylloxera a grapevi n e pest lays
.
, ,

small eggs parthe n oge n etically which yield males and W ingles s f e ,

males ; al so large eggs which are fertilized a n d yi eld wi n ged o r

, ,

perfect femal es .

The exces s of a ssimilation over waste in the femal e s ex which

shows its elf in some of the lower animals by th e great er size and
vitality of the femal es a n d by their greater development mani ,

fests it self in the human female whe n she i s n ot pregn ant by the , ,

p eculiar p eriodical fl ow of the m en strual di sch arge which aecom ,

p a n i e s the monthly pr oduction o f an o vu m ; and still mo r e m a r k w

e d l y by the supply of nourishment to the emb ryo during ge station ,

and to th e c h ild after birth by lactation .

P opular Opinion from primitive times to ou r own times con

, ,

s i d e r ed the mal e to b e the superio r animal b ecau se he has t h e ,

stronger bo nes a n d mu scles and b ecau s e a nation is s tronger in ,

proportion to the number of its warriors and work ers yet science ,

has demon strate d that biologically the woman i s the h igher man
i f e s t a t i on o f life .

A m a n has mor e p owerful a n d i ntens e s exual appetite t h an

a woman Hi s love i s s en sual physical lustful and desirou s and
.
, ,

i s arou sed by the physical attractivene ss o r b eauty of the woman ; , ,

he therefo re is attracted by every pretty woman and his love is ,

i n co n stant He l oves variety ; he has n o p eriodical state s o f s ex

.
 S Ex AN D SEX WO RS H I P 65

ual activi ty wi th interve n i n g period s of inactivity or apathy and ,

he is always ready a n d generally als o always willi n g to i n dulge

,

in sexual un io n if he ca n do so without so cial ri sks Histo ry reli .

,

gio n and the n ature of the man Show that he was made fo r polyg
,

a mous s exual relatio n ship s

; I n o n o g a m y i s a n artificial a n d mo re
o r les s un natural condition a n d a r eally mo n oga m ou s m a n i s the
exception and not the rule The man is s exually aggres sive and
.

hi s inte n s e s exual desires perpetuate the vices .

O n the other ha n d a well b red woma n do es n ot se ek carnal

,
-

gratifi ca tion and she i s usually apathetic to sexual pl easure s H er .

Fi g . 24
‘
F au n an d Nym p h ,
” fr om Fi g . 25 : —J
“
ose ph an d P ot p h a r
i ’
s Wf i e,
”

a p ai n t i n g b y C ab a n e l . fr om an en gr a vi gn .

love i s psychical o r spiritual rather tha n car n al and her pas sive
, ,

nes s in regar d to coitio n o ften amounts to dis g u st f or it ; lust is

seldom an element in a woman s character and S h e i s the pr e ’
,

server of chastity and morality S o rare i s it that this s ex bias i s .

-

rever sed an d that a woman solicits an d a m a n r efus es ( except of ,

cours e am ong women who ply sexu al i n dulge n ce a s a trade or

,

vocatio n ) that on e exampl e of it wa s d eemed wo rthy of record ,

’
and the story of Jo s eph and P o tiphar s wife i s pres erved in h oly
wr it f or all time in memory of such a curious revers a l of the usual
66 SEX AND SEX WO R S H I P

con d itions prevailing in regar d to t h e r elations h ip o f t h e s exes to

each ot h e r
.

B ut t h e B ibl e version of J os eph an d P otip h ar s wife i s not

’

t h e only on e and perhap s it i s not a tru e and corr ect on e In the

, .

Ko ran i s another ver sion wh ich i s di ffer ent judging from t h is ,

, ,

t h at F irdou si a P ersian po et wrot e a p o em o f 9000 coupl ets ,

, ,

ab out t h e loves of J o s eph and P otiphar s wife on a theme taken ’

,

from t h e Ko ran ; 9000 coupl ets seem to imply s ome love maki ng -
.

If women wer e a s salaciou s a s men mo rality, c h astity an d ,

vi r tu e would no t exis t and the wo rl d would be but one vast brothel .

“
Ther e is not h ing in t h e human econ omy of wh ic h men an d
wome n should know more and of wh ich t h ey kn ow l es s t h an o f
t h e s exual r elation ship Ignorance i s no t blis s ; it i s t h e s ource of
.

”
u n h ap p ines s su ffering crime vice an d so rrow wi thout end
, , , .

The ligh t o f kn owle d ge illuminating t h i s subj ect would ele

vate the pres e n t sensual and impure conceptions of the relation
s h ip of the s exes into an appreciation of the r eal godlike h oline s s
and purity of married companionship and it would go far toward ,

checking i m morality a n d p ro stitution .

A dd to the n atural incli n ation of the man t h e teac h ings o f r e

l i g i on that the woman is the inferior b eing t h at s h e wa s ma d e fo r ,

t h e b en efit or enj o y me n t of the man and that a s S t P aul s ays

, , .
,
“ ”
the n a tu r a l u s e of the woman i s coition ( R om i an d we .
,

can r ea d il y account for t h e ages ol d inju stice that has b een d on e

-

to woman by man made laws -

.

T h e S t at us of Woman
N early all r eligio n s a n d almo st all p eople ancient an d mo d ,

ern , h ave consi d ere d woman to b e inferio r to man ; f ew authorities

h ave maintai n ed any equality of the s exes an d still fewer h ave ,

claimed any superiority fo r the female sex Thi s latter wa s r e .

s erved f or modern biologist s The weight of authority h as always

.

b een in favo r of a do ctrin e of the superi ority o f the mal e ; and

in r egar d to the human femal e some religion s like some s ects o f ,

M ohammedans even maintain t h at women have no soul s ; t h e

,
“
M o h amm edan s say of women that they are l ong haire d an d -

sho rt braine d
-
.

Ph ilo sopher s h ave contended that woman i s but an u n d evel

o pe d man ; h ence it was but natural that s h e was early re d uce d to
 SEX AND SEX WO RS HI P 67

t h e po sition of a d epende n t—a slave P l a t e fo r in stance con .

, ,

s i d e r e d the wife to b e merely a part a n d parcel o f the hu sba n d s

’

e state ; to b e in the same s en s e as wa s hi s hor s e or d og or slave

, ,

h i s property .

A s S hakespeare said in Taming of the S hrew

“
I will b e master of what i s mi n e own ;
S he i s my go od s my chattel s ; S h e i s my hous e
,

My h ous ehold stu ff my field my barn , , ,

My ho r se my e x my a s s my a n ything
, , ,

A nd h er e sh e stands t ouch her wh o ever d are , .

Darwin s theo ry ’
of
evolution by sexual s election pr esuppo se s
a superio rity of the mal e line i n her e n t in that sex ; S pencer ,

th ough t t h at in woman further d evelopment is early arr ested by

her procreati n g functio n s by me n struation or i n a mo re marked
, ,

manner by pregnancy Darwin s man i s a s it wer e a n evolved

, .
’
, , ,

o r d eveloped woman while S pencer s woma n i s an undeveloped

,
’

man arrested i n her d evelopment b efo re she had arrived at full

,

evolution .

T i ed m an regarded every emb ryo as naturally mal e but f r e ,

quently s ome of them fail ed of full developme n t a n d b ecame f e

“ ”
male s ; or as h e expres sed i t degenerati n g to the femal e state
, .

S tarkweather was on e of the fir st t o recog n ize the atrociou s

“
unfairnes s of such views and he declared that n either sex i s
,

p h ysically th e sup erio r but b oth ar e es senti ally equal in a p h ysio

,
”
logical s en s e .

U p to the middle of the nineteenth ce n tury wome n were prae

ti ca lly h eld in a s ort o f subj ection or slavery to the m en The y .

wer e not permitted t o engage in the o rdinary avo catio n s or wage ,

earning pro fes sion s ; the refined a n d educated women might p er

h aps b ecome teacher s and the uneducated co ul d b e hou s e h old
“
d rudges or servant s ( Sl aveys as they are still called in E n g
,

land ) ; but b eyo n d thi s few wome n ventured fo r women writers ,

of fiction o r po etry were comparatively rare An d with rar e .

exception s women were n ot paid the same wages as men even

, ,

wh en t h ey did the same work In B abylon of old as the recent .

,

d i scovery o f tabl et s o f cu n eiform in scription s from A sh u r b a n

i p a l s library proves women were regarded higher than eve n
’
,

amongst u s a n d wer e paid the same p rice wh e n they to ok a man s

,
’

’
place and d id a man s work .
68 SEX AND SEX WO RS H I P

The married women had n o civi l rig h ts except through their

husband s ; they could n ot h old property in their own n ames and
both they and their childre n b elonged to their hu sb ands .

E ve n ou r Dictio n ary definitio n s i mply thi s inferiority of

“ ”
women : U n man ly e ffeminate or childish
,
certainly implies ,

such a compari son .

We ar e n ot surprised at such con di ti ons among savages ; for

i n sta n ce in Dahomey ab out on e fourth of the wome n are sai d to
,
-

be married t o the feti sh that is they are slaves of the state and
, ,

s erve in the army w h ich p artly co n sists of amazon s A ll th e .

other women are prop erty of th e Kin g who di spo s es of th em as ,

he wishe s H e keep s f Or hims elf wh atever women please h i m

. .

He can put in the army whomever he wi shes a n d he suppli es h i s ,

chi ef m en lib erally with wives O f femal e captives in war the

.

physically fittest ar e drafted into the army a n d the remainder ,

become camp followers for the u se of the m en warrior s or t h ey

, ,

become slaves .

In A shantee the ki n g i s said to have 3 3 3 3 wive s ; thi s means

that he has an unlimi ted numb er of women to pl eas e hi s desires .

S uch a savage co n ception of woman s status p ersisted even ’

in highly civilized la n ds Thus i n F rance up to only ab out 1 3 0

.
, ,

years a g o every woma n belo n ged legally to the Ki n g ; the p r ofli

,

gate Kin g L ouis XV did not hesitat e to command eer a n y lady o f

hi s court for whom he felt a desir e Histo ry tells u s that he h ad
.

go od precepto r s but that by temp erament he wa s altogether bad ;

,

his religion was mer ely super stition and fear n ot r eal religiou s ,

fe eli n g ; he was cynical a n d coldly s elfish allowing nothing t o ,

interfere with hi s de sir e s for a n y pl easure and he mi x ed piety ,

and debauchery i n a gro s s a n d abo mi nable man n er H e wa s d e .

vou t in confe s sio n and to ok the ab solution by hi s sycopha n t con

,

f e s sor s to ab solve him from S i n and t o p ermit him t o co n ti n u e

hi s immo ralitie s .

It i s r elate d t h at once he comm andeered a nobl e la d y o f hi s

court as a compan io n f or hi s de sires S he appri sed her husband
.

o f the command which they dar ed n ot ignor e ; so the h u sb and s et

about delib er ately to contract syphilis which h e imparte d to h i s

,

f e and she t o the king who died mi s erably from the malady
, , .

A cco rdi n g t o the l aw up to th e time o f the Fre n ch R evolution

the ki n g of Fra n ce had the right t o Sleep wi th any maiden on the
“
first n ight a fter her marriage ; thi s wa s the notori ou s j u s p r i ma e
70 SEX AND SEX WO RS H I P

ment by ties w h ic h bin d h er t o fal se ideas of s ex ethics wh ic h ,

de n y her the s oci al a n d political equality with her b rother to which

S h e i s entitled . S he i s h eld r esponsible for the education of h er
c h ildren whic h the laws of many states a n d countrie s d eclar e be
,

long to the hu sb and and not to h er .

A fra n ker r ecog n itio n of the ess e n tial purity of s ex will en

nobl e motherho o d and fre e womanho od from the trage d y wh ich
”
n ow surrou n ds her .

S t A ugustin e rai sed the questi on wh ether E ve d erive d h er

.

Fi g .
—“ T h
26 e G or i l l a ,
”
b y Fr é m i e t .

soul from A dam or whether God imparted to h er a s oul of her

own by blowi n g his b reath in her no stril s A rgum ents were a d .

van c ed in favo r of both views In some of the natio n s o f A sia

.

Min or wher e thes e argume n t s wer e known some sect s adopted

, ,

the view that E ve wa s made from the flesh of A dam but wa s left
without a soul Thi s b elief that a woman has no soul was even
.
, ,

held by some teacher s i n the early Christian Church fo r we fin d ,

that the P rovincial C ou n cil of Macon a s late as the Sixt h century

, ,

s eriou sly d ebated whether woman has a s oul o r n ot ; and a s r e

 SEX AND SEX WO RS H I P 71

c en tl yas 1 8 95 a minister in an E astern city preach e d t h at t h e

B ible teaches that woman h a s no s oul !
T h e early church father s taught that woman wa s a tem p ta
-

tion and a snare ; that h er mind wa s evil a n d her body un h oly and
im pure and t h at d e sire fo r her wa s a S i n S t P aul said : It i s
, . .

” “
go o d for a m a n not to touch a woman ; the head of the woman
” “
i s the man f or th e man i s not o f the woman but
t h e woman of the man n either wa s the man created fo r

t h e woman but the woman fo r t h e m a n Wive s submit yourselve s .

,

unto your own husband s a s unto the L o rd for the hu s

ban d i s t h e h ead of the wife ther efo re a s the churc h i s
subj ect unto Chri st so let the wive s b e to their husband s in every
,

t h ing ,
let the wife s ee that she reverence her h u sban d .

Fi g 2 7
. . T h e Ca p t i ve M oth e r , ” by Si di g
n n . A r ep li ca of th i s i s i n t h e S t L oui
. s Ar t
M em us u .

Girl s and wom en h ave always b een considered subj ect to th e

“ ”
d esire s of men an d even S t P aul speaks of the n atural u s e
, .

“
o f woman as b eing coition C anonical law s ays : Only man wa s
.

create d in the image o f G od n ot woman ! there fore woman S h ould

,
”
s erve h im and b e h i s maid The inferi or po sition into wh ich
.

l a w cu stom an d r eligion thu s place d woman is allego rically r ep

,
“ ”
resented i n th e statue of the Go rilla ( Fig .

The s a me b elief that woman has no s oul i s held by s ome o f

, ,

t h e Mo h amm edan s ects ; thi s le d to a belief that no particular sin

wa s committed by killing a woma n a n d led to the pra ctice t h at ,

if a wife concubine o r slave displ ea se d h e r master t h ere was no

, ,
 2 SEX AND SEX WO RS H I P

stro n ger co n sideration tha n her mon ey value to deter him from
dispo sing of her which was usually do n e by tying h er up i n a
,

sack with s ome rocks or other weight and dropping her into t h e ,

B o sphorus Thi s could b e do n e without i n curri n g any charge of

.

“ ”
murder a s the master held the power of life and death and
eve n ts that happened i n the harem did n ot reach the public .

A mo n g the Chi n ese al so such a b elief prevail s an d therefore, , ,

the Chines e have n o mo re hesitatio n ab out killing an unwelcome

femal e i n fa nt tha n we would h ave ab out destroying superfluou s
kitte n s or puppies The destructio n of girl b abies i s rather an
.

ab andonment by l eaving the n ewly b orn infants on lots similar -

,
“
to th e dyi n g wh er e anyon e who wants a girl b aby is
welcome t o take what he wan ts ; tho s e th at are n ot r escu ed in thi s
ma n n er s o o n die except in the cities wher e for eign mi ssionaries
,

gather th em up a n d r ear th em in orphan asylums A b out a quar .

ter of a ce n tury ago there appeared i n a mis sio n ary r epo rt the
stateme n t that duri n g a great famine grown girl s were s ol d to ,

the butch er s f or ab out $ 3 each t o b e slaughter ed and cut up f or ,

fo od ; to s ell girl s t o b ecom e sl aves i s prob ably an everyday hap

pe n i n g in China .

I n fanticid e i s c ommon amo n g th e A si atics In anci ent times .

,

even in E ur ope a n ewb o rn b ab e was Shown to the father wh o

, ,

d ecided wh ether it was t o b e rai sed or killed E specially were .

girls thu s killed b ecaus e they wer e a s expe n sive and troubl esome
,

to rais e as b oys a n d wh en th ey wer e old enough to r epay f or thi s

,

troubl e by lab o r this lab o r went to a stranger the husb and

, ,
.

He n ce aro s e a custom of dema n di n g a r emun eration from the hus

band a s i s still do n e in man y A fri ca n a n d A siatic trib es ; but such
a gift t o the father made the fr eeb or n girl a slave of the hus
ba n d t o do with as he pl eas ed
, .

In exogamic trib e s ( trib es that are no t p ermitte d to marry

withi n their own trib e but mu st get wives el sewh er e ) infantici d e
,

o f girl s i s due t o another caus e the fear of attack by neighb oring ,

trib es wh o wa n t t o steal their daughter s f or wives ; they kill the

d a ughter s in i n fa n cy t o have n o mar riageabl e young women to
,

tempt the cupidity of their n eighb ors .

S till a n other r ea so n produced the gen eral practice of infanti

cid e i n n early all P olyn esia n ( P acific ) islands ; the danger o f
“
I C hi l
fi e ds are s et as id e to w hi h p pl
c eo e may r eso rt to dI e W i th t b i g
ou e n in t rf r
e e ed
Wi h th hr l rg
n na

t M os t of os e wh o g o t e e t o d ie, tk a e a a e d os e of O pi um .
 SEX A ND SEX W O R S H I P 73

famin es occurrin g from overpopulatio n The surest way to keep

.

down t h e population wa s to kill the girl babi e s a n d i n ma n y o f ,

th e i sland s the propo rti on of girl s w h ich might b e rais ed was

strictly controlled by tribal l aws Of cour s e in the Chri stia n ized
.
,

island s infan ticide i s n o longer pr a ctice d n o r are fami n es apt t o

,

occur on a ccount o f b ett er method s of sendi n g foo d i n c a se o f

nee d .

T h e B a sh g a l i s ( a trib e i n A fgha n istan ) freely s ell thei r f e

mal e ch il d ren to the Mohamm eda n s ; a n d th ey pay to the Ki n g o f
Chi tral an annual tribute in childre n ( of both sexes ) whom h e
di spo s es o f a s slaves a s a method o f r a isi n g a r evenue fo r himsel f
,
.

In all times th er e h ave b een e ffo rts to establi sh socialistic

comm unities We h ave al ready me n tioned that P lato co n sid ered
.

t h e wife to b e merely a part of the prop erty or estat e of the bu s

ba n d ; h e was a n advocat e o f commu n ity of prop e rty a n d thi s l ed ,

h i m al so to advocat e comm u n ity o f wive s In hi s wo rks h e speaks

.

“ ”
of the po s ses sion a n d u s e o f wome n a n d childr e n a n d h e con ,

s i d er e d m on ogamy to b e a r epreh en sibl e claim to the exclusive

po s s es si on on the part of on e m a n t o a pi ece of property ( a

woman ) which ought to b e for th e b en efit a n d e n j o yme n t of the
commu n ity .

R epeate d ly commun i stic soci eti es h ave b een wrecked by at

tacking marri age a n d advocatin g promiscuou s i n tercours e b e

tween the sexes ; th e und erlyin g principl e b ei n g th a t the wome n
were property which b elo n ged t o th e who l e commu n ity a n d which
it was wr ong t o appropriat e fo r the exclu sive u se of on e memb er
o f the community .

The claim of P etruchio : S he i s my goods my chattel s ,

would not b e allowed i n a s ociali stic community A s a n example .

,

“ ”
let us take the P erfectioni st s a comm uni stic sect o f On eida
, ,

N Y ; they have put i n practice a community o f wives claimi n g

. .
,

that there i s n o intrin sic di fference b etween property i n perso n s

and property i n th i ngs a n d that th e same pri n ciple s or ideas that
,

ab olish exclusiven es s in regard t o mo n ey n eces sarily al s o abol

,

ish exclu siven es s in regard to wome n a n d childr e n .

“ ” “
On the other ha n d the E co n omists a n d the S hakers are
,

celibate societie s getti n g n ew m emb er s from outsiders o r con

,
“ ”
verts The S eparati sts favo r celib acy although they d o n ot
.
,

enforce it but i n their religi ou s d eclarati o n s they express th e b e

,
74 SEX AND SEX WO RS H I P

lief that celibacy i s mo r e in accord with the Divine wi ll t h an mar

i
r ag e .

Thi s i n ferio rity of women still contin u es in mo st countries ,

and in mo st states of our own country Modern laws ar e b as e d .

largely on the R oman l aws and in ancient R ome the father ( the ,

male ) held the p ower of life an d death of hi s slaves h is wife h i s , ,

concubi n es a n d his children ; the wife was t h e prop erty o f t h e

,

hu sba n d a n d t h e law held that she wa s acq uired sol ely and exclu
,

s i vel y fo r the b e n efit and pleasur e o f the husb and ju st a s wer e ,

his slaves .

E ven when the civil R oman l aws wer e supplante d by the

’
ecclesiastical laws th e woman s statu s wa s n ot much b ettere d
,
.

The Ca n o n law was avers e to the indep endence of the woman , and
held her i n the same subj ection a s b efor e ; it esp ecially taugh t t h at
the wi fe was t o b e in subj ecti o n t o the hu sb and an d that s h e ,

wa s to be ob edient to h im i n a ll th i n g s .

The N apoleonic Co de d eclared that the woman wa s t h e prop

e r ty of the husband I Vom en coll ectively wer e t h e p roperty o f
.
, ,

the st a te .

S uch l aws i n their o rigin were base d on t h e A si atic idea t h at

all women wer e the property of the head of the hous ehol d ; t h ey
could b e di spo sed of sold transferred or conveyed to other s a s
, ,

wives or slave s at the wi ll o f the men ; it po s sibly d ate d back to

the troglodite age when marriage by capture prevailed an d a ll
, ,

women were slave s .

In India the subo rdin ation o f th e wife i s abj ect The Hindu .

religion pre scrib es the humble subj ection of the wi fe to the hu s

ban d ; i t comma n ds her to hono r and ob ey him even when h e i s ,

ol d or ugly crippl ed or dis eas ed irascibl e or brutal cruel an d

, , ,

fiendish a drunkard or a criminal and to wo rship him a s if h e

, ,

were a g od .

In th e Mo saic law the woman s statu s was not much i m ’

proved ; a husband could divorce a wife at will but the wife could ,

not divorce a husb an d L et u s consider a f ew laws of Mo se s r e

—
.

“
gardi n g woman Deut xx 1 3 1 4 . An d when the L o rd thy Go d
.
, ,

hath deliver ed it ( the city ) into thy hand s thou shalt smite every
mal e thereo f with the edge of the sword : but the women and the
little ones a n d th e cattl e a n d all that i s in the city even all the
, , ,

spoil thereo f shalt thou take unto thys elf

D eut xxi 1 0 :
. When thou go est forth to war against thine
,
 SEX AND SEX WO RS HI P 75

enemie s an d thou ha st taken them captive and seest among the ,

captives a beautiful woman a n d ha st a desir e u n to her that thou ,

wouldst h ave h er to wife thou shalt go in unto her and

be h er hu sba n d and sh e shall b e thy wi fe
,
An d it shall b e if .

thou have no delight in her the n thou shal t l et her go whither she
,

will ; but thou shalt n ot sell her at all for money ; thou shalt not
”
make merchandi s e of her b ecau s e thou hast hum bl ed her
,
.

“
Deut xxii 2 2 e t s e q :
.
, ,
If a man b e fou n d lyi ng with a
.

woman marri ed to a hu sba n d then they Shall b oth o f them die ,

( Here the o ff ence was to the hu sb a n d the owner o f ,

“
the woman ) If a d amsel that i s a virgi n b e betrothed unto a
.

hu sband a n d a man find her in the city and lie with her ; then ye
,

sha l l br i ng them b oth ou t un to the gate o f the city a n d ye shall

st one them wit h sto n es that they die ; the damsel b ecaus e she cried ,

no t b eing i n the city

, But if a man fi n d a b etrothed dam
.

sel i n the field and the m a n fo rc e her and lie with her then the
, , ,

man only that lay with h er shall die But u n to the dams el t h ou .

shalt do nothin g ; ther e i s in the damsel no sin worthy of death ;

fo r as when a m a n riseth agai n st his n eighb or a n d Slayeth him
even so i s t hi s matter F or he fou n d h er i n the field a n d th e b e
.
,

trothed damsel cried a n d there wa s n o n e t o save her ( Here th e

, .

o ff ence i s n ot a gain st the maide n but against th e man to whom ,

s h e i s b etrothed ) If a man find a damsel that i s a virgin wh ich

.

i s n ot b etrothed a n d lay hold on he r and lie with her a n d they

, ,

b e found ; then the m a n that lay with h er Shall give u n to the dam
’
s el s father fifty Shekel s of silver a n d she shall b e hi s wife ,
.

I n early E n gland the wi fe o ften wa s th e purchas ed sl ave of

th e man Th e laws o f A thelbert directed that if any m a n a h
.

ducted th e wife o f a n E nglish freeman he mu st at his own expense ,

buy a n other wi fe for the hu sband .

The laws were much stricter for women than m en For i n .

stance i f a femal e slave wa s co n victed o f theft she wa s burnt

,

alive u n der th e laws of E thel stan

, .

B y the laws of Canute adulte ry on the part of a wife was ,

p u nishabl e by cutti n g off her ears and no se but adultery on the ,

part o f the husband wa s an o ff enc e s o trivi al that the civil laws ,

to ok n o n otice of it A s late as the latter hal f of last ce n tur y

.

( that i s only about 5 0 o r 6 0 years or les s ago ) the man i n E n g

,

land could obtain a divorce on accou n t o f adultery on the part of

the wife but the wife could not sue fo r divo rce on t hi s grou n d
, ,
76 SEX AND SEX WO R S H I P

but had t o add other grounds —cruelty indignities habitual , ,

dru n ke n n e ss a ba n do n me n t failur e t o pr ovide for her and her

, ,

children etc ,
.

E ven a s late a s 1 8 8 5 a s we ar e told in the B riti sh En cy cl op e

,

dia adult ery by the hu sband wa s n o crime a n d was ignor ed by t h e

,

civil law ; the eccl esiastical courts made it a s ource of income by ,

impo sin g a fi n e on the o ffe n der up t o the XVII C entury but even
, ,

this was n ot don e later on .

U p to and in the XVII C e n tury a married woman had no

rights i n E n gland except such as the hu sba n d voluntarily granted ;
her prop erty and her p erson wer e e n tir ely subj ect to h i s pleasure ,

duri n g hi s lifetime ; and i n some cou n trie s at hi s d eath the wom, ,

’
a n s property in the ab s e n ce o f a will we n t to his r elatives , and
, ,

n ot t o her or her childre n .

E ve n u n til quite r ece n t times in ou r own cou n try and even ,

n ow when an A merican girl marries a fo reigner if she wants to

, ,

retain her prop erty f or her s elf an d childr en she has to h ave it ,

tra n sferred b efor e marriage t o tru stees to hold f or h er S he her .

s el f ho wever has the income o n ly a t the pleasure o f the tru stee s

, , ,

but thi s wa s co n sidered b etter than to give the capital outrigh t

t o a foreig n titled pri n ce who could spe n d it as he wished on ,

other women eve n r efu si n g hi s wife the neces sary amount s to

,

ke ep her i n th e styl e t o which sh e wa s accustomed .

A fter the R eformati on the l aw in E ngland b ecame changed

,

somewhat ; all marriage s wer e s ol emn ized by a priest but the ,

“ ”
woma n had t o b e covered with a veil ( f em m e cou ver t e ) a n en
g a g em en t to marry was almo st of the binding force of a marriage ,

f or if the girl chan ged her mind and marri ed some on e els e thi s ,

sub sequ e n t marriage was legally n ull a n d void A ccording to .

c a n on law ( church law ) th e seduction of a woman by h er be

,

troth ed was n ot pu n ishabl e on accou n t of the b etrothal b eginning

”
t o e n titl e him to th e co n trol of her b ody .

I n some states seductio n of an u n married woman u n der prom

i s e to marry her i s a crim e but marriage sub s equently is a bar
,

to crimi n al proceedin gs .

A ccording to ol d E n glish ( King A eth elb r i g h t ) laws it was ,

“
decreed : If a m a n carry o ff a maiden by fo rce let him pay 5 0 ,

shilli n gs t o the own er and afterward s buy the maide n from her
,
”
e i m er If she wa s b etr othed h e wa s t o pay 20 Shilli n gs to th e
.
,
78 SEX AND SEX WO RS H I P
”
dres s during the P unic war that n o woman should po ss es s
, ,

mor e than half an ounce of gold o r wear a garme n t of various col

or s or ride in a carriage drawn by hor s es i n a city or any town
, , ,
,

or any place n earer thereto tha n on e mile ; except on o cca sion o f

s om e public r eligiou s solem n ity .
’

L i vy tells u s that the women so on attempted to have thi s law

“
repealed ; the capitol was filled with crowds who favored or op
po s e d the law ; no r could the matrons b e kept at h ome either by ,

advice o r shame n or eve n by co mmands of their husb ands ; but

,

bes et every street and pa s s in the city b es eeching the men as they ,

went d own to the forum that th ey would su ffe r th e

,

women to h ave their former o rn aments of dres s r esto re d .

The women n ext day poured ou t i n to public in much g r eater

numb er s ther e wa s the n n o further doub t but that every
on e o f the trib es would vote f or th e repeal of the law .

This has always b een the r esult of similar laws to control

wh at women shall or shall n ot wear .

A few paragraph s from th e S alic L a w ( T euton s Angl o ,

S axon s ) will b e of intere st

“
Title XIII . Concerni n g rape committed by F reem en 1 If . .

three men carry O ff a freebor n girl they shall b e comp elled t o ,

pay 30 shilli n gs 2 If ther e ar e mor e than thre e each on e shall

. .
,

pay 5 Shillings 4 But tho s e wh o commit rap e shall pay 6 3 s h il

. .

”
lings
C oncerni n g marryi n g a widow —I f a man
.

T itle XL IV . .

wi shes t o marry a widow h e must pay 3 shillings and 1 d enar

to h er former hu sband s estate ( of which she i s apparently part
’

of the prop erty ) If he marries her without approval o f the

.

authorities h e mu st pay 6 3 shillings to the on e to whom b elongs

the r ei p u s ( the paym ent of th e 3 shillings a n d 1 denar ) .

”
The Kor an contains a Chapt er of Women ; her e ar e a few
extract s
“
In the n ame of the merciful a n d compas sionat e God ! O ye ,

folk ! fear your L ord who cr eated y ou from one s oul and cr eate d
, ,

therefrom its mate and diffused from them twain ma n y men and
,

women An d fear God in who s e name ye b eg of on e another and

.
, ,

the womb s ; verily God over y ou d oth watch

,
Marry .

what s eems good to you of women by two s or thre es or four s ; , , ,

and if ye fear that ye ca n n ot b e equitabl e then o n ly on e , .

“
A gainst tho s e of your women who commi t adultery, call
 SEX AND SEX WO RS H I P 79

witness es four in numb er from among yourselves ; a n d i f these

,

b ear witn ess then keep the women in h ou s e s un til death r eleas e
,

th em ( Impri sonment f or life ) But if ye wi sh to ex .

ch ange on e wi fe f or another and h ave given on e o f them a talent

, ,
”
t h en tak e not from it anything .

A fter enumerating th e forbidden d egrees but lawful for

you i s all b esi d es t h i s fo r you to s eek them with your wealth
, ,

mar rying t h em and n ot fornicating ; but such of them a s y ou have

enj oyed give them their hire a s a lawful du e ; fo r ther e is n o
,

crime in you ab out wh at ye agre e b etwee n y ou after such lawful

due verily God i s kn owing a n d wi s e
, ,
Men stand sup e.

rio r to women in that God hath preferr ed s ome of them over

ot h ers and in that they expend of their wealth : and the virtuou s
,

woman d evote d careful ( in their hu sba n d s ) ab s e n ce as God ha s

, ,
’
,

care d fo r them B ut tho se who s e perver se n e ss ye fear admonish

.
,

th em an d remove them into b edchamb ers a n d b eat them ; but if

t h ey submit to you then do n ot s eek a way again st them ; verily
, ,

”
Go d i s h ig h and great .

T h e K oran al so s ays t h at all mal e and femal e slave s taken a s

plun d er in war ar e the lawful property of their ma ster ; that the
master h ath power to take t o h ims el f any femal e sl ave either
marri ed or singl e ; that the po sition of a slave i s a s helples s a s
t h at o f the sto n e idol s of A rabia ; but that they shoul d b e treated
wit h kindnes s an d granted thei r freedom whe n they are able to
ask fo r an d pay f or it .

A mong the lowest nation s the woman i s the prey of t h e strong

e st ; t h e spoil of war or ambu sh ; the slave o f the victo r or thief ;
sh e h as n o recognized rig h t s and i s practically on e o f the d ome s

tic animals and like them may b e s old or ki ll ed acco rd i ng to the

will o f the man U nder such conditio n s woman i s a war e an ob
.
,

j ect of barter o r sal e a thing to satisfy men s lusts a n d to wo rk

’
.
, ,

T o what extent thi s inferiority o f the woman exi sts may b e seen
in the cruel barbarity with which sh e i s treate d as a b east o f bur
d en in some parts of A frica ( Fig .

S lavery, an d wo rs e h a s b een the fate of women in later times

,

as well In medi eval wars girl s and women were a s much part of
.

the legitimate bo oty of war as valuable s of a n y other kin d and ,

t h is illustrates a scen e where two girls are part o f the plunder

acquired in thi s way ( Fig C ivilized ma n kind flattered its elf
.

t h at such t h ings h a d ceas e d to b e po s sible amongst thems elve s

80 SEX AND SEX WO RS H I P

until the u n speakabl e H u n under the l eadership of a madman ,

reintr oduced this medi eval conception a n d enforced t h e slavery

o f B elgia n girls and women a s the l egitimate pr ey of the bar
b arian H un s of modern days .

In the r ecord s of B abyl on recently uncovered was found a , ,

boast by A shur n a t s i r p a l I I I a n A s syria n king

- -

, ,

“
With battle a n d slaughter I attacked th e city a n d captured
it Three thou sa n d of their fightin g m en I sl ew with the swo rd ;
.

their spoil their go ods their oxe n a n d their sheep I carrie d away ;
, ,

ma n y captive s I burn ed with fir e .

28 .
—A h
c ai n -
ga g n of wom en sl a ve s as b r de
u n ca rr i e r s ,
a c omm on sce n e in P ort u

g u e se A fri ca.

I captured ma n y o f their soldier s alive ; I cut ofi the h an d s

a n d feet o f some ; of other s I cut off the no ses the e ar s an d t h e , ,

fin gers ; I put out the eyes of ma n y soldiers I built up a pyr am i d .

of the livi n g and a pyramid of heads On high I hung up t h e i r .

head s on trees Their young men and their mai d en s I

.

bu r n ed with fir e .

C ruelties of thi s ki n d characterized m a n ki n d f or ages I m .

pali n g on pointed stakes cutting ou t tongues cutting off no s es

, , ,
 SEX AND SEX WO RS H I P 81

car s, lips hand s and feet gougin g ou t eye s t eari n g o ff brea sts
, , ,

with pincers hangi n g up n aked bodies by the feet a n d teari n g o ff

,

the fle sh with sharp ho oks b re a king on the wheel etc were com , ,
.
,

mon punishme n ts In 1 3 1 4 A D the Fre n ch K i ng P hilip ordered

. .

s ome o ffe n ders to b e executed by flayi n g alive draggi n g ove r a ,

new mown wheat field n ext cutting off the privates a n d the n
-
, ,

qua rtering them .

We read in II Kings viii 1 2 : An d H azael said Why weep , , ,

eth my lo rd ? A n d h e ( E lisha ) an swered B ecau s e I k now the ,

evil that thou wilt do unto the childre n of Israel ; their strong
hold s wilt th ou set on fire a n d their young men wilt thou slay ,

Fi g . 29 . T he C a pt ai n
’
s S h ar e ,
” fr om p a i n t i n g by E . de B ea u m on t .

wit h the sword and wilt dash their children a n d rip up their
, ,
”
wome n wit h child .

II Kings xv 1 6 : Then Men a h em smote Tiphsah

, ,
l

an d all the women therein that were with child he ripped up .

“
Ho sea xiii 1 6 : S amaria shall b ecome desolate ;
, ,

their infants Shall be dash ed to pieces a n d their women with child ,

shall b e ripp ed up
Amo s i 1 3 : Thu s saith the L o rd ; fo r three tra n sgres sions
,

o f t h e children o f A mmo n and for four I will not turn away the , ,

p u ni shment thereof : b ecaus e they have ripped up the wome n with

O O
ch i l d
0 H

Modern Turks o r Kurds have done the same to A rme n ia n

82 SEX AND SEX WO R S H IP

women adding thereto the pr eliminary outrage of laying b et s on

,

the s ex of the emb ryo whil e the woman had to stand by an d then ,

cutting th e woman open an d taking ou t the embryo to deci d e the

b ets.

But thi s subj ection of the woman to th e lust and cru elty o f
m a n wa s i n the plan of evolution ( if there was a tel eological
,

plan t ) a mighty factor i n rai sin g huma n kind from savagery to

,

civilization f or it produced i n woma n kind all tho se gentler traits

, ,

which cum ulatively tra n smitted by heredity from gen eration to

,

generatio n have mad e civilization p o ssible S exual dependence

,
.

on the pl easures o f the man subdued th e a n imal passio n s in the

femal e a n d br ought ab out that s e n sual ap athy in woman wh ich

i s the main preserver of virtue and morality ; and th e fear felt by
woman fo r man eventually devel oped a dread of viol ence a gen ,

tl en es s and s y mpathy f or the oppr es sed and su ffering and that ,

submis sivenes s to authority which allowed the ge n tler arts and

religio n s of civilization to develop ; it mad e po s sibl e the great
achi evements in charity and helpful n es s which find s its noble st
expres sion ju st n ow in the activities o f the R ed C ro s s o rgani za
tion .

In some la n d s th e hu sb and had and still has the right to

, ,

whip h is wife a n d childre n if t h ey n eeded chastis ement in h is

judgment an d thi s whippi n g was o ften given f or di sob edience
, ,

or b ecau s e s h e displeas ed him in any way

; and quite r ecently de
c i s i on s wer e given in some o f ou r own courts that thi s rig h t still

exi sted in s om e parts of th e U n ited S tates !

In E ngla n d this right was formerly r estricted by certain reg
u l a t i on s such a s that th e hu sb a n d mu st n ot u s e a stick thicker
,

than hi s thumb But in R u s sia there was n ot a n d is not n ow

.
, ,

any such li mi tation although the birch rod s which ar e a part o f

,
’
the b ride s trou s seau and which she dutifully pres ent s t o her hus
ba n d a s so on a s they are alon e after the weddi n g festivities ar e ,

the impl ements mo st comm only u sed .

The I / up er ca li a were R oman festivals which will b e describ ed

later On e feature of these festival s was that matro n s and girl s
.
,

ran about naked so that they could b e whipp ed on the b ar e po ste

rior s with tho n gs of dog ski n This was suppo sed t o i n sur e goo d
-
.

health fecu n dity and easy childbirth

, , .

Thi s idea is kept alive amo n g th e women of many p arts o f

E urope a n d i s probably th e r eas on why t h ey sub m it to whippings
, .
 SEX A ND SEX W O RS H I P 83

In R ussia and adj acent la n ds esp ecially the super stitio n ha s

, , ,

been im pr ess ed on the mi n d s of the girl s that the s e whipp i ngs are
ess ential to their b ecoming happy wives and healthy mother s .

A woman wh o s e hu sband do e s n ot whip h er thi n ks h e do es n ot

love h er.

I I I P ola n d for the same r eason the bride i s drive n to the

, ,

n uptia l b e d wit h a r od of fir by her matron friends .

In a work on thi s subj ect publish ed in 1 8 98 in Dre sde n it i s ,

“ ”
stated t h at domestic disciplin e i s co n sidered very leni ently by
“
the courts in all part s of E ur op e ( in fact everywhere except in
,

F o rmerly the right of the hu sb a n d to whip his wife

was fo rmally i n the written l aws but nowadays it i s o n ly tacitly
,

recognized UI n Germa n y a s late a s 1 8 98 a h u sb and might wh ip

.
, ,

h is wi fe on th e bar e po sterior in th e pr es en ce of the s ervants if ,

the master ( or hu sb and ) thought fit t o chasti s e h er C an we .

wonder much at the brutality of the German s oldiery in B elgium ,

F rance and A rmenia in the pres ent war !

In som e part s of E urop e b oth th e femal e animal s and the
wome n and maids of the h ou sehold ar e whipped on their b ar ed
genital s by t h e men of the hou sehold on Hallowe en eve ; thi s i s
suppo s ed t o insur e fertility easy delivery and healthy o ffspring
,
.

Wh ile such practices ar e n ot defin itely stated a s perm is sibl e ,

they ar e n ot r ecogni zed a s l egal cau s es of complaint against the

husb and or as cau ses f or divorc e ; they ar e therefo r e accepted by
,

th e women a s natural a n d matter of fact con s equences of b ein g

- -

women and wives a n d n o complai n ts ar e mad e B y the men these

,
.

wh ippings are i n flict ed as a matter of right app ertaining to their

statu s as m en a n d a s hu sb an ds .

B ut the mo st d egrading exampl e of thi s subj ection of th e wife

“ ”
was to b e s een in th e us e of the s o called chastity b elts o f the
-

middle ages —m etal frames which were faste n ed with padlock

an d key ab out the waist a n d p elvi s of th e wife by the hu sband to ,

prevent h er from a n y cha n ce of havi n g illicit in t ercour s e with

some other m a n ( Fig . Thes e b elts or har n es ses were in u se
as late as a century or two a g o and many o f th em ar e still shown
,

i n E uropean mu seum s .

It i s related that during the crusade s a Germa n empero r h ad

,

a blacksmith rivet a n iro n fram e on his wife the queen to in sur e , ,

her chastity u n til he would return from the campaign against the
S aracens .
84 SEX A ND SEX W O R S H I P

S ome autho r s state that mother s in primitive co m munities

i n E ur ope still safeguard their daughter s in a Similar manner .

It has al so b e e n stated that i n Orie n tal harems when hus

ba n ds p ermit a wife or odali squ e t o vi sit a frie n d a n d they h ave
n o eunuch slave to send with them as a guard they fasten an ,

arran geme n t on them which consists of a b elt that go es about t h e

waist ; t o the back of thi s i s attach ed a n ir on or l eather band t h at
pas se s through a hol e in a r ou n d wo o de n stick ab out four o r five
i n ch es from on e en d ; thi s end o f the stick i s pu shed in the vagina

—M e d i eva l c h a st i t y b el t s . Many of th ese b el t s ca n be s ee n in E u r op ea n

m u s eu m s .

an d the ba n d i s b rought up i n fro n t tightly drawn up an d locked ,

t o the b elt so that th e wo od c a n n ot b e removed from the vagina .

The lower en d of th e woo d exte n d s t o the k n ees s o that the woman ,

i s n ecessarily and I m com f or t a bly r eminded that she b elongs to

her hu sban d or master .

A similar idea but n ot s o b rutally expr es s ed was the cu stom

, ,

o f R oman u n married wome n of weari n g the zon a o r zon a vi r g i

n a li s
, o r b elt o r girdl e wor n ab out the loin s or abdomen to indi
86 SEX AND SEX WO RS H I P

The teachings ab ove quoted ar e the platforms of the church e s

tod ay They h ave n ever b ee n recalled a n d accordin g to the teach ,

i n gs of the churches there i s no p ower to r ecall them or t o abro

“
gate or m odify them in a n y way b ecau se they are the wo rd of ,
”
God They a r e a well con sider ed a n d l ogical system taught by
.
-
,

the A siatics n i n etee n hundred year s ago t o keep their women ,

contented t o b e slave s in the har em ; and they have b een kept up

by the s elfish interests of men t o apply to the educated women of
today Thes e teachings re st dir ectly on the O ld T estament on
.
,

t h e curs e pronou n ced on woman in the writings of Mo s es an O ri ,

ental about 3 4 00 years ago : Gen iii 6

,
— “
H e ( thy husb an d ) .
,
.

”
s h all rule over thee .

And yet women are the main supp ort er s and b eliever s in a
system o f teachings that would keep mo d ern civili zed woman i n ,

the same pitiful subj ection that wa s the l ot and still i s t h e lot of
Ori e n tal women or har em slave s today ; ju st a s it wa s wh en the
B ibl e wa s written by A siatics s everal thou sand year s ago .

S a p er e A u d e ! Da r e t o k n ow ! D a r e t o be wi s e !
I b elieve that wome n have the sam e right t o k n ow that men
have ; I have always b elieved s o It i s largely du e to the deb as ed .

“
po siti on a ssign ed to women that I have lo s t faith in any i n
”
spired n atur e of man made B ibl es wh ether th ey b e the sacr ed -

writings of th e Greeks or B rahman s of J ews or C hri stians ,

.

—
A s was formerly the cas e with slaves s o with women ! I g
n or a n c e i s the b asis on which dep en d s their willing acquiescence

in their subj ection .

The last half ce n tury h as b een r emarkable n ot only for all ,

the invention s and material a dvancement s which we enj oy but ,

even mor e for th e E man cipation of Woman from the limitation s

,

that have boun d her during all pr evi ou s ages and the progres s ,

that wome n have mad e i n extricati n g thems elve s from the intel
l ectual slavery which had oppr es s ed them s o long .

‘
Y et e th r e are si g ns th t th
h i g m y h g T h f l l wi g i f r m t h d i lya e se t eac n s a c an e e o o n s o e a
pr b 24 1 9 1 8
.

es s o f N o ve m er ,

R i gh t R Fr d r i k W K t i g B i h p f N rt hh m p t E gl d r pr t
“
Th e ev e e cd ea n s o o o a on , n an an e e sen
ti f E g l i h C t h li g ld b il f C rd i l G i bb B lti m r ri d i S t
. . , ,

a ve o n h s a o cs to t e o en Ju ee o a na on s at a o e, ar ve n
i y t rd y ft r d ddr C th l i W m L g C th d r l d it r i m
.

’
L ou s es e a ad the n oo n an t h a es se e a o c o en s ea ue a t e a e a au o u

Th b j t f th B i h p d d
“
e su ec w
o R r i e H id
s Tho w
’
h s a d res s as
‘
econ s t uc t on e sa :
‘
e ar as c au se
th die f w m
s c o ve r y d ho di oy h gi an im m anj y t E gl d f t e w m w ts c o ve r as ven ense o o n an or o en en
h d i h d W i th t h l d i r Wi i g th w w rk h p ir d E g l i h w m
, ,

an n an e W so i e s i n nn n e ar ar o as ns e n s o en n ot
idl r d r d E gl i h w m wi l l b i t t d W i th g r t p rt f h w rk t
.

to b e m
e s an o na ent s , an n s o en e n rus e a ea a o t e o o
f ll w p
o o A lr d y h E gl i h w m h
e ace ea pr gr m
t d it w
e l d b d i bl f t h
n s o en a ve a o a an ou e a v sa e or e
f thi l g t tk i t r T h y W i ll t dy i l d i
,

w m o en o s ea i ue o a e an fi d t th
n e e st n i t e s u s oc a s ea s e s , n ou e c a u s es .
di r r m di d t tf ll y d m i i t r th m
.

’
s c ove e e es an ac u a n s e e .
 SEX AND SEX WO RS H I P 87

T H E T WEN TI ET H C E N T U R Y P R OM I S E S T O B E T H E DAWN
OF T H E A GE OF WOM A N

It i s related o f P ope G rego ry the Great ( 5 40 604 A D ) that -

.

when he was still a B e n edictin e mo n k he saw some E nglish slaves

o f marvelou s b eauty expo s ed fo r sal e in the R oma n market The .

R oman u sage was a s it i s n ow in Oriental slave markets to ex

, ,

po s e slave s f or sale n aked ( Fig G rego ry wa s s o impr es sed .

with th e b eauty and intelligen ce of thes e slaves that he said :

”
N on A n g li , s ed A n g eli su n t !

[ They are n ot A n glia n s ( E n gli sh ) but angels a n d he determined

to go to E ngl and t o convert that coun try to Chri stianity C ircum .

stances pr eve n ted thi s however , .

Fi g . 31 .
—A n c i en t R om a n s l a ve ma rke t fr om p ai n t i g
, n by B oul a n ge r .

S o , wh en we contemplat e modern women we feel tempted to ,

' ”
say A n g ela e ( They are angel s )
s un t ! .

Wh en S t P aul wr ote that the woman s h ould b e subordi n ated

— ”—
.

“
to th e man fo r A dam was fir st fo rmed the n E ve h e kn ew ,

nothing of th e mod ern scie n ce of biology The o vum was pro .

d u c ed in early fo rms o f life even b efo re th e sexes were di fferen

t i a t ed and i n many lower form s it can b e d evel oped i n to a n ew
,

being without impr egnation by a mal e If the production o f an .

o vum con stitutes th e es se n tial o f fe m ini n ity a s i t u n d ou bt edly ,

'
As t o the sex of an gl
e s, we wi ll fi nd pl
ex ana ti on l
e se w hr
e e .
88 SEX AND SEX WO RS H I P
”
d o es , the n th e femal e E ve ) was formed ages befor e the male

“
The mal e ( A dam t o us e the Biblical term ) wa s ther efo re
,

not first fo rmed n or wa s the mal e as important a s the fema l e

,
.

I n the proces s of r epro duction the mal e s shar e i s so fleeting and ’

sub ordi n ate that if hi s fu n ction was strictly limited t o that o f

,

impr eg n ati n g the femal e on e man might r eadily su ffice fo r sev

,

eral hundr ed wome n eve n a s on e cochin eal mal e in s ect su ffi ce s fo r

,

s everal hu n dred femal e insects .

From the stan dp oi n t of mo dern scie n ce the wo rd s of S t P aul .

might well b e r ever s ed :

For the Femal e ( E ve woman ) i s n ot o f the Male ( Ad am
, ,

man ) but th e mal e of the femal e N either wa s the femal e cr eate d .

”
f or the male but the mal e f or the female
, .

Many m en dread the i n flu e n ce wome n will exert when they

have equ a l political right s with m en But where they have the .

right to vote no startli n g r evolutio n s have o ccurr ed but only

, ,

o rderly a n d well matured improveme n t s s o far mai n ly in the i n

-
,

t e r e s t of women and children though through them in the inter

,

est of all huma n ity .

“
A nd why Should we fear th eir i n fluence ? Women are a n
”
gels ! They ar e biologically mo rally ethically physiologically
, , ,

and pr obably i n tellectually ( at all even ts i n tuitively ) higher man ,

i f e s t a t i on s o f a n imal life tha n m en ; a n d n ow that woman i s p er ,

m i t t ed to shar e the same education al privileges a s man S h e i s ,

rapidly furnishi n g pro o f f er the claim that she i s mentally

superio r .

Ther e i s n o gai n saying the truth of the last line in the follow
ing quotatio n from Thomas P eacock s po em T h e Vi s i on s of— ’

L ove
To chase the clouds of lif es tempestuou s hours ’
,

T o strew its Short but weary way with fl ow r s

’

N ew hope s to rais e n ew fe eli n gs to impart

, ,

A n d pour cel estial bal sam on the h eart ;

Fo r this to m a n wa s lovely woman g i v n ’

”
The last b est wo rk the noblest gift of H e a v n
, ,
’
.

The followi n g compariso n s take n from the U S census , . .

1 8 90 are of in terest :
,
90 SEX AND SEX WO R S H I P

T h u s the biological sup eriority of the F eminin e shows its elf

in every compariso n a n d the k atab olic male tendency Shows itself
, ,

especially in r egar d t o in sanity suicide a n d crime , ,

.

“
0 Woman ! Fairest of C reation ! L ast and b est
Of all G od s wo rks ! C reature in whom excell ed
’

Whatever can to sight or thought b e formed

”
Holy Divi n e Go od A miabl e a n d S weet !
, , ,

Milton ) .

C OS M OGON I E S

The myth s told a bout creatio n by variou s peopl e should not

b e mi stake n f or r eligion s ; n either the sto rie s fabled ab out t h ei r
gods On ly tho s e go d s that ar e wo rshipp ed ar e to b e con si d ered
.

as app ertai n ing t o religio n ; n ot tho s e gods about whom stories are
told but t o whom n o wo r ship i s give n
, .

C o smogo n ies ar e account s of the o rigin or cr eation of t h e

wo rld and o f the living creature s thereo n as found in the d i fi er ,

en t B ible s of manki n d o r told by di ffer ent p eopl e

,
We will fir st .

con sider the co smogony i n the first chapter of Gen esis which i s ,

ge n erally a scrib ed t o Mo s es .

We can n ot exp ect thes e co smogo n i e s to b e scientifically co r

rect u n l es s we assume that God himself nar rated how he ma d e
,

the world E n ough h a s b ee n said to i n dicate that scientists r ej ect

.

thi s claim and believe that such account s ar e subj ect to criticism
, ,

like all oth er works that as sume to pres ent s ci entific facts .

An other r eason why we can n ot p o sitively condemn any ex

“
planation of creation is that ou r own views are mainly the
,
”
o ri es o r id eas i n r egard to certain subj ects that may or m a y
,

not b e tru e .

S ome of thes e theo ri e s from their very natur es are n ot sub

, ,

j c et to pro of ; the mo st we ca n claim f or them i s that th ey are the

mo st plau sibl e theo ri es that have b een prop o sed .

O ur experi e n ce with the evolution o f science Should make u s

quite modest as t o any cl aims of ab s olute truth for a n y theo ri es
we now h old ; f or no theo ry s eems to b e s o firmly e stablished that
there have n ot b een o r are n ot n ow writers who rais e obj ection s
, ,

to it .

The author o f Gene sis i s ge n erally sai d to h ave b e en Mo ses ,

 SEX AND SEX WO RS H I P 91

who lived about 1 5 00 B C In compari son with the age o f mankind

. .
,

he lived i n quite recent time s a n d the philo sopher s or scienti sts

,

o f h is days had mad e great h eadway in learn i n g a s we kn ow fro m ,

t h e hi story O f co n tempo raneou s philo sophi es of th e G reeks etc ,

.

We are told that Mo ses al thoug h a Jew wa s b rought up by a

, ,

daughter o f P haraoh ( E xodus ii he was n o doubt educated

,

in all the wi sdom of the ancient E gyptian s so that hi s account of ,

the creation of the wo rld represents t o a great extent at least , ,

th e E gyptian vi ews on this subj ect in hi s time The account in .

Genesis h a s usually b een rej ected totally by scie n tists ; a clo se

examin ation e sp ecially if we d o n ot insi st on a li t er a l interpreta
,

“ ”
tion or on th e literaln es s of the s even days give s u s a much
,

high er i d ea of it s merits .

I will quot e s ome stateme n t s from Genesi s and follow them

wit h som e explanato ry r emarks .

“
Gen i 1 : I n t h e beg i n n i n g God cr ea t ed th e h ea ven a n d t h e
.
,
”
ea r t h . \Ve may accept this as correct if we make the meaning ,
“ ”
o f the word God wide enough to embrac e a n y a g en cy that
cau sed the production or cr eation of the earth Herb ert S pe n cer .

says of thi s P owe r that it i s U n k i i owa bl e ; if H erb ert S pen cer

fail ed to compreh e n d th e G reat First C aus e others will b e ,

excu sable if th ey fail t o explain it .

The n ame which i s m o st freque n tly u sed for the God o f the
B ible i s Jehovah A mong the ancien t Jews it was mor e n early
.

J a h w or J a h we ( Yah we) o r J h oh The anci ent J ews con sidered

.

t h e name s o s acred that it was sacril egiou s to pron ounce it ; th e

“
i n junction ( E xo d xx 7 ) Thou shalt no t take the n ame of the
.
,

L ord thy God in vain was con strue d to mean n ot to prono u nce
, ,

the n ame at all s o that the r ead er s ( cantor s ) in the J ewish syn
,
“ ” e
a g ogu es always s a i d Ad onai when th e written text was Y a h w .

“ ” “ ”
The name mea n s h e wh o cau se s to b e or th e C reato r .

L ately E lectricity h as b een claime d to b e th e caus e of Grav

,
“ ” “ ”
i t a ti on of t h e union of
,
ion s and atoms in c h emical union ,

o f the undulatio n s cau sing the phenomena of light a n d h eat etc ;

.
,

some would explain cr eation a s the result of el ectricity ; this would

“ ” “ ”
make th e term s el ectricity a n d G od synonymous The vast .

“ ”
maj ority o f peopl e will agree that God ( who ever or wh atever
h e may b e ) cr eate d t h e h eaven an d th e earth .
92 SEX AND SEX WO RS H I P

There i s n o God but God the living , , ,

”
the s elf sustaining
-
.

( Kor an )
Father o f A ll ! in ev ry age ’
,
’
I n ev ry clime a d or d ’

B y S ai n t by S avage and by S age , , ,

"
Jehovah J ove or L o rd ,
.

( Po pe )
“
Gen i 2 : A n d th e ea r th wa s wi t h ou t f or m a n d voi d
.
,
Mo d .

ern scientists say that thi s wa s the conditi on of the eart h wh en

it wa s in its n ebular state — “
i n t h e beg i n n i n g
”
.

“
Gen i 2 : An d t h e S pi r i t of God m oved u p on t h e f a c e of
.
,
” “ ”
t h e wa t e r s Waters po s sibly mean s
. fluid s a s thi s i s ,

claimed by some authorities to b e a mor e correct translation ; if

s o thi s might b e co n strued t o refer t o th e earth when it h ad con
,

d en s e d from a n ebular consiste n ce t o a liquid or molten condition ,

o r when it wa s no longer gaseou s What ever we may un d er stand .

“ ”
by the spirit of God whe n matter had b een as semble d fo rce
, ,

acted upo n it moti o n resulted a n d the earth commen ced to r o

,

tate Th e obl oi d Shap e of ou r glob e pr ove s that it rotate d b e

.

fo re it b ecame rigidly s olid .

“
Gen i 3 : A n d God s a i d L e t t h e r e be li g h t a n d th er e was
.
, , ,
”
li g h t The n ebular mas s in which sun earth and all planets wer e
.
, ,

still u n di ffere n ti ated gl owed with a light con sisti n g of only a few
vibration s i n the blue a n d gree n parts of the sp ectrum but it was ,

n ot the light of th e sun L ater wh e n the e arth had co ol ed s o that

.
,

th e ga seou s form had changed to liquid thi s melte d material ,

glowed with light which had a p erfect spectrum .

“
Gen i 4 : A n d God s a w t h e li g h t t h a t i t wa s g ood
.
,
Gen , . .

“
i 9 1 0 : A n d God s a i d L e t t h e wa t e r s u n d er t h e h ea ven s be
, , ,

g a th e r e d tog e t h e r u n t o on e p la c e a n d l e t t h e d r y la n d a pp ea r : a n d
”
i t wa s s o It may b e , that whe n the melte d mas s which b ecame
.

ou r glob e b ega n t o co ol the scoriae or dro ss gather ed in a single ,

sheet on the outside ju st a s the fo rmation of crystal s i s apt to

,

proceed from the fir st solid particl e that o ccur s in a solution .

The materials of whi ch these scoriae co n sisted were much lighter

tha n the metal s Which con stitute th e in terior of ou r gl ob e ; the
l ri ty b tw t h J wi h —Jh r t
The simi a
— wo d
‘
name f or Go d Y a h we and th e s em f th e
—
e ee n e e s ov o r o

Lat i n na me f o r Jup i
e t r J v
o t ri k i g
~
IS s n , a n d m ay S nii g fy the s am e n a m e .
94 SEX AND SEX WO RS H I P

extendin g h undreds or thou sands o f miles farther into space t h an

our atmo sph er e extend s now ; the sun s rays could n ot p en etrat e ’

th i s atmo sphere except ju st enough t o cau s e a p erp etual twilight

,

t o prevail ; but it wa s enoug h light f or the growth of the plants .

Gen i .
,
1 4, 1 5 : An d God s ai d, L e t t h er e be li g h ts i n t h e fi r ma
m en t of t h e h ea ven , t o d i vi d e t h e d a y f r om t h e n i g h t ; a n d l e t
th em be f f
or s i g n s a n d f or
or d a y s a n d y ea r s
s ea s on s , a n d A n d .

l e t th em be f or li g h ts i n t h e fi r m a m en t of t h e h ea ven t o g i ve li g h t
” “ ”
u p on t h e ea r th ; a n d i t wa s s o N ote that heaven i s u s e d h er e
.

in the ol d Greek sens e—n ot in th e C h ri stian theol ogical s en s e .

The vapo r had by t h i s time co n dens ed su fficiently to allow the sun

and moon to b e s een on th e sur face of the eart h i f t h er e h a d been ,
“ ”
ey es t o s ee t h em Ther efo r e the d ays mentione d in the co s
.

m og on y were n ot ou r o rdinary solar days bu t p eriod s of time ,

.

“
The o rdin ary days and year s and s eas on s etc wer e no t cr e ,
.
,
” “ ”
ated till on th e fourth day or fourth p eri o d of the Genesi s
, ,

account .

Gen i 20 2 2 : An d God s a i d L et th e wa t er s br i n g f or th
.
, ,

a bu n d a n t ly t h e m ovi n g c r ea tu r e t h a t h a t h li f e a n d f owl t h a t m ay ,

fly a bove t h e ea r t h i n t h e op en fi r m a m en t of h ea ven An d God .

c r ea t ed g r ea t wh a les a n d eve r y l i vi n g c r e a tu r e t h a t m oveth , wh i ch

t h e wa t er s br ou g h t f or th a bu n d a n t ly a f ter t h ei r k i n d , an d ever y

wi n g ed f owl a f t er h i s k i n d ; a n d God s a w t h a t i t wa s g ood An d .

God bles s ed t h em , s a y i n g , B e f r u i tfu l a n d mu l ti p ly a n d fill t h e

”
wa t er s i n t h e s ea s , a n d l e t f owl mu l ti p ly i n th e ea r th Thi s .

“ ”
again s ays that the waters b rought fo rth di sclai m ing any S p e ,

c i a l creative acts o f God a n d justifying the theory o f evolution

,
.

It do es not conflict with th e statement s of the scientist s that the

first a n imal life occurr ed in the waters and it endor ses the rota ,

tio n in which the a n imal organisms followed each o ther—mollusks

in the A g e of M ollu s k s fishes in the Devon i a n Ag e plant s in the
, ,

C a r bon i f e r ou s A g e and the r eptiles of the R ep ti li a n A g e i nclud

, ,

ing the flyi n g saurians and finally the bir d s , .

The carb oniferou s a g e had compl eted the purification of the

atmo sp h er e s o that the eart h wa s fit fo r th e r espiration o f t er
,
~

r e s t r i a l life .

Gen i 24 : A n d God s a i d L e t th e ea r th br i n g f or th th e
.
, ,

li vi n g c r ea tu r e a f t er hi s k i n d ca ttl e a n d cr e ep i n g t hi n g a n d bea s t
,
”
of t h e ea r th a f t e r h i s k i n d ; a n d i t wa s s o This u sher s i n the .
 SEX AND SEX WO RS H I P 95

Ag e o f M a m m a l s ; also by the proces s o f evolution by mea n s , of

the earth bri n gi n g forth .

G en i 26 28 : A n d God
.
, s a i d, L et us m a k e ma n i n ou r own

i ma g e a f t e r ou r own li k en es s ;
, S o Go d c r e a t e d m a n i n
hi s own i m a g e, i n t h e i ma g e of God c r ea t ed h e hi m ; ma l e a n d f e
ma l e cr ea t e d h e th em A n d God bl es s ed th em, a n d God s a i d u n t o
.

t h em , B e f r u i t fu l, a n d m u l ti p ly , a n d r ep l en i s h t h e ea r t h To .

”
wh om did God sp eak when he said : L et u s make ! The B ibl e
d o e s n ot defi n itely say that ther e i s o n ly on e god ; Jehovah was a
“ ”
trib al god the God o f Israel an d h e may have b een r epre sented
, ,

as talkin g to the other go d s — t h e god s o f th e neighb orin g trib es

“ ”
i n the tim e of Mo s e s ; or h e may h ave u se d the e di to rial we .

B ot h views have b ee n held by di fi er en t commentato rs .

Val en tinu s ( an E gyp tian C hri stian ab out 1 4 0 A D ) b elieved , .

th at God did n ot make the world himsel f but mer ely comm anded ,

a d emiurge to do thi s for him thi s wo ul d imply t h at God spoke :

”
to h i s d emiurge when he said we , .

“
Gen i 3 1 : A n d God s a w ever y thi n g th a t h e h a d m a d e a n d
.
,

beh old i t wa s ver y g ood Om itting all refer ences to su p e r n a t

.

ural agencies and to the mystical num b er 6 w h ich i s so promine n t

a p art of thi s ancie n t account of the genesis of ou r earth a n d o f
the li fe upon it we s ee that it i s a fairly correct account o f wh at
,

we mo d ern s con sider the pro ces s to have b een a n d it impr es s es u s ,

with the sup erio rity of Mo s e s acc ount of the C reation o f the ’

Wo rl d over all othe r a cc ounts some o f which are mor e or l es s ,

sill y and even grote sque accounts given by the writer s o f other
nation s a few o f which account s we will consider furth er on
, .

B ut it i s no t certain that Mo se s compo s e d any of the bo oks

“ ” “
generally kn own a s the Five B o oks o f Mo se s o r the P e n ta
t eu c in fact it i s co n ceded by n early all critical comm entato rs
,

that he did n ot wr i t e an y of the b o oks or even compo s e them i n ,

t h ei r p r es en t s h a p e to b e h anded down o rally as the law

, Wh ile .

it is a J ewi s h tradition that h e was the autho r o f thes e bo oks ,

ther e i s no pro o f for suc h a statement .

S uppo s e the n that we accept th e dictum of qualified judges ,

th at E zra the P r ophet fir st gather ed the o ral o r lege n dary his

, ,

to ry of the Jews s om e ti m e a f t er t h e B a by l on i an ca p ti vi ty a n d
, ,
‘

“ ”
r educe d th e traditio n s o r folklo re to written books which were
'
The B a b yl on i a n ca pti ity
v oc c u rr ed fr
om 59 7 t o 53 8 B C r
Ez a w r ot e a b t
ou 445 B C or a b ou t
y r f r
. . .
,

1 050 ea s a te the t i me of M os e s .
96 SEX AND SEX WO RS HI P

a scrib ed to Mo s es ; it i s highly probable that E zra no t only gat h

ered them bu t br ou g h t th em u p t o d a t e i n which latter cas e h e
, ,

may have modified the r ecord t o i n clude th e advancements in

learning that had b een made by Chaldean A s syrian and B aby l o ,

n i a n scholar s .

A t all eve n ts if we omit th e r efer e n ces to the sup ernatural

, ,
“ ”
an d the days
to the accou nt i s n ot a po or or irrational state
,

ment o f the ge n esis of the earth as it i s co n ceived by modern sci

e n ce we mu st b ear in min d that ou r own sci entific accounts
.
“ ”

of thes e occurrence s ar e mer ely plau sibl e theo ries f or we have ,

no d efinite or ab solute k n owl edge of how the earth wa s creat ed .

E ve n if Mo se s i s the autho r of Ge n esi s h e wa s n ot p re sent at the ,

creation a n d therefo re had no b etter p ers o n al knowl edge than

,
“
we have o f the b egi n n i n g and sci e n tific men r ej ect the idea of
,
“
a n y super n atural in spiration .

Mo ses lived ab out 1 5 00 B C ; th e accou n t in Gen esi s wh ich i s

. .

ge n erally ascrib ed to him was o rally tra n smitte d for mor e than
a thou sand year s to ab out 4 5 0 B C whe n it wa s r educe d to writ
,
. .
,

i n g by E zra a B abylo n ian prophet who was n o doub t well versed

, ,

i n th e learning of the A s syrian s and B abyl onian s some of who se

writi n gs have b een r ece n tly found t o co n tain the story of the flo od ,

the lege n d of S argo n which was a story similar t o that of Mo s es

, ,

etc which sto ri es wer e age s older tha n the sto ri es told by the
.
,

J ews a n d which a n tedated Mo s e s by mo re than two thou sand

,

years .

From T h e L eg en d of S a r g on
( B abylo n ian 3 800 B C ) ,
. .

S argon , the mighty ki n g the ki n g of A gade am I , ,

.

My mother wa s a princes s my father I kn ow not ,

.

My mother the pri n ces s c onceived me ; i n a s ecret place s h e

, ,

gave me birth ,

S h e placed me in a basket of r eeds a n d clo sed the lid with pitch , ,

S he cast me i n the river which overwhelmed me not .

The river bo r e me alo n g T o A kki th e ir rigato r it brought me

.
, ,
.

Akki the irrigato r reared m e to boyho od as his own s on

, , .

A kki the irrigato r made me hi s gardener

, ,
.

A n d i n my garde n ership the G oddes s Ishtar loved me ,

”
four year s I ruled the kingdom .
98 SEX AND SEX WO RS H I P

ancient G reek writer tell s u s that in earlier time s the year s wer e
eight time s as long a s they wer e in hi s ( a n d ou r ) day .

“
Ther e were al so some autho rs wh o have claimed that a ln
”
nar year , from full mo on to full mo on was at on e time in u se ,
.

“
hVe learn ( Gen v 27 ) that all the days of M ethus elah wer e nine
.
,
” “ ”
hundr ed and sixty n ine and he died -

,
If lunar year s were .

meant this would make ab out 74 solar years which would n ot b e

, ,
“ ”
u n b elievabl e P o s sibly the sugge stion of lun ar year s wa s an
.

e ffo rt t o make th e gen ealogy of the p atriarc h s of ol d more plausi

ble ; but thi s theo ry of the year s create s other di fficulti es for ,
“ ”
E n o ch lived sixty a n d five y ear s and b egat Methu s elah ; this , ,

if we figure lu n ar years would mak e E no ch ab out five ( solar )

,

year s ol d whe n he b egat Methu s elah O n the other han d if s olar .

,

year s were meant the patriarc h s were quite ol d men b efor e they
,
“ ”
commenced t o b eget which i s exceedi n gly unlikely to h ave b een
,

the cas e P robably the b est solution i s to c on sider the genealogy

.

as altogether imaginary a n d give it no further con sideration .

The mo st n oticeabl e divi si on of time was the d ay ; among t h e

ancient Jews thi s was from sun s et to suns et ; our astronomers
figure it from no on t o n o on and in o rdi n ary life we count from
,

mid n ight t o midnigh t .

The n ext mo st appare n t divi sion of time i s b as ed on the

phas es of the mo o n ; from n ew mo on to new moon was a month .

“ ”
T h es e month s ar e n ow called lu n ar months ; they do no t cor
re spond to our o rdin ary months which were subdivi sions of t h e ,
“ ”
year b as ed on the worship o f the Twelve Great Go d s t h e zo ,

d i a c a l sig n s ( Figs 3 2 and .

In anci ent In dia the n ew a n d full moon were r eligi ou s fe s

ti va l s ; they were approximately fourtee n d ays apart ; dividi n g
each p erio d into two correspo n ding t o the four quarters o f the
,
“ ”
mo on gave four divi sion s or weeks
, ,
.

A mo n g the anci ent S emitic race s al s o the new and full mo on s , ,

were fe stival s a n d eve n t o thi s day the J ews and C hri stia n s base
, ,

their E a ster fe stival on the phas es of the mo o n .

Thi s week of s eve n days was commo n to practically all the

E astern or A siatic nation s long b efor e ther e was a J ewi sh na
,

tio n probably ages b efor e Mo s es lived and ther efore a long long
, , ,

time b efo r e the Gen esis account of C reation was formulated .

The ol d E gyptian s had a week of ten days ; and it i s interest

i n g to know that dur ing the F rench r evolutio n w h en the Decima l ,
 SEX AND SEX WO RS H I P 99

S ystem of Weights and Measures was introduced an e ffo rt was ,

ma d e to introduce a d ecimal we ek .

Among many n ation s especially tho s e o f n omadic habits i n ,

wh ic h the shepherd s guarded the flocks at n ight the heave n ly ,

bo d ies were contemplat ed an d studied and a strology had its or ,

“ ”
ig i n The S even Great G ods were the planets as then know n
.
, ,

S aturn Jupiter , Mars S u n Venus Mercury and Mo on

, , E ach , , .

on e o f thes e d eitie s rul ed over on e day of the week and the r ota ,

tion in which they ruled fixed the n ames of the d ays of the we ek .

Thi s made a o f s even days which was n ot based on

Fi g . 3 13 .
—Z od i a c a l si g ns in h as -
r e li f ;
e Fi g . 33 . C h a os ”. R pr e
e sen t ed as
o r i gi n al i n t h e L ou v re P a r i s
, . the w r e c k i g of t h e Z o d i a c a l
n c on s t ell a

t i on s X VIII C e t u r y
,
n .

any m oti on s of the heave n ly bo die s and thi s week wa s commo n to

nearly all ancien t A siatic countries and it i s the week we still ,

have ; but the number o f days fo r the creatio n has nothing to do

with t h i s week .

T h e E nglish name s of the days of ou r present week are

from the O ld S axon n ame s which were a s follows ,
:

S un s Day or S u n d a y in ho n o r of the su n ; Mo on s Da y o r
’
, ,
’
,

M onda y in h ono r o f the moon ; Tiw s Da y or T u es d a y i n ho n o r

’
, , ,

o f Ti w or T i ves an ol d T eutonic d eity ; Wodan s Da y o r Wed n es

,
’
,
1 00 SEX AND SEX WO RS H I P

d ay , in h ono r o f the ol d T euto n and N o rs e g od Wodan ; some say

this i s derive d from Venu s Da y but this explanation i s not gen ’
,

e r a l l y accepted ; Tho r s Da y or T h u r s d a
’
y in honor of the N or s e, ,

god Tho r the g od of thunder ( wher efo r e thi s day i s calle d Don
,

n er s t a g or Thu n der s Da D F
)
’
, y in G erman F reya s a y ( or
,
r iga s
’ ’

Da y ) , or Fr i d a y in honor of Fr eya or Fr i g a the Germanic vi r

, ,

gin goddes s ; a n d lastly S aturn s Da y or S a tu r d a y in h onor o f

,
’
, ,

the go d S aturn .

In former days , Thursday was also kn own a s Jove s Da y ; ’

Wed n esday as Mercury s Da y ; Tuesday a s Mar s Da y b ecau se

’ ’
,

T i w or T i ves was the T euton god of war and was consi d ere d iden
tical with the R oman g od of war Mar s ,
.

“ ”
B ecau s e t h e S even Gr eat Gods were wo r shipp ed , t h e num
ber s even b ec a m e a sacred num b er to whic h a great many super
s t i ti on s b ecame attache d S aturn ( Gre ek C ronu s ) t h e first of
.
, ,
“ ”
th e S even Great Gods exerted many o ccult an d sinister i n flu
,

en ce s amo n g others on so oth s aying o r fortune telling and witch

, ,
- -

craft H i s bad repute wa s probably due t o hi s h a vi n g cut off t h e

.

s exual organ s of his father S ky or U ranu s H i s magical in flu .

enc e or powe r as the g od of the s eve n th day is still b elieve d in by

many among u s as for in stance in the b elief in the o ccul t powers
,

o f the s eventh son o f a s eve n th s on i n the super stitiou s veneration ,

“ ”
of th e seventh d ay in c ome seven come eleven
,
etc , , .

A mo n g som e nation s in A sia the fir st day of t h e week was

n amed in ho n or of th e g od S aturn which would make the last d ay ,

of t h e week Friday ; at that time however thi s day wa s sacre d to , ,

th e go d des s Mylitta th e A s syrian form of the go d d es s Venu s ;

,

this day wa s con s ecr ated to marriages and to fe stival s d uring ,

which practices wer e indulged in that are n ow co n sider ed in d ecent

when do n e in public but which at that time were don e publicly in
,

hono r of Venu s ( Mylitta ) in her temple s .

Thi s day ther efor e b ecame accur s ed to the early C hristian s ,

b ecau s e the church co n sid ered th e s exual rites in h ono r o f the

goddes s Venu s as a gr o s s affront t o their own Virgin .

A s we shall s ee l ater on the fi sh has a shap e which r emin d s ,

o f the vulva or yoni and a s this was a sym b ol for variou s god
,

dess es ( A shtor eth Ve n us Isis etc ) a n d prominently s o fo r the

, , , .

A s syrian goddes s Mylitta th e fish b ecame co n s ecrat ed t o t h is

,

goddes s a n d was eat en a s a feast on the day of t h e Virgin call ,

i t Mylitta Da y or Fr eya Da y o r F r iday a s y ou pl ea se

,
-
, , .
1 02 SEX AND SEX WO RS H I P

of the bo ok o f N ehemi ah He fo rbad e the sal e of win e of gra pes.

,

a n d o f figs a n d o
f fi s h ( N ehemiah xiii 1 5
, an d other materi , , ,

al s f or the festival a n d he i n sisted on attendance in t h e syna

,

g og u e s etc i n other wo rd s he was the originator of the purita n

, .
, ,

ical id eas that have marked all later Chri stian l egi slation on the
s abbath f or pr eviou s t o N ehemiah s time the civil autho rities did
,
’

n ot attempt t o exert th eir fa n atical zeal to make all other s comply

with their n arrow views of what the sabb ath signified or h ow it ,

should b e obs erved Jesu s said The sabbath wa s mad e for man
.

a n d n ot man f o r the sabbath Mark

( ii ,

Gemet r i a

A rabic numeration a s we have it was i n tro d uced about n ow,

7 1 5 A D ; it wa s ther efo r e u n known to the ancients .

In early Greek times the letters of th e Io n ic alphab et were

u sed f or numeration ; the l etter s wer e con secutively 1 2 3 etc , , , ,
.
,

t o 24 f or th e 24 letters of their alphab et

, .

A n other mode was in u s e amo n g the Greeks H ebr ews and ,

A ssyri ans ( S yria n s ) ; they u sed the first n in e letter s fo r the

n umb ers 1 to 9 i n clu sive ; the r est o f th e letters for the tens h un ,

dreds etc In additio n t o their own letter s th e Greek s u s ed three

,
.

P ho e n ician l etter s f or n umb eri n g which they did not u se fo r ,

writi n g .

In the ol d S emitic alphab et o f 22 l etter s the higher numb ers ,

were expres sed by juxtapo sitio n s ; i n the R oman numeration ,

which we still u s e for certain purpo s es o n ly a few letters are u s ed ,

a s numb ers —
I V X L C D M the numb er s b eing express ed
, , , , , , ,

by juxtapo sition s .

Gem et r i a wa s a scie n ce o f n umb er s that i n volve d many mys

tical attributes of numb er s which app ear very queer to u s now .

The Gno stics f or in stance b eli eved that from Go d ema n ated 3 6 5
, ,

a n gel s on e as a guardian f o r each day o f the year ; thes e wer e

,
“ ”
called A braxas b ecau se the Gr eek l etter s o f this wo rd sig
n i fi ed 365 .

In the H eb rew Mish n ah a n d Kabb alah a n d i n the Chri stian

A pocalyps e ( o r R evelation ) we find many examples of thi s u se
o f n umb ers ; I will q uote on e which refers t o A n tichri st : R ev .

“
xiii 1 8 : Her e i s wisdom L et him that hath I m d er s ta n d i n g
,
.

cou n t the n umb er of th e b east : f o r it i s the n umb er o f a m a n ;

a n d h i s numb er i s six hu n dr ed threesco re and S i x
 S EX A ND S EX WO RS H I P 1 03

The wo rd s K a es a r N er on ( in J ewi sh letter s ) figure up 6 6 6 .

Therefo re many autho rities b elieved th e E mpero r N ero to b e

An tichri st .

“
S ome said that th e wo rd who se G reek l etter s l a t e i n os ,
a d ded up to the figure s 6 6 6 wa s to b e con strued as mea n i n g th e
,

P agan R oman E mpire to b e Antichrist P ope I n n ocent III ( in .

1 2 1 5 ) d eclar ed the S arace n s to b e A ntichri st a n d P op e Greg ,

ory I X ( in 1 23 4 ) call ed the empero r Frederick II An tichrist ,

.

The c h urch called all h eretic s A ntichrist ; while the I Va ld en s es ,

Wi cli ff e H us s L ut h er a n d other s r etaliated by calling the P ope

, ,

Antichri st .

M ohammed also had an A ntichrist i n the Ko ra n ; he said the

Antichrist wa s to b e br a n ded on th e foreh e a d with the l etters
“ ”
C F B
. . A t that time no vowel s wer e i n u s e in A rabia a s
.
,
“ ”
alrea d y explain e d , therefo re C F R sp elled C a f i r a n d wa s so
. . .

“ ”
pronounced ; thi s word meant infidel .

Gradually th e mea n i n g of g em e t r i a wa s lo st ; Irenaeu s for ,

in sta n ce on e of th e church father s ( 1 3 0 20 2 A D ) did n ot und er

,
- -
,

stand i t a n d mad e s everal conj ecture s a s to what it meant in the ,

vi sion of Da n iel a n d i n th e A pocalyp se but no n e of h i s co n j ee

, ,

ture s wer e co rrect .

Ther e were lucky a n d u n lucky days a n d n umb ers ; th e 7 th ,

1 4 th 1 9th 2 1 s t a n d 28 th days o f th e mo n th wer e unlucky in a n

, , ,

cient B abylon a n d A s syria The n ative s o f Madagascar b elieve

.

in lucky a n d u n lucky days of birth If a child i s b orn on a n u n .

lucky day it i s kill ed at once rather th a n have it live u n d er the

, ,

dread i n spi red by its u n lucky birthday .

Thirteen i s a n u n lucky n umb er with us b ecaus e the 1 3 ( Jesus ,

and his twelve disciples ) sat at tabl e together just b efo re Jesus
wa s arrested tried a n d crucified
,
Ma n y hotel s have n o ro oms la
.

”
bel ed 1 3 ; there wa s n o statio 3 o the railro ad
n 1 n i n th e I l r l d s
lo ’

Fai r G rou n d s i n S t L oui s i n 1 90 4 a n d a n accide n tal compa n y o f

.
,

thirteen at a ba n quet o r a t tabl e will cau se c o n ster n atio n a n d n u

easin es s for n ot a few a n d that eve n amo n g peo pl e whom we do
,

not o rdin arily con sider super stitiou s .

The cri s es i n dis ea ses were based on g e m e t r i a : The fourth

day i s th e ind ex o f the seve n th the eighth o f the week followi n g
, .

But th e el eve n th day i s to b e co n sid ered fo r it i s the fourth o f ,

a n oth er seve n th An d agai n th e seve n tee n th day i s to be c on s i d

.
1 04 SEX AND SEX WO RS H I P

er ed b ei n g the fourth from the fourteen th a n d th e s eventh from

,
”
th e el eve n th ( a n cie n t medical id ea ) .

Friday as already explai n ed was deemed accur s ed by the

, ,

early Christian s on account of its as so ciatio n with Mylitta or Ve

nus ; i t was co n sidered particularly u n lucky ; it wa s ( and i s ) made
“ ” ’
ha n gman s day ; it i s con sid er ed to b e unlucky to start on a
j ourn ey or b egin a n y u n dertaking on this day and when the thi r ,

t e en th a n d Friday happen to fall on the same day it i s suppo s ed

to portend particularly b ad luck .

P hilo Ju d a eu s wa s a J ewi sh philo sopher wh o lived in A lex

andria E gypt from 20 B C
, ,
. . to 40 A D . L et u s co n sider a few para
graph s from hi s writi n gs
C R EA T I ON OF T H E I VOR L D
TH E
I O f other lawgivers some have s et forth what t h ey con
.
,

sider t o b e just a n d r easo n abl e i n a n aked and u n adorned ma n ner , ,

whil e others investi n g their idea s with a n abunda n ce of ampli

,

fi c a t i on have s ought t o b ewilder the peopl e by burying the truth

,

u n der a heap of fabul ou s i n vention s But Mo ses made .

the b eginnin gs of the laws e n tirely b eautiful n either i n

ve n ting fabl es hims el f n or adopti n g tho s e which had b een inve n ted
by oth er s
“
II Fo r s ome men admiri n g the wo rld itself rather than
.
,

the C reato r of the world have repr es e n ted it as existing without

,

a n y maker
“
III A n d h e ( Mo s es ) says that the wo rld was ma d e in S i x
.

days n ot b ecaus e the C reator stood i n n eed of a le n gth of time

,

but becaus e the thi n gs created requir ed arra n geme n t ;

and n umb er i s a kin t o arra n geme n t ; a n d of all numb ers S i x i s , ,

by the l aws o f n atur e the most pr oductive ; f or of all the n umb ers
, ,

from th e u n it upward s it i s the first p erfect on e b ei n g mad e equal

, ,

t o its parts a n d b ei n g made complete by them ; the n umb er thre e

,

bei n g half of it a n d the n umb er two a third of it and so to say

, , , ,

it i s formed s o as to b e both male and femal e and i s made up of ,

the power of b oth n atures ; fo r i n exi sting things the od d num b er

i s the male a n d the eve n numb er i s the femal e ; a cc or d i n g ly of
, ,
‘

od d numb ers the fir st is the n umb er thre e and o f even numb er s

th e first i s th e n umb er t wo a n d the two numb ers multiplied make

,

six It was fittin g th erefore that the world b ei n g the mo st p er

.
, , ,

feet o f created thi n gs should b e ma d e acco rdi n g t o the p erfect

,
1 06 SEX AND SEX WO RS H I P

E zra , who reduced the tradition s of the Mo saic account to

writi n g an d wh o l ived in the land s in which the p seudo science o f
,
-

g eme t r i a wa s cultivated n o doubt introduced thes e mystical sp ec

,
“ ” “ ”
u l a t i on s to improve or p erfect th e traditio n s dating from
Mo s e s wh o prob ably did n ot k n ow a n ythi n g ab out g em et r i a
, .

That the mystic science of g em et ri a wa s kn own to th e C hal

dean s A s syrian s and B abylo n ian s in the days o f E zra i s certain
, , ,

f or in th e b o ok o f Dani el occur pl entiful r efere n ce s t o mystic n um

b er s Daniel was l ear n ed i n all th e wi sdom of the Chaldean s
.

( Da n i 4 ) and in hi s i n terpr etatio n s of the vi si on s of others and

” —
, ,
.

“ “
in hi s own vi sio n s o ccur such phrases a s s even times four
” — “ ”— “ ” — “
b easts four wi n gs
~
ancient of d ays time times and ,
”
a half etc The r efere n ce s t o animal s etc ar e very similar to
, .
,
.
,
“ ” “ ” “ ”
the eagl e th e swan
, the raven etc o f the R os ecr u ci a n s
, , .
,

a n d the alchemists of later d ays wh o still cultivated the science ,

of g em et r i a .

Dan iel wrote ab out 600 wr ote ab out 4 5 0 B C ; P hilo

B C
. .
; E zr a . .

wrot e ab out th e b egin n i n g of ou r era ; a n d S t John wrote the .

A poc a lyps e ab out 96 A D a n d all of th e s e writings make u s e o f

,

the mystic mea n i n gs of n umb ers according to g em et r i a which was ,

part of the lear n i n g of the i n itiated .

A nyhow we se e that th e sto ry o f G en esis has nothing to d o

,

with ou r week no r th e week with Ge n esis but that th e sto ry of

, ,
”
G e n e si s i s ba s ed on th e suppo s ed perfecti o n of the number s ix .

It i s therefor e wasted time t o b est ow much study or attach a n y

“ ”
importa n ce t o the days of Cr eation as r elated in Gen esi s .

A n d it shows u s h ow d eeply s ex or idea s ab out s ex per , ,

meated the thoughts of the anci e n ts f or even the numb ers were ,
’
male a n d femal e A nd P hilo s description of th e earth corre
.

“ ”
s p on d s with the ge n eral vi ews held in regard to Mothe r E arth .

The se consideration s explain many things that we might not

so readily appreciate if we did n ot know to what exte n t s ex was
the u n derlyi n g principl e in all ancient philo s ophies .

T H E B I B L E OF T H E GR EE KS
”
The wo rd B i bli a ( or B ible ) mean s The B o oks It i s there .

“ ”
fore proper t o sp eak of all sacred bo oks as the B i bli a ( bibl es )
of the respective p eopl e amo n g wh om they were held sacr ed .

The sacred bo oks o f the G reeks were the po ems of Homer

 SEX AND SEX WO RS HI P 1 07

( about 1 00 0 B C ) and H esio d ( about 800

. .
L ike the b o oks o f
the Jewish bible these wo rks were ha n ded d own through ce n tu
,

rie s by o ral tra n smi ssio n from generatio n t o gen eration u n til fi ,

n ally the art of writi n g wa s acquired by the G reeks whe n thes e ,

po ems were reduced to writi n g .

How anthr opomo rphic the Greek d eiti es wer e suppo s ed to be

can p erhap s b est b e shown by quoti n g a few pas sage s from He siod .

In enumerating the gods H esiod b egin s by de scribing the ge n era

,

tion o f god s to which Zeu s b el o n ged— o n ly r eferring bri efly to

C rono s as the father of Zeus .

C rono s the old est g od i s sometime s suppo s ed t o b e the same

, ,

as C hrono s ( Time ) they ar e n ot the same o n ly th e sou n d s b eing ,

si m ilar wh ile the spelling is di ffere n t .

“
Thu s writes H e siod : B egin we t o sing with the Heliconian
Mus es wh o
,
with delicate feet dance ab out the viol et
h ued fount and altars of the mighty S on of C rono s ( Zeu s ) ; a n d
likewi s e ha ving bathed their so ft skin s ar e wo n t t o i n
s t i tu t e on the top o f Helico n cho ral dance s b eautiful a n d lovely , ,

and move n imbl y with their feet B y n ight they were

wont to wen d their way utteri n g sou n d s exceeding sweet while , ,

they cel eb rate a egi s b earing Jove a n d maj estic Juno -

a n d gl eaming eyed A the n a

-
P ho ebu s A p oll o ; A rtemis ,

arrow queen ; and earth comp assi n g earth shaki n g P o seidon ; -

,
-

august Themi s ; A phro dite sho oting lovely ,

and
Heb e and fai r Dion e ; A urora a n d the great S un a n d ,

th e r espl endent Mo o n ; L atona and Iapetu s and wily C ron o s ,

.

E arth mighty Ocea n a n d d ark N ight and th e h oly race of other

, , ,

ever living imm ortal s

-

“
The Mu ses whom M n emo syn e b ar e after unio n ,

with their sire t h e son o f C rono s

,
fo r duri n g n i n e nights
did the C oun sell o r Jove as sociat e with her apart from th e other ,

immo rtal s asce n di n g h er h oly b ed

, a n d many days had

been compl eted then sh e bar e n in e acco rda n t d aughter s whos e

,

care i s so n g
“
In truth then fo r emo st sprang Chao s a n d n ext broad ,

bo somed E arth but from Chao s were b orn E rebus and

black N ight ; and from N ight agai n spran g fo rth A eth er a n d Da y ,

whom E arth bare after havi n g conceived by union with E rebu s

”
in love .

M ak i n g g oo g o o
-
e y es .
1 08 S EX AND SEX WO RS H I P

And E art h bare first indeed like t o her s elf ( in si ze ) s tarry

H eaven that h e might shelter her around on all sides , so that s h e
mig h t ever b e a secur e s eat f or the ble s s e d go ds ; but
afterwards h aving b edded with Heave n she ( E arth ) bar e deep
, ,

ed d ying O cean C a eu s and C riu s Hyp eri on and Iap etu s Thea an d
, , ,

R hea Themi s Mnemo syne and P ho eb e with golden coronet and

, , , ,

lovely Thetis A nd after thes e wa s b orn youn gest wi ly C r ono s

.
, , ,

mo st s avage of their children ; and h e h ated hi s vigo r giving -

sir e F or of as many son s a s wer e b orn of E arth and

H eaven t h ey wer e hated by their sire from the very first ;
a s soon as any of thes e wer e b or n h e would hid e them a ll and , ,

n ot s e n d th em up t o the light in a cave of the earth an d H eaven

, ,
”
exulted over the work of mi schief whil e huge E arth inly gro ane d , .

Fi g . 34 . B i r th of Ve n u s,
” fr om p a i n t i n g by B ott i cel li .

S o E art h conspired with her son C rono s ( S aturn ) to avenge

he r , an d
fur n i shed him with a sickle with which to ca strate H eaven .

“
T h en came vast H eave n bringing N ight with h im and , , ,

eager for love b ro oded around E arth and l ay str etched I we t

, , ,

on all Sides ; but hi s s on from ou t his ambu s h graspe d at him wi th

hi s l eft han d whil st in hi s right he to ok the h uge sickl e long and

, ,

j agged to othed and hastily mowed o ff the genital s of h i s sire an d

-
,

threw them b ack t o b e carried away b ehind him In nowi s e vain ly .

slipped they from h i s han d ; fo r a s many gory d rop s as ran thence ,

E arth r eceived them all ; a n d when the year s rolled roun d s h e

gave birth t o stern Furie s a n d mighty Giants
“
But the genital s as after fir st s evering them with the steel
,

he had cast them into the he avi n g sea from the continent so kept ,
110 SEX AND SEX WO RS H I P

gods and goddes se s o f Homer compared with the same d eities o f

Hesiod like civilized bei n gs compar ed with savages —yet t h e t wo
,

versio n s b ec a me m ixed s o that the public b elieved both kind s of

fictio n side by Sid e .

It will b e noticed that H esi od wa s later than H omer and a l ,

though but about 200 year s difference the thoughts an d ideas had ,

u n dergo n e marked degeneration o r decade n ce even in that s h ort

time .

B AB Y L ON I AN A C C OU N T OF C R E AT I ON

( Ab out 3 8 00 B C . .
)
L on g
whe n the heaven ab ove had not b een n amed and
ag o

the earth b e n eath had n o n a m e and only A psu ( the O cean ) the , ,

primeval who b egat them and Tiamat C onfu sio n wh o bo re t h em , , ,

— —
both existed their water s mi gl ed a n d when n o fiel d s were
,
n

fo rmed and n o re ed s to b e see n when not on e of the gods h ad

, ,

b een called into b ei n g a n d named a n d n o fates had b een d ecr eed , ,

then wer e cr eated all the god s L u ch m u and L a ch a mu were t h e .

first to b e call ed into b ei n g A ges pa s s ed then An shar and Ki shar .

,

were created a n d long d ays b efo r e A nu B el and E a wer e

, , ,
”
creat ed .

The G od Marduk fought against Tiamat ( C onfu sion ) an d d e

stroyed Tiamat .

“ ’
Then the lord quieted down seei n g her ( Tiamat s ) co rp s e ,
.

H e to r e from her like of a fish h er skin i n two halves .

Half of h er he sto o d up and mad e it the heave n ly dome ,

.

A n u B el ( a n d ) E a he cau s ed to i nhabit it as their habit a tio n

,
.

He ( Marduk ) established the man sion s of the great go d s .

The stars co rr esponding t o them he fixed a n d th e annual con

, , ,

s t el l a t i on s .

He determi ned the year ( its ) limit s he fixed , ,

That n on e ( of the days ) might deviate n or b e found lacking .

i 1!

He made the mo o n g od ( N a n n a r u ) b rillia n t intru sted the nig h t

-
,

to him .

He defin ed him a s a night b ody t o mark o ff the days ( s aying ) -

, ,
‘
Monthly wi thout ceasi n g d efi n e ( the time ) with the dis c ;
‘
Thi r f r
s e e s to the S e ve n Gr t G
ea od s th e pl ane s, t an d th e
“
T w lv Gr t G
e e ea od s the
i
zo d ac a l ig
S ns .
 SEX AND SEX WO RS H I P 111

In the begi n n i n g o f the month light up i n the evening ,

That the horn s Shi n e to mark the heave n s .

O n the s eventh day make half the royal cap ( i e show on e . .

,

half o f the
’
O n t h e fourtee n th mayest thou mark the half of th e month .

B R AH M AN I C I DE AS

S ome of th e earliest record s

religion are co n tai n ed in the of

Vedas of the B rahma n s of India Th e Vedas are hymn s addres s ed .

to th e per s onified powers of n ature— th e Dawn the S k y th e , ,

S to rm g od etc -
,
.

1 . I n t h e B eg i n n i n g
there aro s e the G olden child ; a s so o n a s
bo rn h e alone wa s the lord o f all that i s He e stablished
, .

the earth and the heaven s —\Vh o is the God to whom we

“
shall o ff er sacrifice !
“
2 . He who gives breath he who gives stre n gth who s e co m ma n d , ,

all the bright god s r evere who s e shadow i s i nnn or t a li ty

who se shadow i s death —VVh o i s the God t o whom we s h all
, ,

“
o ffer sacrifice !
“
5 . He through whom the awful heave n a n d the earth were made
fast he through whom the ether was e stablished a n d the
fi r m a m en t ; h e who mea sured th e air in the sky —
, ,

\Vho is
the God to whom we shall o ffer sacrifice ?
7 .
“
Whe n the great water s wen t everywhere holdi n g the germ , ,

and ge n erating light then the re ar o s e from them the b reath

—
,

o f the god s Wh o i s the G od to W hom we shall o ff er sac

“
r ifi ce l
“
8 . He who by hi s mi ght lo oked even over the water s which held
power ( the germ ) a n d ge n erated the sacrifice ( light ) h e ,

who alo n e i s G od ab ove all god s z—I Vh o i s the God to whom

we shall o ffer sacrifice ?
“
9 .
May he not hurt u s he who i s the b egetter o f the earth or he
, , ,

the righteous wh o b egat the heaven ; he who al so b egat the

,

bright a n d mi ghty waters —Wh o i s the G o d to whom we

”
shall o ffer sacrifice ?
‘
T hi s wa s the c r ti
ea on of the we e k .
112 SEX AND SEX WO R S H I P

T o th e God R u d r a

( S t or m God , L i g h tn i n g God )
- -

“
1 . Offer ye thes e songs to R udra who s e b ow i s st r o n g , who s e ar
rows are swift the s elf dep ende n t g od the unconquered -

—
, ,

conquero r the intelligent , who s e weapon s ar e sharp may

,

he hear u s !
F or b eing the lord he lo ok s after what i s b o rn on earth ; be ,

i n g the u n iversal ruler he look s after what is b or n i n ,

heaven P rotecting u s come to ou r protecting do or s b e

.
, ,
”
without ill n es s among ou r p eopl e O R udra ! , ,

“
Fr om th e Firs t P r apat h ak a

The altar is man O Gautama ; its fuel sp eech its elf the smoke
, ,

it s b reath the light the tongue the co al s the eye the sp arks
, , , ,

the ear .

On that altar th e Deva s o ffer fo o d F rom that oblation s ee d .

”
aris es .

The altar is woman 0 Gautama ,

.

“
On that altar the Deva s o ffer s eed . From that oblation ri ses
”
the germ .

For this reason i s water in th e fifth oblatio n calle d man .

Thi s germ cover ed in the womb having d welt there t en

, ,

o r mor e o r les s i s b orn ,

.

“
When born he lives whatever the l ength of hi s life may b e
,
.

When h e has departe d h i s fri end s carry him as appointed , , ,

” ”
to the fire from whence he came from whence he sprang , .

B U DDH I S M

F oun dation of the Kingdom of R i gh teou snes s

( 4 4‘
N ow
i i
thi s 0
t

,
B i kk h u s, i s the noble trut h concernin g
su ffering .

“
B irth i s atte n ded wit h pain decay is painful diseas e i s pain , ,

ful deat h i s painful U nion with the un pleasant i s painful

, .
,

pai n ful i s s epar ation from the pleasant ; and a n y craving

that i s u n satisfied that to o i s painful , .

l
T e n u n a m on r th s
f r l pi l
.

Of t h e u n e a e.
1 14 SEX AND SEX WO RS H I P

er a t i on s of bo dy a n d skull formatio n large facial a n gl e or th og , ,

n athous j aw large cra n ial c a pacity a n d brai n capability etc

,
an d ,
.
,

n ot merely on accoun t of hi s color Thi s A ryan stock had the

.

largest brai n a n d whe n the A rya n s left their o rigin al habitat in

,

A sia a n d scattered t o all parts of the world from Ireland a n d ,

S ca n dinavia t o I n dia a n d Japa n ( i n which latter cou n try we find

th e white hairy A i n u s ) they carri ed with them the tradition s o f a
,

“creator or father”
a n d o f a religio n whic h led to the highest
,

ethical developme n t so far achi eved by ma n kind .

But othe r varieties or races ( call ed sp eci es by some ) of the

”
g e n u s h o m o whom we n ow co n sid er t o b e b arbaria n s or sav
ages co n structed o the r myths i n r egard t o the cr eatio n of the
,

world a n d o f m a n ma n y of which s eem grotesquely ab surd to u s

,
.

R eligio n may b e con sidered to b e an e ffort of the human mind

t o explain the r elatio n s of ma ki d t o G d n n o — t o that power which
i s co n ceived t o exist by the maj ority of ma n ki n d T o arrive at .

truth i n religio n i s the high est aim of man s thought but some r e ’
,

l i g i on s had only a vagu e daw n i n g of truth while other s are eth

i ca lly much higher The u n derlying truth o f religion i s the i n tent
.

to fo rmulate the n oble st aspiratio n s a n d co n ceptio n s that ar e po s

sible t o the fi n ite mi n d o f m a n The o rigi n of the ideas ab out a
.

supern atural power or powers may b e a scribed to variou s cau ses

, , .

On e i s g r a ti tu d e ; tha n kful n es s f or life f or existe n ce This , .

led to th e A rya n co n cept s i n r egard t o a creator The burde n o f .

ou r r eligio n s i s tha n kful n es s t o the C reato r — “

VVo r sh i p thy C r e
”—
ator a n d i n pr obably all A rya n n atio n s thi s creat or wa s know n
“ ”
as the father .

I n ma n y n atio n s if n ot i n mo st n atio n s of a n tiquity thi s cre

, ,

ato r wa s suppos ed t o b e the earthly or huma n father the pat ernal ,

cau s e o f ou r b ei n g the p ater n al pare n t ; a n d such a vi ew of the

,

creato r gave ri se t o a n cesto r wo rship which was pr obably the-

oldest a n d mo st u n iversal form of religio n a n d which to thi s day ,

pr evails in many la n ds .

I n mor e cultivated o r adva n ced races a n d natio n s thi s idea

“ ”
wa s tra n sferred t o a n imagi n ary heave n ly father .

Jupiter was the same deity a s the Vedic or I n dia n g od Dy a u s

p i t a r ; he was the Z e u s o f the G reeks a n d the E trusca n ,god T i na ;

i n all thes e religio n s he r etai n ed his o rigi n al Si g nifica n ce ; he was

the Gra c co L ati n ic god wh o rul ed over the cyclic cha n ges of th e
-

heaven over s easo n s a n d years A s Jupiter h e was J u p i te r

, ,
.
,
 SEX A N D SEX WO R S HI P 115

L u c r e ti u s ,
the g od o f the bright S k y a n d J up i t e r P lu vi u s the god , ,

of the rai n y S k y ; he wa s the g od of light a n d dark n e ss o f thu n ,

der and rain T o him every place that was struck by lightn i n g
.

became sacred a n d it wa s e n cl o s ed by a fe n ce to preve n t its dese

,

cration by pro fa n e feet .

In at a n early date a moral sid e o f hi s character de

R ome , ,

vel op ed a n d Jupiter wa s l ooked up o n a s the fatherly rul er of

,

ma n ki n d who protected the high er el eme n t s o f huma n so ciety a n d

,

guarded the sa n ctity of o ath s ; this latt er f i m c t i on of Jupiter i s

still recog n ized by u s f or it i s n o u n com mon occurre n ce for u s to
,
“ ”
exclaim by J ove a s did th e a n cient R oma n s when taki n g a n
,

oath .

It i s surpri si n g t o fi n d similar vie ws h eld by s av a ges i i i a

stra n ge a n d far distant co n ti n e n t The P a wn ee s a n d Blackfeet .

India n s wo rshipped a d eity A ti a s T i r a wa ( Father S pirit ) a n

, ,

immateri a l spirit wh o wa s b ei i efi cei i t b e n evole n t a n d all po wer , ,

-

ful N ext came E arth who had produced them a n d to whom

.
, ,
“ ”
they returned at death They w orshipp ed Moth er C o r n wh o.

n ouri shed and su stai n ed them The s u n m o o n a n d star s were per

.
,

so n s to whom they prayed These idea s appear to have b ee n

, .

take n from the same ge n eral f u n d o f folklore that seems to have ,

e n compass ed the whol e wo rld .

An cesto r wo r ship i s a wid ely d is semi n ated fo rm o f religio n ;

i n some n ation s a s amo n g th e Chi n ese it i s a literal wo rship of
, ,

the d ead pare n ts gra n dpar e n ts etc ; but this wo r ship i s ofte n
, ,
.

limited t o the worship of the father the mother bei n g i g n ored as ,

a facto r i n creati o n A mo n g th e Buddhist s th e ancie n t teachers

.

and hero es a n d th e a n ce sto r s o f their rul er s are ve n erated ; but

among some sects o f Buddhists s ome livi n g per so n s are c on s id ,

ered as divin e a s the L a ma s i n Thibet a n d the Mikado in Japan

,
.

The Mikado s ar e con sidered to b e direct d e scenda n ts o f the su n

goddes s whom they repres e n t on earth and he n ce they are div i ne
, ,
.

In other n ation s a s i n a n cie n t R ome thi s wor ship was at fi rst

, ,

a wo rship of the fathe r who h ad th e power o f life a n d d eath over

,

hi s wives childre n a n d sl aves L ater on it a s sumed a less literal

,
.

fo rm a s i n the wo rship o f the M a n es or S h a d es or G ho sts o f the

,

dead .

A mo n g th e R oma n s th e gho sts o r the spirits o f th e d eparted

,

ancestors b ecame the obj ect of a so rt o f hou sehold cult ; they were
116 SEX AND SEX WO RS H I P

called the M a n es a n d daily o fferings or lib ations wer e ma d e to

,

them .

On tomb sto n es ther e wer e frequent r ecogni tion s of t h em and ,

” ”
n scr i p
“
D i s M a n i bu s ( to the ancestral god s ) was a frequent i
tio n .

I n some natio n s thes e ideas le d to a symbolic wor ship of the

generative orga n s of th e pare n ts th e p eni s a n d testicle s called
, ,

“ ” “ ”
the phallus in Greek a n d L atin and th e vu lva called yoni , ,
“ ” “ ”
i n Hi n dustani These two wo rd s phallu s a n d yoni ar e gen
.
,

e r a ll y used now i n referring t o the wo r ship of the ma sculine and

femini n e powers r espectively ; thes e forms of wor s h ip ar e r e

“ ”—
ferred to as the phallic wor ship n ot perhap s the b est term

that might have b een cho s en b ecau s e strictly sp eaking it d o es

, , ,

not i n clude the wo r ship of th e fe m i n i n e and als o b ecaus e among ,

the thin kin g paga n s thes e o rga n s wer e not actually wo rshipp e d as
such but were ado red o r reverenced o n ly a s s y m bols for th e p e w
,

er s in nature which they r epr es ented B y the word symb ol we u n

.

d e r s t a n d a n y obj ect which i s i n tended to call to mi n d or to stand ,

f or s ome moral or intellectual idea ; it i s al s o calle d emblem a ,

typ e or r epresentation which figuratively stands for some ab stract

“ ” “
ideal . P hallic wo rs h ip i s ther efo re al so kn own as nature
”
worship but thi s term implies mor e than the former t erm .

S ex i s the greatest fact in h um an exp erience t h e source o f ,

life a n d of n early all its d eepe st emoti on s ; the well spring of ou r -

i n tensest plea sure s as well as of ou r deepest griefs ( Fig .

“
S olomon said i n P roverb s ( v 1 8 ) R ej oice with the wife o f t h y
,
”
youth b e thou r avi shed always with her love In th e .

“
Bibl e the first comman d given by God t o man wa s : B e fruitful
”
a n d multiply ( Gen i .
,

A ll b eauties of body an d all grace s of mi n d serve but to

attract t wo i n di viduals of di fferent s exes so that a n ew b eing ,

may b e cr eated .

A nother p owerful facto r in pr oduci n g a r eligiou s feeling was

f ea r Whe n the wor ship of ancesto rs was transferred from t h e
.

livi n g pare n ts to the a n cestral d ead gratitude for exi stence h e

,

came le ss promin e n t and ther e e n tered into r eligion a fear some

eleme n t the u n iversal and sup erstitiou s f ea r of g h os ts ; thi s may
,
“ ” “
have l ed to the expre ssio n the fear of God
, or the fear o f ,
”
the L ord Whatever phe n ome n a of n atur e pri m itive man di d
.

n o t u n derstand were assig n ed to s ome supernatural p ower .

118 SEX AND SEX WO RS H I P

lo n g period o f t i me regardi n g which a ll i s darkn es s a n d myster y

,
.

From the first utter a n ces of human articulate s ound s until

man wa s abl e to formulate thought i n to sp eech of word s a n d s en
ten oes was perhap s a longer time tha n from this stage of his exist
,

e n ce t o the time whe n he wa s abl e t o record hi s thoughts i n sculp

'

ture a n d thu s b egi n the hi storical p eriod

, .

But the first thoughts of ma n s theo ri es of cr eation took place ’

sometime duri n g thi s u n known and unrecorded p eri od of his

existe n ce .

Of the period b etwee n the time whe n the first p rimitive h uma n
courtship occurred whe n the male s eei n g a mo s sy spot u n der the
, ,

trees that would have t empted th e faun s a n d nymphs of anci e n t

“ ”
G re ece nudged hi s femal e compa n i on wi th a p rimitive hm ?
,
“ ”
a n d sh e respo n ded with an acquiesci n g uh huh ! I m ti l the time -

when m a n stopped t o co n t emplate the heave n s and t o speculate on

co smogo n ies we k n ow n othi n g But we kn ow of later p eopl e in
, .
,

hi storical times even i n ou r own time s who have n ot yet turn ed

, ,

their thought s to a n y r eligiou s speculation s .

E ve n amo n g our selves in civilized n atio n s the mass es are not

, ,

i n tere sted i n thoughts ab out co smogony It i s probable that there .

ar e few wh o have n ot heard ab out God a n d who would n ot b e abl e

to say when asked wh o mad e the wo rld that God made it ; but
it co n veys n o r eal thought t o their mi n ds .

A S alvatio n A rmy las s once told the writer that on e o f their

n um b er had a sked a man whether h e k n ew that Je su s had died
“
f or him and he a n swered :
, N o I did n ot eve n kn ow that he was ,
”
sick ! Millio n s of hum a n b eings i n ou r mo st civilized co mmun i
ties ar e equally ig n o ra n t a n d i n di ffe r e n t a n d from their own inner ,

co n scious n es s are n ever tempt ed t o thi n k about such matter s at all .

The E squimaux h ave n o n ative theory of God or creatio n ;

except n ow such a s h a s b e e n taught them by mi s sionaries
, .

The Ab i p on es n ever b other ed themselves a s to the n ature o r

origi n o f the heave n ly b odie s ; they simply accepted them a s mat
t ers of fact but thes e n atural phe n ome n a in spired n o curio sity
, .

Ther e are a n umb er of s o called co smogonies that appear to -

us to b e ab surd For i n sta n ce : The S ca n di n avia n s wo rshipped

.

a god whom they called Y n i i r ; the first m a n and woman sprang

from hi s armpit I n Si m ilar ma n n er Mi n erva spra n g from the
.
,

head of Zeus a n d P a n f rom hi s thigh ,

.

A cco rdi n g t o the B ible ( Gen ii 7 ) a n d the b el ief of the n a .

,
 S EX A ND SEX WO RS H I P 19

t i ve s o f A u stralia N ew Zeala n d Mel a n esia G reece India a n d

, , , ,

some other land s m a n wa s fa shio n ed ou t o f clay or the dust of

,

t h e earth ; a s th e funeral ritual o f ma n y o f ou r churches expres ses

“ ”
it : Du st thou art and I m t o du st shalt th ou r eturn ; o r i n the
,

wo rd s of the B ibl e ( Gen i i i I n the s weat o f thy face shalt

.
,

thou eat bread till thou r etur n u n to the grou n d ; fo r out of it

,

wast thou taken ; f or d u St thou art a n d u n to dust shalt thou ,

”
return .

A colored teach er i n a S u n day scho ol told hi s clas s h ow God

h ad take n a moi st lump o f cl ay a n d had mad e A dam from it ;
“
an d God s et him alongside of a fe n ce a n d whe n he wa s dry
enough h e bl ew hi s breath i n to his no stril s a n d A dam b ecame a ,
” “
livi ng soul ( s ee Gen ii Y ou say God s et A dam long side
.
,
-

” “ ”
o f a fe n ce t o dry s aid a n i n qui sitive pupil
, Dass what I said .
,

“
answer ed th e teach er I Vel l whar did that fe n ce come from ?
.
,
“
Al i go way nigger ; such qu estio n s a s d a t ll upset a n y system
’
, ,

”
of theology !
I n Thibet the chief g od was Ku n tu C za n g p o a n d his wi f e - - -

Yom k i lo n g mo was the eternal fem a le pri n ciple ; f rom these t wo

- - -

came all the other god s all huma n ki n d a n d th e whole wo rld , , .

S ome N orth Am erican trib e s of I n dia n s say that th e muskrat

created the earth by fi shi n g it up from the depth s o f the ocea n .

The Quiches of a n cien t Mexico a n d C e n tral America b e

, ,
“
l i e ved that B u r a k a n th e thu n der g od the heart -

,
”
o f heave n created hum a nki n d
, .

The ancient P ersia n s said that th e first tre e a n d the first bull
were th e a n ce stor s o f the huma n r a ce ; they b eli eved that there
“ ”
wer e t wo antagoni stic pri n cipl es on e male a n d on e female , ,

primordial fire or h eat ( th e pa s sio n ate n ature of the mal e ) a n d

primo rdial water or cold ( th e apathetic n ature o f the female )
,
.

A cco rding t o P ersian traditio n s M eschia a n d M e s cli i a n e pro , ,

ge n ito rs of ma n kind wer e created fo r happin es s i n this wo rld

,

and the n ext pr ovided th ey wer e go od a n d did n ot wo rshi p Dews

,
.

the S pirit o f E vil B ut they were seduced by a n evil spirit a n d

.

d ressed themselves in black fo r thirty days i n wo rshi p of the ,

S pirit of Dark n es s Dews then gave them various fruits to eat

.

a n d they forfeited ma n y pleasure s ; they covered the m s elves with

the ski n s o f dogs a n d ate dogs .

A hriman i s r eprese n ted as a poi so n ous serpe n t a n d Dews

1 20 SEX AND SEX WO RS H I P

often as sumes the same shap e ( t h e same story that we find in

G e n esis ) .

The Calmucks say that men in the first age of the worl d live d
years ; they were holy a n d happy But a plant swe et as .

ho n ey sprang ou t of the earth of which a greedy man tasted and ,

made others acquainted with it A se n se of Shame was awakened .

a n d they b ega n to make thems elve s coverings and clot h es from

leaves Virtue fled a n d vice murder a n d adultery spr ea d in the

.
,

lan d Thib etan mythology tells a similar story

. .

We meet here the same el eme n t s of ancient folklor e that ar e

found i n the B ibl e ; the great age of th e fir st of mankind the s ame ,

eatin g of some fruit or vegetabl e product which cau sed them to

b ecome ashamed the same maki n g themselves clothes from leaves
, ,

the s ame fall from the stat e of innocence .

Ovid ( B C 43 A D 1 7 ) said that m a n was made in the image o f

. .
-
. .
,

the G ods a n d that he was int en d ed to rul e over earth an d all the
creatur es of earth ( S ee charge of plagiarism p
. The , .

'

same folklor e material that app ear s in the B ibl e i s fou n d in O vid .

“
Th e Hi n du s taught that P raj apati ( the u n ivers e which wa s
”
soul a n d o n ly on e ) made a n imal s from hi s breath and men from
hi s soul ; the same el ement of folklor e that wa s al s o util i zed in the
B ible .

The B rahma n s taught that B rahma created m a n who i ssued

“
from the grou n d at the divi n e word ( Gen i 1 1 : l et the earth .
,
”
bri n g fo rth ) his head appeari n g fir st the n hi s shoulders b ody , ,

a n d legs L ife was the n i n fused i n to him a n d God made for him
.
,

a compa n io n a woman a n d th e two lived together a s man a n d

, ,

wife tilli n g th e groun d ( like A dam a n d E ve ) and they had four

, ,

son s B rahma made wive s f or them als o a n d they a n d their prog

.
,

e n y scattered t o the four quarters o f the earth .

In on e r egard this accou n t i s mor e con siderate than the a o

cou n t i n G e n esi s ; a go od man y p eopl e are s e n sitive about the lat
ter story a s they ca n n ot u n der sta n d wher e C ai n A b el and S eth
, ,

g o t wives without committi n g incestuou s u n io n with their own

sisters The Bibl e says that A dam and E ve had s on s a n d d au g h
.

ter s ; on e o f the apocryphal b o oks the B o ok of J u b i l ees mentions , ,

t wo o f the latter A va n a n d A zura The B rahman s t ell th e story

, .

so as n ot t o wo rry thes e hyper sensitive o n e s wh o take thes e myths ,

f or actual facts .

A mo n g the Bushme n of A frica the ma n tis ( M an ti s r eli g i os a ,

1 22 SEX AND SEX WO RS H I P

to b e seriou s religion f or grown up s on the part of some other

-

peopl e ?
I Ve k n ow that s avage s at a certain age i n itiate their b oys and
girls i n to societie s or lodges where they ar e taught certain truth s
that ar e religiou sly kept from the u n i n itiated or childr e n When .

“
stra n ger s i n terrogate them th ey are apt t o give them fairy
,
”
tales in stead of the truth a n d these fairy tales seem t o b e a c
,

ce p t ed by some travel er s a s the r eal b eliefs o f the p eopl e whom .

they i n terrogated May n ot thi s b e th e cas e with some o f the se

.

“
tale s of co smogo n y !
In n early all primitive co smogo n ie s a vast abys s of water ,
“ ”
is a s sumed t o b e femi n i n e a n d to b e made pregnan t by a male
,

g o d o r cr eator or d emiurge .

“ ”
The word demiurgu s ( L ati n ) mea n s a wo rkman an a r ti f ,

icer a maker ; on e who make s o r model s a n ythin g T e r tu lli an u s

, .
,
“
a Chri stian writ er of ab out 1 25 A D wrote : Fi g u la t h omi n em
,
”
d e m i u r g u s e t d e a fila tu su o a n i m a t ;
‘
( the d emiurge model s man
a n d a n imate s him with some o f hi s breath ) The word fi g u la t i s
.

from the same ro ot as the word fi g u lu s a moulder a potter a , , ,

brickmak er a work er i n clay

, .

“ ”
This d emiurge a s he was called by t h e P lato n ic philo s
,

o p h er s , wa s suppo sed to b e a mysteriou s power thr ough w h om

G od created an a r t i fi cer who ob eyed th e comm and s of G od a s
, ,
“ ”
f or i n sta n ce when God said
,
let there b e light the demiurge ,

made or tur n ed on the light .

In some of the earlier co smogo n i e s th e first thi n g cr eate d i s

light ; p o s sibly fr om a n early r eali zatio n that life d ep end s on
light a n d that cr eatio n was i mpo s sibl e without light The E gy p .

tians said that their g od Thoth wa s the demiurge the C reato r , ,

wh o wa s said to have give n the wo rld light whe n all was dark
”
n ess a n d there wa s n o s u n Mo s es al so had G od create light first
.

a n d th e s u n afterward s .

N ow huma n b ei n gs formed by a demiurge o f cours e were not

bor n i n the o rdi n ary human way ; they were fashio n ed i n a super
“ ”
n atural way ; they were th er efor e called protoplasts by the
a n cients .

Al so some writer s like S wede n bo rg taught that in heaven

, , ,

all will b e naked as cl othi n g wa s i n troduced through sin ; bas ed

on thi s idea writers have said that whe n we go to h eaven we can
,

r eadily r ecog n ize A dam a n d E ve b ecaus e they have n o n avel s ,

 SEX AND SEX WO R S H I P 1 23

never havi n g been attached through a n avel co rd a n d place n ta to

a mother .

In mo s t r eligio n s but little stres s i s placed on the n avel I n .

’
I n dia Vi shnu s n avel symbolized thus : , i s a do red From .

hi s navel a lotus bud grew which whe n it d eveloped produced the

, , ,

world .

Th e Ma n daea n s were a n a n cie n t Orie n tal sect whos e religio n

wa s made up o f a mi xture o f el eme n ts bo rro wed or a ppropriated
from J ewi sh Chri stia n a n d Heathe n sources Th ey said th a t the
, .

“ ”
origin of a ll things was P ira the great abys s ,
associated with ,
“
wh om and fo rmi ng a tr i nity ar e A yar ziva rabba ( the great
” “
shinin g ether ) a n d Ma n a rabb a ( the great spirit o f
A lo n g wi th Ma n a rabb a i s D m u th a hi s wife or image a t e
’
, ,

mal e p ower The demiurge of the Ma n daea n s m a d e A d a m a n d

.

E ve but wa s u n able to make them sta n d upright ; s o H i b i l S hi th i l

, ,
”
and Am u sh were s ent by the fir st l ife t o i n fuse i n to the fo rms
o f A dam and E ve a po rtion of the es s e n ce o f Ma n a rabba him
s elf H i bi l the n taught the protopla sts to marry a n d h ow t o
.

peopl e the earth .

The Ma n daea n s said that E stera ( Istar o r Ve n us ) is the Holy

G h o st ; the devil of the Ma n daea n s wa s R u ha wh o wa s femal e ; ,

s h e gave birth to three s ets o f childre n wh o were tra n slated to ,

heaven and became the co n stellatio n s ; the first set co n sisted of

s even and they b ecame the s eve n pla n ets ( th e seve n great
,

a n other s et con si sted o f twelve who became the twelve ,

“
zodiacal co n stellation s o r si g n s ( the twelve gre a t but
the record of W hat b ecame of her third set o f five child re n has
not come down to u s .

The Mand aea n s were similar to the G n o stics ; they pe r f o rmed

bapti sm by total immersio n i n ru n n i n g water but their baptism ,

do e s n ot s eem to have bee n a s e ff ective a s a m o n gst us a s it h a d ,

to b e frequently rep eated ; their name f o r hol y water wa s

“ ”
Jo rdan .

Their sacred b ooks laid much stre ss on procre a tio n a n d like ,

the patriarch s of ol d th ey tried t o do their duty i n this regard by

practicing polygamy ; but hi sto ry record s that few o f them were
rich e n ough t o acquire a n d mai n tai n more th a n tw o wives .

“ ”
The gre a t abys s o f the Ma n dae a n s occurs a l so i n v a rious
fo rms i n other mythologies Ma n y primitive cosmogo n ies c on
.
1 24 SEX AND SEX WO RS H I P

water a s a pre exi ste n t materi al which h el d in so lution

s i d e r ed -
,

o r ou t of whic h were fo rmed all other things S ome savage p eo

,
.

ple suppo s ed that th e eart h gr ew ou t o f th e water which i nci , ,

d en tly i s h ow geolo gy tell s u s that the contin ents grew

, .

The B abylonian myt h ol ogy f or in stance though t that water , ,

was the veh icl e o f life as in a certain s en s e it i s f or w h er e ther e

,

was n o water ther e wa s no life i t was a des ert The B aby l o — ,

n i a n s imagine d an abys s of water to h av e b een made pr egnant

by a mal e creato r who aro s e from th e abys s itself

, .

King A s su r ba n i p al s library ( about VII C entury B C ) speak s

’
. .

o f a femal e primeval flo o d o r abys s called T i a m a t and a mas ou

line power A nother i d ea pr evalent e specially i n the P acific Is

.
,

lands i s that the earth wa s rai s ed or fished up from the primeval

,

water ; living a s they did on a comparatively small firm land sur

, ,

surrou n ded on all side s by deep water thi s was p erhap s a quite ,

rational conclusion of the i slanders They may have even h a d .

traditional kn owl edge of such cr eation of land f or some of t h e ,

isla n ds wer e formed by volca n ic eruption or elevati on .

The Japanes e al so an islan d inhabiting peopl e h a d a myth

,
-
,

that a ru sh grew ou t of the earth while it wa s still soft mu d ( com

pare P hil o s d escripti o n of the earth p 1 0 5 ) or like oi l floati n g
’
,
.

on the surface of water ; thi s ru sh pr o duced ( as a fruit ? ) a

“ ”
land formi n g god
-
.

P hilo of B ybl u s tells ab out s everal Ph o enician co smogoni es

, ,
.

On e mention s B aal and T a n i th a s the mal e a n d female principl es ,

the con jugal union of whom pro duced creation In another of .

thes e co smogoni e s i s menti oned a woman B aau which name i s , ,

interpr ete d a s night ; prob ably sh e was identical with B ohu t h e ,

Hebrew name in the Mo saic account ( Gen i 2 ) which i s translated .

,

chao s or with the B abyl o n ian T iamat confusio n

, ,
.

“
The P olynesian s sp eak of the heaven g od Ta n galo a as a -

great bird hovering over the water s ; a n idea probably d erive d

from th e s ame folklo re from whi ch Mo s es adopted the expres sion
“ ”
the spirit of God moved upon the face of the water s ( G en i .
,

In the A ves t a the P ersian sacred b o oks which were r educed

, ,

t o writing prob ably a littl e earlier tha n wer e the books of Mo se s ,

the God A hura Mazda i s r epr es ented a s creating the worl d ou t

-

of nothing by the exerci se of hi s will .

In the cun eiform in scriptio n s o f about the time o f Darius an d

1 26 SEX A ND SEX WO R S HI P

a u n iversal traditio n of a flo od that need n ot have b een the same ,

flo od .

“
L ike i n the story o f the B ible a n other pair of first par
,

e n ts mu st b e provided t o conti n ue the race of ma n ki n d These

,
.

ar e either supplied by n ew cr eatio n s or by the survival of a few ,

i n dividual s as i n the B ible myth which make s N o ah a n d his wife

“ ”
the s eco n d A dam a n d E ve a s they ar e called by the A rabians,
.

Of cours e the gen eral theori es of creation a s due to s ex make , ,

such a feature o f a d eluge myth a n eces sity .

P rimitive m a n at some time o r other mu st have commenced

, ,

to speculate on the o rigin o r source of life It i s n ot i n con ce i v .

able th a t the t r og l od i t es livi n g i n their caves depe n di n g for fo od

, ,

on the hu n t a n d chas e came acro s s some eggs just a s they were

, ,

hatchi n g a n d ge n eralizi n g from such ob s ervation s the egg b e

,

came t o them a n early a n d primi tive conception of th e source

“ ”
o f life a n d creatio n ; a n d the co smic egg b ecame a feature of
ma n y mythologies a n d co smogo n ies From thi s egg origi n ated .

ou r u n ivers e and all that it co n tain s i n cludi n g ou r earth our , ,

god s a n d m en The myth of a co s m ic egg o ccur s i n P ho enicia n

.

E gyptian I n dia n Chi n es e P olynesian a n d Fi n la n d mythologies

, , , ,

as sociated with on e or a n other or s everal of the ideas co n cerning , ,

the abys s a mal e g od wh o fertilized it mixture generatio n fra

, , , ,

g i l i ty the domelike appe a ra n ce o f the sky a n d the fo rm o f the

, ,

s u n moo n a n d pla n et s
, .

N o ideas of s ex seem t o have b een conn ected wi th the co smic

egg in th e earlier co smogo n ies The egg was n ot yet a ss ociated .

with or recogn ized a s a ma n ifestatio n or characteristic of the

,

f emi n i n e a s it wa s later on
, .

The Hi n du g od B rahma who produced it wa s male S o was .

the E gyptia n g od S eb who produced it ; the E gyptians figur ed

,

ma n y o f their deitie s i n the fo rm o f a n imal s a n d S eb the producer ,

o f the co smic egg was r epres e n ted i n the image o f the go o s e .

,
“
I n the S a t a p a th a B r a h m a n a i s a n accou n t of the primeval
’

waters a n d a co smic or wo rld egg ; accordi n g t o on e account thi s -

egg produced P raj apati accordi n g t o a n other accou n t P raj apati

,

produced the co smic egg A littl e later i n I n dia we fi n d the myth

.
, ,
“ ” “ ”
of a self existe n t L ord wh o created by a thought
-
H e cre .

at e d th e waters a n d depo sited i n them a seed which grew i n to a

golde n egg from which egg h e hims el f wa s bor n a s B rahma the
, ,
”
proge n ito r o f all the wo rld s .
 SEX A ND SEX WO R S H I P 1 27

A pul eius an a n cie n t L ati n w rite r

,
saw i n the egg the s y m ,
”
bol o f all that was that is a n d that i s p os sibl e to b e a n d mod er n
, , ,

biology teache s that the o vum or egg i s the highe st ma n i f estatio n

, ,

o f life to which all other phe n ome n a of life are sub servie n t a n d
,

contributary .

In the cun eiform i n scriptio n s of about the time o f Darius a n d

X erxes Ahura Mazda i s called the great god o f gods wh o made
,
-
,
”
heaven a n d earth a n d men .

S E X I N P L A N T S , A N D T OTEM I S M

The germs of bo tanical scie n ce are fou n d i n a rudime n tary

fo rm i n ve ry remote a n tiquity The begi n n i n g of a scie n ce may
.

be co n sid ered t o b e that time when the subj ect t o which it relates
first e n gaged the thought a n d incite d the i n vestigatio n s i n r eg a rd
to the particular n atural phe n ome n a by early ma n ki n d .

The actual achi evement s are n ot of material co n sideratio n i n

this co n n ecti o n ; the fact that a subj ect became a n obj ect o f stud y
“ ”
a n d speculation at a certai n period co n stitutes the germ o r
“ ”
b eginning of the scie n ce r egardles s of the questio n whether
,

thes e early theo ri e s sto od the test o f time a n d were f OI m d co r

rect or wh ether th ey were afterward s aba n do n ed bec a us e they
,

were proved t o b e i n correct .

I t ca n o n ly b e i n this se n s e that it can b e said truthfully th a t

the germs of bo ta n ical sci e n ce are traceabl e i n remote a n tiquity .

Figui er i n Veg e ta bl e Wor ld says that the a n cie n ts alread y

, ,

held the vi ew that pla n t s were s exual a n d says this as i f such a n ,

cie n t as sumptio n wa s ba sed on mo re o r le s s scie n tific fou n d a tio n .

It i s therefore of i n tere st to exami n e the a n cie n t views on s ex a n d ,

thi s will Show that Figui er s a ss ertio n i s erro n eous a n d that t h e

’

idea that the an cie n ts k n ew pla n ts t o b e sexual rests on very slim

premi ses .

P r imitive men co n ceived every obj ect as bei n g pe r so n al a n d

to b e e n dowed with pas sio n s a n d attributes like themselve s ; eve n

the mo s t ab stract ph e n ome n a l ike sky earth wi n d fire etc eve n

, , , , ,
.
,

the sto n es a n d pla n ts were r egarded as pers o n s A ll thin gs a n i .

,

mate and i n animate wer e suppo sed to b e sexual a n d to produce

,

either their own kind or a n y other ki n d o f bei n g by proces ses

, ,

a n alogous to tho s e by which huma n o ffspri n g wa s produced .

E ve n the s oil a n d sto n es were s u ppo sed t o be ble

a t o produc e
1 28 SEX AND SEX WO RS H I P

human b ei n gs and the ancie n t Greeks called men who sprang

,
“ ”
fr om their soil autochtho n es E ven ou r n egro es who still cul .
,

t i va t e many feature s of vo odo o wor ship con sider l odestones to ,

b e powerful fetiches or love charms a n d k n ow h ow to distinguish

-

,
“ ” “ ”
b etween the male and femal e lo destones .

With suc h ideas prevailing it was but n atural that all living ,

things a n imal or vegetabl e were con sidered t o b e r elated t o each

, ,

other a n d that they all like humanki n d wer e mal e and femal e
, , ,
.

A n d a n imal s a n d plants came t o b e r egarded a s the ancestor s of

the human race or at l east of certain trib es or p eople Thi s i s
,
.

T o t e mi s m .

While totemism generally co n sider s man as d escended from

a n d ther efor e r elated to certain animal s ( totems ) ther e are trib es

who claim to b e d escen ded from and r elated to certain plants .

S uch trib es could n ot kill a n y an imal for fo o d or u s e any plant

“
that wa s tot em t o them ; such animal or pla n t was tapu ( tab o o )
to them .

A mong the R e d Maize Clan o f O mahas ( N o rth A merican I n

dia n s ) the r ed mai ze was con sidered t o b e their tote m or ancesto r ,

and memb ers of this trib e may n ot eat r ed maize .

A mo n g the an cie n t N ors eme n Yggdra sil was the tree of life ,

from which all living b ei n gs spran g It r eached wit h its r oots to .

all parts of the earth a n d pro duced all the i n habitant s of the
,

earth ; its r oot s reached t o the lowe st depths of t h e u nder wo rl d -

a n d produced the d emo n s and evil spirits ; a n d its bran ches

r eached up i n to the air and pro duced all the creatures that live in
,

the air a n d its uppermo st branches r eached into heaven a n d pro

,

d u c e d the gods thu s b indi n g all life into on e r elation ship

, .

Yggdrasil was an a sh tre e ( Fr a xi n u s ) and was the ance stor

-

“ ”
or th e mal e a n cesto r ) of man kin d Fru E ller ( A ld er A ln u s ) .
, ,

accordi n g to N or se mythology wa s the femal e proge n itres s o r , ,

ancestres s of ma n ki n d S uch a n d similar was th e origin of th e

, .

ancie n t b elief that pla n t s had s exu al attributes We will consider .

a few mo re of thes e a n cie n t ( a n d modern u n civilized ) n otio n s in

r egard to sex .

The P ersian s imagi n ed the first tre e and the fir st bull to have
bee n the firs t a n cestors of the human race ; a s the h u l l wa s their
symbol of their mal e creato r the tree mu st have b ee n their first ,

female a n cestress They discovered in physics generally two

.
, ,
1 30 SEX AND SEX WO RS H I P

T h e L u p er ca li a were ol d R oman festival s on whic h o ccasions

women ran about naked so that they could b e whipp ed on their
‘

b are po sterio rs to make them fertil e Thi s festival survives in

,
.

some primitive communities of contine n tal E urop e Children are .

“ ”
whipp ed wi th birch switche s ( L eb ens ruthen
-
life switc h es ) -
,
-
,

o therwi s e they will n ot thrive or grow but r emain stunted In ,

.

many parts of E ur ope female domestic animal s a s well as the

women of the hous ehold ar e whipp ed on the b ar e genitals with
birch switch es on Halloween eve by th e men o f t h e hous ehold ; t h is
-

i s suppo s ed to in sur e fertility an d healthy o ffspring .

In parts of R u ssia the hu sb an ds whip their wive s on t h e bar e

po st eri or s with birc h twigs to make them fertile and to insure easy
a n d s afe child birth-
A woman who s e h usband do e s not wh ip h er
.

thinks he do es n ot l ove her The trous seau of the bride contains

.

the necessary bundl e of birch ro ds or s witches also

in German the name of the mal e virile orga n ) .

In P olan d f or the s ame r eason the b ride i s driven to t h e

, ,

nuptial b ed by the matro n s with a r od of fi r which i s there con ,

“
s i d e r ed i n th e same way as the birc h is els ewher e The u p .

”
standing growth of the fir i s very suggestive o f a pr omi nent
characteristic o f the male memb er .

In Japan the fir i s a symbol of the masculin e ; the plum tree -

,

o f the fe m inin e A t weddi n gs dwarf tre es of thes e two kinds are

.

u sed a s tabl e d ecorations .

In India whe n a Hindu pl a nts a grove o f mango trees , he

,

will n ot take the fruit o f the gro ve b efore the trees have been mar
rie d ( with full B rahmanic rites and ritual ) to some other kind o f
tree usual ly a tamarind sometimes an acacia It i s con sidered a
, , .

di sgrace if the mango trees commence to b ear fruit b efore t h i s

marriage has b een cel ebrat e d .

In the P unj ab a Hindu can n ot legally b e married t o a

”
third woman ; he gets around the di fficulty by marrying a
”
babul tree so th at the wife he sub s eque n tly marri es i s counted
,

a s h is fourth .

In B engal both bride and bridegro om ar e married to trees be

fo re they ar e married to each other .

“
Kipling wrote : L alun i s a memb er o f the mo st ancient pro
f e s si on in the world In the Wes t p eopl e s ay rude thi n gs about
.

L a l u n s profes sion a n d di stribute lectures t o you n g p eopl e in or

’

der that mor ality may b e pres erved L a l un s r eal h u s

.
’
 SEX AND SEX WO RS H I P 1 31

ban d fo r even l a d ie s o f L a l u n s pro fe ssion in th e E ast must have

,
’

hu sband s was a gr eat big jujub e tree

,
fo r that i s the -

custom o f the land The advantages of havin g a jujub e tree for

.
-

a h u sb and ar e Obvious : y ou can n ot hurt hi s feelings he looks ,

impo sing and he do es n ot b ecome j ealou s

,
.

In Germany fo rmerly wh e n a child was baptized a birth , ,

”
tree was planted ; a mal e tree for a boy and a femal e tree for a
girl ; th is was al so done f or on e o f P resident Wil son s gr a nd ’

chil dren A ccording to A lb ert M agnus ( about 1 250

. the
trees u se d for thi s ceremonial wer e the pear tree which wa s mas -
,

culin e and the apple tre e which was fe m inine The health an d
,
-
, .

growt h o f the c h ildren wer e suppo s ed to depe n d on the mann er

in whi ch the trees thrived .

A mong t h e ancient Greeks a n d R oman s all tree s that bore

frui t were con sidered femal e ; grammatically they wer e co n sidered
femi n in e even if the n a me s had masculine endin gs ; th e adj ectives
,

wer e femini n e In our scie n tific nome n clatur e we have retai n ed

.

t h i s gramm atical ge n der ( or s ex ) P r u n u s i f II Decl plum .

,
. .
,
.
,

tree ; a s P r u n us d om es ti ca adj fem A my g d a lu s i f II Decl , . .

,
. .
,
.
,

almo n d tree ; as Amy g d a lu s c omm u n i s var a ma m adj fem

-
,
.
,
. .

Q u er cu s u s fem IV Decl o ak tr ee ; as Q u er cu s i n f ec t oma adj

'

- .
, ,
. .
, ,

fem .

T h i s applies also to many smaller plants although not as ,

regularly s o : Aven a s a ti va fem o ats ; Or y za s a ti va fem rice ,

.
, ,
.
,
.

But enough for t h e pr es ent o f plant folklore ; it shows that

no element of a scientific nature e n tered into the Widespread a n
cien t b elief that plants were s exual i n their nat u res .

“
In Gen i 1 1 we r ead : A nd God said L e t the earth brin g
.
, , ,

fort h gra ss the h erb yielding s eed and the fruit tree yieldin g
, ,
-

”
fruit after his kind who s e s eed i s in its elf ; a n d it wa s so
,
S ci .

ence teach es u s th at the fir st life on earth wa s vegetable life A n d .

very low in the scal e O f life amo n g the algae we fi n d sex ; cous e
quently s ex exi sted prob ably b efor e there wer e any a n i m als .

In C r u d en s C o n co rdance of the B ible the first edi tion o f

’
,

wh ich wa s publi s h ed in 1 73 7 but the e di tio n which I have and , ,

from whic h I qu ote printed in 1 8 29 we fi n d the follow i ng d efi n i

tion of seed : S eed—that thin ho t a n d spirituous hum our in
, ,
“
,

man s bo d y which i s fitted by n ature fo r the ge n eratio n o f m a n

’

kind ( G en xxx viii . L ike wi se fo r that matter which i n all

,

plants an d fruits i s dispo sed for the propagatio n o f the ki nd .

1 32 SEX AND SEX WO RS H I P

The Oldest mention o f botanical lor e was fou n d in A s syrian

and E gyptian in scription s In a tomb at Theb es a wall pain ting .
-

was found which r epr e sents a b otani cal garden and thi s i s the ,

earliest m entio n Of the cultivatio n of exotic plant s ( F ig A .

contempo rary r ecord on a templ e wall at Theb es states that an

expedition was se n t by Que en H a s op ( ab out 1 6 00 B C ) to bring . .

i n c en s e trees from P unt ( mod ern S omaliland ) to b e planted in the

garden s c onnected with the temple for th e purpo s e of cultivating
incen s e f or the t emple cer emonial s .

A n early attempt at b otanical illu strati on i s a B abylonian

s culpture ( ab out 6 8 0 B C ) sho wing A s s u r b a n i p a l s quee n at a meal
’
. .

Fi g . 37 .
—A b t o an i c a l ga r de n, fr om a t om b at T h eb es E gy p t
, ,
1 900 B C
. .

( Fig . amo n g the pla n ts i n the backgroun d are a date palm

and a grapevi n e b oth of which ar e quit e characteri stical l y d e
,

pi oted .

In S a r d a n a p a l s library ( 65 0 B C ) were fi g u r ed plants a n d

’
. .

plant parts u sed in medicin e which wer e stated to b e copied from ,

i n scriptio n s goi n g back to b etwee n 4 000 and 5 000 B C . .

The pr omoter s of b otan y amo n g the ancien t Gre eks an d R o

mans were not properly sp eaki n g b otani sts but r hi zot om ce o r
, , ,

p h a r m a c op ol ce gatherers,
o f a n d dealer s in medicinal ro ot s an d
herb s A ristotl e Mithridate s C a t o Vi r g i l Dio scorides and t h e
.
, , ,
f

elder P li n y however all wrote on b ota n y or the wo n der s O f veg e

, ,

t a t i on .The mo st lear n ed and important works on t h i s subj ect

1 34 SEX AND SEX WO RS H I P

A lpini a physician and botanist wh o lived 1 5 5 3 1 6 1 7 A D

,
-
. .
,
“
wrote : The female date palms do not b ear fruits unl es s the -

branches of the mal e a n d femal e pla n t s are mixed together ; o r ,

a s i s mor e generally do n e u n l es s the dust found in the mal e sheath

,
”
o r male flower i s spri n kl ed o ver th e female flower s Ther e d o es .

not appear any r eason to place A lpini s Opinion on other than ’

purely empiric experience .

Wh en alch emists r ealized the futility or ab surdity of their

“ ”
s earch fo r th e philo sopher s sto n e which wa s to transmute ’

“ ”
bas er metal s to gold or fo r the elixir of life wh ich would cur e
,

all diseas es and p rolo n g life in d efinitely they turn ed their atten ,

tion to the s ol vi n g of the mystery of gen eration ; the mystery of

“ ” “ ”
Ad am and E ve the red man a n d the white woman o f G en
,

esi s in the B ibl e ; t h e mystery of s ex .

C a es a l p i n u s ( 1 5 1 9 1 6 03 a learne d Italian scientis t pub

-
,

l i sh ed a wo rk entitled D e P la n ti s L i br i xvi in 1 5 8 3 A D In this ,

. .

wo rk th e author suggeste d a clas sification of plants whic h more

o r le s s di stinctly fore shadowed b oth the L inn aean system an d the

N atural system o f Ju s si eu and which he b as e d on c h aracteristics

of flowers stamen s pi stil s and fruits
, ,
In t h i s work h e reco g nize d .

“ ”
that plant s wer e s exual but he speaks of t h e h alitu s ( b reat h
, ,

exhalation p erfum e ? ) a s the fertilizing agent C a es a lp i n u s a s

, .
,
“
late as 1 600 A D r eferred to a h a li tn s or breat h an imm aterial
. .
, ,
”
emanation e xhalation or vapo r
, practically th e perfum e from ,

the male plant s a s cau sing fertility in the femal e plant H i s vi ews .

on the a n thers and pi stil s however do n ot s eem t o have b ecome , ,

generally known n or generally accepted .

In the year 1 68 2 A D N ehemia h Gr ew s ecr etary of t h e S o ci

. .
,

ety of L ondon published hi s A n a t om y of P la n ts in which the na

, ,

ture of the stamen s and pistil s as the mal e and female o rgans of
plants was distinctly a ss erted .

In 1 6 94 A D C a m e r a r i u s a G erman b otanist al s o describ e d th e

. .
, ,

stame n s as male organs and the pistil s as femal e o rgans in a bo ok ,

entitle d D e S ewn P l a n ta r a m .

I n 1 68 4 A D the French botanist Tour n efort publishe d h is

. .

E l em en t s of B ot a n y b eing the fir st attempt t o defin e the exact

,

limits o f gener a in vegetables Mo st of hi s ge n era ar e still recog .

n i ze d in modern clas sificatio n s The great mistake of his classi .

fi c a t i on however wa s his division of all pla n t s into two cla s ses

, , ,
 S EX AND SEX WO RS H IP 1 35

”
Tree s and H erbs ; the great merit on the other hand was the , ,

importance given to the study o f the flower .

H i s scheme in outli n e i s as follows :

Fl owe r bea r i n g t r e es
-

A petalous A petalou s properly s o called

,

Am en t a c eae, ha y i n g catki n s
Monopetalous
P etalou s R egul ar R o sace ae
,
P olypetalou s Irr egular , P apilio n ace ae
H er ba ce ou s p la n ts wi th ou t c or olla
1 P lants pro vided with stame n s
.
( wheat barley rice , , ,

2 . Flowerles s pla n ts with s eed s ( fern s liche n s , ,

3 . P lants in which flower s and fruit s are n ot apparent .

S i mp l e flower i n g h er ba c eou s p la n ts
-

R egular
C orolla monopetalou s
Irre g ular

iig2i;
(
C o rolla polypetalou s
1
:

C omp ou n d flower i n g h e r ba c e ou s p la n ts
C ompo sit ae .

t ile C a es a lp i n u s G rew and C a m e r a r i u s had promulg a ted

,

th e id ea that pl a n ts po s ses s ed sexual parts Tour n efo rt remai n ed ,

sceptical a n d did n ot accept such vi ews However his system o f .

,

clas sification wa s so superio r to previ ou s systems that it brought

o rder wh ere con fu sio n had previ ou sly exi sted a n d modern sc i en ,

t ifi c bo ta n y practically or i gi n ated wi th Tourn efort .

Jo h n R ay an E nglish b ot a n i st published hi s H i s to r i a P la n
, ,

t a r u m in 1 68 6 A D ; in thi s wo rk he laid the fou n datio n s fo r moder n

. .

natural systems o f clas sification .

T h e main plan O f R ay s system i s as follows

’

Flowerles s pla n ts
P lants o c o t y l e d on ou s
Flower i ng pla n ts
ty l ed on ou s

Divide d i nto wo ody trees herbaceou s pla n ts and .

Furt h er subdivi sio n s based on the fruits .

1 36 SEX A N D SEX WO RS H I P

In 1 73 5 A D L inn aeus pre s ented t h e theory t h at stamens wer e

. .

mal e organs a n d pi stils female o rgan s o f plants wit h such con

vi n ci n g emphasi s that he compelled univer sal acceptance of t h i s
vi ew S o little known appare n tly were the pr eviously publis h ed
.
, ,

views of C a es a l pi n u s Gr ew and C a m er a r i u s , that L i nn aeus i s g en

,

e r a l ly considere d to have b e en the first on e to explain the natur e of

stamen s and pistil s a n d to fir mly e stablish the fact that plants

have s ex H e r ender ed the theo ry p opul ar by basin g on it hi s
.

system of clas sificatio n which i s even to thi s day u s e d i n t h e

,

scho ols in some E uropea n lands .

The structure o f a flower , and the natur e of f erti l i zation , are

Sho wn in F ig 3 9 The anther c ells produce the p ollen grain s
. .

Fi g . 39 .
—S t i
ec on of w er
flo , an d se c t i on of ovu m,
‘
a b ove ; s h ow s f er t i li z a t i o n . Va ri ou s
p oll e gr a i
n ns b el ow .

whi c h fall on the stigma o f the ovary ( femal e part ) an d ar e pro ,

longed into a tub e which carri es the pr otoplasm of the mal e cel l
down into the in terio r of the ovary wher e it comes in contact wit h
the protoplas m ic matter O f the ovum or femal e cell The result .

i s fertilization a n d the growth o f the embryo .

While modifications o f R ay s system co n stitute the N atural ’

systems of modern times the L inn aean system still forms an arti ,

fi c i a l key to the N atural systems a n d the t erms of thi s system ar e ,

generally u sed i n the description of pla n t s and flower s .

That this demonstratio n of the sexual nature o f plants was

n ovel i s s een from th e interest even e n thu siasm with w hich it , ,

wa s received E rasmu s Darwin the grandfather Of Charles Da r

.
,
1 38 SEX A ND SEX WO RS H I P

recognized a s the matter which fecundated the ovary but it r e ,

mained a question as to the ma n n er i n which it di d SO .

It was at first thoug h t that the grain s of pollen broke on the

stigmas and that th e granules were ab s orb ed by th e sti g ma and
went t o form the embryo In 1 8 23 A D Amici an Italian b otanist
. . .
, ,

discover ed t h e pollen tub es Ab out 1 8 3 7 A D S c h leiden and

-
. . .

H oe ck e l a n n oun ce d th a t the vegetable embryo preexisted as a germ

within the pollen grain s ; it i s carried at the end O f the pollen
tub e to the embryonic s ac wh er e it develop s into the seed or ,

emb ryo .

Wh ether this wa s a c on s ci ou s effort to harmoni ze the fertil

i za t i on of plants with the vi ews held SO lo n g in r egar d to animal s
an d man ( s ee p . V i ews that wer e app a rently i n harmony with

the teach i n gs of th e Bibl e t h at the seed or emb ryo i ssue d from

,

the s exual parts o f t h e mal e o r father I can n ot say ; t h at it wa s , ,

such ther e can b e no d oubt .

’
S ch leid e n s theory of the pr eexistence of the embryo in the
pollen grain s wa s shown t o b e wrong by the ob s ervatio n s o f
B r on g n i a r t A mici Mohl U nger Ho ffmei ster and other s
, , , , , .

In 1 8 4 9 A D T u l a sn e publi sh e d his studies on vegetable em

. .

b r y og en y and finally established the theory of fertilization a s

taug h t today namely that the male a n d f emale elements unite to
, ,

form th e embryo .

A bout 1 87 6 A D the nuclear theory of fertili zation was demon

. .

s t r a t ed
. The successive steps in karyokine sis and the importance
O f chromo somes wer e demon strated .

Thi s do e s n ot mean that all t h e secrets of the proces s ar e

clear ; hu n dreds of men of science ar e still trying to s olve further
mysteries of heredity etc but thes e mysteries whil e co n stituting
,
.
, ,

the mo st fertile field f or r esearch and investigatio n do no t par ,

t i cu l a r l y interest u s now i n conn ection wit h thi s attempt to fix the

niche which i s filled by L in n aeu s i n connection with the develop
ment of Vegetable Taxonomy .

S EX I N A N I M AL S

A n ci ent I d eas
O f cours e , s ex was more distinctly apparent in animals an d

mankind than i n pla n ts but even here the ideas as to the s exual
, ,

proces s were vague a n d wholly un sci e n tific In fact the earliest .

,
 SEX AND SEX WO RS H I P 1 39

reference s in the Oldest mythol ogies did n ot always a ssume t wo

, ,

complementary principles or age n cie s ( sometimes spoken o f a s

“
a n tago n i stic but s ee m to have taught that the C re
ato r wa s o f hermaphrodite n ature I have already stated that in .

early co smogonies th e co smic egg wa s no t a s sociated with a fem

i n ine o r n ot even with any sexual agency .

In N ew Zealand Chi n ese Vedic I n di a n a n d G reek myths

, , ,

H eaven ( S k y ) and E arth co n stituted a hermaphrodite b eing ; thei r

union was p erpetual On ly later on were they con sidered as a
.

pai r o r as uni s exual a n d dual

, .

The P u r a n a a s acred B rahminic book says : The S upreme

, ,

S pirit in the act of creati o n b ecame two fold ; the right side was
, ,

male th e l eft wa s P rakriti S he i s Maia eter n al a n d im perish

, .
,
” “
able . A gai n : The Divi n e C au se o f C reatio n experie n ced n o
blis s b ei n g i solated— al o n e He ardently desired a companion ;
, .

and imm ediately t h e d es i re wa s gratified He cau sed hi s body to .

divi d e an d b ecome male a n d femal e They united a n d human b e .

”
ings were thus made .

I n imi tation o f thi s ancie n t theory that the C reato r wa s a n

d r ogyn ou s or h ermaphrodite s ome philo sophers held the same
View with r egard to Jehovah ( or E lohim ) the g od of the Bible ,
.

We r ead in the twe n ty s eventh ver se of the first chapter O f Gen

-

“
esis : S o God created m a n i n h i s o wn i m a g e ; m a l e a n d f e m a l e
”
cr ea t ed h e t h em A n d thi s i s emphasized by r epetition i n the
.

“
mo re explicit statement i n verse s 1 a n d 2 Gen v : I n the day ,
.

that God created m a n in th e like n e s s of G od m a d e he them ; a n d

,
”
Go d bl es s ed them and ca lled th e i r n a m e A d a m
,
.

The T al m ud ( Hebrew T raditions ) says that A dam wa s cre

ated a n dro g ynou s His head r eached the cloud s G od caused a
. .

sleep to fall on him a n d to ok something away from a ll his mem

,

bers an d thes e parts h e fashio n ed i n to o rdi n ary m en a n d wome n

, ,

and scattered them through the wo rld .

A fter L ilith A dam s first wife mother o f demons a n d gia n ts

,
’
, ,

d es erted him God s eparated A dam i n to hi s two s exual parts ; he

,

to ok one of A dam s rib s a n d mad e E ve from it

’
.

P hilo a Jewi sh philo s opher co n tempora n eou s with Jcsus

,
,

said that A dam was a double a n d rogyn ous o r hermaphrodite be ,

” “
ing in th e like n es s o f G od P hilo said that G od separated
.

A dam i n to hi s two sexual compo n e n t parts on e mal e the other

femal e—E ve —taken from his side
, ,

The l o n ging fo r reun io n . ,

1 40 SEX AND SEX WO RS H I P

which love in spired in the divi d ed h alve s o f the o riginal ly bi

s exual b eing i s the source of the s exual pleasur e whic h i s the
, ,

beginning of all tran sgre ssions .

P lato a Gre ek philo sop h er , explained t h e amato ry ins t incts

,

and incli n ation s of men an d women by t h e ass ertion that hum an

b ein gs were at fir st androgyn ou s ; Zeu s s eparat ed them int o u ni
s exual h alve s an d they s eek to b ecome r eunited
, .

T h e A ryans of India account fo r the app earance of the di f fer

“
ent animal s in thi s way : P uru s h a wa s alon e in t h e worl d H e .

di fferen tiated himself i n to two b eings m a n and wi fe Th e wife ,

.

r egarded u n io n with him as incest an d fle d a ssumi ng t h e s h apes ,

O f variou s animal s The hu sband pur sued taking th e s ame

.
,
”
Shapes an d t hu s produced t h e variou s sp ecies of animal s
,
.

A similar sto ry was told in Gre ece of Demeter changing h er

s el f i n to a mare to escape the pur suit of P o s eidon ( see page
We r ead in Gen esi s ( ii “
A nd th e L ord fo rme d man of t h e
,

du st o f the ground and br eathed i n to hi s no stril s the breath o f life ;

” “
a n d man b ecame a living soul A nd Job said ( xxxiii . The ,

spirit of God hath made m e and the b reath O f the A lmighty h ath
give n m e life .

“ ”
The breath of God was r ecognized as th e V ivi fying life ,

givi n g fertilizi n g esse n ce of the C reator n ot o n ly by the early

, ,

Jewi sh religion but al so by o th er r eligion s of antiquity

, .

“ ”
Man y anci ent author s b elieved in th e out br eat h ing ( h ali -

tu s ) of th e male b ei n g the fecundating a gent that produced life .

In medieval times it was held that Mary was ma d e pregn ant by

“ ” “
t h e wo rd O f God ( a very slight modificati on of the breath of
” “ ”
God ) b ecaus e the B ibl e tell s u s that th e wo rd b ecame flesh .

“
P ythagora s ( 5 00 B C ) taught t h at s eed i s an immaterial
. .

”
ether or vapor simi lar to thought pro duced by the mal e
,
A nd , .

even as late as A D 1 6 00 C a es a l p i n u s an Italian scientist referred

. .
, , ,
“ ”
to a h a li tu s or breath ( an immaterial emanation ex h alation o r ,

—
vapo r practically th e p erfume ) from the mal e plan t s a s causing
fertility i n th e femal e plants But a material sub stance o r .
,
“ ” “ ”
s eed wa s sub stituted for the br eath at a very early age
, .

A naxagoras ( a G r eek philo s opher about 4 7 5 B C ) taught t h at , . .

“ ”
th e emb ryo wa s formed e n tirely from the s eed of the father
and that the mother merely furnished the soil in which it grew
and d evelop ed But this theo ry was n ot new Anaxago ra s merely
. .

gave it mor e definite expres sion and made it ge n erally known and ,
1 42 SEX AND SEX WO RS HI P

ther efor e t eaches this theory A s lat e as A D 64 thi s theory had . . .

,

B iblical sanction f or S t P aul r eferred t o a time b efor e L evi wa s

,
.

“ ”
bo rn i n thi s wi s e : For h e wa s y e t i n t h e l oi n s of hi s f a th er
Jacob ( Heb r vii .
,

It is of gr eat i n terest to trace th e gradual development o f a

knowledge of s ex ; we will give some older views but n eces sarily ,

i n very concis e form only .

“
H e r a kl ei t o s ( 5 50 B C ) said : Man i s ki n dled and put out like
. .

” “
a light in the night t i me -
The wi s est man i s an ap e compare d
.

”
t o God just a s the mo s t b eautiful ape i s ugly compared to man
,
.

“
A naximander ( about 6 00 B C ) said : L iving cr eature s aro s e . .

from the moist el ement a s it wa s evaporated by the sun Man .

”
was like a n other a n imal the fish in the b egin n ing,
F u rther , he,
.

s ays that in the b egin n ing m an was b orn from animal s of a dif
“
f e r en t species .Hi s r eason i s that whil e o ther a n im al s quickly ,

find fo od f or themselves man alon e r equire s a prolonge d p eriod

,

o f suckli n g Hence had h e b ee n o riginally such a s h e i s n ow h e

.
, ,

could n ever h ave survived The first living cr eatur e s

.

were produced in the moi st el eme n t a s time went on they

came ou t upon th e drier p art and change d their mod e
”
of life .

P armenides ( about 5 00 B C ) The narrower

. .

circl es ar e filled wi th unmix ed fir e and tho s e surrounding them ,

with night a n d i n the mid st of thes e ru she s their portion o f fire

,
.

I n the midst o f the s e circles i s the divi n ity ( N eces sity ) that di
r ec t s the cours e o f all thi n gs ; fo r she rule s over all painful birth s

a n d all b egetti n g driving t h e femal e to th e emb race of the mal e

, ,

a n d the male t o that o f the female .

“
F irst of all the G ods sh e co n trived E ro s .

On the right boys ; on the l eft girl s

,
.

E mpedokles ( ab out 4 75 Ther e i s n o coming into be

i n g O f aught that p erishes n or a n y en d for it i n b an efu l death ;
,

but o n ly m i n gling a n d separatio n of what has b ee n mingled .

But when the eleme n ts have b een m i n gled in the fashio n of a man ,

a n d come to the light o f day or in the fashion of the race o f

,

wild b easts o r pl an ts or birds then men s ay that thes e come into ,

bei n g ; a n d whe n they are separated they call that as i s the cu s , ,

tom wo eful d eath I t oo follow the cu stom and call it so m y

, .
,

sel f . Fo ol s — for they have n o far reachi n g thoughts -

who deem that what b efor e wa s n ot comes into b eing o r t h at ,

 SEX AND SEX W O RS H I P 1 43

aught ca n p eri s h and b e utterly destroyed The comi n g .

together of all things b ri n gs on e generation i n to b ei n g a n d de

stroys it ; the other grows up and i s scattered as thi n gs become
divi d ed . A t on e time thin gs grew together to b e on e o n ly
ou t Of many at ano ther time they parted asu n der so as to b e ma n y
,

in stead O f on e Fire and water and earth a n d th e mighty height

.

o f air d ea d strife t oo apart from thes e a n d bala n ci n g every on e

, , ,

of t h em i t i s sh e that i s d eem ed t o b e impla n ted i n the

frame of mortal s They call her by the name Of Joy and
.

A phrodite . B ehold the s u n everywhere b right a n d warm

, ,

and all the immortal things that ar e b athed i n its heat a n d bright
radiance B ehold the rain everywhere dark and cold ; a n d from
.
,

the earth i ssu e forth thing s clo s e pres sed a n d solid Whe n they
-
.

are in strife al l the se are di ffere n t in form a n d separated ; but

they come together in love a n d are desired by on e a n other .

“
For ou t of thes e have Spru n g all things that were a n d are
and s h all b e —tr ees a n d m en a n d wome n b easts a n d birds a n d ,

th e fis h e s that dwell in the wat er s fo r these thi n gs are

what t h ey are ; but run n ing through on e a n other they take di ffer
ent s h apes —S O much do e s mixture change them .

“
It ( L ove ) mad e man y head s spri n g up without n ecks a n d ,

arms wan d ered bare a n d b ereft of shoulder s E ye s strayed up .

and d own in wan t of for eh ead s thi s marvelou s mass Of

’
mortal limb s A t on e time all the limb s that are the body s are
.

br ought together i n to on e by L ove a n d again they are

s ever ed by cruel strife .

“
B ut as divinity was mi n gl ed still further with divinity thes e ,

things j oined together a s each might cha n ce some Off ,

sprin g Of oxen with faces of men while others again aro se as , , ,

O ffspring of men with the head s o f oxen and creature s in whom ,

the nature o f wome n and men was mingled fur n ished wi th sterile ,

parts .

“
C ome now hear h ow the Fire a s it was separated caused the
,

night b orn gho st s of men and tearful wome n to arise

-

whol e natured fo rms first aro se from the earth havi n g a portio n
-

both of water and fire Thes e did the fire . cause to

’
grow showing a s yet neither the charmi n g fo rm O f wome n s
,

limb s n or yet the voice a n d parts that are p roper to man

,
.

“ ’
But the sub sta n ce o f the child s limb s i s divided betwee n
them part of it in men s and part i n wome n s ( body )
’ ’
.

,
1 44 SEX A ND SEX WO RS H I P

An d upon him came de sire as he mingl ed with her thr ough

An d it was poured ou t in the pure parts ; and wh en it met

wit h cold women aro s e from it
, .

the two diverging h arb or s O f A phrodite .

For in its warmer p arts the womb brings forth mal es and ,

that i s w h y m en ar e darker mor e Sin ewy and mor e h airy , .

Thi s gives s ome i d ea of th e theorie s about mal e a n d femal e

in early days .

P y th a g or a s 5 0 0 B C ,S emen i s an immaterial sub stance

. .
,
”
like thoug h t , produced by the mal e .

A n a xa g or a s 5 00 4 26 B C — ,
“
The embryo i s from the mal e
-
. .

”
only ; a d rop from t h e b rain .

Dem ocr i tu s 4 70 3 69 B C , S eed i s produce d from all

-
. .

”
parts of t h e man s b o d y ’
.

A r i s t ot l e 3 8 4 3 2 2 B C
, S eed i s produced only by the male ;
-
. .

it cause s co agul atio n of the menstrual blo o d and thi s co agul um

”
fo r m s the embryo ; but h e ad d e d that t h e s ee d o f the mal e d e
t e r mi n ed the form of th e embryo ; women give n o seed an d t h eir
testicles ( ovaries ) are superfluou s and a s u s ele s s a s the br easts
Of t h e male .

Di og en es of App oll on i a ( about 3 5 0 B C ) — “

The embryo i s . .

”
fo rme d from the s eed of the mal e .

Then t h er e wa s a long list of author s gen erally r eferre d to a s ,

”
po st P yt h agor ean p h ilo sopher s Thessalus Drakon P o l ybiu s
-
, , , ,

Di oxi p p u s Di ok l e s and ot h ers w h o beli eved in acco r d with many

, , ,
“ ”
anci ent p h allic religion s that the mal e s eed s wer e formed i n
”
t h e right testicl e ( O n ) and the femal e s ee d s wer e forme d in
t h e left testicle ( H oa ) ; they b elieved the s ex O f t h e o ff spring
coul d b e contr oll e d by tying a string aroun d on e o f the testi cl es
during coition A strin g tied around the right te sticl e prevented
.

the mal e s eeds from escaping so that a s ee d from the left tes ,

tiele woul d pr oduce a girl child ; an d vi ce ver s a by tying a s tring ,

around the left testicle and allowing only s eed from t h e righ t tes
ti el e to b e emitted a boy mu st neces sarily b e the r esult Galen
, .

( 1 3 0 200 A D ) al s o taught this theory

-
. . .

Mohammed con sidered th e seed to b e m erely flu id ; in t h e

Koran S ura xcvi h e said : R ead in th e name of the L or d wh o
, , ,
”
cr eated man from a d r Op !
But even in th es e early days t h er e wer e some w h o credite d
1 46 SEX AND SEX WO RS H I P

t h at women wh o were train ed as pr ofes sional Singer s di d not

menstruate .

We will h ave to r efer to the sexuality of t h e two si d es of

t h e b o d y again later on
, .

A polloniu s an A lexandrian s ophi st ab out 96 A D was much

, ,
. .
,

addicted to speculation s ab out g em e t r i a etc ; h e taught t h at all,

.

who want t o b ecome godlike in kn owledge and in the h ealing art , ,

must ab stain from t h e eati n g O f meat and from congr es s wi th

women .

Galen ( 1 3 1 203 A D ) b elieved that th e right te sticl e pro duces

-
. .

mal e childre n a n d t h e l eft testicl e produces femal e childr en but ,

he b elieved al so that b oth s exe s contributed seed toward s th e for

matio n o f the child ; h e obj ecte d to the theo ry of A thenaeu s ( s ee
above ) that form wa s n ot always due t o the father but that s ome
childre n res embled their mother s in fo rm a n d feature s wh ich
’
proves that women s s eme n or s ee d al so had an influ ence on the
fo rm of the emb ryo ; the embryo h e said sucks bl ood and spirit
, ,

from the placenta ; from the blood the flesh and the inte stines
were fo rmed a n d from blood mi xed with spirit the ve s s els were
,

produced Th e brain was fo rmed from a po rtion of pure se ed

. .

G ale n s aid that women had th e s ame s exual parts as men ,

only on account of th eir colder ( more apathetic ) nature they are

,

placed within h er b ody ; the ovarie s ar e testicl e s and furnish

femal e s eed ; he said that there are a s many cavitie s in the uteru s
a s there ar e breasts ( This i s the theory O f uteri n e cotyl edon s )
. .

A ve r r h oe s ( 1 1 20 1 1 98 A D ) b elieved the female t esticl e s to

-
. .

b e us el es s ; t h ey merely s ecr eted moi sture ( fo r lubricating t h e

“
vagin a duri n g coition ; now r eferred t o by s ome as sympat h y
the emb ryo i s fo rmed from the coa g ulated menstrual
blood ; the form is due to the masculi n e seed ; the seed in itself is
impotent but it contain s a spiritual o r volatil e constitue n t w h ich
caus es impregn ation and h e quote s a cas e in which this volat il e
,

sub stance was ab so rb ed by a woman who b athed in a p ool in which

a man h ad previously bathed and had had an emis sion of s emen .

Jacob von Forli pro fes so r in P adua ab out 1 4 5 0 A D said

, ,
. .
,

that the embryo in the first month of pregn ancy was under t h e
influence of Jupiter the giver o f life ) ; in the s eventh
mo n t h under the i n fluence of L u n a who i s favorable b ecau s e she
,

i s moist and reflects the light of the su n ; in the eight h month it

i s un d er the in flu ence of S aturn who kill s and eats ch ildren ; he
,
 SEX AND SEX WO RS H I P 1 47

i s th e enemy o f life and kill s every child who is born i n the

eigh t h month In the nint h month aga in the child comes u n der
.
, ,

t h e in fluence of Jupiter wh o grants life to the child .

A grippa ( 1 486 A D ) s aid that animal s could be reproduced

. .

with out s ee d from vari ou s h eteroge n eou s material s H e was a .

b eliever in th e mystical a n d supernatural attributes of n umbers

( g em et r i a ) an d h e de d uce d from thes e attributes for i n stance , ,
“ ”
t h at a prayer to Mary , mother of God on a first o f A pril , ,

at 8 o clock in t h e mo rning was more certain to b e heard and

’
,

granted t h an at any other time .

C ardanu s ( 1 5 0 1 1 57 6 A D ) said beavers rabbits a n d gazelles

-
. .
,

were pro d uced by the impuritie s i n stag n ant water He also .

thought that a Vi rgin s breast s would give mi lk if they were

’

whi pped with nettles H e als o taught o f the relation o f the parts
.

o f the h a n d ( chiromancy ) to the ch aracter ; the thumb indicates

strength bravery and voluptuou snes s and i s I m d er the i nfl u
, ,

ence o f t h e plan et M ar s ; t h e index finger indicates ho n o rs po si ,

tion and r ank in state and church and i s u n der the in flue n ce of
Jupiter ; the mi d dl e finger i s under the i n flue n ce of S aturn a n d
indi cates aptitu d e for magic f or wo rk and ability to bear pov , ,

er ty an d so rrow ; t h e ring fi n ger i s sacred to the sun a n d frie n d ,

ship h ono r mi ght etc c a n b e judged from the same ; the little
, , , .
,

fin ger is under the dominio n of Ve n u s a n d it i n dicates childre n , ,

b eautiful women and voluptuou snes s ; the tria n gle in the pal m o f
the h an d i s under th e i n flue n ce o f Mercury and in di cates wi s ,

d om smartnes s acquisitivenes s etc

, , , .

L evi n u s L emn i u s ( 1 5 0 5 A D ) sai d that crows conceive through

. .

their eyes t h at sharks give birth to you n g through their mouths

, ,

and vermin such a s ro aches mice etc o riginate from dirt and
, , ,
.
,

Am bro s e P are oppo sed

( 1 51 0
) the idea that
A D
. wi tches could
.

have connection wit h d emon s o r devils as the latter were i m ,

mo rtal a n d immaterial a n d could n ot fur n ish seed .

F allopius ( about 1 5 23 A D ) first recog n ized the similarity . .

in structure and in fo rmatio n as eroge n ous zo n e betwee n clitoris , ,

and p enis .

Ve sali u s about the sam e time taught that the sexual orga n s
o f males and femal e s were al i ke ; only tho s e of women were withi n ,

the b o d y
.
1 48 SEX A ND SEX WO RS H I P

Jo hn F ern eliu s ( about 1 558 A D ) called the ovari e s femal e . .

testicles and b elieved that they produced se ed .

E u s t a ch u s ( about 1 5 6 2 A D ) gave the fir st correct description

. .

o f the uteru s ; he als o describ ed th e a n atomy of the mamm ary

gland ( of a mare ) .

l Vy e r u s ( 1 5 1 5 1 5 88 A D ) wrote a b ook concernin g the d e vi l

-
. .

in which he comb ated the theorie s of the church a n d inquisition ;

h e as s erted that the tricks O f the magicians were due to sleight of -

han d a n d n ot to a n a s si sta n ce O f d evil s ; he de n ied the exi stence

o f were wolves a n d the po s sibility O f s exual uni on of d evils and
-

wome n witches etc , .

L udwig S e tt a l a ( ab out 1 6 33 A D ) wrote a curiou s work on . .

mol es birthmarks etc ; he said that a mol e o r mark on the

, ,
.

no s e wa s accompanied by a Similar on e on the peni s ; on e in the

face was accompa n ied by a Similar on e n ear the genital s etc ; ,
.

the n earer it i s t o the no s e the near er it is to the peni s o r ,

vulva etc
, .

P aracelsus ( 1 4 92 1 54 1 A D ) taught that if men struating or

-
. .

pregna n t women breathed on a mirro r it would injur e the health

o f childre n who lo oked i n the mirro r afterward s ; he said that

from the seed of a m a n a m a n could b e ge n erated by placing

,

the s emen i n fermentin g hors e dung like chicken eggs coul d b e -

hatched ; this was to prove that the woma n s part in generation ’

was mer ely to fur n i sh the appropriate s oil for the d evelopment
of the mal e se ed into a n embryo .

He explai n ed that th e se ed i s produced by all parts of th e

body a n d repr oduces its ki n d ; the s eed from the no s e r epro
d u c ed the no se from the eye the eye etc
, , ,
.

The eleme n ts air earth fir e and water each had the prop
, , ,

e r t i e s o f b eing h ot ,
dry cold a n d wet ; therefo r e ther e could b e
,

dry water cold fir e etc ; which wa s proved by ice by luminous

, ,
.
,

or pho sphor esce n t decayi n g wo od etc , .

He b elieved that the me n strual blood removed po isonou s ma

t e r i a l s from the system ; ther efor e it could n ot b e the caus e o f the
embryo ; the embryo i n the womb g ot its n ouri shment from the
m ilk o f the b rea sts which flowed down t o the womb
, .

G old wa s mal e ; silver femal e ; but thi s was Simply in acco rd

,

with ge n eral alchemistic ideas .

Harvey ( 1 578 1 6 5 8 A D ) taught that the ovum was the impo r

-
. .

tant germ cell and that it co n tai n ed in its elf the prefo rmed ova
-
1 50 SEX AND SEX WO RS H IP

entists of t h o s e d ays s eriously calculated w h en t h e supply of germs

which Ad am h a d d ep osited in E ve and thr ough h er in mank in d , ,

would b ecom e exhau ste d and h ow many h uman beings were pre
,
“ ”
formed i n t h e b eginning and cam e from the loin s o f Ad am .

B u ffon t h e celeb rated scientist and the friend o f B onnet h el d

, , ,

similar vi ews .

S o it app ear s t h at thi s Vi ew of t h e mal e furnishing the see d

was pre d omin ant from ab out 1 73 2 B C to th e b eginning o f t h e . .

nin eteenth century o r i f we include t h e centurie s of t h e o ral tran s

, ,

mi s sion of the B ibl e f or about 4 000 year s

, .

Wh at modern science says about thi s subj ect will b e con

s i d er ed presently .

L I GH T ON A DAR K S U B JE C T

There i s nothing in the human econ omy o f wh ic h men an d

women s h ould know mo re and of which they know l es s t h an o f
th e s exual r elation ship Ignorance i s no t bli s s ; it i s the source
.
,

”
of unhappines s su ffering crime vice and sorrow wit h out end
, , ,
.

T h e light of knowl edge ill um inating this subj ect woul d ele
vate the prevalent s en sual conception s of the r elationship Of t h e
s exe s to an appreciation of the real h olines s and purity o f married
companion ship and would check immo rality and pro stitution .

The u n iver sal s ong Of love i s a harm oniou s bl endin g o f frien d

ship esteem a n d companion ship with the b aser animal d e sires
, , ,

s anctifying th e latter through the holines s O f the fo rmer Thi s .

p erfect love wa s symb olized by the Greek s in the myth of Cupid

and P syche ; Cupid the g od of Ph ysical L ove , and P syche , t h e
,

S oul the S piritual E lement in L ove ( Fig

,
.

L et u s fir st con sider the physical o r carn al si d e of love .

Th e Fema l e

B etween the t h igh s of t h e woman , chastely h id d en by t h e

hair of the m on s ven er i s unob tru sive and r etiring a s the nature
o f th e woman h ers elf lies the vulva—th e external sexual o rgan
,

of the woman Wh en we spr ead the lip s or labia apart we s ee

.

in the upper p art the clitori s con si sting of erectile ti ssu e an d ,

“ ”
co n stituti n g a s o called erogenous zo n e ; whe n this organ i s
-

excited by friction or by pl ayful handlin g it b ecomes erect and

, ,

gives ri se to voluptuou s s en sations B elow the clito ri s i s the open .

 SEX AND SEX WO RS H IP 1 51

ing to the vagina i n to which the man introduce s his erect penis
,

d uring coitio n thus bri n gi n g hi s pubic hair against the clitoris

, ,

to increas e t h e titillation which gives the pleasure to the woman .

These parts are shown in the drawing ( Fig .

Fi g 4 1. . Cu i d
p an d P sy ch e
,
”
from a n an t i qu e s ta t u e .

Fi g . 42 .
—
Dr awi n g of a vu l va , a nd i t s Fi g 4 3. .
—
S ec t i on of fem al e p el vi s h ow mg
, s

sym b ol , th e d ou b ly p oi n t ed
-
elli pse . se xu a l orga n
( u te r u s ) of w o m an .
1 52 SEX AND SEX WO RS H I P
’
Thi s diagrammatic drawing of a s ection of the woman s bo d y
shows u s the sexual structure s of the huma n female ( F ig .

Her sexual o rgan s lie i n the cavity of the p elvi s wh ich h a s be en ,

“ “
called the cradle O f the human race ; and the vulva i s t h e d oo r
” “
of life o r the
,
doo r to the womb it i s the doo r to the vagi na ,
“ ” “ ”
the vestibule or ante chamb er O f life l eading to the womb - .

H er e ( Fig 4 4 ) we see the vagina laid o p en a n d the uteru s

.

in s ection ; attached to the womb we se e the Fallopian tub e s and

the ovari es In the l atter an o vum is elaborated or perfected or
.

matured once in every four weeks or in a lunar month an d wh en , ,

Fi g 4 4
. .
—
Di gr
a am s h ow i gn va gi na l ai d o pe n, u t e r u s a n d F a ll op i a n t u b es in sec t i on , an d

ova r i e s fr om
, an Ol d wo k r on
“
A r t i fi ci a l I m pr egn a t i on ”.

it i s freed from the ovary the o vum i s caught up by the funn el ,

shaped e n d s of a Fallopian tub e and pas s ed down to the interio r

Of t h e uteru s or womb .

Thi s di sen gagement of an ovum is accompanie d by a d i s

“ ” “ ”
charge of b l o od which we call menstruation o r monthli es ,

or in L atin a n d the physical d iscomfo rt due to t h e

congestio n of the ovaries with t h e accompa n yi n g disturb ance o f

,
“ ”
th e n ervou s system fo rm s the physical b asis of s exual instinct
,

“
i n the female During this pr oces s the female i s said to b e
. in
”
heat , and co n n ection with the male about thi s time i s parti en
la r l y liable to b e followed by im pregnation ; in fact among many ,
1 54 SEX AND SEX WO RS H I P

or impr egnated The illu stration al s o s h ows t h e r elative si ze of

.

the ovum and t h e s p er m a t ozoOn .

The proces s Of o vulation b egin s ab out t h e a g e of twe lve

o r fourteen year s in ou r climat e ; thi s i s calle d t h e age Of pub erty

and ab out this time the s exual organ s matur e t h e hip s broaden ,

an d the pubic h air appear s ; al s o the br easts b ecome enlarged ,

and as sum e the b eautiful shap e that i s pr es ented in a b eautiful

woman .

O vulation contin ue s fo r about thirty year s or with u s to ,

about the age of forty fi ve year s after which t h e woman b ecomes

-
,

Fi g . 47 .
—H u m an ovu m an d Fi g . 48 .
—
S ti
ec on of pre gn an t w om a ; n the
p rm a t oz oa R epr od
s e . u ce d fr om an a n c i en t P e ru vi an s p l a ce d th ei r d ea d i n t h e po
ol d w ork . si t i ou of a f oe t u s ,
f or b u ri al .

a n euter or practically s exless although n ot incapabl e of sexual

, ,

i n tercour s e and s ensual pleasur e fo r which in fact a l iking i s , , ,

s ometimes developed after the ces sation of men stru ation This .

“
period of the ces sation of me n struation i s called the change o f
” “ ”
life or the me n opau se .

If impregnation o ccur s the ovum b ecomes attached to t h e

,

interio r wall s of the uteru s and develops into an embryo o r child .

AS this embryo grows the abdomen of the woman correspond

,

i n g l y en larges and b ecome s rou n d an d f u ll ( Figs 4 6 a n d 4 8 ) the .

“ ” “ ” “ ”
woman i s pr egn ant or wit h c h il d or enciente P regnancy .
 SEX AND SEX WO RS H I P 1 55

l asts about nin e months ( o r a s the a n cie n ts stated it t en [ lun ar ! ,

months ) durin g whic h time the a n ab olic s ex bia s o f the woma n -

enables h er to elab orate nouri shme n t e n ough for both herself a n d

”
the growing child wit hi n her unti l at term , or at the en d of ,

t h e n in e months of gestation the child i s expelled by the contrae

,

tion o f the womb into i n depende n t existence .

The anabolic surplus of the female ma mmal i s now directed

to her b reasts a n d mi lk i s p r oduced ( Fig The ful n ess of .

t h e mammary glands gives ri s e to discomfo rt which i s relieved

by t h e infant sucking the mi lk fr om the breasts The n ipple i s .

Fi g 4 9
. .
—
A
n a pe m oth er an d h er y ou n g . Fi g . 50 . L o ve
’
s S ec er t .
”
St t a ue of

m oth e r a nd c h il d .

an erogenous zon e having a structure simi lar to the cavern ous

p ortion o f the p enis capable of gi vi n g a plea sure S i mi lar a l
,

thoug h weaker than that experie n ced by the clitori s during coi
tion ; and the desire to obtain relief from the e n gorgeme n t o f
the breasts and to feel the pl easure caused by the erection of the
“
nipple by th e sucking o f the in fant is the physical basis o f ma ,

”
ternal in stinct .

The illustration shows the structure Of a hum an breast gla n d ; -

th e lobule s of cell s secrete the mi lk which i s collected by the

1 56 SEX A ND SEX WO RS H I P

lactifer ou s ducts which anastomo s e into larger and more d i l a t

able ducts which converge to the mamilla o r nipple where t h e
,

mouths of thes e duct s ar e situated and from which the child can
obtain the milk by sucki n g The n ippl e is a mildly erogenou s zone.
,

and sucking it gives a pl easurabl e s ensation which i s the phys ,

ical basis of mother love ( F ig -

.

There i s a gen eral b elief that a woman will n ot co n ceive while

she is nur si n g a child ; therefor e thi s pro ces s i s continued as long
as po s sibl e by many mother s .

P r ob ably th e P apuan wome n have a Si m ilar idea ; they keep

littl e pigs a s pets which the women suckl e at their brea sts .

The first articulate soun d utter ed by the infant of any na

Fi g . 51 .
—S ec t i on of a hu m an m a mm a y r gl a d
n
,
s h ow i n g t f e r ou s
the la c i d uc ts .

tio n by the child of a n y huma n mother i s the syllable ma ; it

, ,
“ ”
may b e r epeated thu s ma m a ; a n d th e mother fondly holding
, , ,

the child t o h er breasts fancies that the child i s trying to call her
,
“ ” “ ”
n ame Hen ce i n n early all language s of earth ma o r mama
.
, ,
“ ” “
mean s mother P erhap s the n ext articulate soun d will b e b a
.
,

” “
ba, or pa pa a n d thi s i s suppo s ed t o b e the na m e of the f a
, ,
“ ”
ther ; except that in some nati o n s the wo rd mama mean s the
“ ”
father a n d the word p apa the mother as among the Mao ri ( s ee ,

the story of the g od R angi a n d hi s wife P apa on page ,

The mo st importan t part of the mother to the ch ild i s the

s ource of it s n ourishmen t—the b reasts Thes e are called from .
,
“ ”
t h e word mam a the mammary glands and animal s who have
, ,
1 58 SEX AND SEX WO RS H I P

the scrotum In thes e testicl es ar e produce d the male cell s or

.

the spermato zoa O wing t o th eir prominence and s en sitivenes s

.

thes e organ s are subj ect to injury ; in fights they o ffer a h ol d t o ,

a n oppon ent w h ich i s dangerou s to the on e who s e te sticles or

“
scrotum ar e th u s s ei zed ; from thi s comes the expr es sion to h ave ,
”
a man by the nuts w h ich mean s to h ave a man at a great di s
, ,
“ ”
advantage Thes e organs ar e O ften r eferre d t o a s the privates
.

“ ” ”
o r private parts or a s in the B ible the secr ets ; Deut xxv ,
.
,
“
11 12
, . Wh en men strive together on e with another an d t h e ,

wife o f the on e draweth n ear f or to deliver her hu sb and ou t o f

the h a n d of him that smiteth h im and putteth forth h er hand , and ,

Fi g . 52 .
—A p r m t z
s e a o oon , en l a rge d . R epr od u c t i on fr om an Ol d pr i t n .

taket h him by the secrets : then t h ou shalt cut O ff her h and thine ,
”
eye shall n ot pity her .

In ancient E gypt men of th e po or er class es wore a kilt and

girdle only or we n t naked whe n at manual lab or ; the Jews were
,

slaves i n E g ypt a n d therefore poo r and they probably followed

’

, ,

the exampl e of th e E gyptia n s a s to dres s Thi s made it easy , .

and almo st natural f or a woman coming to t h e r escu e of her h u s

,

band i n a brawl t o put her husb and s enemy to the greatest di s

,
’

advantage she could which was to s eize him by his mo st s ensitive

,

and vulnerable parts ; but we see from the ab ove quotation that
she wa s apt to su ffer much f or such loyalty to her husband .

” “
We more commo n ly call th e t esticl es nuts or stones ;
Mo se s already gave them the latter n ame nearly 3 5 00 years ago ;
 SEX AND SEX WO RS H I P 1 59

Deut xxiii , 1
. : He
that i s wou n ded in the sto n es or b a th his ,

privy memb er cut off shall n ot enter i n to the co n gregation of

,
”
th e L o r d .

T h e spermato zo on i s a n extremely small a n d very active cell

“ ” “ ”
h aving a h ead and a tail which l atter moves with an n u ,

d u l a t i n g mo tion similar to that o f a tadpole propelli n g the sper ,

m a t ozoOn about in a lively manner ; ma n y thousands if n ot mi l ,

li ons of spermato zo a wriggl e about in the semen i n troduced at

,

eac h coition in to t h e vagina Here if both parties to the sexual .

,

union are h ealthy they meet with c o n ge n ial surroundi n gs able

, ,

to maintain l ife a n d go od health f or s everal days a n d perhaps ,

Fi g . 5 3 —S t r t r
. uc u e of m al e s exu a l Fi g . 54 —M al e o rg an, s h o wi n g e r ect i o n .

o rga ns ; pe
nis r el axed . ( D i ag r amm a t i c ) .

fo r weeks so that i t i s doubtful whether i n a you n g married

,

woman b efo re the novelty O f the new r elationship has palled the
,
,

vagina uteru s and Fallopian tub e s ar e ever e n tirely free f rom

,

spermato z o a capabl e o f performing their fun ctio n .

In Fig 5 2 the illu stratio n Shows the shape o f a spermato zoo

.
n ,

o f cours e much enlarged ; the co rrespo n d i n g mal e cells i n plants

are the anth er ozoid s of cryptogams a n d the pollen cell s of the
h igher or flowering pla n ts .

A fter the spermatozo a ar e produced i n the test i cles they pass

to t h e s eminal vesicle s ( small reservoirs behi n d the bladder )
where they ar e sto red up f or future u se ( Fig The bladde r .
1 60
- SEX A ND SEX WO RS H I P

i s emptied through a tub e called the urethra ; the ej aculato ry ducts

ar e passages from the seminal vesicle s t o the membranou s po rtion
of the urethr a ; when the vesicle s b ecome filled with spermato zoa
and s eminal fluid thi s fulnes s cau s es a s en s e Of discomfort whi ch
,

prompt s to the taki n g of measur e s for evacuatio n and this s ens e ,

“ ”
of d iscomfo rt i s th e physical b asi s of s exual instinct in the
mal e .

The h ead a n d skin of th e peni s ar e the erogenou s zone in

man ; friction handling or irritation of an y kind may pro duce an
, ,

er ection a n d emi ssion whi ch i s accompanied by pleasant sensa

tio n s but the pleasa n test se n sati o n i s that caus ed by the slight
,

frictio n O f the back and forward movement of the er ect peni s in

the vagi n a duri n g coitio n .

E rection i s e s sential to co iti on ; it i s due to the fi lli n g o f the

interstices in the caver n ou s or spongy p ortion of the p e n i s wi th
blood under the influe n ce of the erectil e n erves which cau se the
,

contractio n O f a mu scle near the bas e of the p en i s whic h hol d s the ,

blood in the p e n is cau si n g very rigid er ection

,
.

Y ou pr obably h ave heard the medical students story of the ’

young woman student in the class ( i n thes e days of co education ) -

who whe n she was a sked by the profes sor of surgery how she
,
“
would amputate the p e n is replied : I d make a circular inci
,
’

sio n through the so ft parts the n r etract the so ft parts and s aw

,
” “
through the b one But . s aid the profes so r
, ther e i s no ,
” “
b on e in t h e p eni s Oh yes there i s ! E very on e I ever felt
.
, ,
”
had a b one i n it r eplied the c o c d
,
-
.

If the exciti n g caus e i s lo n g enough co n tinu ed as in coition , ,

the semen pas se s from the s emi n al vesicl e s through the ej acula
to ry ducts t o the urethra wher e it b ecomes mixed with fluid from
the pro static and s ome o ther gland s ; when this accumulation Of
fluid i s su ffi cie n tly great a co n vulsive excitatio n expel s it from
“ ”
the urethra ; this excitatio n i s called orga sm The pleasurable .

feeli n g i s cau sed by the passage of the semen through the ej a cu

l a t or y duct s and its accumulatio n in the po sterior part of the
urethr a ; it i n creas es i n i n te n sity a n d reaches its acme at emi s
sion after which it quickly sub sides l eaving a sen s e o f comfo rt
, ,

abl e la ssitude .

If this emis sion takes place duri n g u n io n i n the u sual po si

tio n of coitio n th e woman on her back a n d th e man on t op the
, ,

po sition of th e femi n i n e p elvi s i s somewh at a s in th e diagram

1 62 SEX A ND SEX WO RS H I P

Wheth er coition will b e a mutual pleasur e a on e Sided eu or -

j oy m en t only depends on the man for h e can control to a cer

, , ,

tain extent at l ea st the emis sion of the s emen ; if he Simply thinks

,

O f hi s own pl easure a n d l ets the s emen g o b efor e he feel s that h i s

mat e i s suffi ciently excited f or a n orgasm th e woman will b e di s ,

appoin te d and mor e or l es s disgu sted ; but if he rightly times th e

emi ssion the woman and the m an will b oth exp erience the plea s
ur e whic h i s referred t o in P r ov v 1 8 1 9 : R ej oice with the wi fe
.
, ,
”
of thy youth b e thou r avished always with her love .

Virility or the power t o impr egn ate a woman continues in

, ,

man from pub erty t o ab out the age of 60 or 70 year s but in mo st ,

men prob ably l onger as far a s Spermato zo a ar e co n cerned pro

, ,

vi d ed he retain s the vigor t o have an erection which i s neces sary

to bring the s emen to the mouth o f the uteru s ; if a man l os es the
ability of b egetti n g a child it i s mo re frequ e n tly from inability
,

to have erection s than from ab s ence of sp ermatozoa although the ,

latter condition sometime s o ccur s S uch a condition i s call e d

.

“ ” “ ”
impotence or lo s s of virile power ; this however i s Often , ,

mo r e imagin ary than real as a r esult of b eing frightened by t h e

,

lying advertis eme n ts of quacks who live on the credul ity of the
,

ignorant .

O n e of the mo st common symptoms of lo s s o f s exual power

i s according to thes e advertis eme n ts that on e testicl e ( u sually
, ,

the l eft ) ha n gs lower than the other Th e frightened reader ex .

ami n es himself and fin d s that this dreadful symptom i s pres ent

wit h him and h e go es to the quack f or tr eatment which u suall y
, ,

comes high .

In r eality it i s a wi se provision of nature that on e testicle

,

should hang a little lower than the other so that they may gli d e ,

ou t of each other s way when otherwi s e they might b e bruis ed

’

during jumping wre stling or physical exerti o n s of a n y kind The

, .

importan t b eari n g which this relative po sition of the testicl es h ad

on r eligion a n d r eligiou s s y mb olism will app ear later .

M a st u rba t i on
That po rtio n o f the n ervou s system which presides over and
“ ”
co n trols the proces s o f erection i s called the erection center ,

probably situated i n th e sacral pl exu s of nerves but according to ,

some author s in th e brain o r in the pitui tary gland ; it i s n ot

, ,
 SEX A ND S EX WO R S H I P 1 63

di rectly under the influe ce the will The o n ly strictly i n

n Of .
“

”
sti n ctive excitatio n O f this ce n ter i s caused by a ful n es s of the
semi n al vesicles a n d auxiliary gla n d s which by reflex ac t io n , , ,

cause s erotic idea s a n d desire s in the waki n g condition o r i n“

,
”
voluntary e m is sion s during sl eep .

If awake thi s fulnes s sugge sts to the mal e to s eek a fem a le

,

compa n ion o r to masturbate ; the resulti n g e m i ssio n r e lieves the

d i scomfort cau s ed by the e n go rgeme n t o f the semi n al vesicles .

P robably the least harmful a n d mo st n atural way to get r e

lief i s by masturbation .

Fa n atics on s ex r elatio n s have agitated agai n st the p r a ctice

of masturbatio n until pr obably every youth thi n ks this i s a mo st
,

“
heinou s s in I h ave seen i t defined i n some tracts a s the s i n
.

”
ag a i n st the H oly G ho st which i s suppo sed to be u n f o rgiv a ble .

The se fanatical writings have se n t many people to i n sa n e asy

lums ; I knew O f on e you n g m a n who b elieved that masturbatio n ,

wa s a wicked sin a n d I have s ee n him s ei ze a k n i f e with i n te n t t o

,

ki ll hims elf b ecaus e he could n ot break himself of the habit ; he

ha d b ee n taught that to fi n d relief with a woma n if he was n ot ,

married t o her would damn him forever He fi n ally we n t to a n

,
.

insan e a sylum wher e h e wa s whe n I la st heard o f him a hopeless

, ,

lun atic .

N ow as a matter of fact there i s n othi n g said i n the Bible

, ,

about ma sturbation ; from a religious sta n dpoi n t there f o re it is , ,

n o si n .

But masturbation i s called by misreprese n ti n g fa n atics

” “
th e s i n o f Onan ; hence masturbatio n is al so called on a n is m
We r ead in th e Bibl e Deut xxv 5 to 9 : If b rethre n dwell
“
,
.
,

togeth er and one of them die and have n o child the wi f e of the
, ,
’
dead shall not marry without unto a stra n ger : her husba n d s
broth er shall go i n unto her and take her to h im to wife a n d per
, ,

fo rm the duty Of a hu sba n d s brother u n to her ’

.

“
An d it shall b e th at the fi r s t born whi ch she be a reth shall
,
-
,

succeed i n the name o f hi s bro ther which i s de a d that his n a me ,

b e n ot put ou t of Israel .

’
“
A nd if the man lik e not to take hi s brother s wife then let ,

hi s brother s wi fe go up to the gate unto the elders a n d say My

’
, ,

husband s brother refus eth to rai s e up unto hi s brother a name

’

’
in Israel h e will n ot perfo rm the duty O f my husba n d s brother
,
.
1 64 SEX AND SEX WO R S H I P

Then the elder s of hi s city shall call him and speak unto ,

him : an d if he stand t o it a n d say I like n ot to take h er , , ,

’
Then shall hi s br other s wi fe come unto h im in the pr es
ence of the elder s an d lo o s e hi s Sho e from O ff his fo ot an d spit
, ,

in hi s face and shall answer and say S O shall it b e d on e unto t h at

, ,
’
m a n that will n ot build up hi s b rother s hou s e .

And h is name shall b e call ed in Israel T h e h ou s e o f h im ,

th at hath hi s Sho e loo s e d .

T h e S emitic p eopl e to which th e Jews b elonge d h ad some

, ,

p eculiar cu stoms in ancient time s in r egar d to women or wives .

A wife who had b een procured by purchas e by her husba n d o r ,

s ecured from h er father by a contract and a payment o f any k i n d ,

became the slave of h er husb an d a n d at h i s death she coul d n ot

’
marry again at h er own will a s S h e wa s part of h er h u sband s ,

e state or prop erty ; s h e therefo r e b ecame the pr op erty Of h er d e

’
ceas ed hu sband s n ext of kin who i n herited the estate Wh il e ,
.

thi s remained the cu stom among other S emi tic trib es esp ecially ,

the A rabian s until the time of Mohamm e d the J ews changed ,

thi s ; but they retain ed on e feature O f thi s cu stom namely that , ,

a wi d ow l eft childl es s at her hu sb an d s death wa s entitl e d t o ’

,

have a c h ild t o in h erit h er hu sb and s n ame a n d prop erty ; she h ad ’

the right to d emand from her husband s b rother that h e let h er ’

have enoug h Of the family s eed t o rai s e O ffspring to h er h u s

’
band s m emory a s jus t related in the pas sage from Deuteronomy
’
,
.

In s ome P olynesian i sla n d s a similar cu stom pr evaile d ; a

wi dow wa s take n by the brother O f her d eceased husb and or if ,

ther e was n o brother some other r el ative t ook her but no t to s e

, ,

cur e an h eir fo r hi s b rother but a s a wife for h imself , .

T h is custom was al so pr evalent in ancient S p arta an d A t h ens ;

po ssibly in all such cas es ther e was an underlying memory o r per
si stence O f polya n dric practices in primi tive ancestry .

N ow we al so r ea d in the B ible , Gen xxxviii , 4 e t s e q : A nd .

S h e ( S huah the wife of Judah

, ) co n ceived again an d b ar e a son ;
”
and called hi s name O n an .

“
An d Judah took a wife fo r E r hi s fi r s t bo rn , w h o s e ,
-

name was Tamar .

“ ’
A nd E r Judah s firstb orn was wicked in the sigh t Of the
, ,

L ord ; and the L ord slew him .

“
An i n t r ti g t ry
e es n s o in th i s c on n e c ti on is t ld
o i n t h e B i le b a b t ou R ut h an d B oa z .
1 66 SEX AND SEX WO RS H I P

except coition with a wi fe Mi srepres entin g masturbation to be

.

a hei n ou s sin and a s very destructive t o the nervou s o rgani za

,

tion l ead s multitud es O f young men to go to hou se s O f pro stitution ,

becaus e coition i s comm only r egarded a s les s obj ectionabl e t h an

masturbation .

But coitio n with a pr o stitute involve s ri sks to r eputation to ,

social sta n din g and t o health that makes this indulgence much ,

mo re da n gerous than masturbation so that many young men are ,

afraid t o go to a who r e a n d SO they s educe i n n ocen t girl s t o

, ,

avoid a n y ri sks to th emselve s ; or s ome young men go in san e over

their i n ability t o ab stai n from masturbation Warnings again st .

masturbati n g may b e well meant but the pictured evils ar e vastly ,

exaggerated and the con sequent harm don e to young men a n d

,

t o g i r ls i s infin itely greater than any po s sible harm from i n d u l

genc e in the habit .

Masturb atio n may occa sionally do harm to a weak minded -

“ ”
subj e ct but the idiocy or n ervou s a ffection s lo s s of man h o od
, , ,

etc are l es s frequ e n tly the r esult o f exces sive masturbation t h an

.
,

excessive masturb ation i s the r esul t of idio cy ; idio cy i s not the

r es u l t but the ca u s e of masturb ation .

S ex u a l Inst i n ct
It i s of the utmo st imp orta n ce for an u n derstan di n g of sexual
practice s a n d s exual vices and perver si o n s that we shoul d h ave ,
“ ” “ ”
a full u n der standing of s exual instinct and s exual pas sion ,
.

“
S c i en ce in the numb er f or N ovemb er 1 892 sai d :
,
A ll the , ,

volun tary activi ties of m en a n d animal s ar e reflex or intelligent ,

th e on e set o rigi n ating in sen satio n the other in p erceptio n ,

.

“
In stinct s are n ot activities but impul s es t o activity T h ey
,
.

are due t o th e se n sation b eing transmitted from their several l o

cal seat s t o the brai n wher e they pres e n t thems elve s a s cravings
, ,

desire s appetites imperatively calling for r elief They prompt

, ,
.

to both kin ds of acti vities tho se which can b e p erfo rme d by r eflex
,

actio n a n d tho s e which r equire the adoption of intelligent means

,
.

Vo idi n g O f the fece s a n d uri n e i s a typ e of the former the pr o ,

vi d i n g o f foo d of the latter The mor e important instincts are

.

the cravi n g for fo od the sexual i n stinct a n d the maternal instinct

,
.

“
In stinct impel s t o actio n but do e s n ot g uide to it s p erform
a n ce .
 SEX A ND SEX WO RS H I P 1 67

L et
me repeat and emphasize this last sente n ce a s it states ,

t h e nature of s exual insti n ct in u n mistakable terms

“
I n s ti n c t i mp e ls t o a c t i on bu t d oes n ot g u i d e t o i ts p e r f or m
a n ce

If reflex action will appeas e it the animal has but to will

if intelligent measure s are r equired it i s the fun ction of the intel
lect to adopt them .

“
T h e mo st impo rtant instincts o rigi n ate i n the local actio n o f
prop er s ecretions as the c ontents of the stomach or bladder the
, , ,

gastric juice the s p er m a t or r h oea l o r lacteal secr etio n s etc I n

, ,
.

Fi g 56 -
“ D ph
a nis an d C h l oe ” fr om Fi g 57 —P a p uan wom e n i n t h ei r b es t a t

t i r e—j u st
. .
.
,

a pa i t i g
n n of an a n c i en t Pe rs i an l ove a st I ing a b ou t the n ec k .

st or y .

s t i n c t i s n o t a lower o rd er O f i n t elligence n o r a substitute f o r it

.
,

It i s an impul se or spur a n d may be called the school master or

,
-

”
wet nurs e of the intellect
-
.

O en o f the Old est and sweetest o f love stories is the Ol d P er

“
sia n t a l e of Da plm i s a n d C h l oe n ow b e t t e I k n mm as P aul a n d ,

Virginia ( Fig ” Thi s sto r y tell s o f a y outh a n d a m a ide n

.

wh o grew up i n idyllic Simplicity a n d with n o thought O f car n al

d esire In th e mo st a n cient times a s evide n ced by this sto r y it
. , ,
1 68 SEX AND SEX WO RS H I P

was already r ecognized that the s exual impuls e or insti n ct d id not

teach the metho d of gratificati on known as coition and that thi s ,

had t o b e learnt from teaching by others .

I n st i n ct i s n ot a s powerful in man as in othe r a n imal s b e

cau s e there i s n ot t h e same neces sity f or it and in the clot h e d ,

nation s there i s but littl e suggestion on wh ich instin ct could act ,

S O that even if at on e time coition was suggeste d by instinct th e

, ,

disus e of such a faculty f or unt old generation s must h ave ma d e

it inop erative among clothed n a ti on s f

I n the un cloth ed savage nation s the con di tions are d i ff er ent ,

but even there as we ar e told i n the description s of the s e people s

, ,

coition a n d the knowl edge of s exual r elation s h ip ar e the r esult o f

teaching by other s In man y savage natio n s at the age o f p u
.
,

berty the b oys are sent apart from the trib e for a time d uring
, ,

wh ic h they ar e in structe d by priests or elder men When they .

” “
return to the trib e they ar e men or warrior s in other wor d s ,

“ ”
they know t h e ways of men with a maid en In some o f the .

P olyn esian trib es th e b oys are tatto o ed during thi s tim e ; they ar e
con sidere d to b e m inor childr en until after they have b een tattoo ed .

In s ome tribe s a s fo r in stance in A rab ia b oys go nake d until

, ,

they ar e n ear the age of pub erty while t h e girl s ar e put into their ,

first clothing when they ar e ab out S i x or s even year s of age .

Wh en the fir st me n strual flow i s noticed in a girl some trib es , ,

as fo r i n stance the S awaiori s ( P ol yn esia n ) make thi s the o cca

, ,

sion of a so rt of family festival for the women and the natur e of ,

thi s fl ow i s explained to the girl ; in anci ent Greece and R ome a

girl at this p eriod of h er life was take n by the pri estes ses to the
t emple s o f P riapus who s e images wer e r epre sented wit h rigid
, ,
“
erect pe n ises ( whe n ce the term priapism ) a n d the girl was ,

in structed in the u s es of the organ o f P riapu s or even all owed o r ,

compelled t o have connection with the g od after which she wa s no ,

longer a girl but a woman .

With u s as a general rul e no i n fo rmation on thi s subj ect is

, ,

given to young people ; they ar e l eft to gather what they may fr om

evil companions or from Ob scen e pictur es or erotic literature of
, ,

which ther e is n o lack among the boys S exual i n sti n c t exerts but .

a small i n flue n ce on our live s a n d man y p er sons especially among

, ,

th e more guardedly r ear ed girl s grow to maturity without any ,

“
A q u ai n t t ry b
s o a s ed on th i s i d ea, i s T h e H a r ve s t e r , by G en e S tr tt
a on -
Po rt r
e .
1 70 SEX AND SEX WO RS H I P

the time he a n d his wi fe had removed their cl othi n g t o a su ffi cient

exten t hi s erectio n wa s gone I advi s ed him t o take all the clothes
,
.

O ff hi s wife a n d h ims elf whe n they went to b ed let the light burn ,

dimly a n d to ki s s his wife from head to fo ot : t o d o thi s ever y eve

,

ning for a mo n th but n ot to attempt coitio n until aft er a m onth

, ,

so a s n ot to ri sk humiliating his wife by a po s sible failure ; and

I advi s ed him to r ead the fourth chapter of the S o n g of S olomo n ,

o r b etter to memo riz e it a n d r epeat it inwardly as h e kiss ed hi s

,

wife Whether he did as I advi s ed I do n ot kn ow but ther e were

.
, ,

several childre n .

The point I wish to make is this : That if a knowledge o f s ex

Fi g . 58 . T o I ts E r th l y H m e
a o ,
” fr om Fi g . 59 .
—A h i l db i th
c r , all e g ori c al ly ep r

a pa i n t i g b y K lb h
n au ac . r e s en t ed i n t h e K u r f u e r s t en B i b el 1 7 6 8
,
"

ua l u n ion i s n ot a matter of i n sti n ct then unnatural and unusual ,

practices ar e still l es s likely to origi n at e spo n ta n eou sly i n this

way a n d e specially no t i n the min d s of the comparatively pas sive
,

girl s a n d perverted practice s ( such a s the Bible refers to in R om

,
.

“
i 26 27 : For eve n their wome n did cha n ge the n atural us e into
, ,

that which i s agai n st n ature A n d lik ewi se al so the men leaving .

,

the n atural u s e o f the woma n burned in their lust on e toward ,

And
! “
er e a th
e a r ed a r ea pp
w on d e in g t
e a v e n ; a w o m a n c o t e d wir h l h th t h e sun, an d th e
r
moo n u n d e h er ee , a n d u on h er f t ea d a c r ow n of p h
w e ve s t a s , a n d s h e , e n t l r b i g W i th h i l d c c ri ed ,
t r a va i l m g I n and b irth
a n e d t o b e d e ve e dp i
”
R e v xi i , 1 a n d 2 li r . . .
,
 SEX A ND SEX WO RS H I P 1 71

anot h er ; m en with m en wo rki n g that which is un seemly ) are

“
not to be explain ed o r palliated by r efere n ces to perverted i n
” “ ”
s t in ct s .The instincts ar e n ot perverted eve n whe n the p r a c ,

tices are so A ll sexual perversio n s are the results of perverted

.

teachings ; t h ey ar e n ot the results of insti n ctive suggestio n s a n d

can n ot b e excused as i n sanities S ome that are i n sa n e may be .

addicte d to s exual p erver sion s but the practices are n ot proo f o f

,

insanity for they ar e indulged i n all over the wo rld a s the r e

,

s ul t s o f suggestio n s a n d teachi n gs But we ca n n ot e n ter into .

further d etails as it i s n ot the plan of thi s book to tre a t O f sexu al

,

perversion s .

S exual in stinct i s e s s entially o f th e same n ature as the desire

to urinate or defecate b ei n g a se n s e of discomfort from diste n ded
,

s emi n al vesicles i n the mal e or of congested or e n go rged ovaries

in the femal e ju st as the o ther impul ses are caused by a full rec
,

tum or bladder .

In men this di scomfo rt i s r elieved spo n ta n eou sly by i n volu n

tary emi ssio n s and in wome n b y th e me n strual flow these be i ng
, ,

the primary n ormal natural a n d i n s t i n c ti ve method s of a p p e a s

, , ,

Ing the s exual in stinct .

A ll method s of r elieving th e di ste n tio n Of the semi n al vesicl es

except involuntary emis sions are u n n atural i n the se n se that they
ar e no t i n stin ctive but the r esults of volitio n S trictly speakin g
,
. ,

a method like ma sturbatio n which c a n b e practiced by on e in di

vidual al one i s mo re n atural tha n a method like coitio n that d e
,

mand s th e c o operation O f another individual who m a y perhaps

-

at t h e time b e i n di ff er e n t Or eve n avers e to the copulatio n .

E very volu n tary act to satisfy th e s exual i n st i n ct o r p a ssio n

i s an int ellectual act a n d it is san e i f it accomplishe s the result

sugge sted by the s exual i n stin ct—a n emis sio n of the seme n ; a ll
,

the arts o f the d eb auch e that achieve thi s re sul t a r e ratio n al a n d

sane The m an who u se s a woma n the masturbato r who us es hi s
.
,

h and the Turk wh o u se s hi s eunuch the ped erast who uses a b o y

, ,

o r man the A rab who u ses hi s mare the cowboy who uses a
, ,

heifer a n d the lib ertin e who pays a girl to suck his pe n i s a ll are
,
,

equally sane b ecaus e the method i n each case adopted depe n ds

,

upon the cu stoms of th e cou n try the Opportun ities prese n ted and , ,

the mo ral and ethical character of the m a n .

The accumulatio n of seme n i n the se m in a l vesicles wi th I t s ,

attendant d i sco m fo rt i s the physical basis o f sexual in st i n ct ; but

,
1 72 SEX AND SEX WO RS H I P

any irritation in the p elvic r egion may b e mistaken for fulnes s of

the ve sicl es and may b e considered t o b e s exual in stinct so that ,

in many cases when a man congratul ates himself on hi s p owerful

virility he may b e mer ely constipated or he want s to urinat e , or,

ha s pro static troubl e .

The early church father s consider ed coition to b e a sin an d

a fall from grace and th ey taught that th e u n married woul d a t
,

tain to greater glori es in h eaven some o f them saying that t h o s e

,

of eit h er sex who had in d ulged i n coition even though in we dl ock , ,

could n ot enter into heave n at all Thi s led to th e e stabli shment

.

of religiou s celibate o rders ; t o triumph ove r on e s s exual desir e s

’

wa s t h e gr eatest merit to b e ach ieve d and some church father s ,

a n d femal e sai n t s we n t SO far to gain complete triumph that t h ey

, ,

ha d b eautiful companion s of the oppo site s ex live wi t h t h em and

even sl eep with them b ecau s e co n ti n e n ce u n der such circum stance s
was supp os ed to des erve greater rewar d hereafter than if it h a d
b een maintain e d under l e s s t empting con d ition s .

The argument that coition was n ecess ary to p erp etuate t h e

race was met wit h the theory t h at if Ad am had n ot yiel d e d to h is
pas sio n f o r E ve he would have e ffectually rebuked God an d com
,

p ell ed h im t o i n ve n t s ome harml es s mo de of repro duction that

would h ave dispen sed with the c o operation of the sexes an d t hu s
-
,

t h e world would have b een peopl ed by innocent and p as sio nl es s

b ein gs ; such wa s the doctrin e taught by Justin G rego ry of N ys sa , ,

A ugu stine a n d other church fathers

,
-
.

S uch v1 ews ar e n ot extinct ! I r ememb er r eading in t h e ex

planation s of a catechism that it is a sin to b athe all over b ecaus e ,

the Sight of on e s naked b o dy gives ri se to lasciviou s thoughts !

’

There are some p erson s who ar e very easily affected to erotic

thoughts !
I pas s ed on e day in fr o n t of a theater when the audience wa s
just b eing di smis s ed ; wh en the door s were thrown open pas s
ersby could get a glimp se of the stage With me was a very exem
—
.

p l a r y ge n tlema n a mi n i ster When h e saw thi s last scen e of a

.

Chri stma s pa n tomime fairy tra n sformation scen e ( how we would

“ ”
e n j oy s eei n g on e he s aid t o me Isn t that awful ! ,
’

“ ” “
What is awful ? s aid I . Why the way tho s e girl s Show their
,
”
legs ! I told him that I had taken my wife an d childre n to that
performance th e pr eviou s evenin g and we had found it very b eau
tiful a n d that I had promis ed the children to take them again
, .
1 74 SEX AND SEX WO RS HI P

diseas e It must come to b e u n derstood that large families are

.

as much an evidence of intempera n ce and eve n mor e r ep r eh en

sible than drun kennes s an d other excess es but it do e s not follow ,

that there may b e n o s ensual pl easure s i n wedlo ck but r ather , ,

that if caution is n ot suffi cient to pr event impr egnation that some ,

of the Malthusian re straint s on co n ceptio n should b e practiced ,

a s being both mor e moral a n d mor e huma n e to the wife than to o

frequ e n t and exhau sting preg n ancies .

T o have recour s e t o abortion i s t o corrmfi t mur d er—i t should

n ot b e thought of !

T emp erance i n co ition i s desirabl e f or man y r easons but it ,

’
i s attain able only when the esthetical enj oym ent of a wife s b eauty
is such a matter of cour s e a ffair that it ceases to have an e r ot i
- -

cally i n fla m i n g e ffect ; f or when a wife entertain s the to o preval ent

notion s in r egard t o nudity such t emperan ce i s di ffi cult to a t
,

tain for the l es s frequently the b eauty of the wife s b o dy i s s een

,
’

the more erotically excitabl e and desir ous is the natur e of the man .

It may b e a sked h ow O ften may co n jugal coition b e practiced ?

,

Thi s will d epe n d on the mutual desires and co n sent of hu sband

and wi fe and with u s i s a private co n cern but it ha s b een the sub
, ,

j ect of legislati on In A then s S olon decreed that a man mu st

.

re n der thi s co n jugal duty t o the wife three time s a mo n th ; and in

Mohamm edan lan ds the Kor an directs the h u sband to gratify h i s
wi fe at l east once a week on pain of her having the righ t to de
mand divo rce if he fails in thi s duty .

The B ible do es not stat e h ow O ften coition i s t o b e exercis ed ,

“
but i mplie s that it Should n ot b e lo n g b etween times ; L e t the -

husband r ender u n to the wife due b en evolence : an d likewis e als o

the wife u n to the hu sb and The wife hath n ot power of her own
.

body but the hu sban d : a n d likewi s e al so the husband hath n ot

,

powe r of hi s own body but the wife Defraud ye not on e another

.
,

except it b e with co n s en t f or a time that ye may give your selve s

,

to fasti n g and prayer ; and com e together again that S atan tempt ,
”
ye n ot f or your i n contin e n cy ( I C or vii .
,

This put s it plain ly on the basis o f eac h mat e trying to sat

“
i s f y the desire of the other and it i s b enevolence to grant t h e
,

pleasur e .

In A r r a g on i a a part of what i s n ow S pain at on e time and

, ,

at the instance of the queen a law wa s pas s ed that no hu sb and

 S EX AN D SEX WO R S H I P 1 75

s h ould have the right to d ema n d coitio n f rom hi s wi f e O f te n er

t h an s ix time s in any one day !
L eaving ou t o f co n sideratio n the extreme views o f s i x times
a d ay , and the other extreme vi ew of Ze n obia Quee n Of P a lmyra ,

( about 27 5 that o n ce i n two o r three years f or the sake of

begetting O ffspring was e n ough the b est rule i s probably some
wh ere b etween Martin L uther s vi ew—twice i n on e week—a n d
,
’

that of s ome modern writers —o n ce i n two weeks ; the best i n ter

val depend s ou the vi go r a n d health O f the m a n a n d woma n c on
— —
cern ed an d apart from t h at Ou the pleasure a n d desire of the
,

Wi fe !
In summer n o doubt co itio n i s more e n ervatin g tha n i n wi n
, ,

ter whic h was alr eady r ecogn ized by the a n cie n ts who b elieved
,

that coition was injuriou s in all months who s e n ame s co n tai n n o

“ ”
R,
so that their coition s eason corre spo n ded with ou r oyster
s eason .

S exu a l P a ssion

A s ero tic ideas ar e instinctively caused by a stimulus comi n g

from the erection center so obvers ely this ce n ter may be irritated
, , ,

by erotic idea s produced in the brai n ; what we S e e o r hea r m a y

caus e u s t o have ero tic desires a n d this r ea cti n g on the erectio n
, ,

center may caus e erections ; l asciviou s thoughts dreams sto ries , , ,

pictur es etc may have thi s e fi ect

,
.
, .

The di spo sition to b ecome thu s excited by me n tal impres sio n s

is under the control of the will to a great exte n t ; we m a y e n courage
i t and b ecome lib erti n es o r we may di scour a ge it a n d remain
,

contin ent m en Thi s dispo sitio n i s therefore n o t i n sti n ctive but

.
,
“ ”
i s a cultivated habit which co n stitutes sexual pas sio n .

I show here a diagr a m ( Fig 6 0 ) to m a ke cl ear the di ff ere n ce .

between s exual i n stinct a n d s exual pas sio n I n sti n ct o rig inates .

in the s eminal vesicles ; the impuls e is tr a n smitted to the erectio n

center s in the sacral plexus o f nerve s a n d the si m il a r ce n ter i n
the brain and then by reflex action to the pe n i s causin g sexual
, ,

desire and erection P as sion o rig i n ates in the bra in ; the i mpulse
.

is tran smi tted to the p e n i s a n d the erectio n ce n ter i n the s a

cr a l plexu s cau si n g erection H ow sexual pas sio n operates i s
,
.

“
shown in the B ibl e ( II S am xi 2 e t An d it cam e to pass
.
,

in an evening tide that David aros e from o ff hi s bed and w a lked

, ,

upon the roo f o f the king s hous e : a n d from the roo f he saw a
’
1 76 SEX AND SEX WO R S H I P

woman washing her self ; a n d the woman was very b eautiful to

lo ok upon .A nd David s ent mes senger s and to ok h er ;
”
and she came i n unto him and he lay with h er .

S exual passion i s ther efo re a r esult of intellectual d ispo si

tion or a cultivated habit which in some i s allowed to grow so
, , ,

that it p r a cti ca lly con t r ol s th e dispo sition of the man until he

‘

lets his mind dwell on erotic desires all the time E ven un i n t en .

t i on a l suggestions of nudity of a woman o ften have ero tic e fi ect s

on some mi n ds a s when a society r eporter s aid o f a lady at a ball
, ,
“ ”
that S h e was magn ificently attir ed i n a diamond n ecklace ; or ,

a s occurred quite r ecently i n a theatrical announcement ,

Fi g . 60 .
—T h e or i g i n of s exu a l t
in s in c t i s i n th e s em i n a l ve s i cl e s ; of lu s t or p ass i on in
the br ai n .

stated that a well known actres s would app ear at a certain theater
-

“ ”
in A P air of S ilk S tockings .

N inety nin e times ou t of a h undred ou r acts to s ecur e s exu al

-

pleasur e are n ot in Ob edience t o s exual i n stincts but to s ecur e ,

t h e s en sual pleasur e that experie n ce has taught u s may b e Oh

t a i n ed ther eby ; in other words in stinct i s r eplaced by a cultivated ,

habit or passion and the m ethod s cho s en are equally delib eratel y
,

acquired a n d practiced P a s sion i s mo st fr equently stimul ated by

.

“ ”
memory pictures t h at i s by cr eation s of an ero tic fancy run
, ,

ning rio t in lu stful r everies or dreams .

In many animal s the lib eration of sex el eme n ts i s p as sive and -

1 78 S Ex AND SEX WO RS H I P

The i n fluence of the r utti n g Odor i n a mare had a great i n

flu en c e on the history of the world Whe n Cyru s died he left no .

S p u t o inherit h is ki n gdom and the chiefs agreed among them ,

s elves that they would rid e out t o a certa i n hill to greet the ri sing
sun ( r ecognized a s a deity among the P er sia n s ) a n d the on e ,

who s e hor se woul d n eigh fir st i n greeti n g to the sun Should b ecome

king The stabl e master of Dariu s heard of thi s agr eement and
. ,

t h e evening b efor e the chiefs wer e t o ride ou t t o the app oin ted
place h e took his master s Stallio n which Dariu s always rode and
’
, ,

led him to a mar e i n heat which h e had pr eviously taken to the

place ; ther e the stallion was allowed t o serve the mar e at hi s
pleasure ( Fig .

N ext mo rning when the chiefs rod e ou t to the hill the stal
, ,

Fi g . 61 . D a ri us B ecom es K i n g ,
”
fr om Wel t -
Gem a el d e Ga l l er i e X VIII
,
C en t u y
r .

lion r ecognized the place a n d r ememb er ed the delights o f the pre

vi ou s eve n i n g and neighed loudly a s a call t o the mare which , ,

however wa s n o longer there But the other chiefs as soon a s

, .
,

Dariu s hor s e greeted th e ri sing s u n by n eighi n g dismounted

’
,

from their own hor s es and made their ob ei sances to him an d a o

,

claimed him their ki n g The story add s that s oon thereafter a

.

thunder storm aro s e a n d thi s wa s considered a s an omen that God

,

approved their choice ; and p erhap s it was a fair choice as Dariu s

was the hu sband of a daughter O f Cyru s .

Wh ile the rutti n g Odor i s no longer O f s exually excitant val u e

to the clothed n ation s it i s p o s sible that it r etain s some amount
,

o f attractive n es s i n unclothed natio n s but as coition even among , ,

the lowest p eople i s n ow a matter of cultivated habit a n d not of

,

i n stinct the odo r of the female body i s n ot of great importance

,
 SEX AND SEX WO RS HI P 1 79

as the excita n t feature N evertheles s the odo rs of h u ma n be

.
,

ings are also o f impo rta n ce fo r although men may not always be
,

consciou sly aware of such a n i n flue n ce yet the perfume O f t h e ,

woman i s on e Of the m a n y subtle i n flue n ce s which attract the a t

tention and per h ap s arou s e the a ffectio n s O f the m a n f or a par
ti cu l a r woman .

There i s a theory that eac h human bein g i s surroun ded by

an aur a o r thin cloud of personal emanatio n s which either a t ,

tract s o r r epels a n d ther e i s n o doubt th a t a n imals perceive this

,

even mo r e quickly and certai n ly than d o m en a n d women who are ,

not s o depen d ent now upo n th e sen se o f smell as are primitive

people .

H umb oldt in his K os m os tells o f a tribe of S outh American

In dian s w h o could track thei r game bv the se n se o f smell as ou r
, ,

hunting dogs d o .

In the middle ages and even in s ome cases to this day p h y

, ,

s i c i a n s diagno sed th e sickn es s o f their patie n ts by the sick bed -

o do r s ; even n ow I b elieve an yo n e who ever treated a case of

, ,

smallpox or meningitis would b e abl e to diagn o s e a n other case by

its o d or .

The former impo rtanc e of th e s e n s e of smell i n ma n kind i s

s h own by th e fact that about one half o f h u man k ind still greet
-

each other by rubbing no se s together which caress i s k n o wn as ,

“ ”
t h e salute by smelling It i s al so i n dicated by the freque n t
.

references to the body odo rs which occur in the writ i n gs Of the

anci ents a s for in sta n ce in the Bible It is therefore n o more
, ,
.

than n atural that we shoul d consider this s e n se i n co n n ectio n

with s ex .

S OC I A L R EL A TI ON S OF M EN A N D WOM EN
It is sometimes stated that the i n stitutio n o f m a rriage the ,

relations h ip o f husba n d a n d wife i s the o rigi n a l f o rm o f sexual

,

relationship introduced by G od whe n he created A dam a n d the n

, ,

crea ted a helpmate fo r him .

B ut in reality married r elatio n ship i s a rather late i n s ti t u

tion in troduced when m a n had adva n ced far e n ough t o a ppreciate
,

the c r u den es s and co arse n ess o f hi s evolutio n ary i n herita n ce i n

this regard .

WVe have already l earned that mank in d wa s the product of

1 80 SEX AND SEX WO RS H I P

evol u tio n from mamm al s and not from the higher ap es but as , ,

a collateral b ranch to these L ike ou r domestic animal s cattle .

, ,

hors es goats sheep dogs etc who re sulted by evolution from

, , , ,
.
,

the same s ources from which man sprang when thi s evolution ,
’
was taking place in r egard t o man s b ody h e inherited with h i s ,

physical characteristics also many of the mental trait s of hi s pre

human ancesto rs It is a characteri stic of mo st h erbivor ous mam
.

mal s that they do not pair as many bird s and man y carnivo rou s ,

animal s do but that they live in a promiscuou s r elation ship of the

,

s exes or that they go in droves or flo cks of many femal e s attached

,

to on e male Thes e two methods of s exual relationship s wer e

.

probably the primitive method s o f m en a n d women living together .

Whenever civilized travelers h ave visited savage nation s for

the first time they foun d i n mo st cas es the trib al organization n ot
,

bas ed on marriage but that the men and wome n O f the trib e l ived
,

together in promi scuous relation ship which s eemed to b e subj ect

t o n o regulation but only to the imm ediate and temporary incli n a
,

tion of the in d ividual man a n d woman In other word s the family .

,

as it exists in civilized commu n ities wa s unknown in mo st of the ,

lower nation s ; a n d presumably al so in primitive co n ditions of the

higher n ation s .

In such un regulated relatio n ship it i s of cours e impo s sibl e to

determi n e the paternal ancestry and o n ly the relation of the ,

mother t o the child is known U n der such condition s it wa s im .

,

po ssible even f or a woman to know with any degr ee of certainty

wh o was the father .

Thi s l ed to tribal or h orde organizatio n in wh ich r elations h ip ,

and i n herita n ce was trace d through the mother o n ly an d some ,

autho rs think that by a n alogy the earliest deities were suppo s ed

, ,

to b e living together in similar manner and that this led to an

exaltatio n of the mother over the unknown father a n d that the ,

first idea s of deitie s wer e of feminine deities ; that mother h o od

was deified .

This i s prob ably true a n d fami ly r elation s h ip o f go d s an d

,
-

goddes ses a n d O f m en a n d wome n was not known to pr i mitive

, ,

tribes who lived by hu n ti n g a n d fis hi n g an d who had no p ermanent ,

homes In such p eopl e women and children b elon ged t o the trib e ;
.

they wer e commun ity property .

Hero dotus tells u s of a S cythian p eople who held their women

“ ”
a s common property that they might all b e brother s
, .
1 82 SEX AN D SEX WO RS H IP

with the husba n d the j oys a n d the trials as well as the privileges ,

of worshippi n g the god s ; she eve n to ok part i n compo sing the

hymn s to the gods and some of the fi n est O f these were compo s e d
,

by prophetes ses .

The N iam N iam trib e in A frica who ar e can nibal s have a

-
, ,

genui n e a ffection f or their wive s such as d oe s n ot exi st in any ,

other A frican trib e ; if a man s wife i s captur ed or stolen tho se ’

,

who hold her can get al m o st a n ythi n g from the husb and such a s ,

ivory etc in exchange for her lib erty

, .
, .

In a n cient G erma n y a youth marri ed the girl o f h i s choice .

The hu sba n d presented the wife with arms which she could u se in
emergenci es They were monogamous except that the prince s o r
.
,

chi efs s ometimes married th e daughters of s everal c h iefs fo r p o

l i t i ca l r easons Thi s contin ued far into civilized times i n fact to
.
, ,

the days of L uther A bout 75 0 A D the G erman s wer e very co r

. . .

rupt a n d the sa n ctity of marriage was almo st disregarde d A b out

, .

thi s time the S axo n s were still P aga n s an d O ffered h uman sac
r i fi ces to their god s They also married t h eir sister s
. .

A mong the S awaiori s women occupi ed a high po sition and

could eve n hold hereditary O ffi ce s o r po sition s in the tribe .

The E skimo s ar e very filthy ; owi n g to the i n te n se cold i n

winter wa shing i s ou t of the qu estion Mother s sometimes wash
,
.

their childre n by licki n g them O ff with their tongues like cows do ,

their calves ; they are m o n ogamou s a man having but on e wife ; ,

bu t the wome n esp ecially ar e very low in their e stimate of chastity ,

and their husbands a n d r elative s practically ignore any moral

laps es on the part o f the wive s .

In parts of A laska among the A l euts the women go to meet

, ,

i n comi n g ships a n d ear n mo n ey by a s sociating with the sailo rs ;

,

thi s i s c onsidered by the hu sb a n d s t o b e a perfectl y proper a n d

commendable way to co n tribute t o the hou sehold m a m t en an c e .

A curiou s story i s told of th e L a ced em on i an s who i n a war

( 3 20 9 B C ) had sworn n ot to r eturn to their native lan d until they
. .

had take n Messi n a ; thi s took lo n ger than they had a n ticipated ,

an d at the en d of t en years they were still at war Their wives .

the n se n t them word t o r et u rn home and b eget childre n with their

wives a n d the daughters who had meanwhile grown up S o the .

L a ce d em on i a n s se n t a picked n umb er of robust warrio rs to i m

pre g n ate all the women at home ; a s many o f thes e were young
 SEX A ND SEX WO RS HI P 1 83

women or vi rgin s all the childre n bor n o f this visit of the dele
, ,

a t i on were called p a r th en i os or virgin childre n

g
-
, .

In later days the Greeks freque n tly invited especially beau

tiful young m en t o cohabit with their wives a n d daughters so as
to have the latter b ear b eautiful childre n ; thi s was co n sidered
emin ently proper a n d did n ot i n jure the reputations o f the women
to any degree whatever .

When C o ok and his crew vi sited the Ha wa iia n i sla n ds

fo r t h e fir st time they found promi scuou s i n tercourse the rule ;
,

they j oin ed i n but a s som e O f the sailors had syphilis this disease
,

The F a m i ly ,
th e un i t and f ou n d a ti on of i
C vi l iz ed s oc i e ty .

soon became general a n d thi s wa s t h e cause Of a great deterior a

,

tion in the native stock .

E ff o rts have b een freque n tly made eve n i n highly ci vilized ,

la n d s to r eintroduc e thi s pro m i scuou s relatio n ship but while it

, ,

exists s u b r os a in a ll lands it has n ot met with O fficial recognitio n

,
.

Duri n g the Fre n ch R evolutio n e ff o r t s were made to take the

own er ship O f all women a n d girl s f rom the ki n g a n d from tho se to
whom he had leased hi s rights in them a n d to ve st it i n the state ,
.

The state was t o leas e the wome n to the m e n fo r breedin g pur ,

po ses a n d to b e their maid s ( the ideas o f ca n onical law bein g

,

accepted ) .
 1 84 SEX AND SEX WO RS H I P

F ournier , a Fr e n ch so ciali st , propo s ed to reo rganize society ;

h e b elieved that the i n stitution marriage impo se s unnatural of

r estraint s on human nature which r esults in Vice and m i sery and , ,

that the full a n d fre e development of hum a n natur e an d the only ,

way to h appines s an d virtu e d ep en d s on the unr estrain e d i n d u l ,

gence of human pas sio n H e propo sed that tho se who d esired to .

cohabit should take ou t licens es go od f or a certain limited time , ,

which would p ermi t them to do SO .

S uch a system under r eligiou s sa n ction actually exi sts in

, ,

modern P er sia wher e temporary marriage s f or a few hour s o r

,

f or a few days only can b e arranged for by the mollah ( Moham

,

meda n pri est ) who r eceive s a part of the money paid by the m an
to hi s t emporary wife Thi s i s o f cour s e merely pr o stitution .
, , ,

but it i s camoufl aged by a r eligiou s setting a n d thereby saved ,

from b ei n g a moral lap se .

“
A bout 1 8 30 E nfa n tin propo s ed that the tyranny of mar
” “
riage should b e abolished in France and that a system of free ,
”
love take its place .

I n 1 8 4 8 the idea was again b r ou g lt t fo rwar d in the legisla

tive b ody in France when it wa s deman d e d that a l a w should b e
,

pas sed declaring all women an d childre n t o b e the property of the

stat e and providing regul ation s f or l easi n g the women to the men
,

f or certain p eriod s of time a s household mai d s o r hou sekeeper s

and for breeding purpo ses .

T o a certain extent thi s e ffo rt to r eintro d uce promi scuou s or

primitive trib e and horde r elationship wa s actually carri ed out in
France duri n g the R evolutio n A pr emium was paid to the moth .

“
er s O f illegitimat e childre n who were called l es enfant s de l a ,
”
patrie ; it was forbidde n t o make any inquiri es in r egard to the
p ater n ity of such children but the seeki n g ou t the mother s of ,

ab an do n ed children was permitted .

The te n de n cy of m en of the lower clas ses whe n a revo lutio n ,

gives them temporary p ower t o r evert to similar ideas i s s h o wn , ,

by the foll owing report :

L ON D ON O t 2 6 1 9 1 8 — c R i a m a i d e s d r t h e j r i d i c t i o of rt i
u ss n n un e u s n
, .
, ce a n

pr ovi i l B l h vi k S ovi t s b e m t h e pr p r ty f t h e s t t ” w h th y r c h
nc a o s e e co e o e o a e en e ea
th e a g o
ef 1 8 a d a n c m p e l l e d
ret o r g i
o t r t a g v e r m e t “
b r ef fr ee l ove
s e ” a o n n u ea u o
,
a ccor d i g t o t h e
n ffi i l ga z ett e
o f th
c a Vl a d im i r S ovi et of W rker s a d S l d i er
o e o n o s
’

D ep t i w h i c h r c tl y p b l i h d t h e S ovi e t s d c r e
u e s, e en u s e th e b j ct
’
e e on su e .

U d r t h e d cr e
n e w m a h vi g r gi s t r e d “ h a s t h r i g h t t o h s fr m
e e a o n a n e e e c oo e o
am o g m
n b t w ee
en e 1 9 a d 5 0 “ a c h a b i t a t h u sb a d ”
n n Th e c on s e t of t h e m
o n n . n an
1 86 SEX AND SEX WO RS H I P

A merican Indians they may marry within th e same totem ;

n ot

marriages are forbidden b etween p erson s of the same name o r

totem .

The R oman s kidnapped the S abi n e women ( Fig 6 3 ) an d .

the B ible and Kora n bo th allowed this cu stom When large rai d s .

were made by whole trib es all the captured women became slaves
,

belongi n g to the trib e a n d could b e u sed for general or p r om i scu

ou s intercour se ; but whe n women wer e obtained by pers onal rai d s

o f on e man then he claimed the woman as his own slave and kept
,

Fi g . 63 . R ape of t h e S ab i n es,
” r epr od ct i on
u of t t
s a ue .

her f o r hi s own us e ; and where thi s was the u sual met h od O f Ob

tai n ing wives it did a way with a promi scu ous rel ation ship of the
,

sexes M en became j ealou s and guarded their own ; attempte d i n

.

f r i n g em en t on their rights to their own women leading to a polyg

amous family life and a defe n ding of their rights even to the ex
tr eme of murder of the infri n ger The horde plan of commingling .

o f the sexes wa s replaced by the herd system as fou n d amo n g deer ,

wild cattle wild hors es seal s walrus es etc ; on e male with a num
, , , ,
.

be r o f femal es .
 SEX A ND SEX WO R S H I P 1 87

A s thi s was apt to o ccur more freque n tl y mo n g peopl e whoa

had s ettled habitatio n s as amo n g agricultu ral or pastoral peo

,
“ ”
pl e we fi n d thi s type of patriarch a l fami l y amo n g them On e
,
.

man the oldest wa s the patriarch of the family ; h e had several

, ,

W ives but be sides this h e could take to himself hi s slaves or

, ,

concubines .

P olygamy wa s the rul e i n patriarchal fa mi lies a s amo n g the ,

a n cie n t J ews ; it wa s n ot fo rbidde n b y the Ol d T estame n t ; it wa s

commo n among the G reeks but l es s common amo n g t h e R oma n s
,

in n early all Mohammedan la n d s it i s the customary practice a n d ,

prevail s ge n er a lly in A sia A frica P olyn e sia a n d amo n g the

, , ,

American Indians .

Wh ile we generally u n derstand polygamy t o imply a plural

ity of wives i t strictly mea n s a plurality Of husba n d s a s well The
,
.

term p olygyn y mea n s the marriage of on e m a n to sever a l women

at the s ame time ; it would b e the b ette r term to u se ; but polyg
amy i s SO ge n erally u n derstood to mea n thi s that it is h a rdly
wo r th while to cha n ge to the u s e o f the term polygyn y e s p e c i a llv ,

a s polyandry i s in commo n u se t o express the marriage o f o n e

woman t o several m en a t th e s a me time .

The Mohammeda n s are permitted by the Kora n to have four

wives ( th e S ulta n s even ) but there i s n o limitatio n to the n umb er
O f co n cubin es that a m a n may have ; also among the Mohammed ,

ans there ar e not s o many fo rbidden degrees as among the Chris

tia n s which accou n ts largely fo r the r a pid spread o f Moham
,

m ed an i sm .

P olygamy wa s onl y rece n tly ab olished amo n g the Mormo n s

o f our own lan d ( by act of C o n gres s ; pos sibly still practiced to a
certain extent but n ot publicl y par a de d a s fo rmerly )
, ,
.

Among thes e patriarchal fa m ilies the fate o f the wome n was

o f cours e much b etter tha n i n tribal or ho rde relatio n ship ; and
“ ”
the idea o f family b ecame a fixed i n stitutio n .

A mong the Mohamm eda n s the wive s a n d co n cubin es a r e g en

e r a ll y kept in s eclusion ( i n harems ) a n d are guard ed by castr a ted
slave s or eu n uch s th e chief o f which i s the K i zl a e r a g h a s s i o r
,
,

“ ”
the ma ster of the maidens Harem m ea n s somethi n g that i s
.

fo rbidden ; but i s gen erally suppo s ed to mea n the fem a l e con

tingent o f a polygamist s household ; it really ha s a me a n in g
’

”—
something lik e in our public buildings fo r wome n only or

“ ”
fo r men only It i s l ike the g y n a eceu m o f the a n cie n t G re eks
. ,
1 88 SEX AND SEX WO RS H I P

the apartments of the women—strictly forbidden to stranger s

“
strictly private A ny child b orn in the harem i s suppo s ed to
.

be the child of the master b ecaus e n o other opportu n ity for i m

,

p r eg n a t i on i s suppo s ed t o b e po s sibl e ; if a concubin e o r slave b e

comes a mother the child i s free and the mother can not t h er e
,

after b e sold ; she in e ffect b ecomes a wife although if the man ,

has four wives already the co n cubin e can n ot b e called a wife ; but
,

she has the rights of a wife .

“ ”
The harem ( Fig 6 4 ) i s an A siatic institution but pre
.
,

vails throughout all Mohamm edan lan d s The wife is subor d inat e .

to the h usband practically hi s slave n o matter how he Ob tained

,

her ; A siatics wrote th e B ible hence thes e A siatic ideas r egar di n g

,

women and wives were tra n sferr ed to Christianity but they were ,

Fi g . 64 . I n r
a H a em ,
”
fr om p a i t i g
n n b y Ce cco n i .

ascribed to the fall a n d t o a curs e which was suppo se d to h ave

,

b een pro n ounced on E ve by G od .

The wives o f Mo h ammedan s ar e ofte n Obtained as with u s by ,

betrothal although all d etail s are arranged by female r elatives

,

so that the m a n can not meet or s ee his b ride until after the mar
r i a g e ; hi s m other o r sisters b ecome acquainted with the women

o f their cla ss in the public baths where they s ee them naked ( F ig

,
.

and can r eport about them a n d their physical attraction s .

But they can buy concubi n es in the markets ( Fig 66 ) which a l .

,

though n ow forbidden by l aw are still in existe n ce and thos e wh o

, ,

want to buy a slave have no di fficulty in doing so Mohammedan s .

“ ”
are forbidden to have images of any livi n g Obj ect ju st a s ,
1 90 SEX AND SEX WO RS H I P

wear a sho rt chemi se which amo n g the rich i s of very thin go s

,

samer fabric ; a j acket open in fro n t a skirt reaching only to the ,

middle of the thigh s a n d an abundance of arml ets bracelets and

, ,

a n klets to which many tali smans ar e attached in w h ich P ersians

, ,

have much faith ; they go barefo ot ; the co stume therefor e p r a c

tically di splays all the b eauties of the body in the privacy of the
home ; but whe n they go out to visit friend s etc they ar e so bun ,
.
,

dl e d up in shapeles s garment s that n ot even their hu sbands coul d

r ecognize them .

In the home s th e littl e girl s are dres sed like b oys ( male

Fi g . 66 . Sl a ve S a l e,
” fr om p a i t i g
n n Fi g . A n Od a l i sq u e, ”
f r om p ai t i g
n n

by Ge r om e . b y S zy n d l er .

clothes ) a n d the little boys like girls ( female clothes ) u n til they
are about ten years old when th ey a ssume the co stume s appropri,
“ ”
ate to their s ex ; thi s i s done to avoid the evil eye a sini ster ,

i n fluence which i s much dreaded A mo n g P ersian s the logical .

wives are co n sidered to b e the cou si n s on the father s side ’

.

A mo n g the early Hebr ews monogamy wa s the ge n eral rule ,

although it wa s n ot very strict ; later on polygamy a n d c on cu bi

“
n age b ecame prevale n t t o the exte n t that S olomon had ,
seven h u n
”
dr ed wives pri n cess es a n d thre e hu n dred concubi n es ( I Ki n gs
, ,

xi, Wh en the father o f the hou s ehold died hi s wi ves and con ,
 SEX A ND SEX WO RS H I P 1 91

cu bin e s b ecame the prop erty o f hi s heir ; they we n t with the i n

heritance N or were un ion s b etwee n near relative s f orbidde n :
.

Abrah am h a d hi s h alf si ste r ( from same father but a di ff er e n t

-

mother ) fo r wife and in many land s full Si sters could b e take n

,

fo r wives .

Caligu la the tyra n t o f R ome had sexual co n gress with all

, ,

h i s sisters on e of whom Drusilla he made his O ffi cial wi f e ; the

, , ,

o ther t wo h e drove away i n to mis ery H e a lso to ok a n y R oma n .

matr on o r woman h e desired a n d sometimes i n vited oth er m en ,

to share them with him A t the amphitheatre shows if he did .

,

n ot h ave enough victims to throw before the wild a n im a ls he h a d ,

some of th e spectator s sei zed th eir to n g ues cut out so they could ,

not de n ou n ce him a n d the n they were thrown i n to the are n a He

,
.

wa s finally kill ed by his own guards .

C aracalla s mother ( some say step mother ) f ell i n love with

’
-

him an d contrived as i f by accid e n t t o be seen n aked by him

, ,

whe n he saw her he to ok h er as hi s wi f e a n d her n ame a ppea rs as

hi s queen on n umerou s docume n ts .

Y et t h is was prob ably an extreme case ; a s a rule it wa s c on

s i d e r ed improper f or a m a n to cohabit with his mother o r eve n ,

with any other O f hi s father s wives A s ort o f S olomo n ic judg

’
.

ment is rel ated of Claudiu s H e wa s judge i n a cas e i n which a .

woman r efus ed to acknowle d ge that a certai n man was her s on .

Clau d iu s ruled that sh e should marry him which she refused to ,

do and fi n ally admitted that sh e could n ot marry him as he was

,

her son .

In G reece a man could marry hi s father s daughter by some ’

“ ”
oth er wife than hi s own mother but n ot a uteri n e sister ; but
among the a n cient E gyptia n s a pharaoh u sually o r at least Ofte n , ,

married hi s full sister ; Cleopatra f or i n sta n ce wa s marri e d to , ,

her brother P tol emy .

In many la n d s in A frica a m a n may have a s m a n y wives as

he c a n affo rd to buy But the n there i s n o particul a r troubl e
.

ab out keepin g them fo r they n eed littl e or n o clothin g a n d they

,

do the wo rk in the fields a n d i n guardi n g the herds S uch i s the .

custom i n the C o n go di strict ; amo n g the Hotte n to ts the re is n o

purchasing of wives but the con s e n t o f the pare n ts is obta m ed by
,

presents etc and the wife i s no t co n sidered a Slave

,
.
,
.

The mo st pri m itive relatio n of the sexe s to each other is on e

of promi scu ou s i n tercours e The l owest f orm o f marriage Is.
1 92 SEX AND SEX WO R S H I P

where the men Simply steal or purch ase a s many women a s they
want and make them their wive s but even this i s alr ea d y th e b e ,

gin ning Of family ti es and therefo re the b eginning of social

,

advancement .

I h ave alr ea d y state d th a t man i s polygamou s by n atur e a n d ,

p olygamy i s ther efo re the pr evailing type of s exual relati ons h i p

throughout th e world It is the legally r ecognized r el ation ship of
.

the s exe s amo n g mor e than two thirds of the inhabitants o f the -

earth an d i s practice d in som e form or o t h er by all nations on

,

th e glob e A strictly monogamic p eopl e do es n ot exist and strict

.
,

monogamy in the indi vidual man i s a s uncommon as strict celi

b acy even among u s
, .

P olygamy wa s first forbidden by law in the early days of

R ome when women wer e s o scarce that men had to steal them from
,

their n eighb or s and it wa s co n sider ed to b e unfair fo r on e man

to appropriat e s everal women fo r h ims elf while o ther s might n ot
b e abl e to ob tain any Forgetting the o rigin of the l aws e stablis h
.

ing mo n ogamy such laws were kept in fo rce by states which fo r

,

just as cogent r eas on s should allow polygamy in the intere st of

t h e exces s of women over men who can n ot otherwi se find hu s
bands This i s n ot a questio n of religion f or from b oth a r eli
.
,

g i ou s an d from a mo ral standpoint as much or mor e can b e said , ,

in favor of polygamy as in favo r of monogamy ; it i s re al ly only

a qu estion o f exp ediency in a politico economic S ens e whether -
,

monogamy o r p olygamy shall b e the legally r ecogni ze d form of

marriage I have no doubt that if it were n ot f or the complica
.

tions Of property intere sts and if men dared to publicly avow

,

their conviction s a very large numb er Of men a n d wom en would

,

a dm it that legally r ecog n iz ed polygamy would b e preferabl e to

“
ou r pr esent system of monogamy with pro stitution or a ffi n
”
itie s .

On the ot h er h and there are n o doubt many advo cat es of mo

n og a m y w h o favo r the pr es ent condition s largely from inter ested

motives b ecaus e it a fford s them opp ortunitie s of enj oym ent with
,

young an d pretty women without the s atiety that woul d come ev en

in legally r ecognized polygamy when of cours e the p o s sibilities
,

fo r vari ety now existing would b e exchanged to companion s h ip s

f or life .

Monogamy i s not a disti n ctly Christi an practice for it pr e ,

vaile d in many pre Christian nations a n d i s today practiced by

-
,
1 94 SEX AND SEX WO RS H I P
“
The K a bba la h state d that the H oly G ho st made all thi n gs mal e
”
or femal e b ecau s e otherwis e n othing coul d endure
,
It describ e d .

th e archetypal m a n ( Fig u sing ma n y mystic r efere n ce s to

.

em e t r i a to t h e p eculiar n u merical value s of wor d s , an d to t h e

g , .

s ex of th e left a n d the right side etc ; f or i n stan ce wi s d om wa s ,

.
,

lo cate d in th e for eh ead and wa s mal e whil e intelligence wa s lo

ca t ed in t h e left sid e o f the c h est and wa s femal e ; wi sdom the f a ,

ther and intelligence th e mot h er produced a crown L ove was

, , , .

mal e an d wa s in the right arm ju stice wa s femal e an d r esided in ,

t h e l eft arm together they pr oduced b eauty r esiding in the b o som

, ,

Fi g . 68 .
—A r h t y p
c e al m an, fr om K a bb al ah .

or br easts F irmnes s was male and r eside d i n the right

.

and splendor was femal e an d r esided in the left thigh , and to

“ ”
get h er they pro duced foundation or s ex or s exual o rgans ,
.

“
A ll the s oul s of t h e wh ol e h uman race pre exi st e d i n the -

wo rl d o f emanatio n s ( from God ) and are all d estin ed to inhabit

h uman b odi es E ach s oul prio r to its entering t h i s world , con
.
,

sists of a male and a female potency uni ted into on e spiritu al ,

b eing When a s oul descends on thi s earth the two p arts a re s epa
.

r ated and anim at e two di ffer ent b odi es A t the tim e of marriage .
,

the Holy On e ( God ) blessed b e he who k n ows all souls and

‘
,

spirits unites t h em again as t h ey were b efore ; and they again

,
’
 SEX A N D SEX WO RS H I P 1 95

con stitut e on e b ody a n d on e s oul fo rmi n g a s it were the right

, ,

”
and left o f t h e indi vi d ual .

Th e K a bba la h claimed that it explai n s all t h e hidde n me a n

ings o f the Jewi s h scripture s ; the passage just quoted explain ed
th e quotation s from b ot h the Old and the new testame n ts st a ted ,

above an d explain s al so ou r s ayi n g that marriages are made o r

,

o rdaine d in heaven ; and it impart s a greater sa n ctity to th e mo

n og am ou s marriage by t eachi n g that the soul s o f husba n d and wife

were originally b efo re the birth of either a hermaphrodite spirit , ,

bot h h alves of w h ich after exi sting without bodies for some time
, ,
“
finally are guided together again by the Holy On e who k nows
”
a ll s ou l s .

In con n ection with thi s theory Of the K a bba la h may be men

t i on e d the doctri n e of th e Mo rmon s on p olygamy The Mormo n s .

are n ot a C hristian s ect a s some suppo s e The chief god Of the

, .

Mormon s i s A dam ( of G enesis fame ) while Christ Mohammed , , ,

Jo sep h S mi th and B righam Young are al so at least partially di

vi ne . Thes e d ivinitie s propagate soul s who are desti n ed to i n
h abit th e b odi es Of hum an b eings born i n thi s world They believe .

it to b e t h e duty o f every woman t o give birth to as ma n y childre n

as po s sibl e b ecau se all the s oul s who d o n ot e n ter i n to childre n
,

at birt h will h ave n o chance to go t o heaven But as there were .

many mo re women converted t o Mo rmonism tha n m en an d a s it ,

was practically a sin f or a woman to neglect to b ecome a mother ,

and as h er r eward in h eaven wa s proportio n ate to her doin g her

duty in r egard to h avi n g children polygamy wa s i n troduced a s a
,

r eligiou s d uty o f this sect .

Among O riental slave holdi n g n ations there i s little true

love—no mating in a noble s e n s e ; the woma n i s n ot courted n or
-

asked f or co n se n t ; sh e i s a slave and if her appeara n ce a n d her

,

price ar e sati sfactory the man buys her a n d after that it i s to her
‘

interest to study Ob edience to her master s desires a n d pleasures ’

.

In the human b eing true mati n g b ased on mutual frie n dship

i s po s sibl e only when the woman i s n ot a slave W he n the wom .

an s righ t to b estow h er favor s where she pleas es i s ge n erally a d

’

mi tt ed wo oi n g or courts h ip the p sychic o r ethical ele m e n t i n

, ,

l ove i s e nh anced a n d the car n al features o f love are purified by

,

the emotion al sympathi es a s well as by the in tellectual bo n d s o f

a ff ection .
1 96 SEX AND SEX WO RS H I P

L ove in the highest a n d pure st s en se and marriage bas ed on

,

mutual l ove a n d co n s ent i s po s sibl e only when the full equality

,

of the woman with the m a n i s recog n ized ; a n d then even o n ly

when questio n s of p ecu n iary co n sideration s like the pr o sp ective

inheritance from th e father of the bride or of r eceiving support
an d a home from the hu sban d are but sub ordi n ate or s eco n dary
co n sideratio n s Th e highest form O f love i s fou n ded on a mutual
.

r ecognitio n Of me n tal moral a n d social wo rth a s well a s on a

, ,

desir e fo r t h e person or b ody a n d i s p o s sibl e o n ly when the whol e

,

personality i s l oved ; n ot when merely the b ody i s loved which is ,

carnal love or lust n or when o n ly the soul i s loved which i s

, ,

P lato n ic love.

“
Wh e n Max N o rda n s ays that love in marriage i s degra d e d
i nto a mere sensuality without the slightest value f or the com
”
munity h e r efer s to marriage as it i s o rdai n ed n ow by church
,

a n d state ; not to a n ideal mo n ogamic marriage ; he fails to r ealize

the purity of bo dily plea sure s and cares ses b etwee n man and
wife whe n s an ctified by the mental and ethical eleme n t s o f love .

The carnal side of love i s n ot mer e s ensuality ; it i s neces sary to

the p erpetuation of the ethical a n d me n tal Side O f love o f whi ch ,

coition i s merely the physical ba sis M en a n d women shoul d .

marry on e another to live together in the j oys of the b ody a s well

as i n the commu n io n of s ouls ; but the spiritual element in the r ela
tio n of the sexes should b e p aramou n t f or it implie s compan ion
ship a n d elevation of the woman while the pr edomin a n ce Of the
se n sual eleme n t i n l ove i n volve s the subj ection degradatio n a n d
,

pro stitution of the woman eve n i n wedlock This i s even mor e

,
.

appreciated among some of the s o called savage n ations than

-

among ours elves f or among the Iroquois and H uron s young cou
,

pl es wer e obliged to live together without s exual intercours e for

on e year after marriage to prove that higher motive s than the
,

gratification of s e n sual pleasure had b rought them together .

C oition which i s n ot practiced from motive s of love fo r the

i n d ividual woman i s n ot love but lust ; it is es sentially of the na
“ ”
tur e of masturbation and although often spoken of as love i s
,
“ ”
qualified a s car n al love E xcept in the mecha ni sm of its grati
.

fi ca t i on lustful love has little i n co m mon with tru e love such as ,

should actuat e hu sband and wife a n d in wh ich et h ical elements

,

predomi n ate that are e n tirely wanting i n mere lustful love .

1 98 SEX A N D SEX WO R S H I P

mental element in your love for your wi fe so fill the mind wit h
pleasan t thoughts a s to exclude carnal d esire s fo r all ot h er women
”—
.

c en t h B e thou r avished always wi th h er love

. T h is .

makes it the duty of the wife s o to u se th e b eauty of h er body as

well a s her me n tal charm s that her hu sb and may b e s atisfie d wit h
the love she gives him s o that he may never b e t empted to s eek
,

el s ewhere a l ove that she denies h im The wife s l ove in its .

’
,

blendi n g of s en sual a n d p sychi c attraction s i s t h e anch o r t h at ,

holds the husband to morality and conti n ence .

L ove , thou hast every bliss in stor e ;

’
Ti s friendship a n d tis s omething mo re
,
’
.

E ach other every wi sh they give :

”
N ot to know love i s n ot to live .

Gray .
)
Monogamy ba s ed on th e equ a li ty of t h e woma n wi th t h e man
, ,

is the highest type O f s exual r elation ship but it i s n ot po s sible ,

under pr es e n t church and state laws b ecau s e neither the stat e ,

no r any Chri stian church recognizes the equality of the woman

wi th the man .

the Church of E n glan d says : T h e woma n s

’
The ritual of

wi ll s o God s a y s s h a ll be s u bj ec t t o t h e m a n a n d h e s h a ll be h er
, , ,

m a s t er ; th a t i s t h e wom a n s h a ll n ot li ve a li f e a ccor d i n g t o h er
,

own wi ll an d mu s t n ei t h er beg i n n or comp l et e a n y thi n g

wi t h ou t t h e m a n Wh er e h e i s s h e
. m u s t be, a n d ben d bef or e h i m
a s h e r m a s t e r , wh om s h e s h a ll f ea r a n d t o wh om s h e s h a ll be s u b
”
j ec t an d obed i en t .

In Germany the Ka is er said : W

Vom a n i s fo r the c h u rch th e ,
” “
kitche n a n d f or children ( Di e Frau i s t.fuer Kirche K u ech e ,

und Kinder .

“
A L a w Digest d efi n es l egal disability as the statu s of b eing
”
a n i n fant a lu n atic or a marri e d woman
,
.

In S candi n avia fo r the last few years a commi ssion is at

, ,

work to fo rmulate b etter conditio n s f or monogami c marri age ;

divorce i s to b e by commo n cons e n t with a r ever sal of the indi ,

vidual prop erty of m a n a n d wife to each a n d an equitable divi ,

sio n of property accumulated whil e the marriage lasted I do .

not kn ow what dispo sitio n i s to b e made o f the c h ildren but it ,

is reaso n abl e to presume that the present theo ry that they b elong
 SEX AND SEX WO RS HI P 1 99

to the h u sba d will b e modified

n
, an d the woman s right in th em
’

will b e r ecognized .

Wh en the churches are ready to aba n don the A siatico Biblica l

d o ctrin e Of the in ferio rity and servitude o f the wife o r wo m an
an d Wh en the laws ( o f all countri es ) are r eady to recognize the
, ,

equality of the woman a s a hum an b ei n g e n title d to her own chil ,

dren and to her own earni n gs then monogami c marri a ge and

,
,
s exu al pl ea sures b ased on mu tu a l enj oyme n t a n d mu tu a
l desires ,

will make marriage the ideal relationship po ets h ave always rep
r esented i t to b e .

“
A ll thoughts all pas sio n s
,
delights ,
a ll ,

Wh atever stirs this mo rtal frame ,

A ll are but mi n ister s O f L ove

”
And feel hi s sacred flame
—
.

C ol eridge L e )
( o v .

“
Max N o rdau said that n ot on e man ou t Of a thousa n d ca n
trut h fully say on hi s d eath b ed that he n ever i n hi s life had c on
-

n ec ti on wit h a woman not his wife .

S ociety do e s n ot expect co n ti n e n ce i n a m a n ; it i s only ex

p ect ed that h e keep hi s s e xu al digres sio n s from n otoriety S ow .

”
ing wild o ats i s tacitly tol erated i f it do es n ot actually make the
,

man more desirabl e o r mo re i n teresting i n society circles an d

among soci ety women .

Th e p oet B rownin g wrote

“
Men love s o ma n y women i n thei r youth
A n d even in age they all love whom they pl eas e ;
A nd yet the be st o f men co n fid e to frie n d s
’
That tis n ot beauty makes the lasti n g love
They spe n d a day with such a n d tire the n ext ;
They like s oul —
,

well the n they like f a n ta sy

, , ,

N ovelty even L e t u S co n fes s the truth

.
,

H orribl e though it b e

Th e wo rld l oves a Spice o f wicke d n ess says L o n gfellow : ,

natural in stincts cultivated passio n s a n d social customs favor

, ,

un faithfulne ss on the part o f the m a n a n d a wis e wife is c on ven

,

i en tl y blind and deaf to such a co n ditio n .

Origin ally i n G reece a n d R ome it wa s held that a man coul d

20 0 SEX AND SEX WO RS H I P

not commit adultery ; thi s could b e do n e o n ly by the woman The .

reason why the adult ery of the husband i s O f les s seriou s c h ar

acter than the adultery of the wife i s of cours e obviou s to every
on e ; i t do es n ot interfer e with h i s ability to give full s atisfaction

t o all d esire s of hi s wife ; it brings n o disturbing el e m ent into

the family in the way O f o ffspring ; it i s u n likely to incapacitate
him from d oing h is work or t o do h i s con n ubial dutie s ; it casts
n o d oub t on the pare n tage of the children ; a n d it do e s n ot give
much ri s e to s ca n dal i f the h u sband i s discr eet for it is generally
,

ignor ed in polite circles ; a n d last n ot l east to many wive s it i s

, ,

a welcome relief from the amo rou s demon strations of their h u s

band s Many women obj ect t o coitio n a s a part of t h eir duty t o
.

t h eir h usbands ; of cour s e hu sband s O ften r es e n t such a n attitude

,

a n d either force t h eir atte n tion s on their wive s o r le ave the wi fe

and su e f or divo rce B ut if t h er e ar e children then for the chil

.
,
’
dren s sake divorc e Shoul d b e avo ided U n der such circumstances
.

a man i s a mor e loving hu sband if he r espects hi s wife s a n tipathy ’

to s exual cares ses but go es qui etly els ewh er e t o gratify himself
, ,

than i s t h e man wh o enfo rces hi s l egal rights in the courts .

O n t h e other h and the unfait h fulnes s O f the wife in compar

,

i son with t h at of the h u sband i s morally a much mo r e weighty Of

fence ; public sentiment i s such t h at when i t b ecomes kno wn it
dis h on ors the woman and exclude s h er from all resp ectabl e s oci
ety ; it dishono rs her fam i ly alie n ates her fri ends throws doubt
, ,

over the p arentage of her children an d blights their lives with t h e

memo ry O f her i n fidelity .

I am n ot discus sing her e whether thi s i s ju st or as it should ,

b e ; I am simply stating what are the condition s i n modern soci

ety O f one thing h owever there can b e n o doubt the story of
.
, ,
—
Jesu s and the woman taken in adultery ( John viii 3 1 1 ) teaches ,
-

u s t h at we should b e mor e merciful in judgi n g the woman w h o

tran sgres ses a n d who i s ge n erally mor e si n n ed again st than
,

sinning ( Fig .

A curiou s fo rm o f marriage found in Thib et a n d some oth er

A siatic countri es i s p olyandry —on e woman h avi ng s everal hu s
,

ban d s I t i s a question whether we Should con sid er thi s a distinct

.

typ e o f marriage or simply a relatio n ship depe n di n g upon n ec es

,

s i ty ; in Thib et women ar e sol d to b e wives a n d a rich man u sually

,

buys s everal women a n d practices p olygamy ; a m a n who i s able to

buy a woman fo r himself alone con sid er s himsel f lucky i n practicing
20 2 SEX AND SEX WO RS H I P

P olybiu s says it prevailed in S parta . It i s practiced no w by about

o f A siatic p eople .

We have already r eferred to a similar r elationship in H awa I I ,

where b rother s h ad all their wives in common a n d sister s ha d all

their hu sba n d s in common This seems to b e lik e polyandry in
.

“
some regards but more on the principl e of wh at i s sauce for
,
”
the go o s e i s al so sauce f or the gander .

A p eculiar relationship O f the s exes i s concubinage The .

origin of thi s arrangement wa s prob ably the sterility of the l aw

“ ’
ful wi fe We read in the B ible G en xvi 1 : N ow S arai Abram s
.
,
.
, ,

Fi g . 69 . P r ese t t i
n a on of H a gar ,
” fr om p ai n ti n g b y S t eu b en .

wife b are h im no children ; and she ha d an handmaid a n E gyptian ,

, ,

who s e name wa s Hagar An d S arai s ai d u n to A bram B e h old

.
,

n ow the L ord hath r estrained me from b ear i ng ; I pray thee go

, ,

in to my maid ; it may b e that I may obtain children by her And .

”
Abram hearkened to the voice of S arai ( Fig or ag ain : .

“
A nd when R achel saw that S h e b ar e Jacob no chil d ren
she said ( to Jacob ) B ehold my maid B i lb ah go in unto, ,

her and she shall b ear upon my kn ees that I may al so have chil ,

dre n by her A nd she gave him B i lb a h her handmaid to wi fe ; an d

.

”
Jacob we n t in u n to her ( G en i 3 .
,

There ar e ma n y r efere n ce s to co n cubin es in the Old T esta

 SEX AND S Ex WO RS H I P 20 3

ment ; Davi d h ad s even W ives and ten concubines ; S olomo n had

s even h u n dred W ives and three hun dred co n cubi n es ; R ehobo am
h a d eighteen wives and Sixty co n cubin es ; etc .

In Mohamm edan la n d s there i s no limit to the n um ber of

concubines a man may po s se s s .

In E uropean land s concubinage wa s general u n til quite r e

cent times a n d the po sition of the co n cub in e was a n h o n orable on e
, .

It al so p ersi sts amo n g the E uropean nobility i n the f o r m o f

morgan atic marriages whic h ar e e n tered upon from love a n d ,

wh en later O fficial mar riage s must b e co n tracted fo r state r easo n s ,

“ ”
thes e le f t han d ed marriages are either di sco n t i n ued o r are
-

maintain ed on the quiet al ong with the O ffi cial family thus con
, ,

s t i tu t i n g polygamy In such morganatic marriage s the titl e or

.

rank i s not i n herited by the children but n o disgrace attaches to ,

t h em or to the woma n
, .

The O fficial marriages f or state r easo n s of course fu rn i sh

, ,

t h e h eir apparent the crown pri n ce or the childre n who ca n i n

, ,

herit the title T o make sure that there was no d oubt ab out the
.

h eir s of a royal h ou s e it wa s a r equirement i n medieval times

,

that t h e ministers Of state wer e called i n to actually wit n ess the

birth of t h e childre n of a qu een or empress so that they could ,
“ ”
O fficially certify that t h ey wer e po s sibl e heirs appare n t To .

b e a queen o r empres s had it s adva n tages but in tho se days it ,

also had its h umi liation s .

A similar system i s n ot uncommon amo n g u s but the c on cu ,

bine i s calle d the mi stres s and her po sitio n i s n o t considered a n

,

h ono rabl e on e although it i s i n fin itely b etter tha n that o f a

,

pro stitute The practice i s tacitly tol erated but must n ot be pub
.
,

li cly para d e d .

A cco r di ng to our laws sterility o r barre n n es s o f the W ife i s

a cause fo r d ivo rce but i s it n ot cruel to a woman who i n every
, ,

t hi ng but t h i s h er mi sfo rtun e may b e a devoted wife to break

, ,

up a r elatio n ship which may b e ideally happy i n all the et h ic a l

and s ensual relatio n s Of marriage ? Doe s no t the me n tal a n guish
of a Jo sep h in e fo r i n sta n ce whom N apoleo n so ard e n tly loved
, , ,

but whom he divorced that he might s ecure a n heir a ppeal to us ,

to permi t a l es s cru el solution o f such a n u n fo rtu n ate co n ditio n ?

There have bee n freque n t suggestio n s that the rece n t world
war may make it n eces sary fo r some cou n tries t o perm it either
some legal form o f concubin age o r polygamy to recoup itself i n , ,
20 4 SEX AND SEX WO RS H I P

population Ther e i s nothi n g of a r eli g iou s character t o pr event

.

the pas sing of laws to thi s e ffect as ther e i s nothing in t h e B ible

,

t o fo rbid it ; it would b e against ou r prejudices but state p olicy ,

may d eman d s om e action of thi s ki n d and it i s a matter for human

legislator s to d etermin e .

A s i n i s a tran sgres sion again st t h e laws of Go d ; the laws of

God d o not fo rbid ; therefo r e concubinage or polygamy woul d not
”
b e sin B eside s laws of God ar e n ot recognized by everyb ody
.
,
.

A vi ce i s a transgres sion against the l aws o f natur e o r against

on es elf ; thes e practices ar e n ot again st any laws of nature , th er e
for e there could b e no Obj ection on th i s account .

A c r i m e is a transgr ession again st t h e l aws of the lan d B ot h .

co n cubinage and p olygamy ar e crime s when they are forbid d en

by the laws but t h ey are legitimate practice s in tho s e lands who s e
,

laws approve o f them A t pr esent they ar e crimes with u s but

.
,

th ey woul d n ot b e if ou r laws were changed .

We are apt to feel that ou r pr ejudices could decide su ch mat

ters but ther e ha s b een so muc h agitation again st an op en and
,

impartial discus sion of thes e que stion s that it i s doubtful wh eth er

,

legislators woul d h ave th e courage t o di scu s s such question s at all .

P ro stitution as univers ally existing i s but a survival of pro

, ,

mi scu ou s cohabitation similar to that which existed in the earli est

types o f human trib e organizatio n History Shows that it ha s a l
.

ways exi ste d a n d it i s prob abl e t h at it will always continu e to

,

exi st ; there will always b e men who can not marry for economic ,

reas on s bu t who h ave pas sion s like oth er men ; there will always
,

b e women who rather than b ecome the l eg a l s la ve of on e man

, ,

will prefer to b e t h e mi stres s of many men .

S uppr es sion of pro stitution will n ever b e po s sibl e ; regulation

is po s sibl e .

In recent year s many educated p eople college an d university ,

bre d m en an d women reb elling again st the unjust d egradation

,

impo s ed on the woman by entering l egal wedded r elation s h ave ,

“ ”
preferred to ignore the laws and to e n ter i n to free l ove un ion s ,
“
to b e b ased on mutual cons ent o n ly sometimes call ed common
,
”
l aw marriages E ducated women Often prefer such a u n ion , b e
.

cau s e they do not b ecome the slave s of the m en but r emain mi s ,

tre sses of their own destinies ; an y r esulting childre n ar e their

own ; their earnings ar e their own and they may cho o s e what pr o
f e s si on o r calling they like L astly such u n ion s ar e bas ed on
.
,
20 6 SEX A N D SEX WO RS H IP

The N o rth Am erican trib e o f Chipp ewa Indians h ave a s ecr et

s ociety called Mid e; the mo ral i n structio n s in this lo d ge ar e given
in so n gs Their ancient religion is still taught an d h ere i s one o f
.
,

their characteristic songs :

Do sp eak ill o f the Mid e
n ot

My Mid e brethren
Wh er ever y ou may b e
DO not speak ill of a woman
”
My Mid e b rethren .

T h i s s eem s hig h principled fo r savages for thoug h many o f ,

thes e In di an s ar e n ow civilize d their l odge it s t eachings an d its

, ,

s ongs are very ancient C omp ar e the teac h ings with the Jap an ese
, .

“ ”
mod e O f life ( p .

In t h e age s previous to C hristianity ther e wer e many w h o

realiz ed that the b est interests O f th e state r equir ed orderly mar
r i a g e relatio n s h ip a s co n tributing b est toward s happine s s and

the morality of t h e citizen s ; S p arta and other state s M p os ed p en

a l ti e s on b achelors an d even in modern time s it h as frequ ently
,

b een prop ose d to impo s e taxes on bach elor s ; some state s even sug
g es t i n g suc h a measur e to r ais e funds f or a s si sting unmarrie d la
die s who were in want A mong the S partan s on e disability i mpo se d
.

on bachelor s was that they could no t b e admitted to t h e public

athletic games at which b oth young men an d young women com
,

p e t ed in at h l etic games in a state of entir e nudity O n the oth er .

han d ther e have b een adva n tage s prop o s ed to the married with
, ,

a vi ew t o induce as great a desir e to enter the marrie d r elation

ship as p o s sibl e ; an d now a go odly numb er of marriages and a
, ,

goodly numb er o f birth s are con strued to mean a healthy con

dition of the a fi a i r s of state s o that from b oth civic an d religious
,

con siderations marriages ar e encouraged a s h ighly desirable .

Ther e have h owever at all t i me s b een p eopl e who h ave h el d

, ,

di ffer en t views The a scetics taught that man has a spirit whic h
— ”—
.

“
i s an emanatio n from God h ims elf the breath of Go d an d a
body whic h was made of matter whic h was therefo re looke d down ,

upon and d espi sed and condemn ed a s evil S uch fanatics b elieve d .

t hat anything t h at ten d ed to produce a state of happin ess must

b e evil a n d they ther efor e tried to deprive p eopl e of everyt hi ng
,

that was pl ea san t in ord er as they thought to make them mor

, , ,

ally b etter This ascetic tendency was to b e foun d in all ages , an d

.
 SEX AND SEX WO RS H IP 20 7

among all peopl e o f all the religio n s of earth It reached its high
.

est development i n s ome O ri ental natio n s a s amo n g the f akirs of

,

t h e Hindus who i n flict curiou s a n d pai n ful i n juries on themselves

, ,

suc h as clo sing a hand un til the n ail s grow through the palm to
t h e b ack sitting or r ecli n in g on bo ard s studded with poin ted n ails
, ,

sitting b efore h ot fires lo o k i n g at the sun u n til they b ecome bl i n d

, ,

standing on on e leg day and n ight or stand i n g on a pi llar for

year s o r i ndulging in other sen seles s a n d cruel pe n ances wh ich
,

are suppo s ed to make their souls mor e godlik e A s P rescott ex .

“ ”
presse d it, making earth a h ell in order to gain heaven .

T h e ascetics o f all ages a n d countri es thought that to re f use

t o enj oy the ordin ary pl easures of life was a very meritorious act ;
an d t h e cr edi t given in h eaven f or such self ab n egatio n was sup
-

p o se d to b e i n direct proportion to the pleasur e w h ich was thus

declined We would p erhaps n ot b e far wro n g if we co n sidered
.

such mental attitudes t o b e forms of i n sa n ity .

T o live on t h e co ars est a n d simplest o f fo ods to dr i nk only ,

water to sleep on a litter of straw to go without washin g or

, ,

c omb ing or cuttin g of h air t o let the fi n ger n ails grow to wear
, ,

t h e coars est cloth ing o r to wh ip thems elves wit h n ettl es or with

, ,

t h ongs into w h ich small poi n ted wires had b een interwoven were ,

a ll con sider ed to b e very meritorious acts in the eyes o f G od ; a n d

a s s exual in d ulgence wa s one o f the greatest of pl easures absteu ,

tion from it was n ece ssarily on e of the greatest virtues .

O nl y a few year s ago i n Denver if I remember aright a

, , ,

priest fainted wh il e saying mass who was foun d to b e wearin g a

,

co ars e un dershirt to the i n side of which do ze n s o f very small fi s h

h o oks h a d b een sewed which caught in his flesh a n d caused tor
,

ture enough to make h im fain t ; a n d this self torture a n d m o r t i fi

-

cation o f t h e flesh is u sually u n dertaken i n the hope that it will

sub due carnal de sir e o r the n atural p a ssion fo r intercours e with
women .

F o r instance Orige n on e o f th e early Christia n church

, ,

fath er s mutilated hims el f by emasculati n g himself s o that he

, ,

migh t escape temptation while teaching m i xed classes Of m en a n d

women the C hristian religio n .

S t Ant h ony i s said never to have bathed h i mself hold i n g that

. ,

bath ing and th e car e fo r the b ody rel a xed the body a n d mad e i t
mor e lik el y to succumb to carn al temptation s ; it i s claimed for
h i m t h at h e n ever saw h ims elf naked .
208 S Ex AND SEX WO RS H I P

Men of thi s typ e condemn ed the mo st o rdin ary r efin ements

of life as unholy and wicked S t B on ave n tur e n arrate s that at
. .

“
the en d of the X C e n tu r y the sister of R omanus A rgulus scan
”
d a l i ze d all Ve n ice by a n Odd a n d unu sual form of luxury whi ch ,

co n sisted i n u si n g a fo rk i n stead of h er fingers when eatin g ; an d

th e chro n icler Dand ol o full of horro r at such dep ra vity add s that
-
, ,

the u n happy woma n wa s b y a chasti s eme n t s e n t from h eaven ,

attacked by a d is eas e that caus ed her b ody to exhale even b efore ,

”
death the O do r of cor ruption .

The E ss enes were a J ewi s h s ect wh ich practiced very s evere

ascetici sm ; they did n ot allow marriage or in tercour s e with women ,

but n ot b ecau s e they thought thi s p articularly wrong but b ecau se

they con si d ered all women t o b e fickl e and u n reliable O ne sec .

tion O f the E s sen es p ermitted marriage but strictly prohibited ,

s exual intercour s e except f or th e expr ess purpo s e O f th e b egetting

o f c h il d r en . Th e neces sity of the s exual act was r ecogni ze d but ,

the pl ea surable feature of it wa s to b e avoi d e d as muc h as p o s sib l e .

T h e early Christians were mo stly po or and igno rant p eopl e ;

the fait h ma d e mo st converts among slave s The d i sciple s o f t h e .

n ew fai t h wer e told t o sell all they had a n d t o give to the com

mun ity ; Jesus sai d unto h im If thou wilt b e p erfect go an d s el l

, ,

that thou hast and give t o the po or and thou s h alt h ave treasur e
, ,

in h e aven and come and follow me B ut w h en t h e young man

,
.

hear d that s aying h e went away sorrowful ; fo r h e h ad great p o s

s es sion s Then said Je su s un t o h i s disciple s Verily , I s ay u nto
.
,

y ou that a rich man shall h ardly enter the king d om Of h eaven

,
.

it i s easi er f or a camel to go t h roug h t h e eye of a n ee dl e ,

”
than for a rich man to ent er the kingdom of Go d ( Matt xix .
,

21 T h es e early C hri stian s b elieve d that r ic h e s and t h e ties

of family wer e hin d rance s t o l ea d ing a go o d C hristian life , and
“
they wer e advis ed to for sake all such ti es an d follow Jesu s If .

any man come to me an d hate n ot h i s father an d mother and ,

wife and c h il d ren and b rethr en a n d sisters yea an d h is own life

, , ,

als o h e can n ot b e my di scipl e

, .S O likewi s e w h o so ever ,

h e b e of you that for saketh n ot all that h e hath , he can n ot b e my

”
d iscipl e ( L uk e xiv, 26 an d
In ot h er wor d s th e early Ch ri stian s h a d to for swear every
,

thing that their h uman nature h eld d ear and to sub d u e all human ,

desires fo r family an d friends and riches i n or d er t o b e g ood

21 0 SEX A N D SEX WO RS H I P

an d philo sopher at A l exan d ria b orn about 3 7 0 A D In t h e con .

,
.

fli c t s b etwe en t h e variou s faction s of Chri stians when Cyril b e ,

came patriarch in 4 1 2 sh e b ecame an Obj ect of fear to the monks

,

b elongin g t o the church on accoun t of her cau stic agitation against

,

the doctrines of t h e church ; the monks together wit h a mob o f

fanatical follower s and p os sibly at the i n stigation of Cyril him
,

s elf seiz ed her to r e the clothing from h er and h acked h er naked

, , ,

body to piece s .

Others b e came in sane or intol erantly fanatic and in later

, ,

time s s ome of thes e o rder s b ecame the bigote d promoter s of t h e

inqui sition and Of its auto s da f é it s torture s a n d its crueltie s of
- -
,

many kind s Ther e wer e even in comparatively early times some

.

wh o tried to stem thi s p erver s e t ende n cy in the Chri stian churc h ;

S ai n ts A ugu sti n e an d Chrys o stom taught th e sanctity of the C hris
tian family life but multitude s pr eferr e d t o follow the advice O f
,
“ ”
S t P aul : It i s goo d f or a m a n n ot to touch a woman ( I C or
. .

“ ”
vii , f or I would that all men were even as I myself
“
( S t P aul wa s a bachelor )
. I say ther efor e t o the unmarri e d and
.

”
widows it i s go od f or th em if they abide even a s I ( I C o r vii
, .
,

7,
Through such teachings of the early church celibacy ( mis ,
“ ”
called chastity wa s exalted almo st to a ( or th e ) cardinal vir
tu e and it was eve n held t h at tho s e who married could not ent er
into the kingdom of h eaven .

The C ouncil of Gangra in 3 63 A D an athematized tho s e who

,
. .
,

a s serted that marriage was a sin ; trying to stem this unnatural

asceticism of the early church .

S ome of the monastic or d er s wer e great mis si onary b o di es

and did incalcul abl e go od in converting many heathen p eoples ,

and p opes and other ecclesia stical autho ritie s exerted all their
influence to co rrect a n y abu ses that occa sionally crept in .

E ven in heathen ( pr e Chri stian ) times there were priests

-

who h el d such a scetic views ; i n some t empl es even it was the , ,

rule that the priests Should b e emasculated C elibacy of the .

priestho od was common i n Buddhi st lands a n d wa s early adopted ,

by the C atholic church ; i n the primitive Christian church the

bishops had to b e marri ed men : A bi shop then mu st b e blame
les s th e husband of on e wife vigilant s ob er of go od b ehavior ,
, , , ,
”
give n to ho spitality etc ( I Tim iii
,
These l aws of th e
. .
,

church wer e afterwar d s chan ged n ot by any additional revelation , ,

 SEX AND SEX WO RS HI P 21 1

but by th e decrees of syno d meet i n gs un til n ow the celibacy o f

,

the pri est h o od i s a firml y established policy o f the Catholic

Churc h in b oth the Greek a n d the R oman b ra n ches
, .

The agitation of th e question Of cel ibacy versus married li f e

gave ri se to many ab erration s of thought and action ; thus the ,

A dami tes were a sect which exi sted about the II C e n tu ry ; they
claimed to h ave r ega i n ed th e co n dition O f A dam s innocence b e ’

fo re th e fall an d they live d in ab solute s exual lawless n ess The .

sect di ed out soo n but it wa s r esus citated under th e n ame Of

,
“ ”
P icar d s in B o h emia about 1 3 0 0 A D at which time they lived
, . .
,

in a state of nudity and held all their Wives in comm o n S uch ex .

ces se s led to t h e opp o site extreme s of cours e and there were

, ,

many who swore off all s exual e n j oyme n ts even goi n g so far as ,
“
to follow the advice Of Jesus : If thy right eye o ff end thee pluck ,

it out and if thy right ha n d ofi en d thee cut it OH ,

fo r it i s profitabl e fo r thee that on e of thy memb ers should per

”
is h an d no t that thy whol e body Should b e cast i n to hell
,
.

T h e S k Op s i of R u s sia b egan ab out 1 757 A D ; they em a scu . .

late d thems elve s and practiced fl a g ell a t i on The o rder thrived .

in spite o f much persecutio n from th e authorities I n 1 8 1 5 the .

prior es s o f a fla g ell a n t society introduced th e practice amo n g

women and g irl s a n d young women allowed themselves to be
,

s payed ( ovaries cut out ) a n d to have their breasts cut o ff so as to ,

b e les s abl e to excite s exual desire i n th e m en The sect thrived . ,

an d whil e it i s not accurately k nown how many have b ee n muti

late d it h as b een stated that the sect n umb ers about
,

memb ers .

In mal es th ere ar e two method s cutti n g ou t the testicles or

, ,

total extirpation of p enis an d scrotum ; thes e are removed with

cutting impl ements a n d th e bl eeding i s checked with a redhot
“ ”
iron Thi s i s call ed th e b aptism by fire
.
Occasio n a lly th e
.

part s ar e remove d by burnin g them Off with a redhot iro n lo op .

In women the operation s are varied : cutting o ff or burn ing

ofi one o r bo th nipples ; amputati n g on e or both breasts ; cutti n g
out t h e la bi a m i n or a with the cli t or i s o r the clito ris alone ; or the
extirpation as far a s po s sibl e o f the e n tire exter n al ge n itals la bi a ,

m aj or a l a bi a mi n or a and clitoris ; al so the extirpation o f the

, ,

ovaries ( spaying ) I n addi tio n various marks are br a n ded on

.
,

the b ody with h ot iron s mai n ly cro s s es

,
.

“ ”
Their L ord s S upper consists i n cuttin g off the breast o f
’
21 2 SEX AND SEX WO RS H I P

a young woman i n itiat e a n d cuttin g the gland into small bits

,

wh ich are distributed among tho s e pres ent and eat en by them ,
.

They then place the n ewly i n itiated memb er 0 1 1 a thron e and

dance around h er un til they fall s enseles s in con vulsions .

J esus said to hi s disciples : There are some eun uchs which

were s o born from their moth er s womb ; a n d ther e ar e s ome
’

eun uch s which wer e made eunuch s O f m en ; a n d ther e b e eunuchs ,

’
which h ave made them selve s eu n uch s f or th e kin gdom o f heaven s
”
sake ( Matt xix . I Ve have ju st lear n ed s omething about a
,
“
s ect who have made themselve s eu n uch s f or the kin gdom o f
’ ” “
heaven s sake a s they imagin e The eunuch s which were
, .

”
mad e of m en ar e mai n ly castrated slaves in Oriental l and s who , ,

ar e much u sed a s atte n da n t s a n d guardian s of th e women in th e

harems The word i s from th e Greek eu n ou c h os mean ing on e w h o
.
,

guards the b ed G od fo rb ad e th e Jews to make eun uch s but

.
,

n early all other n atio n s have made them .

The sl ave raider s in A frica make some alt h ough the industry ,

i s said to b e mo stly practiced in C optic monasteries ; b oy slaves

of ab out S i x t o t en year s Old ar e b ought by the monks and the

operation i s do n e by firmly graspi n g the p eni s and scrotum and ,

pulling them away fro m the b ody ; then th e whol e appen dage s ar e
cut O ff with a lo n g sharp k n ife ; the h emo rrhage i s stopped with
a spo n ge at the en d of a stick the spo n ge havi n g b een dippe d into
,

boiling Oil A cloth with some so othi n g Oi n tment or O il i s placed

.

over the p arts and the b oy i s kept immobile for a few days by
,

st a n ding him in a pit with hi s hand s tied b ehind him an d th e

, ,

pit fille d i n with sand to the boy s shoulders A b out on e out of

’
.

four operated on survives ; ther efor e the fourth on e must make

up in price for the lo s s of the others b eside s paying a profit on
the bu si n es s T h es e slaves ar e highly prized in the O rient
. .

A mo n g th e anci ent s in Greece an d R ome for instance these

, ,
“ ”
sl ave s wer e called h ermaphrodites ; th ey were esp ecially val
ued a s men who re s and were u s ed f or pederastic coition ( coi tu s
-

i n an o)
. It is said that P hilip of Macedo n ia carrie d with h im on
his war exp edition s eight hundred eu n uch s for th e u s e of h i mself
and hi s frie n d s .

In E urope the castratin g of b oy Slave s ha s b een con sider e d a

crime f or many centurie s ; except that i n R ome castrates wer e
used for the ch oir s in the S istin e Chapel The making castrates .

“ ” “ ”
to b e sopra n i or castrati i n thi s choir was regularly p r a c
21 4 SEX A N D SEX WO R S H I P

hers elf wit h preciou s ointment and braided the h air of her h ead
,

and put a tiar a up on it and put on her garment s o f gla d nes s

,

wh erewit h S h e was clad during the life of Manas ses her h usban d ,
.

“
A nd she put sandal s on h er feet an d put ab out her h er ,

bracelets and her chai n s and her rings her ear rings and all h er ,

ornaments and d ecked her s elf bravely to allur e the eyes of a ll

,
”
men that should s ee h er .

“
The E ternal F eminin e i s still the same wher ever ther e i s ,

a woman ; an d in every nation and clime she still s eeks to b e

plea si n g t o men ( Fig
The d esire of a man f or a woman may b ecome excit e d by
many charms of he r body or her man n er N o doub t the mo s t i m .

portant of thes e i s her b eauty .

Fi g . 70 . Am g R
on oses,
” fr om p a i n t i g n by D ra
u n .

B eauty i s but the bait which with delight , ,

Doth m a n e n s n are f or to enlarge hi s kind ,

s aid the po et S pens er thr ee hundred year s ago In t h es e modern

, .

times we mu st judge the b eauty O f a woman largely by h er face ,

neck shoulders back and arms which so ci ety p ermit s t o b e s h own

, , ,

quite freely a n d by the gracefulnes s of her carriage

, .

Quite recently a s elf co n stituted body Of cen sor s d eplore d the

-

r elaps e of ou r civilization t o P aga n ism and they quoted the dres s ,

of ou r wome n as an example o f such a relap se T h ere wa s not , .

within the last few hundred years a time when the dr es s of women
,

wa s so charmi n g a s it i s at the pres ent time becau s e it no t only ,

prop erly cover s the body but als o discreetly di splays the p er f ec
,
 SEX AND SEX WO RS H I P 21 5

tion its proportio n s The female body wa s made for the a d

Of .

mi r a ti on a n d ado ratio n of men a n d its display i n the ball ro om

, ,
-

o r at the bathing b each 0 1 i n the art photo s SO much i n vogue

,
‘

at present i s n ot only proper but i s conducive to a better mo rality

,

than whe n it wa s hidde n under clothi n g that did n ot allow a n yo n e

to judge o f the perfectio n O f the woman s form ’
.

The claim that civilizatio n tend s toward s dege n e ra c y is n ot

tru e for whil e some weak min ded men ca n n ot stand the strain
,
-

and b ecome degenerate yet the great ma s s o f humanki n d has bee n

,

uplifted a n d made b etter .

It i s wi th civilizatio n a s with our mode s of lighti n g ou r cities ;

Fi g . 71 . T he Ki ss ,
”
by Rod i n .

t h e more brilliant the illum i n atio n the mo re de n s e the shadows

by contra st ; yet o n ly appare n tly so fo r they look darker tha n ,

t h ey really are b ecau se we j ust lo oked at the i n te n ser light I n .

r eality the shadows are far more light th a n whe n we us ed dimmer

ill umi nation o r no light s at all S o the dark spots on ou r civiliza
,
.

tion appear glo omi er because in the mai n civiliz a tio n has made
,

life in ge n eral b righter and better .

Mo d ern cu stom s and co stumes are fai rly liberal in a llowi ng

men to judge o f the attractivenes s o f women ; the thi n sleeves
21 6 SEX A N D SEX WO RS H I P

which Show the arms t h e l owcu t dres s es which display the ,

bo s oms th e short skirts which allow the feet and the legs to b e
,

s ee n even up to the b en d of the kn ee s when women enter t h e

,

street car s ar e s o fr equ ently t o b e s een that they hardly attract

-
,

attention The thi n and almo st diaphanous skirts ar e not qui t e

.

s o comm on y e t fairly Often t o b e seen when women walk b etwee n

,

u s and the b right su n .

B ut the swimm ing race s in the rivers the public bat hi ng ,

pl aces the pagea n t s in the park s ( Fig

,
th e illustratio n s in .

the suppl ements of ou r S u n d ay p ap er s b athing scen e s in t h e ,

“ ”
movies etc th e fashion plates in the magazines the mo d el s in
,
.
, ,

Fi g . 72 .
—D a n ci n g at a p a g e an t in F or es t 73 .
—D i s t r i b u t i on of ne r ves in the
P k ai , St . L o u i s, 1 9 1 8 . n os e .

the show wi n dows of the stor es the advertis emen ts of underwear

-
, ,

cors ets h o siery etc and the pictures of actre s se s all contribute
, ,
.
, ,
“
to the fact that m an no longer l ooks at a woman a s fearfully
”
an d wonderfully made f or he ha s b ecome almo st a s familiar with ,

the construction of her wardrob e a s if he had see n her put it on ,

piece after piece b eginn in g with n othi n g , .

Wh ile we ar e privileged to se e the b eauty of woman by her

pres ent mo des of dres sing we ar e al so influenced gr eatly by h er ,

efforts to make her s elf attractive in other ways a s for i n stance , ,

by th e p erfume she us es .

Oliver Wendell Holmes wa s n ot alone in expres sing t h e

21 8 SEX A N D SEX WO RS H I P

the fact that on e part of sulphuretted hydrogen gas in on e million

parts of air can b e readily recognized by smell .

“ ”
The wor d p erfum e i s derived from the L atin words p er
” “ ” ”
'

fu mu m,
meaning by smoke or by fumes The very wor d
,
.

perfumery i s a n evidence that our modern us e of perfumery is

but an evolution from the original u s e of incens e an d burnt
o fferi n gs
.

The u s e of incens e con sists in the Slow combu stion of o d o r

i f e r ou s sub stance s by fire s o that the aromatic p articles are
,

driven O ff by a sort Of distillation Similar to sublimation ; a

Fi g . 74 . An Ofi
'

er i n g to M i n er va , ”
fr om a p ai ti g
n n .

proces s that mo st peopl e pr obably have seen i n a church at some

time or other
The u s e of ince n s e dates back for thou sands of years to the ,

mo st remote a n tiquity .

P er f um e f or t h e God s

In ancient R ome it wa s customary t o make an Ofi er i n g o f

i n cens e to the L a r es the spirits of the ancestor s daily ; also to
, , ,

make an O ffering t o th e P en a t es always two divinitie s wh o pre

,

sided over th e kitche n a n d the store ro om s of food ; t h is latter-

 SEX AND SEX WO RS H I P 21 9

O ff ering wa s a burnt O fferin g o f a small portio n of the food pre

pared fo r the day the o ff erin g b ei n g somewhat in the nature o f
,

our s ayin g grace b efo re eating .

B u rnt O ff erings were o ff ered to the d eities i n very early

times ; it wa s suppo s ed that the god s were d elighted with certai n
odo rs a n d th es e were produced by burn i n g certai n Spices a n d
,

res i ns on an altar s o that the smoke risin g heave n ward might

,

carry with it the odo r fo r the go ds ( Fig Or they were placed .

i n t h uribles cen s er s or vess el s in which glo wi n g charcoal is placed

,

an d then swung by the priest s o as t o keep up e n ough draft to ,

keep th e charcoal gl owi n g ; the i n ce n s e i s then sprin kled on this

coal This is the method Of u sing i n ce n se i n our churches just
.
,

as it wa s u sed in a n cien t times in h eathe n temples .

Homer taught that gods and kings are be st disposed favorably

throug h O fferings o r gifts A prayer o r request to a god wa s .

usuall y accompanied by some O fferin g that savored a little o f

bribery ; or when th e reques t wa s made a vow was al so made to ,

d o certain things in cas e the prayer wa s gra n ted .

It was thought that god s experie n ced a physic a l pl easure

from th e o ff ered sacrifice whatever it wa s N e a rly a l l a n cie n t
,
.

p eopl e imagin ed their god s t o resid e i n certain places that were

h oly to them In Gr eece fo r i n sta n ce Jupiter desig n ated these
.
, ,

place s by throwing hi s b olts at them ( striki n g them with light

ning ) an d such places were fe n ced in a n d co n sidered sacred to
Jove Or the god s were suppos ed to reside i n certa i n stones
.

“ ”
( called B e th el or hou s e of God i n the Bible ) or i n a sacred tree
-
,

or pol e ( call ed a s h e r a o r i n the Bibl e ,

The o ff eri n g O f a sacrifice co n si sted i n pouri n g libatio n s o f

wine o r milk or oi l o r the blood o f sacrificial a n imal s over the
, , ,

holy place s the sacred sto n e o r on the grou n d about the sacred
, ,

tree ; and the carca s s of the vi ctim was either le f t o n the g r ou n d ,

where it usu ally was co n sumed by wild a n im a l s a n d the d i s a p ,

p ea r a n ce wa s a scrib ed t o the god s ; o r the victim wa s buri ed n ear

o r un d er the sacr ed place .

In ancie n t tim es such altars were made o f u n he wn sto n es ,

preferably a meteoric sto n e if i t could be fou n d I n the 20 t h chap .

“
ter o f E xo d us v 25 God i s represe n ted a s sayi ng to Israel if ,
,
.
,

thou wilt make me a n altar of Sto n e thou sh a lt n o t build it o f ,

h ewn stone for if thou lift up thy tool upo n it thou hast pol
, ,

”
luted it .
2 20 SEX AND SEX W O RS H I P

L ater it wa s b elieved that the go d s were not able t o u s e

on ,

anything that was n ot purified a n d etherialize d by burnin g it i n

“ ” ”
fire ( by smoke or p er fu mu m ) a n d that the gods could a p
p eci a t e an O fferi n g only by th e s e n s e of smell of Odor s that
r ,

a sce n ded t o them in heaven .

The o riginal idea was t o O ffer fo od t o the gods and eit h er the ,

whol e of the a n imal or o nl y certain p art s wer e burned on the

altars Thus it i s b elieved that in man y sacrifices o n ly the p el
.
,

vi s with th e s exual parts or p erhap s o n ly the on e b on e O f th e

,

p elvis the sacrum with the attach ed s exual parts wa s a n Ofi e r i n g

, ,
“ ”
t o the gods and that the name of the b o n e th e
, sacred b one , ,

was derived from its u s e i n bu rnt o fferi n gs .

The parts of th e sacrificial a n imal n ot O ffer ed a s a bur n t Of

f er i n g t o t h e gods was eaten by the priests or the worshippers .

A mo n g s om e p eopl e o n ly th e blo od was O ffered a s a s acrifice

( a s among the A ztecs ) or the fat and the thigh s ( os s a c r u m ? ) or
the blo od fat and kidneys
, .

God commanded t he J ews ( L evit ii and every obla .

,

tion of thy meat O fferin g shalt thou s eason with salt ; n either
-

shalt thou su ffe r the salt of th e cove n ant of thy Go d to b e lack

i n g from thy meat O fferings ; with all thine o fferings thou shalt
-

o ffer salt .

S alt i s al so an i n gredien t of holy water in the church .

The parts or d ered to b e O ffered to God wer e forbidden to the

Jews t o eat ( L ev vii 2 6 L ev iii
.
, , .
,

I n India th e sacrifice wa s accompa n ied by libation s of win e ,

o r s om a .

C ertain animal s could n ot b e o ffered b ecau s e they wer e u n

”
clean ; others n ot b ecau se th ey wer e s acred as the cow to Isi s
, , ,

in E gypt or the go at t o A thena in Gr eece

, , .

A mo n g the G reeks the wo rship of A the n a ( Fig 75 ) was i n .

“
t r od u ced by the A e g i d a e or go at clan ,a n d A then a was r ep r e-

se n ted as dress ed in an aegi s or go at ski n like Zeu s A thena , .

therefore was of the goat clan ( see Totemism p -

a n d as in ,
.

all totem trib es wh o can n ot eat thei r tot em ( b e it a n imal or veg

etabl e ) SO A then a could n ot eat her totem or a memb er of her
,

own cla n that of the goat ; t o have o ffer ed goat sacrifice s to her
,

would have b e e n equivale n t to ca n nib ali sm .

The b ook of L eviticu s i s full of dir ectio n s of what a n imal s to

O ffer as sacrifices ; as b u r n t O fferi n gs cattl e ( a male without a ,
22 2 S EX A N D SEX WO RS H IP

Originally circumcision wa s pr obably a sacrifice to t h e P ower

of P rocreation which wa s suppo sed to reside in the p enis , or to
,

be symb olized by t h e peni s .

O rthodox Jews still practice circumci sion as a r eligiou s rite ,

it h avi n g the place that baptism o f the C hri stian s h ol d s .

A l so the B ible tells us that J eph th ah made a vow to th e L ord

,

if thou s h alt without fail deliver the childr en of A mmon into my

hands then it shall b e that whatso ever cometh fort h of t h e d o or s
, ,

of my hou se to meet me shall sur ely b e the L ord s an d

,
’

”
I will O ffer it up fo r a bu r nt O ffering ( Judges xi 3 0 e t s eq ,
.

A nd whe n h e came back his d aughter met him an d , ,

J eph th a h did wit h h er according to his vow which he h ad vowe d .

Writer s have tri e d to explain away the hi d eou s n e s s of thi s

story by sayi n g that J ep h th a h de d icated her to the service Of God ;
but there i s n o u s e to apologize f or the statements in the B ible
” —
“
I will O ffer it up f or a burnt o ffering and —Jephthah d id -
"

”
with her acco rdi n g to hi s vow are statements t oo un equivocal
to admit a doubt of his having slaughter ed h er and burnt he r b ody
a s an O ffering to Go d Jehovah ( provided we accept all that i s in
the B ible as truth ) .

A nd stre s s i s laid on the fact that s h e was a virgin th er efor e ,

an exceptionally acceptabl e sacrifice .

Dur ing the idolatry of th e J ews they O ffered their ch ildr en ,

a s burnt o fferings to Molech the deity o f the P hilistines Thes e

.
,
.

children were O ffer e d like any other O fferings slaughtered cut , ,

up and burnt ; they wer e n ot burned alive T h e latter practice .

,

h owever wa s pr eval ent at on e time in C arthage ; an d every n ow

,

and then in our own commun ities some r eligiou s fanatic imagin e s
he has b ee n co m man ded by the L ord to sacrifice on e of hi s chil
dre n and eith er attempt s t o do s o or succe eds in d oing s o ; only
, , ,

instead of it b eing r egard ed as an act app roved by Go d as in ,

’
A braham s cas e we n ow call such a p erson insan e an d l ock
,

h im up .

A mong the Ph o enician s h uman sacrifices wer e o ffer e d on

great o ccasion s and u sually a fi r s t b orn and only s on wa s ch o sen
,
-

for the purpo s e Thi s was b ecau s e an O ffering was suppo sed to
.

b e acceptabl e to a go d in pr oportion a s it was valued by the wor

shipp er s I t was thought that deities delighted in and demande d
.

the co stliest and holiest gifts a n d thi s l ed t o the dedication o f

,

virgin s as gifts to templ e s of A starte to b ecome t emple attendants

 SEX AND SEX WO RS HI P 223

( o r templ e pro stitutes ) in the grove s o f this goddess a n d some ,

times vi rgins or matron s ( wives ) were give n to b e sacrificial ,

o fferings.

In later times these human sacrifices wer e o n ly figuratively

carried ou t ; f or i n stance women cut O ff a n d bur n t their hair as
,

an o ff ering in stead of b eing themselve s the sacrificial vict ims

, .

In a s imilar manner i n ancient E gypt whe n the in un datio n ,

o f the N ile occurr ed ( the N ile was a div inity ) a maide n was
thro wn int o the N ile a s a sacr i ficial O fferi n g ; later on whe n ,

human sac rifice s were n o longer required a w a xen image o f a ,

Fi g . 76 . Cai n K i lls A b el ,
”
fr om D r é
o
’
s B i b l e il l us t ra t i o ns .

maiden was thrown into the flood ; at prese n t the w a ter i s con ,

tro ll ed by dams and locks W h e n i t i s to be a llo wed to flow ou t

.

over the land a pillar o f mud i s erected i n fro n t o f the flo od g a t e

,
,

”
whic h i s called the brid e o f the N ile a n d serves i n place o f
th e living human victim O ffered by the a n cie n ts .

C ain kill ed A b el b ecaus e th e smoke o f the latter s o ff eri n g

’

ascende d straighter to heaven than that o f his own o r what was ,

’
the same t h ing to C ain becaus e A bel s sacrifice wa s mo re s e
,

c e p t a bl e to God tha n his own ( Fig .

“
C ain b rought of the fruit of the grou n d a n o ff er i ng unto
the L ord ( Gen iv .
,
2 24 SEX A ND SEX WO RS H I P

A n d A bel ,
‘
he al so brought of the fi r s tl i n g s of his flock and ,

o f the fat th ereo f An d th e L ord had r e spect unto Ab el and to

.
,

hi s O ffering ,
‘
But u n to C ai n a n d to hi s O fferi n g he had not r espect
( Gen iv 4 .
, ,

That God might n ot re spect their O fferings s eems to have

b een much dreaded by the a n cie n t J ews f or God thr eaten s ( L ev , .

“
xxvi ,
A nd I will make your cities waste and bring your
s a n ctuarie s i n to des olatio n a n d I will n ot smell the s avour of your ,
”
sweet odor s .

A mo n g ancie n t people the idea her e stated s eemed t o b e gen

e r a ll y accepted that the gods preferred blo o dy sacrifices b ecause ,

they delighted in the smell O f blo o d ; and Since such O fferi n gs were
acceptable i n propo rtio n a s they were valuabl e to the wo rs hi p

Fi g . 77 .
—A c h i l l e s s ac r i fi ci g
n t o t h e m a n es Of P a t r ocl e s ; fr om t h e Fa n c oi s t om b ,
n ea r
V u l ci .

per s huma n O ff eri n gs th e O ff eri n gs of firstb or n so n s o r of virgin

, ,

daughters were the holiest .

A fter all the idea that th e god s preferred virgi n s was p er

,

f ectly natural ; all ma n ki n d has a special r egard for virgins And .

if an y of u s wer e i n vit ed t o a feast such a s a sacrifice was sup ,

po sed t o b e f or the gods we would b e like the gods in a pp r e ,

“ ”
ci a t i n g tender chicken s A mo n g the cannibal s of C entral .

A frica tender you n g wome n properly fricas seed ar e still con

, , ,

s i d er ed a sp ecial tr eat a n d d elicacy .

A mong the a n cie n t Gr eeks at on e time human O fferings were

n ot u n usual Thi s ( Fig 77 ) r epres e n ts A chille s sacrifici n g to
. .

the shade of hi s ancesto r P a t r ocl es at the siege of Tr oy ( after

sculptures in an Old G recia n tomb ) .
226 SEX A N D SEX WO RS H I P

were the R oman gods of the stor ehou se of fo od the larder o r ,

cupboard The family heart h was their altar on which a s al

.
,

r ea d y state d a portion of the d aily fo o d wa s ofi er ed to t h em

, .

They were always accompanied by the L a r es or ance stral g o d s ,

who r emained as hou sehold d eities ; to t h em al so o fferings Of

fo od were made .

T h e s erving of fo o d and d rink t o h ou sehold spirits pr evailed

in R u s sia Germany L apland S ervia etc In R us sia o r rat h er
, , , .
,

i n S ib eria thi s to ok a peculiar fo rm

,
The R us sian s who h a d b een
.

banished to S ib eria believed ( o r at l east pretende d to b el i eve )

that ancestral spirit s vi site d t h em in their exile and they set ,

fo o d outside of their windows every evening fo r them In r eality .

,

Fi g 7 9
. .
—A D r ui di c hum a n sa c r i fice .

thi s fo od was inte n ded f or pris on er s w h o h ad escaped from t h e

mines and who dar ed n ot com e in daytime to b eg fo od an d to
, ,

wh om the p eopl e would not h ave dar e d to give fo od The O ff er .

ings for thei r ancestral vi sito rs outsid e of t h eir win dows were
o ccasionally accompanied by littl e gifts of money an d wer e i n
tended to h elp the unfo rtunates on their way to freedom .

Y oung maidens or virgins wer e e sp ecially acceptable sac

, ,

r i fi ce s to the gods , and wer e O ff ered by the ancient Drui d s ( F ig .

7 9 ) a s well as by the Greeks ; and the custom extended to nearly

all p arts of t h e world .

U ntil quite r ecently ( last century ) a virgin was sacrifice d

annually to P el é e the femal e demon deity o f the volc ano Kilauea
, ,
 SEX AND SEX WO RS H I P 227

by b eing thro wn from the edge Of the crater i n to the seethi n g lake
o f lava below A hair like sub stance i s often found i n Haw a ii
.
-

“ ”
which i s called P el é e s hai r ; it i s a sort Of m i neral or slag
’

wo o l ma d e by lava b ein g ej ected from the vol ca n o and blo wn

, ,

by t h e wind into thr eads .

P rescott tell s u s that the A ztecs in the tim es o f the Con ,

quest of Mexico sacrificed annually ma n y thousand s o f h uma n

,

victims to their blo od thir sty G od o f War who delighted in the

-

odo r o f fres h blood .

Thi s illustratio n ( Fig 80 ) i s copied from a n Old pai n t i n g i n

.

a temple o f Mexico s h owing t h e method of makin g these h um an

,

sacrifices S everal templ e attend a nts who were made more h ide
.
,

ous by pain tin g th eir bodies black seized the vict i m a n d stretched
,

on h i s back over a co n vex altar stone wh ereupo n the priest ,

80 .
—A z t ec s a c r i fi ce from,
Ki n gs b or ou g h ’
s M exi ca n A tiq i ti
n u es .

m a d e an incision and quickly tore the heart from the body a n d

h el d it up to the idol , so that H ui tzilopochtli might sm ell th e
fragrance o f the warm and palpitat i ng heart and o f the blood .

T h e bo di es wer e t h e n thro wn d own am o n g the worshipper s ,

a n d afterwar d s were ro aste d and eaten .

We l earn from t h e B ible that o f the Jewi sh ofi e r i n g s some

, ,

wer e completely burn ed o f others o n ly a f ew parts were burn ed

,

o ff erings ; the blood in every ca s e however was spr i n k l ed over , ,

th e altar as a g r ateful O ff erin g to the no strils o f Jehovah and the ,

228 SEX A N D S Ex WO RS H I P

J ews wer e fo rbidden to eat blo od A romatic r esin s or incens e , .

,

an d s alt wa s added to the parts that wer e burned on the altar s .

The ancient E gyptian s filled the carcas s es of t h eir burn t of

f e r i n g s with spices r ai sins , etc , to r en d er the o d o r , the only
,
.

part that ascended to heave n mo re acceptabl e to the gods It ,

.

al so r en d ered t h e sacrificial an imal s wh ic h were r oasted not , ,

burne d , mor e acceptabl e to the priests an d t empl e atten d ants

who se p erquisites they wer e , an d who feaste d on t h em T h e E gyp .

tian s also burne d only a small part f or the gods prob ably t h e ,

sacrum with th e s exual part s .

T h e wo r d h eth or eth us ed by the ancient Jews fo r incen s e

, ,
“ ”
meant savor of sati sfaction It was u s e d as among the ancient
.

E gyp ti an s from w h om the Jews obtained many of t h eir i d eas

,

d uring their captivity in E gypt .

The modern use of con s ecrated candles or of incen se , in our ,

c hurches i s but an innocent survival o f fo rmer mor e bloo d y an d

,

cruel sacrifices .

In the 35 th vers e of t h e thirtiet h c h apter of E xo d us in t h e ,

“
B ible i n cens e i s al so called a c onfection made after the art of
,
”
the apothecary wh ich m odern scholar s s ay should rat h er h ave
,
“
b een tran slated : a p erfum e ( o r i ncen se ) ma d e after t h e art o f
t h e perfumer .

T h is vers e r efer s to the burnt O ffering incens e o f t h e anci ent

Jews which s eems to have h ad a two fol d purpo s e : F irst to r en
, ,

der the actual burnt O ffering that part o f the sacrificial anim al
,

wh ic h wa s co n sumed by fir e on the altar , more acceptabl e to

t h e n ostrils of God ; s econd , to r en d er it l es s o ffen sive to t h e wor
shipper s i n t h e t empl e .

Incense was and i s u s ed among the H indus in the same way

, ,

a n d f or th e s ame purpo s es a s among the ancient Jews The .

Hin du s formerly u se d fran kincens e but now t h ey generally us e ,

b enzoin .

In ancient R oman temples t h e u s e of religiou s fumigation s

was comm on It was prob ably continu e d from thes e P agan p r a c
.

tice s by th e primitive Ch ri stians although direct testimony to ,

this e ffect i s wanting fo r we fi n d no mention of its u s e among

,

th e Chri stian s until ab out the fift h century of ou r era .

A t present t h er e i s n o fixed rul e f or th e making o f incens e for

c h urch purpo ses ; it i s however recomm en ded that w h enever
, , ,

po s sibl e fran kincens e ( oliban u m ) s h all con stitute mor e t h an one

,
:
 S EX AN D S EX W O R S H IP

P E R FU M E FOR H U MAN S

S o far we h ave spoken of

in cens e or perfume for rel igiou s
use s ; but from very early times it was also us e d in E gypt a n d
In d ia fo r s ecular purpo s es t o perfum e the h ome t h e cloth ing and
, ,

th e b o d ies of p ers on s .

In ot h er words , it was us e d fo r the same purpo ses as our

mo d ern perfumes .

The H ottentot women rub t h eir b o d ies wit h butter , s o ot and

‘

buch u leaves ; the H awaiian women d ecorate t h ems el ves wit h

Fi g . 81 . A M e ss a g e t o Cl eo p atr a ,
” fr om a p ai n t i g
n b y M i ss C oom a n s .

wreaths and garland s of Odor ou s flowers ; Cl eopatra ( Fig 8 1 ) i s .

identified by b oth ancient an d modern writer s wit h the utmo st

luxury in the u se of p erfumery a n d fl ower s and ou r mo d ern ,

women delight i n receivi n g gifts of flower s and r are p erfumes .

Dr S eptimus P i es s e on e of the mo st famous i f n ot t h e mo st

.
, ,

famou s o f F rench perfumers arranged the chief o d ors u s ed in

,

perfum ery in analogy to the musical scal e b oth ba s s an d treble , ,

thu s as signi n g its real place to eac h simple o dor an d layin g do wn

”
rules for the prop er combinatio n of odo r s to form h armonies
o r blends fo r s ome Odo r s conflict with o thers pr oducing d isco r d s
, ,
.

A ccording t o the theo ries o f P i e s s e wh en a combination of ,

 SEX AND SEX WO RS H I P 23 1

o d or s i s d esired they mus t b e such as to fo rm a t r ue harmo n y

, .

T hi s system was c a ll ed by P i e s s e the Od op h on e or t h e S ci enc e of ,

P er fu m e H a r m on y A s an example Fig 8 2 shows a proper com

.
, .

bination : A B ouquet in the S ub Domi n ant o f C Musk ( or s i m -

.

i l a r substances a s am be rgris casto r or civet are in perf ume what

, ) ,

R ose

M u sK
Fi g . 82 —S bd m i t h rd
. u o n an c o of C, a f te r P i es se ’ s Od o pho ne .

m um
‘

Fi g . 83 .
—C omm on c
’

h rdo of C, a f te r P i e s se ’
s Od op h on e .

e ms9 .

Fi g 84
. .
—
D mi o n an t 7th c h rdo of C, a ft e r P i e sse
’
s Od op h on e .

the pedal notes ar e in o rga n play i n g add i n g t o the vol ume an d

-
,

sonorousness o f the cho rd although themselves used o n ly i n sub

d ue d quantities They impart p ersiste n ce to more deli cate Odors
. ,

even when u sed so sparingly a s to be themselves a hn os t imper

ce p tibl e to t h e average no se .
23 2 SEX AND SEX WO RS H I P

A nother pleasing combination i s a bouquet in t h e C omm on

Cho rd O f C ( F ig A b ouqu et in the Dominant S eventh Ch or d
.

o f C i s shown in Fig 8 4 Thi s mu sical scale of t h e odor s may

. .

b e mor e or les s subj ect to correctio n or to d i fi er en ces of opinion

b etween exp erts but it s erves a s an illu stration O f th e vari ety of
,

Odo rs and it suggests that a skille d perfum er may b e a s much

,

an artist wit h scents as the mu sician i s an arti st wit h soun d s or

th e painter with color s and that it i s only th e master min d that
,
-

produces the finest of Odorou s h armonies .

When I was a b oy I b ough t a n ovel entitl ed K a loola h ; t h e

sce n e wa s lai d in A frica mo st of which at t h at time was u n ex
,

p l or e d an d unknown territory and for that r eason a wel come r e

gion f or the romancer In thi s bo ok i s d escrib ed a concert wh ich
.

Fi g . 85 —A
. n g p tia
E y n at h i s m eal , fr om p l a s t i c m od el s s h ow n at L ou i si an a P r h a se
u c

E xposi t i on ,
St . L ou i s , 1 9 0 4 .

i ssued harmonies a n d chor d s o f odor s blown out u pon th e audi ,

ence as the valves O f the organ wer e op ene d and clo sed by pl ay
i n g on a keyb o ard much a s soun d s i ssu e from the pipe s of an or
d i n a r y o rgan w h en air i s blo wn throug h the sounding tub es .

“
Taste i s cl o sely r el ated to smell ; i n fo o d we h ave flavor ,

a compou n d s en sation O f b oth smell an d taste We r efer to t h e .

“ ”
flavor of win e a s the bouquet of the wine .

A group from the an thr opological exhi bit O f E gypt ( F ig 8 5 ) .

at the International E xhibition at S t L oui s 1 904 represented a , .

, ,

ric h E gyptian b eing entertain ed with mu sic and dancing by gir l s

trained in thes e arts while he i s at dinner The group was mo d
, .
23 4 SEX A N D SEX WO RS H I P
“ ”
sage ; skin fo o d s ; h air oils poma d es in vigorator s tonics an d , , , ,

s h ampo o s for the h air

P e r fu m ed T oi l et P owd er s : —
.

S tarch , orri s roo t talcum , c h alk , ,

T ooth P owd e r s an d al s o me di cate d

T ooth P a s t es : —U suall y ,

to cleans e disinfect an d pr es erve the teeth ; sometimes medi ca te d

, ,

s oaps are u s ed .

C a ch ou x : To perfume t h e b reath ; u sually small pellets ma d e

-

of cardamom cinn amon b enzoin and o th er aromatics ; Often

, , ,

si l ver coate d
-

P er fu m e S a ch e ts : —Mix t ure s of pow d ere d vetivert laven d er

.

flowers sawdust of s andal wo o d etc to wh ich vanilla , mu sk

, , .
, ,

tonka b ean or coumarin or sometimes mor e delicately O d oro u s ,

substance s as violets are ad d ed

P er fu m e J a r s : —S mall j ar s fille d wit h th e p etal s o f O d oro u s
, , .

flower s p acked wit h salt to pr event d ecay

S m elli n g S a l ts : —P ungent sub stances a s carbonate o f amm o
, .

nium o r glacial acetic acid ar e s ometimes r en d ere d mor e plea s ,

ant by t h e a dd ition Of p erfume s

—
.

P a s ti lles o r Fu mi g a ti n g P a s ti lles : C ones ma d e of O d orous

sub stances or incens e with a small p ercentage o f nitrate of p ota s
,

sium or s odiu m t o cau s e t h em to smoulder and burn slowl y wh en

“ ”
ignite d The Chin es e j o s s sticks ar e frequ ently us e d in ou r
.

h ous es Thes e ar e used by the C hine se like incens e in their

.

temples .

Al l of t h es e sub stances ar e us e d to r ender t h e o d o rs o f ou r

h omes mor e particularly the p er sons an d the r ooms of our women
, ,

agreeabl e to u s .

U nlike animal s mank in d h as cultivated s exual pleasure s as

,

luxuri es rat h er th an fo r reproduction S exual pas sion in t h e .

man i s n ow a h abit artificially fo ster ed until man i s practically

, ,

always ready f or the s exu al act wit h out any of the stimuli t h at ,

are n ecessary f or animal s T h e human mal e i s always r ea d y .

“ ”
s emp er p a r a tu s h e i s stimulate d by sight rather than by
Odo r Y et it i s r elated of a recent S ultan o f Turkey that h e wa s
.

fo n d o f g om g in the b athi n g pool wit h h i s o dalisques and after ,

the bath he ordered them to dance until they wer e in p erspiration ;

h e then ordered the on e who s e per spiration odor appealed mo st
strongly to him to go to b e d with him fo r t h e night .

It i s unneces sary h ere to consider either the method s o f pre

 SEX AND SEX WO RS H I P 23 5

paring p erfumery o r t h e material s that are used except to say

, ,

th at some o f the mo st importa n t ingredie n ts such as musk castor , , ,

civet etc are obtained from gla n d s connected with the sexual
, .
,

organ s of animal s while even ma n y of the attar s o r volatile Oil s

,

from flowers have important beari n g on the s exual fun ctio n s o f

'

plants .

It i s not lik ely to h ave been mere accide n tal co incide n ce that
n earl y a ll our mo st lasting perfum e s conta i n either musk civet ,

or casto r a l l o f whic h are sub stances Obtained from gla n ds con

,

n ect ed wit h t h e s exual o rga n s o f animal s .

A s alrea d y explained in the remarks on Dr P i e ss e s Od o .

’

p h on e t h ese sub s ta n ce s re n der delicate a n d evan esce n t o d ors mo re

,

l asting o r p e rmanent and on e o r the other o f these sub stances is

,

t h erefor e apt to b e in every p erfume .

H owever amb ergri s from the intestines o f whales be n zoin

, , , .

“ ”
an d violet ro ot the ro ot O f F lor entine o rris al so have simi lar
-
, ,

properties so that on e O f thes e may b e sub sti tuted for the sub
,

s tance s from t h e genital s of animal s o r they may b e added ,

.

N o r should i t b e overlooked that there may be personal

i d i osyncrasi es r especting perfumes just as there a r e i n other mat ,

ter s of tast e as in mu sic for exampl e ; but i t i s held by expert

, ,

perfumers that per sonal preference i s n ot the o n ly guide n o r ,

’
in d eed always a s afe guid e in the choice of o n e s perfumes A ,
.

brunette fo r instance may b e very fond of vi olet and therefore

, , ,

may desire to use violet perfume ; but the fact i s that our bodies ,

exhal e or emit certain acids a n d th e a cid give n o ff b y a brun e t t e

,

i s in dir ect conflict with the violet Odo r so that in a Short time she ,
“ ”
wil l coun teract o r kill the viol et extract on h e r clothing or
,

per son A perfume in whic h r os e predominates i s mo re fitted

.

fo r t h e brunette .

N or may we n eglect the e f fects o f the various odors on the

emotio n s o f ma n kind It i s said that the Odo r o f magn olia pro
.

duce s a combative dispo sitio n while a Spirit o f placid a n d sa i n tly ,

devotion will mark th e p erso n who habitually u se s violet ; the

o do r of cl ove s i s credited with i n citi n g to suspicio n a n d slander ,

probably on account o f its ge n eral use a s a n i n ter ac t co n dime n t ; -

it i s cl aimed that a frivolou s a n d irrevere n t spirit ca n be ch a n g e d

to that o f a meditative thinker by the habitual u se o f bergamot .

\Ve have l earne d from biographie s o f S chill er that he could

n o t write unle s s he had apples on his writing desk ; verv a i n de
236 SEX AND SEX WO RS H I P

vel op s the artistic temp erament ; amb ergr i s i s r eco mmen d e d as

a divin e es s ence upon whic h po etic geniu s thrives ; wh ite ro s e b e
gets a l ove of languorou s indol ence and the famou s patc h ouly will , ,

sooner or later cau se the moral d ownfall Of it s devotees The e S

,
.

s ence of verb en a is blamed f or exciti n g t o the u s e of strong drink ,

wh il e t h e O d o r of th e common or gard en pink develop s a me ek

a n d piou s Spirit The r ed r o se like spring will cau s e the fancy
.
, ,

to turn n ot lightly but rapturou sly to thoughts of love

, ,
.

The maj ority o f our artists and po ets prais e t h e b eauty o f the
light haired blue eye d fair Skinned and Violet scente d woman as
-
,
-

,
- -

their highest i d eal of feminin e lovelines s .

The blonde wh o u s e s r o s e or O riental O d or s tran sgresses

against her own b est interests and Sin s against nature ; s h e should ,

us e vi olet or s ome of the o do r s akin to violet suc h a s lilac , acacia ,

, ,

appl e blo ss om etc s o that s h e and the p erfume s she u s es may b e

, .
,

in full acco rd each enhanci n g th e sweetn es s of the o t h er Ther e

,
.

mu st b e p ersonal h armony b etween the p erfume an d the u s er or ,

the o do r of the p erfume i s destroyed or r ender ed dis agreeable by

b eing contamin ated by di scordant b ody odor s ; an d t h er e r esults
a discord which i s ge n erally r ecogni zabl e thoug h but f ew may
un d erstand it s nature .

The clean and h ealt h y h uman b o d y, fre s h from t h e bat h

( Fig 8 7 ) emi t s a n agreeable odo r which in the woman b ecau s e
.
, ,

S h e u ses no liquor s tobacco or strongly spice d foo d s r esembl e s

,
-
,

the delicate fragrance of p erfum ery Thes e b ody odor s ar e mo st .

characteristic ab out the b o som an d the axillas and in the d arker ,

colored r aces of m en and e sp ecially among negro es ar e O ften so

, ,

strong a s to b e disagr eeabl e to white p eopl e .

P ro f Jaeger a German scientist ascrib ed the c h aracteri stic

.
, ,

O dor s of t h e h ead axillas and pub e s t o the h air but it i s prob able
, ,

that th e hair o d or s ar e not a s delicate nor a s deligh tful as tho se

of the Skin its elf especially the Skin of t h e b r easts and b o som
,
.

But it i s very po s sibl e that the Odor of the h air especially t h at ,

ab out the pub es may b e mor e a p h r od i s i a ca lly exciting ( P r of

,
.

—
Jaeger s I I a a r Du f t Th eor i e )
’
- -
.

The valu e of the p erfum e of Shoul ders arms bo som an d axil , ,

las i s SO much appreciated in r ecent year s that the s e part s O f a

’
woman s b ody ar e practically l eft b ar e in b all co stumes ; and as -

the axilla its elf i s freque n tly Shown in moder n d ance p o sture s ,

safety razors are publicly adverti sed f or ladies u s e to keep the ’

,
238 SEX A N D SEX WO RS H I P
”
cens e and all the powder s Of the merchants ! And especially d o es
the B ibl e emp h asize t h e importance of the perfum e o f a b ri d e .

( S e e S on g of S on g s ) .

We h ave already learned h ow Ju d ith prepar ed h er s el f t o

captivat e H olo fernes : S he washe d h er self all over with water ,
”
an d ano inted hers elf with preciou s O intment In B ib li ca l t i mes .

”
perfumed O ils and pr eciou s o r perfume d o intments app ear t o
h ave b een t h e main forms fo r u sing perfu mery fo r t h e en h ance
ment of bodily attractivenes s ( Fig .

Fi g . 88 . O i en ta l
r B a th ,
” from a p ai n t i g
n b y B ed t .

We read in the B ook

f E s th er in the B ible t h at King
o , ,

Ah asueru s b eing displeas e d wit h h i s queen Vas h ti s ent her away

, ,
“
an d s ough t a new queen ; E sther ii 2 1 7 : L et t h er e b e fair young
,
-

virgins soug h t fo r the king an d l et t h e mai d en t h at pleas et h t h e

,

k ing b e queen i nst ea d of Vas h ti S o it came to pas s t h at

.

many maiden s were gathere d together N ow when eve r y ,

mai d en s turn was come to go in unto King Ah asuerus after s h e

’
,

h a d been twelve mon ths according to the manner Of the women

( for s o were the days Of t h eir purification accompli s h ed t ow i t , ,

six months wi t h Oi l o f myrrh an d S i x month s wit h sweet o d or s an d

 SEX A ND SEX WO R S H I P 23 9

with o ther t h in gs fo r the purifying o f the wome n ) the n thus came

every mai d en unto the king i n the evenin g she went a n d
on t h e mo rrow S h e r etu rn ed to the cu stody of S ha a shgaz the ,
’
king s c h amb erlain wh o kept the concubines S o E sther
.

wa s taken unto King Ahasuerus a n d the ki n g loved

E s th er ab ove all the other women so that he made her

”
queen i nst ead o f Vas h ti .

T h e preparation o f a bride fo r the nuptials by bathin g a n d

perfuming i s probably universal but amo n gst ourselves it i s not
,

a publi c fun ction but a private matter except that i n ti m ate girl
, ,

frien d s are allowed to s ee t h e garme n ts of the trous seau .

Among Hottentot s and some A fric a n tribes W here the u n m a r

rie d women go naked the brid e i s perfumed by rubb i n g the entire
,

b ody wi t h the brui sed leaves of buchu or other Odorous plan ts .

In s ome trib e s on Island s o f the P acific the proces s of per

fu mi ng the bride i s a public festival P atchoul y a n d other fra
.

g r an t leave s and fl owers are bo i l ed durin g a whol e night while

bonfires burn an d general fe stivitie s take place In the mo rn in g .

a large tub or tr oug h i s t ak en to the pu blic square of the village

an d i s fil led wit h the O d o rous d ecoction ; the bride n aked is then , ,

brought by h er women friends and placed i n this bath to so ak

during t h e w h ole d ay wh ile general feasting i s i ndulged in u n til
,

in th e evening w h en she i s conducte d to the home o f her future

husban d .

In India t h e b ride is prepared for marriage by being fed for

s ome d ays on cake s mad e by rolli n g a piece of b e n zoin in lumps

o f d oug h and fryi ng in melted butter similar to ou r doughn uts

,
.

A s the H indu r eligion is a fo rm of s ex wo rship a n d they use ben

-

zoi n a s in cens e in their temples thi s feedin g the bride OI I these

,

p erfumed cakes may h ave a religious sig n ifica n ce .

Am ong t h e ancient E gyptians wealthy wome n we n t n aked o r ,

near l y so , for t h eir co stly veil l i ke draperies were a protectio n

-

again st gnats and fli e s rather than protective clothi n g ; poo r

,

women an d slave women wo re coars e a n d op a que cotto n g a r

, ,

ments , an d slave girl s tra i ned as dancers and musicia n s wo re no th

ing at all Thi s ( Fig 8 9 ) i s f rom a n a n cie n t E gyptia n pa in tin g
. .

“
an d s h ows N ef er t A ri Ah m es ( the beautiful conso rt of
- -

wh o s e garments could no t have obscured her physic a l char ms ,

inclu d i ng h er bodily odo rs ; but inscription s o f her time a bout ,

24 0 SEX A N D SEX WO R S H IP

1 5 00 inform u s that women o f t h at p erio d p erfumed t h eir

B C . .
,

s exual parts to a dd to their attractivenes s .

A Similar cu stom still pr evail s in s ome of t h e trib es of O ce

anica ; and it i s prob ably practice d by a certain clas s o f women
everywh er e even amongst us
, .

Many of the an cients wer e fon d o f strong smelling ointments o r -

p erfumes , just as ar e t h eir descendants t h e moder n O riental p eo ,

ple T h e aim of t h e ancients wa s t o find some p erfume SO ful ly

.

in accor d with their bodie s that the odor mi ght s eem a s a r eal
emanation from their own b odies B ut unlike mo d ern s di d .

Fi g . 89 —N
. e f er t A r i Ah m es ;
- -
fr om ’
L E gyp t e, p u b li sh ed by r d er
o of N a p ol eon .

not s eek t o accompli sh thi s by mixing differ ent simples to mak e

“ ”
a blen d , a s we do to d ay , but by applyi n g di fferent , bu t h ar
m oni ou s scents to d i fferent p arts of their b odi es .

L ucian ,
an ancient writer , tell s u s that the A thenian s u s ed
“
diff erent p erfumes f or different parts of their bo d ie s : E gyp ti a n
es sences f or t h e h and s and feet P ho enician p erfumes fo r th e ,

cheeks an d bo som marj oram fo r the h air an d tk spirit of wi l d

, ,
”
thyme fo r th e thighs .

And w h o d o es not recall i n t h is conne ction t h e s tory of M ary

24 2 SEX AND SEX WO RS H I P

scents a s citr onella or b ergamo t for the h air cinn amon for the
, ,

handkerchief W in tergr een a n d sas safras for flavo rs garlic o r Sage

, ,

( ugh !) f or co oking and p erhap s a sprig of p epp ermint o r r o se

,

mary on S undays t o carry to church .

S uch women exert n o powerful o r lasting fascination for men ,

a n d i f they ar e married their hu sb a n d s may b e tempted to

go
outside of their own home s t o find gratification el s ew h er e with
, ,

dain tier women .

O do r may b e co n sidered as a s econdary s exual characteri stic ,

in general h armony with pigmentation a n d hair colo ring ; t h e wis e -

Fi g . 90 .
—
Sh d
e oe s n ot u se p e rf u me ry .

woman will n ot underestim ate its importa n ce but will make it ,

sub s ervi ent to her worldly interests .

“
H uysman s s ays : The h air h as a whol e gamut of O d or s ; a u
d a c i ou s and fatigui n g in the brun ett e a n d black woman ; sharp and
”
fierce i n the r ed ; and like sugared wi n e in blo n des .

“
P rof A Gal a p i n write s o f the sweet health giving charac
. .
,
-

”
ter of the Odo rs of the b el oved woman .

L a Gou s s e s ays that th e odor s of the arm pit s wh eth er in -

,

a cou n try las s or a soci ety b elle ar e all the mor e seductive as t h ey
filt er through the garmen ts .

Casanova r emarks that he always found the o d or o f t h e

“
woman he l oved sweet as a n intimate bal sami c and voluptuou s
,
 SEX A ND SEX W ORSH I P 24 3

emanation ; and C asanova had exceptional experie n ce a n d knew

wh at h e spoke ab out .

H errick on e of th e Old er E nglish po ets displayed a special

, ,

in ter est i n the s exual attractiveness o f Odor s and wrote l y ric s to ,

“ ” “ ” “
Jul ia s B reath
’
Julia s S weat
, an d
’
Juli a u n laci n g her
,
”
s el f
. H e declare d that ha n ds and bo som and thigh s a n d legs are
all ric h ly p erfumed a n d mo st kis sabl e .

In t h e H eb rew S on g of S on g s there are twe n ty four refer -

en ces to t h e odor s of the woma n as b ei n g sexually attractive .

In the K a ma S u tr a of Va tr y a y a na the H i ndu writer speaks

-
,

of t h e p erspiration o f the p erfect woma n as smellin g of musk ,

wh il e that of th e vul gar woman smell s o f fish .

“
Kipling s ays of L alun : S he i s a memb er of the mo st a n cie n t
pro fes sion in th e world In th e West people say rude thin gs
.
,

about L a lun s pro fe s sion and write l ectu res ab out it a n d d i s t r ib

’

ute th e lectures t o young p eople in order that morality may be

preserve d Sh e has b een variou sly compared to the moo n the
.
,

Di l S agar L ake a spotted quail a gazelle the sun on the desert

-
, , ,

o f Kutch the d a wn the star s a n d the young bamb oo These com

, , ,
.

pari s on s im ply that S h e i s b eautiful exceedin gly To describe ,

.

L al u n would ne ed as the po et “ Tali Da d said : ‘

,
A thousa n d pe n s -

o f gol d and i n k scented with musk

, .
’

H in d u writers r efer t o the s exual O dor Of the perfect woman

“
( d uring coition ) a s not unlik e that of a newly b u rst bud of
”
henna flower s or l i ke an open i ng bud of the moo n flower o r as
,
-
,

patc h ouly l eaves which h ave spermatic odors ; a n d the aphrodisiac

,

o d o r of many plant s i s attributed to capric a n d caprylic acids to ,

wh ic h vaginal an d s emi n al o dor s owe their peculiar characteristics .

P ersian l iterature r efers to woman s hair as a cro wn of ’

musk ; an d t h e ancient Irish S agas spoke of the pleasure of wome n

in the pres ence o f their lover s Odors ’
.

O n th e other h a n d m en who us e perfumery have alw a ys bee n

,

consider ed e ffemi n ate ; Zeno a G reek who lived a bou t 3 5 0 B C

, ,
. .
,

meeting a man who was all over oi n tme n ts a n d perf um ery said ,

“ ”
Wh o i s t h is wh o smell s l ike a woman ?
,

The basi s o f all mod ern perfum es i s largely derived from

gland s connected wi th the s exual parts o f a n im als ; even the oil
glands in flower s furni sh their attar s b ecaus e they are necessary
to t h e fertil i zati on o f the o vum .

T h e n atural O d ors o f the hum a n body vary from strong musk

244 SEX AND SEX WO RS H I P

like exhalations i n some women t o fai n ter viol et l ike Odor s i n ,

-

other wome n It is claimed by many writer s that s t r on g m u sk

.

like p erspiration i s as s ociated with strong emotion s and pas sions ,

an d that women who exh ale it ar e apt to love arden tly and to
become j eal ous easily ; they caus e Similar emotion s in men and
rous e in the latter such vi ol ent p as sio n s that they O ften lea d to
vice an d crime .

This typ e of women i s mo st fr equently foun d in S out h ern

climes where the flowers ar e mor e Odorou s color s mor e intens e
, , ,

fruits mor e highly flavor ed Spices hotter b odily exhalation s mo r e

, ,

pronou n ced and pas sion s fi er c er That thes e odo r s ar e r eally .

aphr odi siac or s exually exciting i s p roved by the b ehavi or of ,

cats wh o are excited by the intimate weari n g apparel such as

, ,

chemi se s of women of this typ e as they would b e by valerian ;

,

even t o men th e Odors of suc h women ar e oppr es sive an d s exually

excitan t havin g the same e ffect a s that of the cl o s e and hot air o f
,

a ball r oom wher e b are b o s oms shoulder s arms and axillas stim
-
, , , ,

u l a t ed by the exerci s e of dan cing s aturate the air with the exh a ,

l a t i on s of women in their mo st s eductive mo ods .

Wome n of thi s typ e furni sh man y o f that clas s of whom King

“
S olomon wrot e : There met him a woman with the attire of an har
lot a n d S h e caught him and kis s ed him and said unto him B e
, ,

hold I have p erfumed my b ed with myrrh alo e s and cinnamon

, ,
”
Come l et u s take ou r fill of love u n til mornin g ! ( P rov vii ,
, .

“
S uch wa s L alu n of who m Kipling wrote : Her eyes ar e black
, ,

and her hair i s black a n d h er eye brows ar e black as leeches ; h er

,
-

mouth i s tin y a n d says witty thi n gs ; her hands ar e tiny ; h er feet

ar e tiny and h ave tro dden on the naked hearts o f many men .

But as Wali Da d sin gs : L alun i s L alun a n d when you have s ai d

-
‘
,

that y ou h ave only come to the b eginning of knowledge

,
’
.

Women of thi s typ e prob ably imp elled by a consci ousnes s o f

,

the p e n etrating character of their own b odily Odor s u s e s trong ,

p erfumes a n d when th ey b elong to that mo st an cie n t o f guil d s

,

which enabl es wome n to turn cares ses into riches they drench ,

their clothi n g a n d their b odie s with patchouly Jo ckey Club o r , ,

eve n with pur e es sence of mu sk .

I have seen a memb er of L a lu n s callin g come into a drug ’

stor e and buy half a n ounce of p erfume which S h e poured do wn

- -

into her b o som to saturate her b ody and her underwear with its
fragrance ; and ther e are such women who inj ect perfumery sub
 246 SEX A N D SEX WO RS H I P

hap s she sprays a drop of h eliotrope o r lilac over her d re s s and

handkerchief .

When you call on her a s S h e enter s the room the perfum e o f , ,

h er prese n ce r emind s y ou of the air coming over field s of n ew

mown hay or of breeze s laden with the fr agrance of the eglantine
, ,

o f mign onette o r sweet violets ; a n d she lo oks s o sweet that you

,

can almo st imagin e the frou frou of her gown s to b e the humm ing -

of b ees gatherin g honey S he arous es no pas sion s t h at l ea d to .

ruin but the mind i s calmed with a feeli n g akin t o that wh ic h we

,

experie n ce when we enter a church for we feel instinctively t h at ,

Fi g . 91 .
- “
I n n oc en ce in D g er an . Fi g . 92 . T he B a th e r ,
” r epr odu c ti o n

Pl ay i n g w i th an a rr ow , or , fig r t i vely
u a ,
a. ma de fr om a p a i n ti n g
.

li n g a m fr om
,
a p ai t i g
n n b y Voi l l em o n t .

we are i n the prese n ce of somethi n g better and purer than we our

selves are Her pre s e n ce a n d her fragrance rous e in our heart s
.

all the emotio n s that tend t o make u s b ett er m en and we feel as , ,

we p erhap s n ever felt b efore the truth of the wo rds o f the p o et ,

Bles s ed through ar e the L ove L ove —

G o d s throug h
Their blis s to our s elve s is given ;
Heavenlier through L ove i s the heaven above ,

A n d L ove makes the earth a heaven ! ”

 SEX A ND SEX WO RS H I P 24 7

Y ou may fall i n love with such a woman—i t would p erhaps

b e a wonder if you did not—a n d y ou may ask her to become your
wife ; an d if she marri es you S h e will prove an i nspiratio n that
will spu r you on to live a useful and ho n ored life ( Fig .

B ut if sh e remain s only a friend or promi ses to b e a Sister ,

to you o r even if she pas ses out o f your life altogether y ou will
, ,

b e a b etter an d purer man for having kn o wn her and havin g i n ,

h al e t h e fragrance of h er pres ence

d .

A nd if you n ever marry but pas s your life solitary an d alone

, ,

wit h out a wife to doubl e your j oys and divide your sorrows per ,

93 — A t
”
Fi g “ L a st A l o e fr
n ,
” om a Fi g . 94 . S pr i g
n fr m p
,
o ai n ti gn by
P A C t
. .

pai ti g
n n by T of a on .
. . o .

h ap s in some moments Of revery your memory tur back wil l n to

some suc h girl and as y ou think of the mi ght have b een you will
,
- -
,

perh ap s feel wit h the po et T ennyson :

The smell o f violets in the gree n
back into my empty soul n d fr a me
P ou r d
’ a ,

The time s when I r emembered to have bee n

Joyful and free from blame
,
.

The ancients b el ieve d that wh en they in haled a n y odor a por ,

tion of the obj ect from which that odor emanated became a part
24 8 SEX A N D SEX WO R S H IP

of t h emselves ; O d or s ar e exhalation s Of r eal particle s o f matter ,

an d who knows but what the ancients wer e righ t an d th at when ,

we inhal e the fragrance of the violet scent e d girl a part o f h er -

inno cence an d purity may ent er into ou r souls and b ecome a part
of our own b eing to in spir e in u s a d esir e to l ea d a l ife a s cl ean
,

and a s pur e as h er own !

S en s e of H e ar i n g

The s ense o f h eari n g i s subo rdinate in impo rtance , yet a

sweet voice i s a pl ea sant thing ; to mo st men the gu shing and

Fi g . 95 . E ve, ” fr om pa i ti g
n n by G r an d ch am p .

gurgli n g laugh O f a pr etty woman i s the mo st entrancing music

in n ature ; and po s sibly all men agree with S h ak s p ea r e wh en h e
says :
Her voice wa s ever s oft ,

G entle a n d l ow ; an excellent thing in woman

, .

’
The m a n s voice changes from a boyi s h treble to a masculin e
bas s ab out the age of pub erty and it i s not as d ulcet a s the voice
of the woma n ; but the influe n ce o f the man s voice over woman i s
’

not s o much in the sound of the vo ice a s in t h e wo r d s spoken ;

25 0 SEX AND SEX WO RS H I P

sister s p ermitted to kis s each o ther It i s slander ou s however

.
, ,

wh en it i s claimed that women h ave an instinctive feelin g that a

kis s i s a s exual cares s and that they kis s on e an other in Ob edi
,

ence to the Golden R ule — “

Doing u n to each other a s they wo ul d
”
that men Should do unto them .

The lover or hu sband do es not r estrict his kis ses to the li ps

or cheeks of hi s b eloved on e but finds even greater pleasur e in
,

ki s sin g other part s O f her b ody, as the b o som etc ,

.

I r est co n te n t ; I ki s s your eyes ,

I ki s s your hair in my d elight ,

’
I kis s your ha n d and say Go od N ight !
‘

( Jo aqui n Miller ) .

An d his kiss ! What ec static feeli n g !

L ike two flames tha t l ovi n gly e n twine ;
L ike the harp s so ft to n es t ogether stealing
’

I n to on e sweet harmo n y divine ,

S oul and soul embraced commingled ble n ded

, , ,

L ip s and che eks with trembli n g pas sion bu r n d ’

H eaven a n d E arth i n pristin e chao s e n ded

,
”
R ou n d the blis sful lover s madly twined .

( S chiller ) .

It i s a curiou s fact that ther e are traces of the i mportance

of the flavor Of the woman still per sisting T h is i s not the place .

to con sider love charms ; it will suffi ce t o mentio n only thr ee which
-

are still in vogu e in primitive comm unitie s of E urop e In some .

parts of F ran ce mother s carefu lly pr es erve the afterbirt h ( pla

centa an d membra n es ) of their daught ers ; W h e n the latter ar e
grown to marriageable age thi s afterbirt h i s powder ed and a small
pinch of it i s s ecretly placed in the fo od or d rink o ffered to de
sirabl e young men in the b elief that thi s will stimulate their de
,

sir e and pas sion f or the girl .

In the m iddl e ages and prob ably o ccasionally at the pre sent
,
”
time a girl would b ake a love cake to b e given t o the lover
,
-

W hom she d esir ed to s ecur e a s a hu sb an d T o b ake this cake the

.

girl had to b e naked ; she touche d the d ough to her breasts axillas , ,

genital s etc s o that it might ab sorb s ome o f her sweat whi ch

, .
, ,
 SEX AND SEX WO RS H I P 25 1

wa s suppo sed to co n vert the cake in to a mo st powerful love charm -

.

O r s h e took the blo ody apkin s which S h e wore whil e m en

n

s t r u a t i n g and burnt them to ashes of which she m i xed some with

,

th e dough for the cake .

S ome author s conn ect the pl easure by ta ste as s y mb olized b y ,

t h e ki s s or a s actually car ried out in suckin g o r biti n g the wom a n

,

d uring sexual frenzy with the protoplasmic hu n ger o f lower o r

,

g an i s m s it i s curiou s that we should have such e n dear i ng expres

“ ” “ ”
sion s as sweet e n oug h to eat or so pretty I d like to eat you ,
’
,

and that i n th e cares ses of b abies by their mothers pl ay f ul pre

ten oe s of bitin g or eati n g Should b e so universal .

T h e eating ( o r tasting ) O f huma n bodies i s still a habit i n

certain parts of the wo rld ; it i s called a n thropoph a gy I n the .

caves O f the t r og l od i t e s huma n b o n e s were f oun d which had bee n

r oasted and cracked for their marrow ; but s o rarely that we are ,

not ju stified i n con sideri n g thi s to have b een a habit amo n g prim
i ti ve men . In the mai n ma n ki n d h a s felt a horror at eatin g its
,

own kind go ing even S O far that savages could n ot eat their own
,

totems ( animal s or plants from whom they imagi ned themselves

d escen d ed a n d to which they wer e therefore r elated ) .

C annibalism was a religious rite i n some natio n s as amo n g ,

the A ztecs who at e th e huma n sacrificial victims who se hearts ,

had b een o ffered to Huitzilopo chtli .

In the Isla n d s of the P acific ca n n ibalism wa s probably due

to nece ssity or famin e ; i n years o f bad crops starvation threat
ened all and th er efo re the older a n d we a ker were ki ll ed an d eate n
,

to save the r est .

C annibali sm prob ably occurred everywhere whe n f ami nes

’
prevail ed In L evi ticu s ( ch xxvi 29 ) we r ead O f G od s threat
. .
,

again st Israel of dire pu n i shme n ts i n cludi n g wa n t a n d fami n e ;

, ,

“
A n d ye Shall eat the flesh O f your so n s a n d the flesh o f your
,

d aught ers shall ye eat .

t
0

Thi s i s said t o b e still do n e among the Fuegia s lthough

n a n o
,

always from neces sity .

In H awa u it was fo rmerly practiced a s a religious rite f o r ,

when a gr eat chief o r warrio r died the other chiefs ate his he a rt
,

and liver S O that hi s valo r would pass in to them a n d thu s be pre

se rved to the peopl e .

In t h e F ij i Islands cannibalism was part Of their religion ; i t

25 2 SEX AND SEX WO RS H I P

wa s b elieved t h at the soul s of the dea d wer e eate n by the go d s ,

and the b odie s wer e eaten by th e wor shipp er s .

In A ustralia it i s practiced in exultation over slain enemies ,

becaus e it i s b elieved the valo r of the sl ain in b attle will enter t h e

eaters ; but s ometimes it i s a s ol emn fun eral rite an d th ey i ntend
to show gr eat r esp ect f or their loved dead by eating them ,
.

In all times th e ad h erents of p ers ecuted r eligion s h ave b een

accu sed of all ki n ds of evil de e d s ; so in the time of the p er s ecu
tion s of th e C hri stia n s in R ome under N ero Tib erius C aligula
, , , ,

etc the Christians wer e accu s ed of b eing atheists that they wer e
.
, ,

licentious ate human fles h etc ; A then agora s wa s a C hri stian

, ,
.

ap ologi st ( II C e n tury A D ) who wrote a defence i n which he refute s

. .

thes e accu sation s and h e in turn bitterly attacked th e wi cke d nes s

o f the R omans .

B ut human fle sh i s con sid ered prop er and good fo od by mil

lion s upon millio n s Of the i n hab ita n t s of ou r earth to thi s d ay .

In all part s of A frica n egro Slavery continu e s and sl ave rai d s oc

cur a t all time s ; formerly thes e sl aves wer e exporte d to A mer
ica but since dealing in s l ave s ha s b ee n declared piracy an d tho s e
, ,

who are captured with slaves on their Ship s ar e hange d t h e ex ,

port t o A merica cea s ed even b efo r e slavery its elf wa s ab oli she d
,

in A m erica S ome are still exported acro s s the R e d S ea to A sia ;

.

but th e trad e ha s now b een d eflected to C entral A frica ; the sur

plus Of Slave s who ar e n ot n e eded a n ywhere as s ervants ar e now ,

taken to inn er A frica W here they are butch er ed a s cattl e ar e wit h

,

u s and their flesh i s u s ed a s food The live slave s ar e exchanged

.

fo r ivo ry gold rubb er etc a n d a profitabl e trade i s carried on

, , ,
.
,

in th i s way by some A rabian deal er s a n d raider s .

F ormerly h uman fles h was co n sidered a delicacy in F iji in ,

S umatra among the B attas in i n n er P apua amo n g the Monbuttu

, ,

Of A frica etc
, The M onbuttu in A frica d ry the bodies of t h o s e
.

slain in t h eir raids for futur e u s e and they drive the captive s l ik e
,

a herd of sheep t o b e slaughtered lat er a s they need them f or fo o d

, .

It i s mo re tha n prob abl e that huma n sacrifices would n ot h ave

b een i n vogue if human fles h had not b een apprec iated as go o d
food ; it i s u n likely that a feast of human flesh shoul d have b een
o ffer ed to the gods i f the O fferer s had n ot esteemed it a deli ca cy
,
.

S to ries of cannib alism on shipwrecked ves sel s etc ar e not ,

.
,

uncomm on .
25 4 SEX AND SEX WO RS H I P

the b eauty of their own women eve n whe n to ou r taste s they ar e

, , ,

positively ugly .

T h u s among the women of B o rneo but few are fairly well

formed ; the maj ority ar e ugly In addition to this han dicap o f
.

nature they think they b eautify them selves a n d perhap s they d o ,

in the eyes of their men by staining their face s blu e W ith in d igo
, ,

their front t eeth bl ack an d the canine teet h r ed ; we are told t h at

the men Of B orneo may tak e as many W ives as they want but that
they rar ely take mor e than thr ee ; after r eading about them many

Fi g . 98 .
—
A b ea u ti f ul b l on d e g i I l .

of u s will wo n der why they should want any or Wh y there are ,

“ ”
n ot more W ild m en of B or n eo .

White men b ei n g b etter educated a n d mor e co smopolitan in

,

their tastes can appreciate the b eauty of color a s well as of form

,

of wome n of other race s ; f o r i n stance it i s well known that many

,

superbly pro po rti oned wome n are to b e found among E thiopian

a n d A bys sinian trib es ,
who s e b eauty i s enhanced rather than
dimi n ished by their glo s sy br own black skin s which make them
-

look like ma g nificen t bronze figures of goddes ses .

We can appr eciate the b eauty of thes e dusky Venu se s we ,

may admir e the warm sensuou s ti n t s O f the quadroon o r o ctoroon ,

 SEX A ND SEX WO R S H I P 25 5

some o f u s may prefer the h ealthy glo w of the bru n ette daughters
of the S outh but there i s n o doubt that the maj ority o f o u r writ
,

ers and arti sts laud the blond b eauty o f the light haired blue -
,

eyed and white s k i nn ed N o rther n wome n as their highest ideal o f

-

female loveli n es s ( Fig .

O f all material qualities that which i s mo st ge n erally and mo st

t
na rally productive o f the emotion s o f beauty i s Fo r m
u “ The .

mo st beautiful obj ect in the wo rld it will be allowed is a beau , ,

”
tiful woman said Macaulay a n d the purest delight we c a n ex
, ,

p e r i en ce is that of s eeing beautiful women .

An d th i s delight in seei n g G od s mo st beautif ul creatio n is ’

natural and chaste .

B eauty wa s le n t to n ature a s the type

Of heave n s u n speakabl e a n d holy j oy
’

Wh e re all perfectio n m a kes th e sum o f blis s .

Hal e ) .

“
T h e B ibl e itself teaches u s how to e n j oy such beauty : B e
ho l d th ou art fair my b eloved yea pl easant ; thy teeth are like a
, , ,

flock o f s h eep th at are even sho rn which come up from the washi n g ;
t h y two breasts are like two youn g ro es that are twi n s which f eed
among th e lili es H ow fair a n d how pl easa n t art thou 0 L ove
.
, , ,

”
fo r d elights ( S on g of S on g s ) .

S pace will not p ermi t u s to d we ll long on the beauties o f the

human face If we draw a ho ri zontal lin e to divid e the f a ce i n to
.

two equal h alves we no tice that th e lower and more a n imal the
,

type the lower will such a li n e drop towards the chi n a n d the
, ,

higher the typ e th e n earer will such a l in e approach tow a rd the

,

eyes or for ehead .

We see a typical illustration o f the an imal type of face i n

man co ars e a n gular large j awed large mouthed a n d b rutal a n d
, , ,
-
,
-
,

wit h this lin e pas si n g through o r just a bove the bulb Of the n o se
in the head of the P ithecanthropus p 26 ; while i n the i n tellec tual ,
.

type we s ee a n oval small mouthed rou n d chi n n ed f a ce wi th t h e

,
-
,
-
,

lin e pas sing through o r n ear the eyes .

T h e high est ty pe o f femi n i n e f a ce is a perfect ova l the mouth ,

delicately small a n d this lin e pas si n g through the eyes ( Fig

,
.

E ven in th e h ighest typ e o f male face some of the a n imal fea t ures
are retain ed fo r th e face i s no t a s per f ect a n ov a l a suggestio n
, ,
25 6 SEX AND SEX WO RS H I P

of angularity about the j aws giving a n appeara n ce of great er

str ength and mo r e expres sion whil e the mout h i s larger an d ,

s omewhat coar s er ; an d the h ori zontal lin e pas se s jus t b elow t h e

eyes .

Th e hig h est typ e of h ead an d face i s that of woman wh o , ,

her mo st p erfect fo rm r epr esents the h ighest ach ievements o f

,

creative evolution .

Wh at i s femal e b eauty but an ai r divine ,

Through w h ich the mi nd s all gen tl e grace s Shine ’

-
.

The h air has always b een held to b e on e of t h e l ovel iest

charms of woma n The B ible says :
. If a woma n have long hair ,
”
it i s a glory to her ( I C or xi .
,

Fi g . 99 .
—
T yp e s of f a ce s of hi ghl y c i vi li z ed i n d i vi d u a l s .

Th e mo st s e n s e —
b eguilin g witc h ery of woman i s w h en s h e
l ets her lo n g hair hang lo o s e fl owi n g over h er naked b ody ;
-

Fair tres s es man s imp erial race ensnar e ’

An d B eauty draws u s with a Singl e hair .

( P op e ) .

L ong hair s eems to b e a feminin e featur e no t merely b e caus e ,

fashion r equir es it but b ecau s e natur e s o or d ains A nd in pro

, .

po rtion as th e hair of the head i s plentiful the small hair kn own ,

as la n u g o i s scant on the body In the man t h i s down .

freque n tly i s developed into large coar s e h air but then u sually ,

the hair o f the head i s scant and the man b ecomes b ald early An d .

when a man r etai n s a full h ead of hair to pas t m iddle age h i s ,

’
body i s u sually hairle s s l ike a wom a n s b ody The body o f t h e .

woma n i s u sually s oft smooth and hairl es s except in the axillas

,

a n d ab out the pub es .

 25 8 SEX A N D SEX WO RS H I P

mortalize d by arti st s ever since the ancient Gr eeks fir st sculpture d

n aked female loveli n es s in br o n ze o r marble ( Fig .

F or th e same reason that men admire full h ip s t h ey al s o a d

mir e l a rge n ates and wheth er thi s i s instinctive or the re sult of
,

ages O f i n heritance of suc h admiration or n ot it i s yet o f po si ,

tive benefit to the race ( Fig Who would n ot prefer th e

.

girl on t h e l eft to the one on th e righ t an d ot h er t h ings b eing ,

equal pr efer to marry such a on e even without con sciou sly r e

, ,

a li zi n g that the ampl e p elvi s indicated by the ge n erou s pr opor

,

tion s of her hip s and buttocks mean s e n sual gratification easy , ,

Fi g . 1 02 —“ A m e r an d H ebe Fi g . l o3 .
—C om p a r i s on of h i p s of w om en . Th e
F eedi n g D oves of Ve n u s, ”
fr om a g i rl on t h e r i g ht h a s c on t r act e d pel vi s .

p a i n ti n g by S e rr es .

ch ildbirth and a lo n g and healthy life while the narrow h ippe d

, ,
-

girl ha s a contracted p elvis indicating difficult lab o r s with po s

,

sibl e deat h in ch ild b ed or an invalid exi stence ever after t h e first

-

co n fi n ement The full development of the h ip s and buttocks a f

.

fo rds a b ett er protection again st change s in temp er atur e in wi n

ter to a womb in which a child i s developing ; ther efor e it mean s
a b etter d evel oped a n d healthier child a s well .

S ome m en b ecome s ex u ally excited and have erotic d esir es , ,

an d often involuntary er ection s an d emi s sion s , w h en t h ey s ee a

 SEX AND SEX WO RS HI P 25 9

large hipped woma n walki n g with t h at peculiar gai t kno wn as

-

S uch men would b e in co n ti n u a l mise r y if they were se n t

among the H otte n tots a s mi s sio n ari es becau se Hotte n tot wome n ,

h ave butt ocks devel op ed t O a monstrous size a s compared with

t h eir C aucasian Si sters .

Dimpl es whic h are such ch ar mi n g features o f the female face

,

an d body ar e said to b e impr i n ts o f angel s

’
,
ki sses and they r e ,

ma i n i n vitatio n s fo r men to kiss The woman who has a pretty .

dimpl e i s u sually well aware o f it s value and ,

You ll s eldom fi n d a maiden whom

’

The a n gel s ki s sed at birth ,

But that the dimples i n h er cheek

S he makes t o play at hide a n d seek
’
F o r every ce n t they re worth .

’
P robably the prettiest dimpl es are the t wo i n a woma n s back ,

imm o rtalized i n ma n y a statue o f n aked goddess a n d n aked n y mph .

The loveliest Obj ect i n the world i s the bo som o f a beautiful

woman It is to be n oted that for a esthetic r easo n s to mak e a
.
, ,

youn g woman attractive i n the eyes of the m a n a n d attract a mate

fo r her the breasts of the huma n femal e are the o n ly breasts that
,

ar e d eveloped b efo re they are i n te n ded for u se ; but the n the h u ,

man mal e i s al so the o n ly male to whom the fema e b reast l c a n c o n

vey aesthetic pl ea sure either by sight or touch Thi s is n o d oubt

,
.
, ,

in co n seque n ce of the s elective prefere n ce o f m en f or plum p bo s -

omed women for wives .

Th e vulgar and uneducated ofte n con s i der a n e n o rmous s e

cumul ation of f a t ab out the b reast gland s t o make a be a utiful -

br ea st but the lovers O f the truly b eautiful kn ow that plump

,
,

fi rm even if small brea sts l o w down on the bo som w i thout a ,

, ,

fold underneath a n d with their del icate pi k ippl es p n n o I n t Ing

.

straigh t f or wa r d a r e th e cla s sically b eauti f ul breasts o f the eu

, _

tique Greek statu es

T h e b o s om of woman — “
.

that ivo ry thro e o f love

n
” — e x h a u s ts

th e po s sibilitie s of form b eauty in material obj ects - .

In t h e A r a bi a n N i g h t s T a les it i s s aid of E l s e t t Budur : But -

a
her b o som bles se d b e the Gods i s a livi g seducti o
,
n
,
n It be rs .

twin breast s o f t h e purity of ivory rou n d ed a n d that may be , ,

”
h el d with in t h e five finger s o f the ha n d .
26 0 SEX A N D SEX WO RS HI P

The bride in S ol om on s S on g excl aimed : M y breast s ar e like

’

towers ; then wa s I in his sight as on e that foun d favo r ; a bun dl e

of myrr h i s my well b eloved on e unto me ; h e s h all lie all nigh t
-

b etwixt my b reasts .

S wedenb org says t h at in the inmo st h eaven all go naked and ,

that if a man i s go od on thi s earth the br easts O f h i s wife wil l b e

restored to their virgin b eauty and will then r emain thi ngs o f ,

beauty and Of j oy fo r ever ; trul y a much mor e alluring description

of h eavenly blis s than the u sual on e of pl aying on harp s for ,

ever especially to on e who i s n ot fond of music

,
.

U nfo rtu n ately the b eauty O f th e female breast i s an ep h em

eral charm A s the flower expa n ds its p etal s to attract the poll en
.

la d e n b ee t h at it may fertilize its ova , which don e the p etal s

, ,

wither a n d die SO the br east havi n g s erved its aesthetic mis sion of
, ,

attracting the mal e O ffers it s virgin b eauty as a s acrifice to util

,

ity ; f or after it ha s o n ce s erved to n u rs e a child it usually be ,

comes mo re o r less pendulou s nodulated or flabby and the delicate , ,

pink ar eola of virginity i s replaced by a darker color ed an d o ften -

quite l arge a n d ugly zo n e .

S uch hanging b reast s are particularly ugly in the inferior

race s of ma n ki n d a s i s ofte n s ee n in N orth American Indian
,

squaws .

Amo n g s ome people i n A frica the breasts are manipulated

or pulled down un til they hang very l ow the glan d b eing con ,

t a i n ed in a p e n dulou s sac The women carry their children slung

.

on their b acks and whe n a child i s r estles s the mother simply

,

han d s it on e of her br easts over her should er t o nur s e i t wi th

‘

out interfering with h er work .

E ven among the ancient E g yptian s such flabby bre asts were
u s ed to r epres e n t hideous n e s s ( Fig T a ou r t the feminine .
,

counterpart of S eth the E gyptian spirit of evil wa s figure d wit h

, ,

ugly breasts as i s Shown in the illustration

,
.

O n e Of the mo st h ideou s figures I r ememb er to h ave come

acro s s in art i s thi s figure o f Death summonin g a queen , from
,

the Dea th Dan ce of B asl e ( Fig

-
The h an ging b re asts th e .
,

ugly p en d ulou s fold s o f the b elly an d th e emaciate d frame pr e , ,

“ ”
s ent a veritabl e Ol d hag a s such ugly specimen s o f womank in d
,

ar e O ften called .

Mankind always abhorr ed old a n d ugly women an d to t h is ,

day they are called hags a n d witches The P atagonian s k ill .

2 62 SEX A N D SEX W O RS H I P

measur e t h eir depth ; a naturali st lo oks at the hip s of a woman to

measure t h eir b rea d t h .

Wh en ch o o sing a wife it b e h o oves a man to b e first a natural

ist and only afterward s an idealist A n ampl e wai st and p el vi s
.

means easy chil dbirth go o d h ealt h and prob ably long an d happy
,

life while a narrow o r contracted p elvi s in d icate s d i ffi cult l ab or s

,

with p os sible death duri n g the first confinement or an i n valid

exi stence ever afterwards .

T h e well formed woman i s e n dowed as Chaucer expre s sed

-

—
,
“
i t in the quaint E ngli s h of 5 00 year s a g o wit h bu tt ock e s b rode
and b r es t e s roun d a n d hye ; that i s she i s the woman obviou sly
,

best built to b ear childre n a n d to suckle them .

H ow b eautiful are thy feet 0 P rince s daugh ter ; the

, ,
’

”
j oints of thy t h ighs ar e like j ewel s ! wrote S olomon .

H esiod one O f the writer s of the Greek s acr ed b o oks was

, ,

fond O f r eferring to the trim a n kles of the god d es se s ; h e tell s Of

3 000 daughters o f Oceanu s a n d Theti s — “
tap ering ankled o cean -

” “
nymphs ; another favorite adj ective for goddes se s was fai r
”
a n kl ed .

The l egs a n d feet of women ar e particularly attractive to men .

W h en Dolly Dym p l e aske d Charley as she tied h er sho estrings

,
“
Wh y i s a woman s l eg like b ad
’
and then added w h en ,
“ “ ”
Charl ey gave up B ecau s e men would like to s ee it clear up ,

she d escrib ed a mental trait that ha s charact eri zed men since
wom en firs t b egan t o hide the b eauty O f their l eg s in p ettico ats .

There i s a sympathy b etwee n extrem e s oppo site s attract and , ,

’ ’
many a man s h ead has b een turned by a woman s pretty f e e t !
A windy day i s thu s r egarde d by the women
“
The devil s e n ds the wicked wi n d
That swirl s ou r Skirts k n ee high ; -

But God i s ju st and h e s e n d s the dust

,
”
That blows in the bad man s eye ’
.

A nd a rai n y d ay i s judged from the me n s stan d point ’

’
Ther e s magic i n a pretty f e e t
A nd well the la d ies know it ;
A nd she who ha s a pretty on e
”
I S pretty sur e to Show it .

A rtists rave over pretty feet , sculpto r s delight to model them

 SEX A N D SEX WO RS H I P 26 3

an d p oets have sun g their prais e s ; eve n T ennyson speaks o f

“ ”
ladies feet a s su n ny gems on the E ngli sh gre en
’
.

Her fe et b eneat h her pettico at

L ike little mice stol e in and ou t
A S if they feared the light ;
But oh she dance s s u ch a way !
, ,

N O sun upo n an E aster day -

”
Is half SO fin e a sight !
( S ir John S uckling ) .

Wh e ther we i n dividually prefer th e tall girl or the small

girl t h e fair or t h e b runette th e d elicate o r th e r obust the spare
, , ,

or corpul e n t th e pen sive or th e frivolou s the demur e or the

, ,

s aucy the res erved or the gushing woman there i s on e thing on

,

wh ic h all viril e manly men agr ee —that the naked woman i s the
,

, ,

cr owning j ewel O f C reation ! A nd t h e artists and po et s o f all

time s an d t h e men o f all nation s and of all climes pay h omage
,

at h er S h ri n e and agree that to portray her in her variou s mo ods

,

an d attitude s i s th e high est form of art .

T h e th ird characteri stic of B eauty i s M oti on .

In all times the b est di splay o f t h e charms of women wa s

con si d ered t o b e when t h ey accompanie d the display of form with
t h e moti on s of t h e dance .

Motion as an element O f works o f art i s b est s een in t h e

, ,

dance e specially on th e modern stage a s danced by Isado ra Du n

,

can Gertrud e H o ffman Maud e A llen and many others

, , ,
.

T erp sich or e on e Of t h e nin e G reek mu s es the Mu s e of the

, ,

Dance i s generally r epresented nude b ecau s e artist s a n d the l ov

, ,

ers of the b eautiful know that the highest p erfection O f th e d ance

require s nud e or n early nude women .

O riginally dan ce s were cer emo n ial s of a r eligiou s s i g n i fi

cance and mo st h eath en t empl es even n ow h ave sl ave girls o r
,

attendants who perfo rm the sacred da n ces .

Wh en Hesio d wro te the Greek B ibl e h e told of hi s in spira,

“
tion : B egin we to sing with th e Heliconian M u ses who ,

with delicat e fee t dance ab out the viol et hued fou n t and altar s
o f the mighty S on o f C rono s ( Zeu s ) and like wi s e h aving b athed
their soft skins ar e wont t o in stitute on the t op o f H elicon
c h o ral d ance s
T h e r eligiou s dances of n early all ancient an d o f many mo d
26 4 SEX A N D SEX W O RS H I P

ern people wer e originally attempt s to imitate a n d exalt s exua l

d elights b ecau s e all primitive r eligion s were forms o f the wor
,

ship of s ex S uch are fo r instance the A lme h dance s the N autch

.
, , ,

dances a n d Similar Ori ental dan ces whi c h were intr oduce d to
, ,
“
th e n otice o f A merican audiences through t h e variou s Wo rl d s ’

”
Fair s held in this country in r ecent year s and wh ich ar e popa ,

l a r ly k n own a s C ouchee C ouchee dance s -

.

In ancient E gypt a n d in fact in all th e adj acent lan d s t h e

, ,

mu sician s wer e women train ed in the art ; they went nake d from
childho od on so that nakedness i n public did n ot emb arras s
,

them ; ma n y of the p salms o f David ar e in scrib e d o r dedi cate d

Fi g . 1 06 . Da n se d u Ven t re
,
” fr om a t g
pa i n i n b y B ed t .

t o the chi ef mu sician who in al l prob ability wa s th e lea d er

of th e ch o ru s of mu sicia n s and S i nger s and lik e them —a nake d
, , ,

woman or girl Dances al so were executed mainly by nake d

.
, ,

girl s ; the dan ces were Similar t o tho s e p erformed by F eri d a an ,

’
E gyptian d a n cer at the E gyptian theatr e C hicago Wo rld s Fair , ,

which wa s a marvelously b eautiful pr es entation of s exual or

g a sm n ot at all even hinted at by the many vulgar imitator s w h o
,
”
n ow p erform such dance s at stag partie s in many club s .

The A lmeh ( plural A walim ) da n cers ar e generally als o a o

complished singer s ; in fact from ancient times until n ow E gy p
, ,

tian mu sician s u sually dance d w h ile they played or sang In .

266 SEX A N D SEX WO RS H I P

dres sed only in fawn skins t h eir hair h anging lo o s e over t h eir
,

shoulder s ; they b randi sh ed th e thy m u s or sceptr e sacred to Di

on y su s a sta ff wit h a figur e of a bunch of grap es or a pine cone
,
-

at the en d b eat cymbal s and danced They danced u n til they

, .

wo rke d thems elve s into a stat e of fr enzy even to mad excite ,

ment and convul sion s T hen at n ight th ey killed a sacrificial bull

.

by teari n g him to piece s with their teeth after which t h ey d e ,

vou r e d the raw fles h In early Greek times the s acrificial vic
.

tim wa s a m a n no t a bull ; in either cas e an impo rtant featur e of

, ,

thes e o rgie s was t h e ado ration of the phallu s or p enis of the , ,

victim ; or of the image of t hi s o rgan which was u sed a s an altar

figur e r epr es enti n g the pro cre ative god ; th e cel ebrants of t h es e
orgi es were called maenad s or b acchantes .

The C oryb a n te s were dancer s who o fficiated at the t empl e s

O f t h e goddes s R hea C yb el e in P hrygia ; h er pri ests castrate d
t h em selve s and som e of the younger ones j oined in the orgia stic
,

dances with t h e blo o d still d rippin g from their mutilate d

,

phallus es .

A ll Greek dances prob ably t o a certain extent h a d a p h al l ic

o r s exual significance ; they pictured th e r elation ship of the sexe s .

Wh en danced a s by th e maenad s it pro d uce d excitement appr o ach

i n g convu l si on s ; in camp meetings especially am ong negro es , ,

the walking around the clapping of h ands th e jumping and Shout

, ,

ing results in simi lar ecstasie s as in t h e r eligiou s dance s in h ono r

,

of B acchu s or Cyb el e ; it may appr oach to madne s s .

T h e anc i ent J ew s danced r eligiou s d ances P s c i X 2 3 . .

, ,

L et Israel r ej oice in h im that made h im ; l et t h e c h ildr en of

Z ion b e j oyful i n their ki n g L et them prais e h is n ame in t h e
.

”
dan ce ; l et th em si n g prai se s unt o h im with the timb r el an d h arp .

Thi s exhortation to p rai s e the C reator with da n ce meant t o ,

dance th e erotic or s exual dances common t o all O riental peopl e .

“
E ven Davi d dan ced II S am vi 1 4 : A n d Davi d dance d b efo re
,
.
,

the L o rd with all his might ; and Michal S aul s d au g h

’
,

ter l ooked through a window a n d saw King David l eaping and

, ,
”
dan cing b efor e the L ord ; and S h e d espi s ed him .

S alome the daughter of H erodia s danced a dance Similar to

, ,
“
the couchee couchee the ages Ol d d ance o f the O ri ent : But wh en
-

,
-

H erod s bi rthd ay was kept th e daughter O f Herodia s danced b e

’
,
”
for e them and pl eased H erod ( Matt Xi v
,
A t the p resent .
,
 S E X AN D S E X W O R S H IP

tim e such dances are common in variou s parts of the world ( F ig .

In Madagascar f or instance when th e men ar e away on a war

, ,

exp edition the women spe n d much of their time in dan cing for
, ,

t h ey b e l ieve that their dancing will inspir e their men with courage .

N ort h A merican Indian s have their war and other ceremonial

dances The Zuni s h ave their snak e da n c e The national d ance
. -
.

o f the K a m ch a d a l es i s on e of the wildes t dances known ; it i s

dance d by men and women and they dance u n til every muscle
quiver s H ere also the dance i s phallic ; and there is a delib erate
.
,

e ff ort to show its s exual sig n ificance by maki n g the dance a rude ,

r epr esentation of s exual pas sion which i s called Ob scene by E uro

,

pean ob s erver s A nd of cour se all wh o have s een th e cancan

.
, ,

danced can fo rm some idea O f t h e wil d phallic dance s of ot h er

,

peopl e .

“ ”
T h e wh irli n g d ervi sh es of the Turks p erfo rm a similar
wild dance which O ften eve n tuate s in convul sions or in ma d n es s
, ,

d uring w h ich they stab thems elve s until the lo s s O f blo od makes
t h em fall in a faint .

E ven in th e early Christian ch urch es the memb er s of the c h oir

d ance d r eligiou s da n ce s whil e they sang S ome of th e early .

c h urch fath er s said that the a n gel s alway s dance S t A ugu st i ne

-
. .

“ ”
discouraged t h i s and said : M eli n s es t fod er e q u a m s al ta r e
,
“
It i s b etter to dig ( cultivat e th e soil ) than to dance .
’

N ot knowing th e r ea son f or the condemnati on o f thes e r el i

g i ou s dance s of the early church l ater pr eac h er s and churches ,

applie d thi s t o all d ances al so to tho s e o f a purely social innocent

, ,

an d harml es s ki n d an d con d en m dancing a s a social pastime as a

,

sin !
O ur s ocial d ance s ar e of an entir ely di fferent c h aracter and ,

th ere i s littl e or n o harm in them They ar e a pl ea sant method .

fo r young p eopl e to b ecome acquainte d an d to enj oy themselves ,

a n d th e ecclesiastical t h I m d e r b ol t s hurl ed at t h em by some fa n at

ical preacher s ar e muc h of the n atur e Of Don Quixot e s ch arge ’

against th e va n es Of the wi ndmill ; they ar e the sour attempt s o f

bigoted kill j oys t o r efo rm the wo rld to their way of thinki ng It
-
.

“
remi nd s of a clever sayin g by a recent autho r : Curi ou s thi n g
ab out r eformer s They don t s eem to get such a l ot of pleasure
.
’

ou t of thei r lab or s unle s s th e o n e s they r eform r esi st and suf

fer an d S h ow a proper s en se O f their degradation I b et a lot

,
.
,
26 8 SEX A N D SEX WO RS H I P

of r eformers would quit tomo rrow if they knew their work wasn t ’

”
going to bot h er peopl e any .

“
I n the pai n ti n g by G arnier e n titled B o rgia S A muse (Bor ,
’
,

gia amu sing himself ) i s shown a form of entertainment once a l

—
most universal da n ci n g by n aked girl s B rowning th e popular .
,

po et appreciated the l u xury of having n aked girl s ab out a s i s

, ,

apparent from this quotatio n from on e O f h i s po em s

You fou n d he ate his supper in a ro om

Blazing with lights ; four T itian s on the wall
A n d twe n ty naked girl s to ch ange hi s plate .

Fi g . 1 09 .
—T h t
e cu s om a ry a tt i r e of a S al om e or C ou c h ee Co u c h ee d a n c e
-
r on the
m od e r n t ge
s a .

In mo st countri es b efor e Christianity had i n tro d uce d it s i g

,

noble co n ceptio n s i n r egar d to nudity of b ody the dance wa s exe ,

outed by n aked girl s Thi s was the cas e in Gre ece and R ome
. .

C aracalla was fon d of givi n g lavish entertainmen ts on t h e

Islan d o f C apri at which the dancer s wer e b eautiful S pani s h dan c
,

i n g girl s ; to Show his utter disr egard f or expe n s e he h ad these ,

sl ave s thrown over the cli ffs in to the s ea after the applaus e t h at
greete d their dance ceas e d Mo r e economical mind ed entertain
.
-
 27 0 SEX AND SEX WO RS H I P

politan The pr etty naked nymp h on U nion A venue in S t L ouis ,

.
, .

“ ”
familiarly known as C arri e Kingsbury , ceased t o aro use a d

Tr i um ph of Ap ol l o,
”
at F est i va l H a l l , L ou i s i an a P r c h a se E xp osi t i on
u ,

S t L ou i s, 1 90 4
. .

Fi g . 111 .
‘
Th e N a k ed Tr th ” b y
u ,
Fi g . 112 —C o
n ven t i on a l E gy p t i a n a rt ,

W a n d sch n ei d er . L oc a te d i R es er voi r
n fr om t em p l e at K a rn a k E gyp t
, .

P rk
a , S t L ou i s
. .

ver s e comment an d sh e was le ss a n d les s frequently garb e d over

,
“ ”
night i n a flannel co stume ; and then came The N aked Truth
“ ”
in R es e rvoir P ark ( F ig While t h e N ak e d T rut h i s not
.
 SEX AND SEX WO RS H I P 27 1

beautiful S h e h as the supreme merit that she i s candidly naked

, ,

an d sh e h as mad e S t L ou i s an s fa m iliar with and tolerant o f

.
,

representations of the N ud e in A rt a s an el ement o f urb an dec

o ration .

Among the ancient E gyptian s the mode Of r epres ent i ng th e

h uman body wa s prescribe d by their r eligion a n d whi l e ric h ,

women we n t about nake d or clad only in a veil like garment the -

,

figur es of t h e god s and godde ss e s wer e r en d ere d in a c on ven

ti on a l sti ff po sition also cl othed in a clingi n g garment that fully
,

di splayed th e figure a s in t h i s sculpture from the templ e o f Kar

n ak E gypt ( Fig
, .

B ut art b ecame art in th e fullest s ens e only when the human

bo d y was r epre sente d f or th e sake of givin g pl ea sure and thi s ,

mo d e of r epre senting th e h uman b ody b ega n in Greec e .

Gr eek art to ok an upwar d tendency in d evelopment when

B u p a lu s and A th en i s lived ( ab out 5 40 B C ) in th e Island o f Chio s
. . .

They wer e Greek sculpto rs but t h ey produce d o n ly draped fi g

,

ur es b ecau s e art h ad not advanced t o the delin eatio n of nude

,
“
figu res E ven the Thre e Graces
. now a lwa y s nud e were at
, ,

t h at time draped .

H er e i s s h o wn on e of t h e early o r archaic Gre ek wo rks o f

—
, ,
“
art Th e H aircutter o f Ta n agra ( Fig A t T a n agra a .

lot of t erra cotta figurin es wer e foun d wh ich r epres ent ed variou s
subj ect s not conn ected with t empl e or tomb art i e art wh ich ,
. .
,

repr esente d h omely episo de s fo r amu sement and pleasur e merely ;

wh en t h i s d evelopment in art h ad b een r eac h e d art b egan to b e ,

art in t h e modern s en s e of the wo r d .

It was a long and t ediou s way from t h e cru d e art of primi

tive men a s found in t h e earli est art o f the cave dweller s or even
,
-
,

from t h e figu ri n es of T anagra or N ampa to the statu es o f Gr eece ,

in the h eight of it s cultur e and art .

“
R u skin s ai d : N ot a singl e antique sta t u e excel s t h e Ve n u s
o f Melo s ( F ig 1 1 4 ) and S h e ha s n othi n g no tabl e except dignity
.

”
an d simplicity T h is i s gen erally conced ed to b e t h e b est exam
.

“ ” ’
pl e o f h igh art the mo st maj estic r epres entation o f woman s
,
“
form .H igh art con si st s n eit h er in alteri n g n or in improvin g
nature ; but in seeking t h rough out nature fo r whatever things are
’
pure ; in d isplayin g to t h e utmo st o f th e artis t s powers such l ove
lin es s as i s in t h em, and in d i rect i ng the thoughts of others to
27 2 SEX AND SEX WO RS H IP
”
th em by winni n g ar t and gentl e emphasis Thi s statu e b elongs .

to the L ouvre in P ari s

, .

T o an artist s true an d highly trai n ed i n stin ct the h u man b ody

’

i s t h e lovelies t of all obj ects ; the ancient Gre ek s d rew

t h e body from pur e delight in it an d with a knowle d ge of it li vin g
,
.

The Venu s of Mil e a n d the L a ocoOn ( Fig 1 1 5 ) have the forms .

t h eir d esigners truly liked to s e e in men an d women Th e .

Greeks l earned to kn ow the b o d y from the living bo d y ; their

”
treatment of th e b ody i s fait h ful mo d e st and natural ,
The .

The H r t te r
ai -
Cu of T an a Fi g . 1 14 . Ven u s of M i lo ”
. A n t i qu e ;
A r ch a i c G ree k a r t . at t h e L ou v r e Pa r i s
,
.

L aoco on group b elongs to the Mus eum of the Vatican R ome ,

.

“
Michelangel o an d R apha el l earne d to kn ow the h uman b o d y
e s s entially from the corp s e and h ad no d elight in it but great
, ,

prid e in Showing that they kn ew all it s mechanism ; they dr ew

the body from knowl edge of it dead .

In the S istine C hapel of the Vatican t h e pop e s p rivate ,

’

chapel w h ere p op es are el ected and the ceremony of instal l ation

,

into their exalted o ffice takes place there i s th e mo s t cel ebrate d ,

274 SEX A N D SEX WO R S H IP

ther e s eems to b e a reaso n abl e excu se f or thi s style of dra wing .

Michelangelo was accu stomed t o draw figur es of gigantic Size to ,

b e vi ewed from great distance s as for in stance the figu res , , ,

again st the ceili n g of the S istine Chap el ; if drawn natural t h e ,

details would have b een practically lost at that distance and the ,

figur es would have app ear ed flat and lifel es s The artist ther e .

fo re exaggerated the details ju st a s the ancient arti st di d w h o

,

modeled the Farnes e H ercules B ut wo rking in thi s manner for .

1 5 year s it wa s di ffi cult to avoid the style eve n when the wo rk

, ,

O f art was d estined f or a n earer view and hence we s ee it al so in

Fi g . 117 .
_
M os e s , ” b y M i c h e l a n g el o . T om b of P pe
o Jul i u s 11, R om e .

M os es wh ich i s a promi n ent feature the tomb of Juliu s II , in of

R ome standing on a level with the b eholder Fig
, ( .

“
N ot all modern arti sts h owever indulged in a vain d isplay
, ,

of anatomical knowl edge C orreggio and Ti n toretto an d other s

.
, ,

repre sented the human fo rm with all the grace a n d purity of the
ancie n t Greeks .

“
Fem a l e B eauty can b e fou n d mor e p erfect th an that of th e
mal e a n d arti sts pai n t a n d carve it fearl e ssly with all right and
, ,

n atural qualitie s A b eautiful woman i s the simpl est O f lovely

.

veraciti e s a n d the repres entation of thi s highe st type of b eauty

”
i s al so th e mo st complex of human arts .
 SEX A N D SEX WO R S H I P 27 5

”
In a bo ok entitled Tracts fo r Young P eopl e by the R ev .

F u rn is s of C o rk Ireland ther e wa s a sto ry told o f a female

, , ,

s aint who imagin ed that she had b een permitte d by God to make
a per sonal inspection of hell and sh e told of s ee i ng a young
,

girl encas ed i n a clo se fi tt i n g suit of b oiler iro n and lyi n g in a

-

fir e w hic h made he r suit r ed h ot s o that her blo od b oiled and

-
,

si zzl ed and h i ssed a s the steam from it e scape d from h er e ar s

an d n o stril s ; and she was condemn ed to li e th ere fo rever a n d
“ ”
ever ( by a God of infinite L ove a n d C ompa s sion ! be c a u s e s h e
ha d s een h er s elf n a k ed i n t h e ba th ! What a di ffer enc e b etwee n
the ravings of such ignorant and i n sane fan atic s who b eli eve such

Fi g . 118 . L ove, ”
by E velyn B . Fi g . 119 . S pr g
in t i me of L ove , ” b y
g
L on ma n . K i em s ch .

vagaries and the educated pope s wh o empl oyed Michelangelo to

,

pain t the fresco es O f the S i stine Chapel ; or the B ibl e which tells ,
”
u s that A dam and E ve wer e b oth nake d a n d were not ashamed !
O ppo n e n ts of the N ude i n A rt claim that the plea sure we ex
p er i en c e in s eeing such work s o f art i s due to our s exual natures ,

a n d say this as if it proved b eyond doubt that such works o f art

mu st b e evil ( Fig S uppo s e we admi t that ou r delight in

.

se eing the N ude in A rt i s du e t o s ex a n d our s exual natures yet ,

we ar e taught that n early all progress physical intellectual and , ,

27 6 SEX AND SEX WO RS HI P

ethical duri n g evolution was largely due dir ectly or in d irectly

, , , ,

to s ex and s ex emotion s .

S exual emotions and de sire s are n eith er bas e n or wrong !

“
We read in the B ibl e : S O God created man in h i s own image
in the image of God created he them An d God saw everything .

that h e had made and b ehold it was very go od ! A nd they wer e

,
”
b oth naked the m a n and his wife and were n ot ashamed
, And , .

why should we b e a shamed of our s ex—the on e great t hi n g that

make s us God like ! That e n able s u s also to b ecome—cr eator s !
-

Milton in P a r a d i s e L os t call s thi s n akednes s o f our fir st

, ,

pare n ts — “
that first naked glory ”
.

In sayi n g that n udity i s always and n ece s sarily evil and ,

that r efere n ce t o s ex i s bas e the vi ews of some O f the early churc h

,

fathers are p erp etuated fo r th ey claimed that God made a great

,

mistake wh e n he created ma n ki n d mal e and femal e Ju stin Greg .

,

or y o f N ys sa A ugustine a n d other church father s regrette d that

,
-

A dam yielded t o hi s pas sion at e de sire f or E ve an d h el d t h at if ,

A dam had ab stained from sexual pleasur e with E ve h e would ,

have e ffectually r ebuked God and would have comp ell e d him to
i n ve n t some harmles s mod e of reproduction that would not h ave
r equired the c o operation of the s exe s and thu s the worl d would
h ave b een p eopled with pas sionles s and inno ce n t b eings .

Mo st of u s will agre e with Go d when he declared that wh at ,

“ ”
he had ma d e wa s very good and we will ther efor e admit t h at
,

the s exual emotion s ar e du e to an impul s e implanted in h uman

heart s by the C reato r for the b enefit and pleasure of mankind
( Fig .

Add ison wrote °

‘ ’
Whe n love s well timed tis n ot a fa ul t to l ove ;
-

,
’

The stro n g the b rave the virtuou s and the wi s e

, ,
”
S i n k i n th e soft captivity together .

“
A nd S olomon wrote : L ive
j oyfully with t h e wife whom thou
lovest f or that i s thy shar e in thi s life and in th e lab or t h at t h ou
,
”
takest u n der t h e sun ( E ccl ix .
,

If nudity wer e mor e frequ e n tly s een in ou r daily live s it

would lo s e whatever i t may now have of suggestivenes s ; nu dity
to the exte n t that it suggests erotic t h oughts do es s o in co u s e ,

q u en ce of perverted teachi n gs t h at have b een transmitte d through

many gen eratio n s .
27 8 SEX A N D SEX WO R S H IP

Jesus i s also r epre sented naked on t h e cro s s in paintings of ,

the R esurrecti on etc an d million s of cr u ci fi xe s with the nake d

, .
,
’
Jesu s ar e ven erated thr oughout the world A n d in the P op e s .

Fi g . 1 21 . Ep i sod e i n L i fe of St . F i rm i n , ” by G a rn i er .

Fi g . 1 22 . B a p t i sm of C h i st,
r ”
by Fi g . 1 23 . C h i st,
r ’
fr om th e L ast
Ve rr oc h ic o
,
in A c a d em y , F l or en ce I t al y
, . J u d m en t ; M i c h el a n
g g el o ,
Va t i c an , Rom e .

o wn chapel , J esu s i s Shown naked , when he comes to judge th e

d ead a n d the livi n g on the L ast Judgment Da y ( Fig
, .

If peopl e can lo ok upon the naked fo rm o f a Jesu s or even of ,

a Magdal en without feeling la sciviou s emotio n s they could d o

, ,
 S EX A N D SEX WO RS H I P 27 9

the same wit h any other nake d figure decently pr es ented , i f t h ey ,

h a d been p r op er ly t a u g h t t o con s i d er i t pu r e .

During the middle ages early every church had a statue or n

a painting of a naked A dam and E ve prob ably to inculcate the ,

e ss ential purity and h olines s of the human b o dy The celebrate d .

altar piece by the Van E ycks

-
— “
The A do rati on of the L amb ”
,

h a d an Ad am and an E ve , b ot h nake d , on e on the righ t panel and

“ ”
the other on the l eft The E ve here Shown ( Fig 1 24 ) still
.
.

exists in t h e C athe d ral at S chle swig Germany ; an d on the ceil ,

Fi g . l 24 . fr om H i g h A l t a r Fi g . 1 25 —“ A am
d E ve ,
an d
”
fr om
C a th e d ral S chl esw i g G er m a y th D B t ext
“ ”
of in ,
n th e D ea -
a n c e of a sl e The .
,

ma de i n A D . . 1 5 20 ,
p
e x l a i n s wh y p i c t u I es of i s i n we th k d re so

c omm on i n m ed i eva l d a y s .

ing o f the church at Hil d esheim G erma n y ( Fig may b e ,

.

s een an Ad am and E ve in a fre sco painting both naked

A celebrated edition of the B ible the Ku r fu er s t en —
.
, ,

B i be l con , ,

tains an engraving of A dam an d E ve .

T h o s e wh o have studied the subj ect kn ow that the N ude , ,

pres ented purely fo r the sake of B eauty as mo s t of it i s r ep ,

resente d d emo ralizes n ob o d y s min d It i s the straining to c on

,
’
.

”
ceal t h e b eautiful N ude and t o suppre s s it wh ich injur es , ,
.

It i s the evil imagination whic h suggest s the thought o f i m

“
propriety U nfortun ately Macaulay s saying t h at a nice man i s
.
’

”
on e w h o h as nasty t h oug h ts is only t oo true an d some of t h e se
 280 SEX AND SEX WO RS H I P

nice men ar e the chief cau ses of the harm don e by some k in d s
Of th e N u d e in A rt .

The propriety of the N ud e in A rt depe n d s largely on the men

tal att i tude and the degre e of education of th e ob server rather ,

than upon the r epre sentations of the nud e them selves ; the pro
p r i e t y o r impropriety o f suc h art i s mainly subj ective — not Ob
j ecti ve .

“
A b eautiful statu e or painting carrie s no b ad suggestion ,
except a s the evil thought i s always p res ent in some mind s P er .

feet familiarity with nude s de str oys t h at imagination wh ic h d oe s ,

”
s o much harm .

The disastrou s e ffects o f wro n g education ab out the N ude

in A rt and the N ud e in N ature I S s een in women w h o have b een
brought up with to o pu ritanical vi ews Many a marriage i s .

wr ecked b ecau s e the wives do n ot realize the full di ff er ence b e

tween the l o vers wh o courted them and the hu sb a n ds who married
‘

them and who ar e entitl e d to se e them n aked T o t oo many women .

“ ”
the husb and r emai n s merely a man in this regar d I r ecall a .

numb er of such tragedie s ; f or instance on e O f a sob er indu stri ou s ,

man who after marriage b egan to drink h eavily and stay out
, , ,

l ate at night H e excus ed hims elf by the fact that hi s wife ex

.

cluded him from her b edro om The final outcome wa s a divo rce .

and t h e deat h O f the husb and fr om di ssip ation a n d tub erculo si s .

This r eprese n t s the chito n ( Fig the hou s e dre ss o f .

women in classic Gr eece ; o ccasion ally t h i s d res s was eve n s impl er ,

“ ”
a s in A thens w h ere the women wer e call ed ph a en om er i d e s
,
“ ”
o r the bare thigh ed b ecau s e thi s garment open on on e Side
-

, ,

r each e d only to th e upp er part o f t h e thi g h s ; an d A él i an sai d o f

“
Melita the wife of P hocio n that S h e showed h er s elf clothed in
, ,
”
h er chastity that wa s all h er ornament ; an d we agr ee after a
,

lap se of twenty centuries t h at ,

L ovelin es sn eed s not the ai d of o rnament

B ut i s wh en u n a d or n d a d or n d t h e mo st
,
’
,
’
.

E xpo sur e the b o d y to sig h t wa s not consi d ered to b e i m

of

pr op er i n Gre ece o r R ome until after the b eginning o f the Ch ri s

,

tia n era ( Fig S t Chryso stom said Of the R oman ladies

. .

“
they did n ot hesitate or blush to appear p erfectly naked in t h e
”
pr es ence of th e publi c at th e theatre s ; an d as d ecency i s mer el y
conforming to cu stom o r fa s h ion we can n ot say t h at Gr eek o r ,
28 2 SEX A N D SEX WO RS H I P

r ej oice in the b eauty of the human b ody the a scetic Chri stians ,

we n t t o the other extreme of hiding thi s b eauty and b eing ashame d

,

of it ; and by a mon strous perver sion of r eligio n and morality it

came t o b e b elieved that a r eluctance to Show the b eauty of the

body was a particularly virtuou s an d modest act Thi s fanatica l .

pruriency b ecame so marked a featur e of early Chri stianity that ,

to mortify them the Chri stian maiden s and women were o ften
,

con d en m ed to b ecome slave s in the public h ou s es of pro stitution

( which wer e own ed a n d op erated by the state ) wher e all the

women were kept naked f or the in spectio n O f th e male vi sitor s
wh o could cho o s e any of the i n mate s that appeal e d t o t h eir taste .

The martyr s wer e u sually stripp ed naked b efo re b eing d riven

into the arenas to b e crucified or to b e t orn t o piece s by the wild
,

Fi g . 1 28 . a pai ti g
n n

Ku t z
n .

animal s that the expo sure of their b odie s to th e gaze of the a s

,
o

sembl ed multitud e might add keen er su ffering to their p h ys i cal

to rtur es ( Fig .

E ducation ( Fig 1 2 9 ) is doing away with the pruder y O f age s

. ,

a n d we ar e commencing to appreciat e the wor d s o f t h e po et

“
Oh what a pure and sacr ed thing
,

Is B eauty cu r t a i n d from the sight

,
’

Of the gro s s worl d illumining ,

On e only ma n sion with h er ligh t .

 SEX AND SEX WO RS H I P 28 3

Wh y i s it
asked a lady that so ma n y men are anxious t o
, ,
“

” “ ”
get ri d of their wives ? and Wells in hi s work on Wedlo ck a n ,
“
s we r s : B ecaus e SO few women exert themselve s after mar riage
to make their pr es e n ce i n disp e n sabl e to their husb ands —thi s i s
the tru e r ea so n The woman wh o charmed b efo r e marriage ca n
.

charm afterwar d s if she will though not O f cour s e in the same

, ,

wa y . There are a thou sand ways in which S h e can make her self
the particular d eity of the domestic p aradi se Wh en a man mar .
’

rie s a woman he lo oks forward t o a companion ship of b odies a s

, ,

well a s to an a ffinity O f soul s I have al ready r eferred to the n ar

.

r ow prejudice s Of the early church fath ers wh o taught that s exual -

pas sion i s an i n spiration from the d evil C elib acy a n d contine n ce .

Fi g . 1 30 . Th e Ar en a ,
”
fr om p a i t i g
n n b y L a b a u d er e .

wer e exaggerated into cardi n al Virtues and the mo st unhappy ,

mi sus e was mad e of this idea S o pronou n ced was thi s unhappy .

tendency in the early Christian churc h that S t P aul wa s led t o .

prote st in very plain wo r d s in hi s F ir st L etter to the C o rinthians ,

“
vii 4 5 : T h e wi f e h a th n ot p ower of h er own bod y bu t t h e hu s
, , ,

ba n d ; a n d li k ewi s e a ls o t h e h u s ba n d h a t h n ot p ower of hi s own

,

bod y bu t t h e wi f e D ef r a u d y e n o t on e a n oth e r
, .

L eck ey I n hi s H i s t or y of E u r op ea n M or a ls s ays t h at when

‘ ‘
,

ever any stro n g religiou s fe rvo r fell upon a hu sband or wi fe its ,

fir st e ffect wa s to make a h appy union impo s sibl e ; th e more r e

l i g i ou s partner de sir ed t o live an unnatural s eparation in mar
”
r i ag e . Ther e i s many a man wh o i s daily opp ress e d by t h e su
28 4 SEX A N D SEX WO RS H I P

p erior a n d intimidating go odnes s o f hi s wife He realize s t h at .

his hous ehold i s pr esided over by a prie stes s of moral propriety ,

but S h e do e s n ot gladden hi s heart S he keep s all the command .

ments with au ster e fidelity but he vai n ly strive s to make a com

panion of her in the practical and delightful s ens e of the wo rd .

Wh en the wife do e s no t gratify her hu sb a n d s reasonable ’

craving t o s e e a n d e n j oy femi n i n e b eauty which i s inbo rn in the ,

breast of every manly m a n S h e ought n ot to feel surpris ed whe n

,

discovers some day that he se eks con sol atio n —n ot by vi siting ,

Fi g . 131 . Wi l l O t h e W i sp
-
’- -
,
fr om Fi g . 1 32 . The D l
e vi ,
”
fr om pai t i n g
n

p a i n t i n g b y L e s chr .
b y K OPPa y

an ideal br o n ze or marble Dia n a i n an art gallery but by vi siting ,

a livi n g br eathi n g palpitating pa s sionat e L ai s or A spasia

, , ,
.

The wife wh o knows h ow t o combine th e chastity of a Juno

with the lovi n g yi eldi n g of a Venus n eed n ot fear that her hus ,

band will tire of her or s eek pleasur e els ewher e

,
.

A u sterely chast e wive s u sually h ave p r ofli g a t e husbands .

Men are actively s exual a n d the wife should n ot rep el her h u s

,

ba n d thro u gh fals e modesty ; she should b e glad that h er b eauty

“
c a n attr a ct h i m a n d h old him to home family a n d mo rality Af , ,
.
28 6 SEX AND SEX WO RS H I P

lip s are like thread s of scarl et ; thy teeth are like a flo ck of sheep
that are eve n Shorn ! Thy n eck i s a s a tower of ivory ! Thy navel
is like a round goblet that wa n teth n ot liquo r ! Thy b elly i s like
a heap of wheat set ab out with lilies ! The j oints O f thy thigh s ar e
like j ewels ! How fair and how b eautiful are thy feet 0 P ri n ce s , ,
’

daughter ! How fair a n d h ow pleasan t art thou O L ove for , , ,

”
delights !
T o n early every m a n come s a time when he fall s under the
i n flu e n ce of s ome woman who domi nates hi s mind and hi s wh ol e
life ; they two may b ecome married and then if she i s a go o d ,

Fi g . 1 34 .
—U n a an d t h e L i on .

woman she will b e the i n spiration O f hi s whol e b eing Sh e i s

, .

U n a t h e On e ( fr om the L atin adj ective u n u s a u m on e )

, , , ,
.

O ne day a p owerful man a g l a n t almo st weighi n g p erhap s

, ,

25 0 t o 3 00 pou n ds who worked in an iron works in S t L oui s was

,
.
,

overcome by th e heat of a summer s day the h eat O f a pud d ling

’
,

fur n ace a n d overi n dulge n ce i n li q uor a n d he r a n amuck H e took

,
.

hi s r evolver a n d went out in th e str eet naked to hi s wai st as

, ,

wer e th e oth ers about th e fur n ace s and h e thr eate n ed t o kill any
,

on e h e mi g h t s ee
. T h e police stopp ed th e car s from r u nni n g an d
 SEX AND SEX WO RS H I P 28 7

warn e d people Off the street and they thems elves staid around
,

the corners Meanwhile someon e had go n e to his hou se and t old

.

h i s wife ; s h e came a Slig h t woma n of perhap s 1 25 po u nds S he

,
.

“
went ou t in the stre et a n d called to him Her e Joh n give me , , ,
”
t h at g un ! H e d id s o and she to ok him by the arm and l ed h i m
“ ”
home and the danger wa s over S he wa s U n a the only On e
.
,

t h at dar e d t o go t o h im and d isarm him T h is i s all egorically .

repres ented in Figur e 1 3 4 .

To make the cu n n i n g artless tame the ru d e , ,

S ubdu e the haughty shake the undau n ted soul

,

Y ea p u t a bridle i n the lio n s mouth

’
,

A n d l ead him fo rth a s a domestic cur ,

T h es e are the trium ph s of all powerful B eauty -

.

I d eal izat i on an d Vu lg ar i t y i n Art

“
R uskin said that t h ere are three clas ses of artists The first .

class take the good and l eave the evil Ou t of whatever i s pre .

s ente d to them they gather wh at it h as O f grace and life and , ,

light an d l ovelines s an d leave a s much O f the re st un kn own and

,

u n drawn ( se e Fig .

“
The s econd or greater clas s r en d er all that they s ee i n na
, ,

ture un h esitatingly sympathizi n g with all the good an d b ringi n g

, ,

go od ou t of evil als o Thes e may b e t ermed naturalists They

. .

reali ze that s en sual ple asur e i n hum anki n d i s n ot only a fact but ,

a Divin e fact ; th e h uman cr eature though the h ighest of a n imal s

, ,

is neverthel es s a p erfect animal and human happin e ss health an d

, ,

nobl enes s depend on t h e cultivation of every animal pas sion a s

”
well as on the cultivatio n of every spiritual tendency .

The illus tration ( F ig 1 35 ) Shows t h ree B acchantes Slightly

.
,

intoxicated a s b ecome s t h e prieste s se s of B acch u s the go d of wi ne ; ,

the two outer ones ar e trying to throw the one i n the center into
t h e water ; th e group wa s d esign ed for an or n ame n tal fountain .

A s a r epre sentation o f the exub erant j oy Of physical life it would ,

b e di fficult to fi n d a b etter example .

“
T h e t h ird cla s s p erceive a n d imitat e evil o n ly Their art i s .

in no wis e a Divi n e i n stitution It i s entirely huma n and thes e

.
,

arti sts are either u seles s o r h armful men Thes e men are s en sual .

i s t s u n der stand no t men w h o delight in ev i l ; but m en who fail

, ,
”
to se e or r epresent the be st and purest ther e i s in nature .
288 SEX AND SEX WO RS H I P
“
Th e tend ency to pan der t o s en suality i s the modern d eca
dence of art ” “
Wh il e the greatest arti st s of all times have b een
.

n aturalists the wo rld i s full Of vulgar naturalists s en suali sts

, , ,
”
who bring discredit on a ll painting o f n ature N otice fo r i n .
,

Fi g . 1 35 . W r es tli n g B ac ch an tes ,
”
by P et r illi . L ou i si a n a P u
. r ch as e E xp osi t i on ,
1 90 4 .

Fi g . 1 36 . Th e W om en ar e D ea r ,
” from pai n ti n g by E . (1 0 B ea u m on t .
290 S EX AN D SEX WO R S H I P

C ompare with the two illu stration s of L ed a a n d th e S wan als o

thi s statu e by Michelangelo the S wan ( Jupiter ) havin g s exual ,

co n necti on with L eda ( Fig 1 39 ) thi s i s realism . .

C omp are with thes e pictur es the on e O f a girl bathi ng in a

hidden n o ok but frightened by the rustle of a flying bird ( page
,

Fi g . 1 39 . Le da an d th e S wan ,
”
by Mi c h el an gelo.

Fi g . 1 40 . Le da an d the Sw an ,
”
fr om p a i n t i n g b y Cor r e g i o
.

S he i s all alo n e an d as i n n oce n t a n d pur e a s a n artist ca n

pain t a n a k ed girl .

Thi s leads t o the con sideration of another feature o f wo rks

of art—vulgarity .
 SEX A N D SEX WO RS H I P 29 1

The wo rd i s from the L atin adj ective vu lg a r i s e an d mean s , ,

commo n not refined i n bad taste Many peopl e think that vu lg a r

, ,
.

and o bs cen e mean the s ame thi n g E ven a r epresentation of co i .

tion i s n ot obs cen e in a proper s ens e b ecau s e it i s a p erfectly

, ,

prop er and moral act bu t it i s ge n erally agreed that it i s in bad

,

taste to r epres ent it i n art ; a picture r epresenting it woul d b e

vu lg a r but not obs cen e
,
.

Vulgar picture s are n ot n eces sarily evil but they are mo re ,

“
o r l es s apt to be SO a n d are freque n tly de scribed a s
, suggestive
i e they are ofte n ero tically excitan t
. .
,
.

Fi g . 1 41 .
— P
“
a u l an d Vi rg ini a .
Fi g . 1 42 .
—D
“
a ph nis an d Ch l oe , ” by
Co u r t ot .

O b scenity ,
the o t h er h and r epre sents the vices ; it sugge sts
on ,

and teache s practices that ar e not no rmal or pro per and t h at h ave
b een d ecre e d by t h e con s en sus of opinion Of decent peopl e to b e
viciou s and imm oral and ob scenity i s ther efo re harmful ,
.

Ideal ization i s s omewhat di ffi cul t when man and woman ar e

r epr esente d together and both ar e naked but it i s o ften d one mod , ,

es tly and prop erly as in C u p i d a n d P s y ch e ( p age

,
antique ,

and L ove ( p age by E velyn B L o n gm a n moder n .

,
.

Mo r e frequ ently , h owever on e o r b oth figure s are partially ,

drape d a s in th i s l ovely sta tu e of Da p hn i s a n d C hloe ( Fig

,
.

by C ourtot .
2 92 SEX AND SEX WO RS H I P

t h e m a n the animal instin cts o f

O r t h e pas sionate natur e of ,

s ex in m a n ar e allego rized a s a wild animal a s I n Di an a a n d th e

, ,

L i on by E lwell ( Fig .

S culpt u r e

S culptur e i s the h ighest , the supr eme form of art ; t h e b est

achi evement O f h uman skill Fo r while in a painting we s ee an .

obj ect from one vi ewp oint only in statuary we may have as man y ,

di ff erent r epres entations a s ther e ar e di ffere n t angl es and a s the ,

Fi g D i Fi g “ Ve d e M e d i ci ”
’
. 1 43 . i an a h
an d t e L n
o , by . 1 44 -
nu s . An
Ew l el l . h
C i ca g o W or l d ’
s Fai r ,
1 8 93 . t i q u e s t a tu e ,
no w in R om e .

statu e mu st lo ok p erfect fr om every a n gle it demands the highe st ,

skill to make a statu e .

A n d as the b eauty of the nake d woman i s the highe st type of

b eauty the r epr es entation O f thi s b eauty in sculptur e i s n eces
,

s a r i ly the highest and purest of all the arts .

F igu re 1 44 is a picture of the mo st celebrated wo rk of art I n

the wo rld ancient or modern A phr odite o r Ve n u s b eing the God
, .
, ,

des s o f U niversal L ove i s naked ; a n d her p o sture shows h er a s ,

glorying in t h e eternally an d univer sal ly entrancing features of

2 94 S EX A N D SEX WO RS H I P

evil the sting of the sco rpion

,
and who cro ss ed themselves an d
,

r epeated the litany f or exe r ci si n g th e d evi l w h en they saw a

woman ; or who castrated themselves a n d lived as h ermits like
Origen to escape from their supers e n sitive co n cupiscence
, .

The fanatical pilgrims who drink from the sacr ed but pol ,

luted wells Of Mecca a n d then start the scourge of cholera aroun d

,

the wo rld thi n k they serve G od and ar e a s well meaning a s men

, ,
-

and women of thi s kind w h o s e t eachings pr epar e the mental soil

f or the developme n t of that epidemic of vice the contagion of ,

which i s poured ou t over the intellectual wo rld by suc h men as

C asanova Zola a n d the ma n y apo stle s of filth w h o wallow in
, ,

moral mir e like swi n e in a mo ra s s .

The vast deluge of i n decent ob scen e a n d erotic literature and

,

art which floods the civi lized world i s but the h arve st of wee d s
that spr out and thrive on the soil s o well prepar ed for t h eir
reception .

The two t enden cies Of thought the puritanical whic h d e ,

n ou n ce s all nude i n art a n d the er otic whic h pr efer s impur e art

, ,

are r espo n sibl e for mo st of the vice s i n civilization ; ethically thes e

tre n ds of thought are a s far as heaven and h ell apart but p r a c ,

tically they are cO workers a n d b o on companion s cau s e an d e ffect

- -

, ,

in the work of breedi n g mo ral p estilen ce Th e puritanical vi ews .

teach the mi n d to s ee evil in things that ar e in thems elve s inno

cent and harml es s a n d th e other view furni shes the evil in art
,

wh ich tho s e who h ave b een educat ed t o lo ok f or evil can find when ,

they lo ok for it .

“
U n fo rtu n ately Max N ordau wa s right when h e said : We
cling like cowards to certain conventionalitie s who s e utter i n con
”
g r u i ty we feel with every fibr e of our b eing el s e we woul d not ,

allow the Opinion s of millio n s of pure minde d and educated p eople -

t o b e mi srepresented by a few fanatics to w h o se p erverte d vision

purity i s disto rted i n to impurity and w h o con sider b eauty o f b ody
the greatest crime an d the admiration Of that b eauty the greate st
,

vice .

The N ude i s i n h er ently n either decent no r in d ecent Decency .

i s a confo rmin g t o u sage and what i s decent at on e time and place

,

i s indece n t at a n other time and place Thus , w h en R awlinson .

“ ”
said of N ef e r t A ri Ah m es ( the b eautiful conso rt of Ah m es )
- -

“ ”
that she we n t i n an indecently tran sp ar ent garment he u s es ,

a n i n a ppropriate expre s sio n as he jud ges her by the sta n dards

,
 SEX A ND SEX WO RS H I P 2 95

o f decency i n hi s time in stead o f by tho s e o f h er own ti m e by

,

wh ic h alone she should b e judged a n d acco rding to which S h e was

attired perfectly dece n tly ( see p age
N udity wa s co n sidered to b e p erfectly proper and evidently ,

the thin fab rics with which rich E gyptian la d ie s envel op e d them
s elves were no t wo rn from a desir e to hide their b odi e s from sigh t
but rather as veils t o protect them from a n noyance by gn at s and
flies Juve n al Speaks Of women O f hi s day who wer e s o delicate
.
,

that they b ecame overheate d by wearing a silken veil an d wh o ,

therefor e h ad to go ab out naked .

In an ab stract s en se the n aked b ody i s mor e chaste than the

“
clothe d We r ead i n the B ible : S O God creat e d man in h i s own
im age—a n d God saw everythi n g h e had made a n d behold i t was
.

very goo d ; — and th ey wer e b oth n aked th e man a n d hi s wife and

, ,
”
wer e not a shamed .

T h at nudity i s n ot incompatible with modesty i s s een in ma n y

o f the lower nation s ; th e B otocudo s f or insta n ce live in ab solute
, ,
“ ”
nudity yet t h eir language ha s a wo rd f or blu shi n g It i s b e .

cause of its suggesti on of an ideal u n earthly wo rld that the em

,

ployment o f the N ude in A rt ha s its ju stificatio n a n d it s n eces sity .

T h e N u d e w h e n el evated by idealization pres ent s pure b eing o r

, ,

action wi thout the hindering accident s of earthly r eality ; it trans

po rts the min d o f the Ob server b ack t o some golden age or for ,

ward to s ome h eavenly wo rld wher e p ersonality i s u n em b a r

r a ss ed by conventio n ,
where char acter and intention Stan d out
clear and undisguised .

“
I n a n age o f commo n plac e r ealism l ike the pres e n t it i s ,

well fo r th e public mi n d that it Should b e occasionally invited to

enter an ideal world where h mn an life a n d human labo r ar e pr e
”
s ente d in ab stract form .

”
It i s s ometimes said that it i s instinctive mo d esty which
caus es a girl t oShrink from b eing s een naked but this i s n ot r eally
,

so C hildren are not ashamed of b eing s een n ak ed and it i s only

.
,

by the mo st p ersiste n t admonitio n from their mother s that they

can b e finally mad e t o under stan d that they should b e a s h amed
o f t h eir own bodies ; i n cide n tly this proves that acquir ed ideas or

me n tal traits ar e n ot tra n smi s sibl e by inheritance even after ,

many ce n turies Of per siste n ce .

The sto ry i s t old Of a littl e girl wh o came running out o f h er

room d res s e d o n ly in her n ightie to greet a little boy vi sito r w h o s e
,
 S E X AN D S E X W O R S H IP

voice she heard Her mother was shocked and s ent her b ack to
.

her ro om sayi n g little girl s mu st n ot allow th emselves to b e

’

,
”
s een in their nighti es In a few mome n ts th e little girl came
.

“ ”
ou t agai n saying
,
I m all right n ow ; I took o ff my nighti e !
,
’

The sto ry sou n d s tru e E ven if it i s n ot true it illustrate s s o well

.
,
’
a child s attitude toward nudity .

N or i s it i n stinctive tha t girl s b ecome mor e se n sitive in thi s

regard tha n boys ; there ar e n atio n s i n which the wome n go n aked
whil e the men ar e clothed which after all i s but rati o n al Since
, , ,

in a n aked m a n the genital o rga n s can b e s een whil e they can not
b e s ee n i n a n aked woman N or i s it i n sti n ctive mode sty which
.

determin es which part of th e b ody must b e kept hidd e n f or dif ,

f e r en t part s mu st b e covered i n di ffere n t n atio n s A mong our .

s elve s p erhap s the first e ff ort o f a girl surprised naked would b e

,

t o hide the s exual parts but amo n g the M alays a girl o r woman
,

would under similar circu m sta n ces cover her n avel with h er
ha n d s ; a n d the wom e n o f some A fri can trib es wear an apron b e
hi n d a n d i f they lo s e thi s apro n they sit down u n til a n oth er i s
,

ha n ded to them b ecau s e it would b e very i nd ece n t t o expo s e their

po sterio rs to sight whil e a b ar e front i s perfectly chaste and
,

prop er .

A mo n g Turks E gyptian s a n d Mohammeda n s generally the

,

face s O f the women mu st b e kept hidden a n d a Turkish woman ,

surpri sed by a man with h er face u n cover ed will if no other c ov ,

ering i s at ha n d rais e h er garme n t s a n d throw them over her

,

head eve n if by so doing S h e expo s e s her naked b ody fr om the

b o som down r ather than that her n aked face should b e see n
,
The .

gestur e O f coveri n g the face when surpris ed partly or wholly u n

dres sed i s n ot u n common among ou r own women a n d it really ,

implies greater embarras sment and a gitatio n tha n the hiding o f

the genital s b ecaus e it i s i n t e n ded to hid e the blushe s a n d p er
,

hap s tear s which ar e the r esult of intens e s elf co n sciou snes s of -

shame a n d m or t i fi ca ti on .

In s ome A rab ian trib e s modesty require s that the back of the
head and hair b e kept cover ed while in Chi n a the fo ot a n d l eg of
,

a woma n mu st n ot b e expo s ed to view and may n ot even b e m en ,

t i on ed in polit e society Hab it a n d custom ther efo r e alon e d e

.
, ,

cide what i s pr op er or improp er in the se regards and education ,

a n d n ot instinct makes u s ashamed o f nakedn e ss N or i s the .

weari n g of clothe s a r esult of b ein g ashamed of ou r nake d nes s ,

298 S EX AND SEX WO RS H I P

on thi s subj ect : The a n gels in the inmo st heaven ar e nake d b e

cause they are i n n o ce n t a n d i n n ocence correspo n ds to nakedness .

T o the innocent and the c h aste n akedn es s i s n o shame b ecause

”
without O ff e n ce Thi s i s of cour s e a logical conclu sion for ced
.

on u s by th e Bibl e for Si n ce clothi n g wa s th e r esult of our first

,

pare n ts fall or sin it can have no plac e in h eaven wh er e t h er e

’
, ,

is n o s i n .

The noble ladi es in the time s of Titian C anova and even , ,

later of M a k a r t con sidered it an hon or to b e permi tte d to po s e

, ,

n aked f o r thes e great master s P rinces s P aulin e B onap a rte si s

.
,

ter O f the great N apol eon was on e of the mo st b eautiful women

,

o f modern times and sh e had a p ortrait statu e of h er self ma d e -

“
by Canova whic h i s now kn own a s the B orghes e Venus
,
”
Wh en .

the work wa s fir st exhibited a n d on e of h er frien d s exclaimed :

“ ”
H ow could you po s e like that fo r C ano va ? she Sh owed a much
mo re chast e co n ception than h er friend when S h e naively r eplied : ,
“ ”
The studi o wa s kept very comfo rtably warm .

Figure 1 4 6 shows a statue o f Marie A n t oinette an d her s on ,

the Dauphin P ri n c e made f or h er hu sb and L oui s XVI o f F rance

, , ,
.

A S t L oui s photographer told me that h e had frequ ent r e

.

quests from married women to b e photographed naked to p l eas e ,

their hu sb and s ; this same photographer t old me that h e had mad e

over 2000 photographs of n aked wome n arrangements fo r h av ,

i n g t h em made having b een atte n ded to by the hu sba n ds who ,

in ma n y cas es accompanied their wive s to hi s stu d io ; a n d in an

intervi ew a N ew York photographer wa s quoted a s saying t h at
h e had mad e ab out 3 000 photograph s of n aked women i n on e and
a half years and very few of thes e were immo ral women
, .

We wer e tol d on the autho rity of a l eadi n g photograp h ic

j ournal that it i s the cu stom in E n gland ( thi s was b efo re th e war )
among young ladi e s among the b est familie s to have themselve s
“ ”
photographed u n drap ed in clas sic po ses ( Fig ,
a n d that .

every young lady in so ci ety po s s es s e s an album filled wit h suc h

portraits of her girl friends The practice d es erve s e n courage .

ment rather than cen sur e fo r it cultivates a healthier a n d mor e

, ,

moral appreciation of the b eauty and es s e n tial purity of the h u

m a n body than ha s hereto for e prevailed and mu st lead to happier ,

marriages and pur er lives .

S aro n y gave much atte n tion to photographing from the nude ,

and ma n y O f hi s published pictures are very beautiful In r ecent .

 SEX AND SEX WO RS H I P 2 99

time s variou s photographic j ournal s co n tained articl e s a ski n g pho

t og r a p h e r s to pay more attention to thi s b ranch of their art ; urg
’
ing competitive exhibition of such wo rk at the photographer s
conventions a n d claiming that such po rtrayal of nude figur es i s
,

t h e h ighest form o f phot ographic a rt a s it i s the highest art to ,

repres ent the nude b ody in painti n gs a n d statuary .

“
P urity do es n ot co n sist i n s eei n g nasti n es s in everything ,

an d w h en a b eautiful bride a s oci ety b ell e in a Mis souri town

, ,

startled her fri e n ds some years ago by havin g her self p h oto
graphed naked to pleas e her hu sb and she did a perfectly chaste ,

and prope r thi n g by perpetuati n g the e n j oyme n t of h e r youthful

beauty to b e a delight t o her hu sba n d wh en the inexo rabl e ravages

Fi g 1 4 7
.
—M 0 d e r 11 Fi g 1 4 8
. . B a th of C ou r t L a d i e s ; X V III Cen t u r y .

cl a ssi c p ose p op l a r pr es
,
u F rom a p a i n ti n g .

en t d a y p h ot ogr a p h y
- .

O f time a n d mater n ity would otherwi s e have made it but a sweet

sa d memory Wh en a hu sband wishe s to have such a picture an d
.

t h e wi fe i s willing to pleas e h im ther e can b e no l egitimat e r eason

,

for obj ecting a n y mo re than there i s to photogr aphing ou r chil

,

dren naked ; such pictures are perfectly chaste and n ot to b e m en

t i on ed in the same b reat h with vu lgar o r Ob sce n e p ictures .

It i s ge n erally stated that th e Japanes e ar e s exually a n ex

c e p t i on a ll y pur e p eopl e yet in Yeddo there i s a large public b ath
,

hous e wh ere m en and women swim an d b athe in the same po ol

300 SEX AND SEX WO RS H IP

p erfectly naked the two s exe s b eing kept apart by a b amb o o pol e
,

laid acro s s t o d ivide the po ol into two compartment s ; yet t h ere

i s n o immo ra l ity in con s equ enc e A well kn own lady l ec t ur er on
.
-

Japan told m e that on on e occasion she was invited fo r a week

end party in the country by a promin ent Jap anes e O ffi cial in
T okyo Wh en she g ot to th e cou n try home S h e wa s intro d uce d t o
.
-

the w h ol e family on e memb er a grown s on b eing in a stat e of

, , ,

p erfect nu d ity A l so in h er city h ome sh e could s ee h er neig hb o r

.
, ,

sitting in his garden naked every warm evening , .

Turki sh ladie s make up parties to take their b ath s toget h er

wher e th ey lou n ge a n d go s sip drink c ofi e e or sherb et eat c on f ec
, ,

tion s and smoke n arghil es and m other s have oppo rtunitie s to

,

s ee the physica l charms of the eligible girl s in their acquaintance

ship and report t o thei r son s t o guide the latter in ch o o sing wive s
,
.

Th er e i s no reason other than ab surd prudery why ou r l adie s

S h ould n ot take their baths together a s was the cu stom among t h e
court la d ies in the eighteenth ce n tury ( Fig
-
T h e parties of .

la d ie s in ou r natatorium s or i n ou r public b athing po ol s are a

movement in t h e direction o f rational and h ealthful enj o y ment ;
still mor e s o the b athi n g b eac h es in v ariou s part s of the world
, .

E very h uman b ei n g should exp o s e the e n tir e surface of the

bo dy to the air a n d sun shin e f or an hour o r two a d ay if p o s sible , ,

a n d it would do away with a va st amou n t O f sicknes s and d e p r e s

sion of spirit s .

The b acilli of dis ea se thrive in darkn es s an d mo re light m ean s ,

more h ealth b etter mo ral s a n d longer and happier live s N ow

, ,
.

only ou r faces and ha n d s r eceive th e b enefit of sun light fo r t h e ,

r est of ou r b odies i s in continual darkn es s un d er ou r Opaque

c l othing o r at b est in perpetual twilight in the light er wearing
, ,

app ar el of ou r women If to a sunb ath wer e ad d ed the che ering

.

influe n ce of goo d company th e human b ody and mind woul d b ot h

,

b e i n vigorated and cl ean s ed and it would harm none an d b e pro

,

motive of b etter moral s a n d mor e j oyou s home life if the men o f -

th e family wer e p ermitted to lo ok in on such family r ecr eations ,

a s they could do i n a n cie n t Greece a n d R ome fo r they would not ,

th en b e t empted t o go to h ou s es of pro stituti on or to keep mis ,

tr ess es to se e wh at should b e a daily d elight in their own h omes .

Ou r clothi n g i s to a great extent th e cau s e of ou r immo raliti es ,

an d it i s the t estimo n y of di sinterested ob servers , that when civ ,

3 02 SEX AND SEX WO R S H I P

noblenes s d epended upon the due power O f every animal pas sion
as well a s on the cultivatio n of every spiritual te n de n cy .

Th e nude i s n ot always or n eces sarily chast e ; it may b e sug

g e s ti ve of evil of co u rs e
,
N or i s it neces sary that the figur e
.

should b e n aked to expres s an evil te n de n cy ; viciou s n ess may b e

Sho wn in entirely covered figur e s The propriety or impro priety
.

o f the nud e i s ther efor e n ot conditio n ed upon the mer e pre sence

or ab s ence o f cl othi n g but up o n the motive of th e repr es entation

,
.

Mado n n as have b e en painted n aked and chaste a n d clothe d and ,

un chaste .

Ther e are or rather wer e b efor e the war establishment s in

, ,

E urop e where photograph s wer e mad e from n atural po se s to ,

illustrat e every po s sible or co n ceivabl e po sture i n which natural

or u n n atural s exu al gratificati on may b e Obtai n ed .

The collection of mural paintings from the b ath r o oms of

P omp eii and Hercula n eum n ow in the Mu s e S ecret o f th e latter
, ,

city are a collec tio n of this ki n d This kind of art po s sibly came
,
.

to R ome from I n di a a n d E gypt C ollection s O f such drawings

.

were kn own a s the P i c tu r es of E l ep h a n ti s i n a n cient Gre ece and

R ome a n d it i s r ecorded th at a rich R oma n matro n L alage pre
, , ,

s e n ted a copy O f thi s work t o th e templ e of P riapus with the prayer

that S h e might b e permitted to e n j oy the pas sionate pleasur e s over
which thi s g od pre side d in all the p o stur es depicted in that cel e
br a t e d tr eati s e .

In civiliz ed communities the m a n who marri es bur d en s h im

s elf with Obligatio n s toward s wife children and soci ety that d e
,

prive him of man y perso n al comforts that h e might h ave enj oyed
if he ha d r emai n ed Singl e f or h e can gratify hi s pas sion s muc h
,

mo re eco n omically by o ccasional vi sit s t o a pro stitute than by

establi shing a wife i n a h ou s ehold O f hi s own Thi s extra burden
.
,

t h er efor e i s as sumed for th e sake Of the p sychical element of the

,

love he feel s f or the woman h e makes hi s wife but ther e i s no ,

doub t that s e n sual pas sion f or the loved on e i s an imp ortant o r

even the primary i n centive that impel s him to marriage .

L a R o che Fau c a u l d wrot e :

-
It i s difficult t o defin e love ; in
the mi n d it is n othi n g but a latent and delicate desire to possess
”
the loved obj ect If it w er e n ot f or thi s pas sion m en would ar
.

gu e as I once heard it expr e ss ed : Wh at i s the u s e of keeping a

,
“

”
cow whe n milk can b e b ought for t en cent s a quart ? and pro sti
,

tu t e s would s oon outnumb er wive s It i s ther efo re neces sary i n

.
 SEX A N D S EX W ORSH IP 3 03

t h e intere sts of our race o f s ociety and Of goo d mo ral s that the
,

pas sion s Of men should over —

,

ride cold calcul ating r eas on for if ,

the s exual passion b ecame le s s strong or wa s outweighe d by m e ,

t i ves Of s elfish n es s the maj ority of m arriages would n ot occur

, .

P a s sion in man mu st ther efor e b e kept alive and a s the n at

ural stimulus of nu d ity at h ome a n d among our friends i s want
in g smutty sto rie s ob scen e pictures eroti c literature and las
, , ,

ci vi ou s exhibition s have be en sub stituted The E rotica have a .

legitimate function to p erform and can n ot b e suppres s ed unl es s

we r eturn to archaic simplicity of co stum e s and method s of living .

O n thi s subj ect Thomas Ca se P ro fes so r of Moral P hilo sophy

,
“
at O xfo rd said : Many b ooks ar e p roper for m en w h ich ar e i m
,

prop er for women ; a man may h ear and r ead thi n gs which a
woman Sh ould n ot A S God ha s n ot fou n d s ome other way t o gen
.

er a t e ma n kind it i s vital that a woman Should b e a pur e ves s el

,
.

O n thi s p oin t it would b e imm o ral t o m ince matter s A wife i s .

much mo r e th e mother Of a child b oth b efor e a n d after it s birth

, ,

than t h e h u sba n d i s t h e father The law of divo rce in c on d en m i n g

.
,

h er mor e easily i s only followi ng the in exo rabl e l aw of natur e

, ,

”
wh ich ab solutely demand s h er purity .

A R T AN A T OM Y

A t h orough kn owle d ge of
anatomy i s n ot n eces sary or even ,

desirabl e to judge or to execut e works of art ; a trained accuracy

,

of ob servation i s su ffi ci ent In fact a thorough knowledge O f

.
,

anatomy i s incompatibl e with th e repr es entation and a p p r eci a

tion Of b eauty in the highest s en s e b ecau s e it tempt s th e arti st
, ,

to work ou t detail s that h e knows exi st but that h e can n ot s ee ,

in the Skin cover ed b ody

-
.

T h e si rn pl e s t rul e of propo rtion s i s the mo d ern on e of eight ,

h ead lengt h s as Shown in Fig 1 5 0 A lso the b o d y i s just as

-
,
. .
,

l ong a s i s the d i stance from tip to tip o f the finger s w h en th e arms

ar e outstr etch ed .

The Old Greek rul e i s illu strated i n F ig 1 5 1 ; a line i s firs t .

d rawn acro s s from on e S h oulder ( acro m ion proces s ) to t h e ot h er ;

t h e part b elow that lin e i s divi ded into thr ee equal parts ; the
part ab ove i s as lo n g a s on e o f thes e parts o f w h ich the hea d ,

is in turn the h ead i s therefore of o f the total length

3 04 SEX A N D SEX WO RS H IP

from the t op of the h ead t o the sole of the foot ; this i s % 3 o r very
near 4; or % 2
1
.

O ur bodily confo rmatio n a n d me n tal disp o sition resulted from

ages of inheritance and n ot merel y from the two individuals
wh om we call par ents ; each O f u s r epres ents the average featur es
O f innumerable ancestor s ( Fig E ach of u s had two par en ts
.
,

four grandpar e n ts eight great gra n dpare n ts etc doubling fo r

,
-
,
.
,

each generation ; cou n ti n g at the rate of thr ee generation s to th e

century there would have be en over four thou sand ancestor s in

Fi g . 1 50 —P r p r t i
o o on s of h um an b od y . M od er r
n u l e, ei g ht h ea d l e gth s
-
n .

the year 1 5 00 ab out the time of the discovery O f A merica ; an d in

,

the fi f ty s eventh gen eration r emo te co n tempo ran eou s with t h e

-
,

b eginning of ou r era ab out on e hun d r ed fo rty four quadrillions

,
-
.

B ut all thes e ancesto rs added together would give each on e of u s

the grand total of over two hu n dr ed eighty eight quadrillion s of -

ancestor s si n ce the b egin n ing of ou r era ; and m a n probably eX

i st ed more than a quarter of a million years previously n ot cou n t ,

ing the myriad s of generation s O f animal ance stry b efo r e ou r

first primitive human for efather s wer e formed .

Thes e numb er s ar e of cours e vastly in exces s of the actual

3 06 SEX AND SEX WO RS H I P

previou sly since the Christian er a b ega n yet the 288 quadrillion s ,

o f ancestor s would b e r educed to 1 44 quadrillion s If we make a .

wildly extr avagan t allowa n ce a n d say that ou r figur es ar e one

hundred thou sand million s time s t oo large our a n cestry woul d
- -
,

still b e n early three m illio n s of di fferent individual s sin ce t h e

Chri stian era b egan ; however meaningl es s such figure s may t h er e

aus s m .

AMERICA .

Fi g . 1 53 —H e r ed i t y ; f t
e f ec of in t er m a r r i a g e b e t w ee c o n u si n s
,
an d b e t w een p e rs on s of

d i ff er e n t n a t i on s i d i c a t ed
n .

BOAZ with Ru th .

B ED .

J ES S E .

DAVI Dw i I h Ba th
,
-
S heba .

I MI
TA B LE

Fi g . 1 54 —Th e a n ces t ry as w el l as the p ost e r i t y of on e man .

fore b e as fa c ts they still help u s to r ealize the complexity of t h e

,

her edity that mad e u s what we are b odily a n d mentally and the , ,
“
infinitely small i n fluen ce any on e of thes e ancestor s of the long
”
ago c a n have had on ou r n atur e .

“
We r ead in the first chapter O f S t Matthew : B o a z b egat .
 SEX A ND SEX WO R S H I P 307

O b ed ,
R uth ; Obed begat Jes s e ; a n d Jes s e begat David the
of ,

k i ng ; a n d David the k ing b egat S olomon of her that had b een the
wife o f U rias ; a n d S olomon b egat R obo am ; and R ob o am b egat
”
Abia ; etc L et u s a ssume that each in tur n b egat t wo s ons , and
.

we h ave the lower pyramid Davi d s blo o d come s t o each on e in

’
.

’
A bi a s generation in a s direct a lin e as to hims elf It h as b ee n .

cal culated that there i s not a C aucasian today who h a s not in h im

trac es o f King Davi d s blood and thi s calculatio n do es not even
’
,

d ep en d upon S olomon s e ff orts in di ffusin g the strain by having

’

7 00 wives a n d 300 concubines ; no r upon the further stateme n t

“ ”
th at S olomon l oved many strange women !
B ut David was n ot an o riginal s ource Of h ereditary influence ;
eac h individual i s but like the fo cu s O f the ray s of light co m ing
t h roug h a co n den sin g l en s In David innumerabl e lin es of c on
.

vergi n g h ereditary i n fluence from all the past ages b ecame vis
ible fo r a brief lifetime and then radiated again i n i nnumerable
,

l i n e s O f divergence t o the end Of time ; Ki n g David s blo o d i s but ’

t h e blo o d of B oaz and R uth a n d of all their ancestor s ; i t blended

,

wit h the blo od of all th e a n ce stor s of B ath S heb a the wife of -

U rias and wit h the blo o d O f all hi s other wive s and throug h all
, ,

t h eir O ff spr ing it wa s tra n s m itted to every C aucas i an n ow living .

An d just as David s bl oo d courses in all our veins so does the

’
,

blo o d of Ph o enician and P er sian kings of Greek hero es and of ,

R oman emp ero r s of Gallic T eutonic N o rs e an d S candinavian

, , ,

c h iefs wh o tran s m itted their bloo d in great er curr ent s than o ther
,

men f or ma n y women cap t ur ed in war b ecame mo ther s through

,

th em ; thu s the R oman E mp ero r P r ok u l u s said in a l etter to his

,

frien d M eti a n u s t h at in les s than fourteen days he had impreg

,

nate d on e hundred virgin s captured in war .

A nd n ot only the blo od o f kings a n d nobles but the blo o d o f ,

“ ”
slave s as well cour se s i n eac h on e s ve i ns fo r the wive s wer e
’
,

O ften t h e pretty daughters o f th e slave s ! An d thr ough the vici s

s i t ud e s of war and rapine and plu n der princess e s b ecame slaves ,

an d the mother s Of slaves an d slave s who found favo r in the

,

eyes of royal masters b ecame the mothers o f princes .

A dd to t h is the right of t h e feu d al lor d s to u s e their fe m al e

“ ”
s erfs ; the law of the fir st night whic h gave the king the rig h t
of first cohabitation with a bride and the righ t to del egate the
,

privilege to someone el se ; an d the prevalence of clan destine i n ter

cours e a t all tim e s and among all clas se s and we have i n flu
, ,
3 08 SEX AND SEX WO R S H I P

en ce swhich produced suc h a blendi ng of h er editary str ain s as to

insur e the average simi larity of physical proportions and mental
characteri stics for the entire C auca sian r ace .

In the man the b one s ar e larger t h e mu scle s mo re promin ent , ,

Fi g . 1 55 —M u scu l a r back of a man .

Fi g . 1 56 —S m th
oo b a ck of a woma n . Fi g . 1 57 —T w
. o sma l l c hi l d r en ,
com p a r ed .
31 0 SEX AND SEX WO RS H I P

—
the pubic hair appears two features beauty to whic h the of

prophet E zekiel r eferred when he comp ar ed J eru sal em to a youn g

“
bride ( E zek xvi 7 ) .Thou art come t o excelle n t ornaments ; thy
,

breasts are fashio n ed a n d thi n e hair i s g rown W h erea s thou wast

Fi g . 1 60 . S we t S i xt ee
e n . A m od el Fi g . 1 61 ,
—“ A Nym p h ,
”
b y T ob e r en z
.

fr om a t r e
n u .

Fi g . 1 62 —S ex d i ffe r en ce in f orm ,
di a gr amm a t i c .
 SEX A ND SEX WO RS H I P 31 1

”
n aked a n d b are Whil e a heavy growth Of hair on the pub es
.

was h igh ly esteemed by the ancient E gyptian s a n d Jews a s it ,

i s also by our selves thi s hai r wa s r emoved by the women of many

,

ancient a s well as modern A siatic people Curiou sly enough thi s .

,

A siatic bar e m on s Ven e r i s has b ecome the accepted form in which

arti sts now repre se n t thi s part of the femal e b ody ( Fig .

T h e typical structural s ex d i ffer ence s b etwe en man and

woman ar e illu strate d i n Fig 1 6 2 M a n i s the toil er the bread
. .
,

winn er and the mechanical part of the b ody preponderat es

”

.
,

Woman s highest Sphere i s home and family an d h er whol e b ody

’

—
is moulde d with r eference to her chi ef aim in life Motherhoo d
R epro duction .

R epres enting the mecha n ical part of th e b ody by the bones

and mu scl es of the arms a n d Sh oul der s and th e sexual function s ,

by t h e p elvi s the relative importa n ce of the se two ch a r a ct er i s

,

tics i n t h e two s exes i s her e diagrammatically shown and inci ,

d entally the es se n tial di ffere n ce in shap e i s al s o indicated .

’
The ma n s body a s a ru l e i s l arge a n d strong with b ony ,

j oints and with well marked mu scl es capabl e of great physical

-

exerti on with Shoulder s bro ad and the b ody tap eri n g wedge
,

s h aped to the feet ; th e man i s aggr es sive intelle ctu al but n ot , ,

“ ”
b eautiful in the ordinary sen s e ;
f or contempl ation h e an d valo r forme d .

( Milto n )
Man c h o o ses hi s mate mainly for her physical b eauty , an d t h e
woman , t h roug h thi s s exual s election by the m a n which has gone ,

on fo r untol d ages ha s b ecome th e most b eautiful Obj ect in crea

,

tion ; small smo o th Skin n ed fair plump round a n d dimpled

,
-

, , ,
.

F o rtun ately we d o not go much a m i s s in cho o sing a wife fo r

“
h er b eauty O f b ody ; a fine form a go o d figur e , b eautiful bust , ,

r oun d arms an d n eck fresh complexion a n d lovely face , ar e all

,

outward a n d vi sibl e Sign s O f the physical qualitie s that make up

a h e althy and vigo rou s wi fe a n d mother ; they imply soundne s s ,
fertility go o d circulation and goo d digestion
, .

F igure 1 6 3 shows the statue of Hercules n ow generally called ,

the Fa r n es e H er cu l es b ecau s e it i s in the Farnes e gallery in R ome ;

it s h ows the cun eate or wedge shape o f th e mal e bo d y, by some
what exaggerating the developme n t Of the sh oulder s and arms .

I n Fig 1 6 4 i s sh own a r epres entation o f a statue o f A nti

.
31 2 SEX A N D SEX WO RS H I P

nou s the favorite of th e E mperor Hadrian of R ome ; in the days

, ,

of Hadrian he was considered th e mo st b eautiful man that ever

lived a n d Hadrian h ad many statues erected to perp etuate h i s

b eauty A fter the deat h Of A n tinou s thes e statue s were placed in
.
,

the templ es and divine h onor s wer e paid to them Modern writer s .

O ften s ay that the statu e of A p ollo B elvid er e i s the mo st p erfect

type of mal e form ; o th er s Obj ect that all A pollo s ar e t oo eff em
i n a t e i n form .

B ut it i s only when we s ee the nake d woman that we can a p

p r e ci a t e the full b eauty O f the huma n b ody ( Fig 1 6 5 ) ; sh e i s the .
.

Fi g 1 6 3
. .
Fa r n es e H er c u l es ; an t i qu e Fi g 1 6 4
.
—A t i n n ou s , f a v or i t e of E m p e r or
s t a t u e i n R om e . r
H a d i an , Rom e .

“
crowning j ewel of C reation ! Of her Milton sai d fo r softnes s
”
s h e and sweet attractive grace wa s fo rmed
,
We have cau s e to .

b e thankful for and t o r ej oice in the e sthetic emotion s which en

able u s to appreciate her loveline ss even though we admit t h e ,

truth of what S penser wrote 3 00 year s ago

B eauty i s the bait w h ich wit h delight ,

Doth man en snar e f or to enlarge hi s kind .

”
T h e wor d B eauty as applied to t h e human bo d y ( Fig . 1 66 )
31 4 SEX AND SEX W O RS H I P

Wh o doth not feel u n til his failing sight,

F aints into d i n m es s with its own delight

Hi s c h anging cheek , h i s sink ing heart confes s ,
”
The Might the Maj esty O f , ,
L ovelines s .

( Byr on )
A b eautiful woma n has b een de scrib ed a s an ed i t i on d e lu xe
O f the mo st charming wo rk by the greatest Of all A utho r s ; the
editio n i s large a n d every m a n should s ecure a copy f or hims elf
,
.

O I Vom a n ! Who s e fo rm soul an d who s e

A re the Spell a n d the light o f each path we pur sue ,

Whether su n n d at the tropics or ch i l l d at the pol e

’
,
’
,
”
If woma n i s there there i s happi n es s t oo !
, ,

Fi g . 167 . T he S r ou ce ,
” fr om p a i t i g
n n by T h i ri o n .

CR E DU L I T Y

It i s hard to imagin e a nything that the cr edulity of the h uman

mind can n ot accept as b eli evabl e Thi s do es n ot mean o n ly among
.

the ignorant but among the educated as well On the other h and
, .
,

sceptici sm may become as great a n evil a s credulity When the .

discoverie s of th e X ray a n d th e phonograph were fir st announce d

-
,

some sci enti sts r egarded th e report as a hoax .

 SEX AND SEX WO RS H I P 31 5

But r eally s cie n tific m en neither accept no r rej ect such a n

n ou n c em en t s o ffhand but carefully investigate b efor e expres s i ng
, ,

an opinion ; an d eve n then they may come to wrong conclusions

,

a s wa s the cas e i n the foll owing sto ry relat ed in an encyclopedic ,

h isto ry of th e world e n titled Wel t Gem a eld e Ga ll er i e published

,
-
,

in 1 740 in 1 7 volum es o ccupyi n g a bout 5 feet Of shelf ro om

,
-

“
A po o r b oy i n S a xony ( 1 5 93 ) l o st a molar t ooth in the s ev
en th year o f his age ; but a n other to oth grew i n its place whi ch con

si sted o f s olid gold I Vh e r eu p on the cel ebrat e d physicia n J a cobu s

.
,

H or s t i n g P ro fesso r at Helmstadt exami n ed the ca s e and r epo rted

, ,

that th ere wa s n o fraud but that the to oth really wa s go od duc a t

”
gold . This case i s ge n erally menti oned in work s on Medical
Hi sto ry .

I have frequ ently s ee n bo oks t h e author s O f which s aid O f

—
,
“ ” — “ ”
certain things i t is n ot k n o wn or it can n ot b e explained .

“
In such ca s e s a mo re correct mode of expres sion w ould b e I
do n ot k n ow or I c a n n ot explai n —b ecau s e i n some such
” “
,

cas es others could have explai n ed to th e author s what they said

could n ot b e explai n ed Yet there are some stateme n ts that are
.

so prepo sterou s s o co n trary to ou r experience that we ar e justi

, ,

fi ed i n proclaimi ng them t o b e impo s sibl e ; yet such statements

may b e made a n d b elieved i n goo d faith by s ome who ar e mor e
credulou s This dispo sition to b eli eve r eadily i s the basis on
.
,

whic h rest s much O f the superstructure o f the variou s religio n s

a n d mythologie s Of the wo rld .

I will relate h er e s ome circ u msta n ce s repo rted a s f a c ts i n

t h e Hi story me n tio n ed above which I t h ink will no t b e b elieved
,

by any o f my readers .

Ve r on a c e o r Vero n ica i s the n ame as sig n ed by tradition to

, ,

the woma n cured O f a n i ssu e o f blo od by t ouchi n g the r ob e of J c

su s ( Mark v , S h e i s said t o have wiped the perspiratio n

from the brow of Je sus on hi s way to the crucifixion wi th a napkin

or h andkerchief a n d th e feature s
, o f Jesu s were thereby i ni
pres s ed on the fab ric It i s said that thi s n apkin i s still kept in
.

.
’
S t P eter s Chu rch at R ome .

“
A t th e C ourt of E mp eror We n ceslaus o f B ohemia toward ,

the end of th e XI V C entury there wa s a magician wh o was Ski lle d

,

i n the black and damn abl e art of sorcery b eyond all others He .

swallowed a competing s orcerer alive and afterward s pas s ed hi m

fr om hi s b owel s into a tub to th e gr eat amu semen t o f the emperor
,
31 6 SEX AND SEX WO RS H I P

and hi s court B ut at last h i s master whom he s erved—the d evil

.

caught him up an d carrie d h im into the air and tore hi m to piece s .

T h i s s ame h istory tells u s that Wenceslau s showed in i nfancy

t h at h e would grow up to b e a b ad m an It was a r equirement .

in tho se days that tho s e t o b e b aptized had to b e naked ; when the

b aby Wenceslau s ( 1 3 6 8 ) wa s immer sed in the b apti smal font h e ,

urin ated and defecated into it which wa s taken a s an omen that

he wo ul d gr ow up an impiou s an d wicked man .

“
In 1 3 8 0 a very large stag wa s captured on who s e neck wa s
a heavily gilded copper collar on which was e n gr aved : H c c m e ‘

C a e s a r d on a vi t ( C aes ar gave me thi s ) from which it followed

’

th at the stag was about 1 400 year s Ol d .

I n 1 3 8 6 according to this same truthful work we ar e told

, ,
“
that in Flander s a p eculiar s ea m on ster was caught namely a
-

mermaid r es embling a woman which wa s kept i n captivity in

,

Harl em and educated s o that it could d o all s orts of femi nine

wo rk and c ould hardly b e distingui shed from a huma n b eing ex ,
”
cept that it could n ot talk ( o f cour s e this proved that it wa s
n ot a r eal
“
A b out the b egi n ning O f the XI V C entury the h ou se in wh ich
the a nn u n ciation t o Mary wa s made wa s transpo rted by an gel s
,

from N azar eth to L o reto wher e i t still stands a s a shrine fo r

,
”
pilgrimage ( Fig .

“
In 1 28 4 a del egatio n from P oland came t o R ome to ask the
pop e to give them the b ody o f a sai n t t o b ecome the patron s ai n t
o f their country The pop e went with them t o a crypt where lay
.

the b odie s O f s everal s aints a n d in a j oking man n er asked the se

,

b o dies — “
Wh o want s t o b ecome p atro n saint of P olan d ? ”
The
body of the Holy Martyr Flo ri an thereupon rai sed hi s hand and
”
was take n home t o P olan d by the delegation ( Fig .

“
In 1 6 28 i n J e t zeh oh e in Hol stei n o ccurred a t erribl e a ffair ;
, ,

a spo ok or gho st on e night twi sted off the h eads of twenty oxen .

In the followin g year gho st s twi sted off th e head s of 1 2 p er s ons

”
at Fra n kfo rt .

“
In 1 6 94 in Wurttemb erg n ear Hoh en A sb erg s everal oak
,
-

trees pro duced from their own b ra n ches a cro p of genuin e and
”
well tasting grap es
-
.

“
In 1 6 97 a report came from R ome that a woman wh o h ad
be en married f or 1 9 year s sud d enly changed s ex to that o f a ma l e
, ,
”
s o t h at t h e m arriage ha d to b e d is so l ve d .
31 8 SEX A N D SEX WO R S H I P

had taken neither fo o d nor dri nk in fourteen year s S he d i d not .

”
app ear wasted except that sh e h ad to lie in b ed continually
, .

The year 1 7 2 2 wa s a fruitful year Many women gave birth .

to tripl ets A t A horn n e ar C oburg a woman gave birt h to four

.
, ,

boys a n d at C orin on th e L o s sa a n other woman h a d four girl s

, .

A t P et er sburg a po o r woman gave birth to s ix livi n g ch il d ren .

A t A r ozzo n ear Flo re n ce a woman childles s duri n g 4 7 years o f

, ,
”
married life gave birth t o a s on in her 8 6 th year
, .

“
A t T eme svar ther e wer e livi n g in 1 7 27 a couple the man , , ,

1 7 2 the woman 1 6 2 year s Old ; they had b ee n marrie d f or 1 4 6

,
”
years a n d their great gra n dson was 26 year s old
,
-
.

“
Th e B avarian b aron B abone o f A hren sb erg with two wive s
, , ,

had 3 2 so n s and 8 daughter s all of whom grew to maturity ,

.

“
B ut the following story takes the medal ! The sister of
E mpero r William of B avaria who was murder ed i n 1 25 6 wa s , ,

Margar et Duches s of He n n eb erg On ce up on a time a p oo r

, .

woma n carrying twin s in her arms a ske d h er f or as sistance

, ,
.

But the Duche ss drove h er away calli n g her a whor e saying that , ,

it was impo s sibl e t o h ave two children at on e time from on e man .

The po o r woman called upon God t o prove her innocence an d

prayed that H e would cau s e Margaret t o have as ma n y children as
there were days in a year ; she then went away A t her n ext .

co n finement the Duches s gave b irth to 3 65 children all living and , ,

each of ab out the Size of a little chick on e half b oys and on e half ,
- -

girl s all of which wer e b aptized by the B ishop of U trecht nam

, ,

i n g all the b oys J ohn a n d all the girl s E lizab eth

‘ ’ ’
B ut they ‘
.

”
all a s well a s the mother died the same day ( Fig
, ,
.

A nd mind you thes e sto rie s b efor e publication pas s ed the

,

critical t !) censor ship of t h e editorial force of an E ncyclope di a

o f Hi story ! T h ey we r e p r a cti ca lly vou ch e d f or a s t r u e ! T h er e
wer e a few such Stories in r egard to which doub t was express e d ,

but thi s simply emphasized that wh er e n o d oubt was expres se d ,

they were approved a s b ei n g verified and true .

It i s d efin itely claimed by s ome ecclesiastical writer s t h at it

i s b etter to b elieve by fa i th than by r easo n ; that ther e ar e many
t h ings th at ou r reaso n may r ej ect and that it b ecome s our duty ,

to b elieve them anyhow Thi s i s easily said but an honest man.

,

can n ot d o thi s A S mo st p eopl e lo ok at the subj ect t h ings that

.
,

are contrary to reaso n can not and mu st n ot b e accepted ; it i s d is

honest to d o SO N ob o dy would make thi s a duty wh en it applies
.
,
 SEX AND SEX WO RS H I P 31 9

to stories lik e the above ; why Should it b e a d u t v i n other matters

even mo re importa n t than the s e .

There are tho s e who c a n or pretend they ca n b elieve what

, ,
“
t h ey ar e told ; th ey make go od b eliever s There ar e others who .

doub t and can n ot b elieve until they are co n vi n ced of the truth of
a statement I Vh eth e r this stateme n t i s actually tru e or not h a s
.

nothi n g to do with the cas e f or if a n yon e i s convinced that some

,

thi ng is true and he b eli eves it it mi ght n evertheles s b e u n true , ,

and vi c e ve r s a .

S cientific men approach variou s probl ems from a sceptical

standpoi n t ; they hold alo of from conclusio n s whil e they i n ves
ti g a t e
. Their re s earch e s may lead them t o b elieve certain con
elusion s o r th ey may b e confirmed i n their attitud e of doubt ; in
,

1 70 —T h r ee h u n d r ed an d ty fi ve
si x -
c h il d re n at on e b ir th fr om W el t
,
-
Gema el d e
Gal le ri e ,
1 74 0 1 7 8 0
-
.

the latte r cas e we call thi s me n tal attitude scepticism—which i s

practically a despairi n g o f a po s sibility t o know th e truth ; it i s
an h on est doubt regardin g what H erb ert S pe n cer called the
U nk nowable .

A gno sticism is also a doubt but on e that has n ot come t o any ,

final conclusion ; it l eave s th e mi nd o pen to further argument .

“
P ractically an agn o stic i s in the po sition o f on e who a s serts I d o
,
” “ ” “ ”
not kn ow .The terms agn o stic and agno stici sm wer e i n
t r od u c e d by H u xl ey i n 1 8 6 9 ; they were sugge sted by th e i n s cr i p
“
tion a g n os t o t h ee ( to the unknown God ) A cts xvii 23 , ,
.

Many thin k that A thei sm and A gn o sticism ar e the same thing ,

but t h ey are n ot A thei sm was very popular ab out the middle o f

.

the nineteenth ce n tury ; it was ch aracterized by David i n the fi f ty

3 20 SEX A N D SEX W O RS H I P

third p salm : The fo ol hath s aid i n h is heart , Ther e i s no Go d .

“ ”
The fo o l p art of thi s propo sition i s not the unb elief in a god ,

but t h e pretending to a knowl edge in r egard to the exi stence or

n on exi stence o f a go d that i s n ot given to m a n
-
It is an Opinion .

that i s as unjustifiable as the p o sitive ass ertion s in r egar d to the

exi stence and to the n atur e Of God made by tho s e of the opposite
mental temperament .

A theism mean s a denial O f t h e existence Of God ; mo st men

who call themselves athei st s ar e n ot so in fact ; t o n ot b elieve in
the exi stence of a God b ecaus e we ar e n ot c onvinced that h e exists
i s n ot atheism but agno sticism ; an agn o stic do e s no t b elieve in
,

Go d b ecau s e he has n ot b een convinced that a God exist s and p er ,

~

hap s b eli eve s that it i s im po ssibl e t o h ave any knowl edge on t h e

subj ect ; an d ath eism pretends to kn ow po sitively th at ther e i s no
God which is qu ite a n other matter It i s f or thi s r eason that a th e
, .

i s t s are few n ow while agno stics ar e quite plentiful .

The p o et Young expres se d the s ex di ffer ence in regar d to -

this subj ect a s follows

’
A theists have b een but r ar e ; Since natur e s birth
Till no w, she atheist s ne er appear ed
-
’
on earth .

A lthough C ic ero thought that we are led by n a tu r e to think

that ther e ar e gods and as we discover by r ea s on O f what d es cr i p
, , ,
”
tion they are n either o f thes e p ropo sition s i s easy f or u s t o
,

accept We can n ot by r eason come t o a n y p o sitive kn owledge

.
, ,

O f a God or C r eato r o f the u n iver s e ; yet it i s jus t as diffi cult to

imagin e that th e univers e cr eated its elf ; if we allow our selve s to
b e i n fluenced by th e greater i n tuitive i n sight of women to b eli eve ,

that there i s a G od we may p o s sibly b elieve the truth ; but we can

,

n ot kn ow it Therefo re from th e standpo int of r eason alone

.
, , ,

agno sticism i s mo st allurin g ; from the standpoint o f in h erited

ideas a n d from i n tuitio n thei sm appeal s to u s B ut atheism i s
, .

mor e or les s foreign to human n atur e .

P liny the E lder ( I C e n tury A D ) did n ot deny the go ds but

,
. .
,

he said : It i s ridiculou s to suppo s e that the great head o f al l

thi n gs whatever it b e pays a n y regard to hum an a ffair s
, , .

A mon g the an cient philo sophe rs agn o sticism was not u n c om

m on ; but among the early Chri stians faith was sub stituted for
reason It i s r elated of T ertullian an early Christian writer t h at
.
, ,

he claimed faith to b e hi gher than reason a n d gave the following ,

3 22 SEX A N D SEX WO RS H I P

make candle s by the light of which they could s ee but t o ,

the darknes s remain ed b y diggin g up the b ody Of a child , ,

O ff its fingers an d pullin g wicks through them a n d u sing t

can dles .

S o rcerer s changed thems elve s into were wolve s or va ~

or they could fly through the air etc B elief i n the p (

,
.

sorcerers fairies witches etc t o as sum e differ ent shape

, , ,
.
,

change other s into animal s was very widespr ead Fairy t t .

folkl or e ab ound in stories of thi s character .

Of cour se what men could d o the go d s could al so d o

, , ,

Fi g . 1 71 .
—L y ca on , c h an g e d to a wolf .
Fi g . 1 72 —“
. T h e W i t c h es ,
” p a in
E n g r a vi n g ,
XVI I I C en t u yr . 1 5 00 , b y H an s B al d u n g

we find stories i n mythology especially in Greek myth e ,

chan ges of this ki n d It i s no t the i n tention to en u m er a t

.

such case s ; a f ew will s u ffice .

A curious story of b elief in lyca n thropy was found

the a n cien t A ztecs The p rehisto ric Mexicans b elieved th s
.

nant wome n would b e chan ged t o b easts a n d their chi ldren ,

if a n y mistakes wer e made in the ritual s o f certain so l em

“ ”
fi c e s which wer e o ffered by wome n i n an i n ter esti n g c o
A n example Of lycan thropy was r elated on p 5 ab ou .
,

S h a a Hin du deity a n d the cr eatio n of the various an i m al :

, ,
 SEX AND SEX WO RS H I P 3 23

A lcmene was the wife o f E lectryon , kin g of M y c en a ; Jupiter

fell in love with her and as sumi n g the shape o f E lectryon while
, ,

the latter wa s away from h ome wen t to A lcmene and slept with ,

h er F rom thi s union r esulted Hercules a mortal who after hi s

.
, ,

d eath wa s ch an ged i n to a g od .

Greek lege n d records that Jupiter fell in love wit h Antiope ,

the b eautiful daughter o f the river god A s opus Jupiter assumed .

t h e shap e of a satyr a n d committe d rape on An tiope Then

, .

E p op eu s Ki n g of S icyon to ok her against her will but he was

, , ,

compelled by h er uncle L ycu s t o give h er up again On the way .

Fi g . T i t 1e p a g e o f
1 73 .
-
W eb s t e r s
’
Fi g . 1 74 .
—D p h
a ne p r sue d
u by A p ll o
o ,

work o wi tc h c r a f t
n s h o ws t h e c h an ge d to a l au rel t r ee . En gra vi g
n ,

wi t ch a a s a f eve r d el i r i u m . X VIII Cen tu ry .

h ome she gave birth to th e twin s M p h i on and Zethus ; some s aid

that Amphi on was the son o f Jupiter , while Zethus was the son
of E p op eu s .

O vi d r elates a sto ry t h at A ctaeon , while hu n ting in the fo rest

wit h h i s h ound s c ame upon a seclude d no ok wh ere t h e go d des s
,

Di an a wa s b athing in company with h er attenda n t n y mph s The .

virgin goddes s felt so outraged at having b een s een n aked by

Ac taeon t h at s h e changed him into a stag who was t h en chas e d
, ,

by h i s own d ogs and to rn t o piece s .

 24 SEX A N D SEX W O RS H I P

Jupiter changed himself into a bull to abduct E uropa ; i nto ,

a gol d en rain to find acces s to a tower in whic h Danae wa s con

,

fined after w h ic h he accompli s h ed h i s desir es by impr egnating

,

her ; h e c h anged h ims elf into a swan to appro ach L eda whom h e ,

ma d e pregna n t ; and a numb er of similar stori e s ar e told o f this

amorou s god .

A pollo b ecame enamoured of the nymph Daphne a n d pur su ed

her to comm i t r ap e ; she app ealed to the river go d P eneus , wh o
changed h er i n to a l aur el tree ( Fig A pollo decreed that
.

ever after wreath s of laur el leave s should b e conferred on vi ctor s ,

and he himself we r e suc h a wr eath .

A s a rul e the s ex was not changed in such tr an sformation s

,
.

The S candinavian g od L oki a spirit of evil however changed

, , ,

hims elf into a mare an d fo al e d th e eight legge d h o rs e Of Wo d an

,
-
.

M any tran sfo rmation s into star s ar e tol d but of thes e mor e ,

el sewh er e .

T h e Ki n gfisher is a bird i n habiti n g the territo ry about the

Me di terran ean S e a ( the A lc ed o i spi d a O f th e o rni tholo gi st s ) ; it
i s blu e green ab ove and rich chestnut on the b reast In m e d i eval
-
.

t i mes it wa s b elieve d to h ave b een the bird wh ic h was s ent out

from the ark by N oah ; at that time howeve r the K i ngfi sher was
a very plain gray bir d It flew straigh t up to h eaven t o get a
.

wi d e survey o f the water s o f th e flo o d an d in so d oing came s o

,

near the sun that its b r east wa s sco rc h ed t o its pres ent tint and
its b a ck assumed t h e color of t h e sky over h ea d .

Its dri ed b o d y kept in a h ous e protected again st lig h tning

a n d kept mot h s out of t h e garments .

In Greek mythology th e unfortunate C e y x and A lcyon e were

tra n s fo rmed i n to Ki n g fi sh er s .

OR I GI N OF R E L I GI OU S I DE A S

We h ave no b asis f or
fixing the time when mankin d com
m en c ed to b e i n terested in sp eculations ab out the god s and go d
d es ses t en we lo ok at the feature s o f the P i th ec a n t h r o u s
p
.

(p . 2 6 ) we can readily s ee that suc h a creatur e calle d pr e “

,
”
human by s om e but gen erally a dm itte d to have b een arch aic
,

human could n ot philo sop h iz e on such subj ects Hi s habits were

, .

prob a bly similar to tho s e of t h e animal s about him ; h e do e s not

look as i f h e h a d had sp eec h an d hi s intell ectual wants were
,
3 26 SEX A N D SEX WO RS H I P

o f d eep th inking or speculating on the U nknown The man of .

L e s Chapelle s aux S ai n ts was a r elative of hi s .

T h e last invasion from A sia was still ano ther typ e , call ed
”
O ld man of C r O Magn on ( Fig -
A r estoration of hi s fea .

ture s i s h er e S h own ; t eet h ar e replaced in th e skul l and th e lat

ter or a cast of it i s covered on on e Sid e with sculpto r s mo d eling
, ,
’

wax to t h e t h icknes s t h e soft parts o f t h e head u sually h ave and

, ,
”
h i s typ e i s t h u s re sto re d This man came from A sia , p er h aps
.

to years a g o H e wa s in all pr ob ability the autho r

.

o f t h e won d erful paintings and sculptur es that have b een d i s c ov

ered in th e cave s o f S outhern E urop e and h e wa s of the typ e of ,

Fi g 1 7 7
. .
—C I o
-
M a g n on m a n ; r es t or ed by cover i g t h e sk l l w i th
n u m od el e r ’
s wa x t o d ep th
of sof t t i s su e s on l i vi n g m en .

our E uropean ancesto r s w h o descended from thi s H om o s ap i en s

,

( the k n owi n g m a n or the wi se ,

”
Thi s was probably the typ e calle d A ryan sto ck whic h ,

o rigi n atin g in in n er A sia spread ou t over I n dia wes tward to

, ,

Greece and b eyond to E urop e It wa s probably the first typ e of .

‘
I t is i n te es in r t g
to l r h
ea n I n t is ti h t t t m t w p b l i h d i S pt m b r
c on n e c on t a a s a e en as u s e n e e e
p r h A d m i d I r i pt i r g rd i g h fi d i g f th r
,

1 9 1 8 , u n d er t h e a u s ic e s of th e F en c ca e e es n sc on s , e a n t e n n o an o e
c a ve I n hr i i g
S o u t e n Fr a n c e c o n t a n n an c i t p i ti g T h
en w rk
c a ve f
a n t ti m t d t
n s e se o s o ar are es a e o
y r l g r f md bi h r b r l ph t
.

be e a s ol d , a n d i n c u d e fi u es o re eer s, d hi
s on s , o s es , ea s, e e an s, an r n oc

l f g ri fi g r i ilh
.

r l
e ose s ; a s o, a h a s r e i e fi u r e of a li
on Th m t e os tt f m
cu ou s m u e s a s ou e e o a an In o
h h by
-

ti b y pp r d l w r l i m b
.

o n , w os e ead an d od a r e jom e d m k ; h
an en or ous n ec p t e u e an o e s are er
f e c t ly h
u m a n , b u t t h e e n d o f t h e ve rt b l l m i p r l g d i t
e ra co u d i ti
n t t il
s d h g
o on e n o a s nc a , an e oes
o u -a I I f o u r s
-
.
 SEX AND SEX WO RS H IP 3 27

hum a n t o whom we can ascrib e some o f that primi tive folklo re

already r eferred to a s having b een developed in th e r egion s ab out
th e ea ster n en d of the Mediterran ean bas i n ; and if thi s i s s o then ,

speculation s ab out an unknown wo rld a world of gho sts of de , ,

mon s o f god s an d goddes ses fir st o rig i nated i n the brain s of thi s

, ,

mighty typ e o f man b efor e whom the p revi ou s typ e s disappeared

, ,

wh ether by war a n d conquest an d ext ermi nati on o r by b eing a b

sorb e d by int erbreeding—wh o can t ell ?
,

H ow M y t h s T r a vel an d B ecom e M odi fi ed

Wh en p rim i tive man inve n ted a fable to explain any phen om

enon o f nature h e may n ot have i ntended d elib erately to start a
,

religiou s b elief or theory B ut a s with the proverbial li a r wh o

.
,

t ell s a story s o O ften that h e finally b elieve s it hi ms elf s ome o f ,

thes e myths gai n ed crede n ce a s fa c ts A ls o as in th e cas e whe n

.
,

any on e o f u s h ear s a go od story we like to p as s it along or tell

, ,

it to a n ew audience Wh il e some of the hearers so on fo rget such

.

fable s ot h ers r etained them and repeated them although with

, ,

sligh t variatio n s which b y many r epetition s b ecame more di s

, ,

s im ilar but still retaining th e general c h aracter of the original

vers i on .

T h e progres s of a story wa s once illustrate d th u s : Wh en first

to l d it was a li e ; a f ew years later it wa s r eferre d to a s a fake ;
,

after 25 years it wa s a fable ; after two centurie s it h a d b ecome a

myt h ; after five centurie s it was a tradi tion ; on e thou sand year s
h ad made it into an acc epted b elief and at the end of two thou ,

sand year s it had b een procl aimed a s a dogma of faith .

The myth of A dam and E ve f or instance travel ed practically

, ,

around t h e world ; it was kn own to mo st of a n cie n t A sia an d A fri ca ,

wh en E urope wa s practically t er r a i n c og n i ta ; later it was d i s s em

i n a t ed through out E urop e an d on the discove ry of America it
’
wa s carri ed there al so In C eylon at A dam s P eak there i s a
.
, ,

fo ot pri n t o f Ad am to which pilgrimage s were made many cen

-

tu r i e s ago by the early inh abita n ts of that Islan d when our E ur o

p ean ancestor s were still s avages ; thi s fo otprint o f A dam i s prob
ably just a s authentic a s the on e Of Jesus which i s S h own i n the ,

gar d en of a co n ve n t on the Mount of Olive s n ear Jeru sal em The , .

names o f A dam a n d E ve o riginated in I n di a ; they ar e S anskrit ,

and the early J ews probably go t their account in Gen esi s from
E a st In dian sources .
3 28 SEX A N D SEX WO RS H I P

A s alr eady referred to t h e myth is known to many people

,

but in s ome cas es wit h di fferent name s and modifie d details It .

was accepted into th e sacre d writings o f the H indu s Jews , Ch ris ,

tians , Mo h ammedans , etc , a n d i s b elieved in by mi llion s Of p eo

.

pl e who regard it as fa c t and no t a s myth .

We h ave al so s een h ow simi lar idea s were b elieved in anci ent

E gypt and In dia and Mexico and Y ucatan How suc h sto rie s .

wer e so widely dis s eminated can not per h ap s , always b e trace d ;

,

but we ca n get some id ea from known transmigration s of such

ideas .

I n Dutch G uia n a ( S outh A merica ) there are thr ee trib e s Of

descendants o f run away slaves mixture s O f negro an d In d ian

-

,
“ ”
blo od wh o are called by the Dutch B o s ch N egers
, Thes e bu s h -
.

negro e s have in their r eligion trace s of A frican Vo odo oi sm S outh ,

A merican o r In dian mythol ogy t ogether W ith curiou s traces of

,

fo rmer Christian i n flue n ce ; their religion i s a curiou s mixture o f

b elief i n a n umb er Of P a gan d eiti es but their chief god i s Gra n
,

go d ( gran d God ) h is W ife i s Maria a n d h is s on i s Jesi Ki st

, , .

The Javan es e are gener ally Mohammedan s but t h eir o riginal ,

religio n wa s a crud e animi sm a b elief in a world soul which p er

,
-

m ea t e s all things ; since everyt h ing even sticks or stones con

, ,

tain s som e of t h i s wo rld soul fetichi sm i s a part of thi s b elief

-
,
.

T o this original b elief they h ave a d d ed a lot o f later idea s so that ,

their pres ent system of b eli ef con sists of a mas s of incongruou s

concepti ons s eparate el ements h aving b een take n from variou s
,

religion s wit h wh ich they have come into co n tact .

They ar e nominally M ohamm edan s and whil e wo rshipping ,

“
they utter th e A rabic formul a There i s no God but Go d and , ,
”
Mohammed i s his prophet ; but it i s doubtful whether t h ey n u
derstan d what it means They wo rship a great many spirits which
.

they call Hyan g or Y ang ; every village has its own Hyang on wh om
d ep end s th e weal o r wo e of that community ; the altar s fo r thes e
H y a n g s are erected under tr ees and o fferings o f in cens e or flower s
ar e ma d e to them .

S ome of thes e spirits ar e equivalent to Dis eas e Demon s and

mu st b e propitiated ; t h u s M entik cau se s smut in the rice fields ;
S awan produce s convul sion s in children ; Dengen cau se s gout and
rheumati sm ; Ki gives men wealth in exchange f or their soul s ;
Jo s eph ( from the K oran ) give s them b eautiful children ; t h ey
33 0 SEX AND SEX WO RS H I P

had two wives Al L a t a n d Al Ozza Mohamm ed did not combat

,
- -
.

thes e views but merely ascribe d a lower ran k to the ancient P ag a n

deiti es r educi n g some of them eve n to demo n s and kob olds etc
, ,
.

A b out the time of the b egi n ni n g of ou r E ra ther e wa s a period

o f great unrest among the thinker s of the wo rld Greek p h ilo sop h y .
,

P lato n ism N ee P lato n i sm Man ichaeism Montanism Gno sticism

,
-

, , , ,

mad e great inro ad s on the older faiths an d Judai sm un d e rwent ,

many cha n ges Then when Christian ity came it t oo met wit h all
.
, ,

the other comp eti n g ideas and whil e at first it wa s fairly fre e from ,

P aga n ideas it s oo n adopted the policy of making convert s by

,

adapting its elf t o t h eir views so a s n ot t o make a chan ge from ,

on e o f th e other faith s to Christia n ity t oo abrupt o r di ffi cult .

The Chri stian Church took over everythin g it po s sibly could

and gave Christian explan atio n s f or the P aga n festivals philo s ,

oph y etc ; in thi s way the simpl e faith o f the early Ch ri stian s b e
, .

came swamp ed with fo r eign ideas but th e c h urch father s amal ,

-

g a m a t ed all th e ideas into on e mor e or les s congruou s ma s s o f

“
do ctrines s o that i t ha s b een fairly said that modern Ch ris
, ,

t i a n i t y i s ba sed on pre —Christia n P aga n i sm a n d po st Chri stia n -

”
metaphysics .Muc h o f what m odern Christian s b elieve i s not
bas ed on th e B ible but i s d erived from other s ources
, .

For instance at a very early stage of C hristianity they b e

, ,

li eved in On e God ; the b elief wa s U nitari an ; by about th e b egin

ning Of th e third cen tury the b elief that J esus was a son of God ,

a n d was himself a God prevailed quite gen erally and then when a , ,

third p ers on the Holy Gho st wa s accepted by th e church t h e

, , ,

b elief wa s Tri n itarian The s e two division s wer e fairly even in

.

num b ers ; but the i n flue n ce of O rige n ( a fan atical s elf castrated -

zealot ) established th e th eory of the Trin ity mo re and mo r e firmly ,

until by ab out 4 00 A D th e b elief in the T rinity wa s general

. . .

The philo sophical defin itio n of the Trinity varied much ; some
holding that th e F ather S on and H oly Gho st wer e but di ff erent ,

names fo r the same God but manifesti n g h ims elf in di ff erent ,

phases a n d that the T ri n ity wa s of the s ame o rder a s when P lato

,

and the later philo sopher s said o f m an that h e was a T ri n ity o f

S oul Mi n d a n d B ody S O God man ifested himself a s the Creator
,
.

( Father ) th e R edeemer ( S on ) and the G iver of L ife ( Holy

, ,

G ho st ) ; but all three wer e but ma n ifestations o f di fferent function s

or phas es of t h e s a m e t h i n g o f the s a m e God O th ers and p o s , .
,

s i bl y the m aj ority b elieved that each of thes e thre e wa s a dis

,
 SEX AND SEX WO RS H I P 33 1

tinct indi viduality a n d while they still spoke of On e G od they

, ,

really had i n mi n d Three G ods .

WH AT A R E T H E GODS ? !

The h abit o f co n sideri n g one religion ( your own ) as true a n d

a ll others as fal se i s as old a s the religio n s thems elve s ; but this
,

intol erance was mo re marked in medieval Christia n r el i g i ou s than

at any other time .

Mo st of u s probably i n herit ou r faiths ; it takes courage to

, ,

c h ange them when convi n ced that they ar e wro n g E ven the n
, .
,

though we are convi n ced that we can n ot b elieve them a n y lo n ger ,

it i s s eldom due to a n y r eal co n viction but mainly from mer e ,

sentime n t .

A fter all th e Ol d G reek phil o sopher P hilemon wa s a s n ear

,
“
rig h t as i s po sibl e fo r the h uman min d to b e when h e said : R e ,

ver e and wor ship God ; se ek not to k n ow mo r e ; you need s eek

”
n ot h in g further .

—
T h e Greeks o rigi n ally merely call ed th e go d s t h e oi dispe n s
ers but had no names f or them
, .

“
Wh ence the go d s s everally spra n g whethe r or no they h ad
existed from eter n ity what fo rm s they bo r e—these ar e qu estions
,

o f which the Greeks kn ew nothi n g until the other day so t o speak ,

F o r H ome r and H esiod wer e the first to compo s e theogo n ies .

( H erodotu s ab out 4 5 0
,
“
We ar e led by nature to thi n k that there are gods and we ,
”
d iscover by r eason o f what natur e th ey are ( Cicer o ) .

In a well known and very valuabl e bo ok on P hallic wo rship

-

“
the autho r ascrib es to Homer a prayer t o god : H ear me 0 Ki n g , ,

”
wh o ever thou art ! This i s mi sl eadi n g ; Homer had very defin ite
idea s ab out the god s and accordi n g to him e ach river had its
,

own d eity The prayer i s a scrib ed to Odys seus who i s swimm i n g

.
,

toward land but e n counter s a strong curre n t o f a river emptying

,

into the s ea ; h e do es n ot know what river it i s but p rays to the ,

un kn own god of that river and his prayer i s heard ; h e escapes ,

from the seaward current and land s safely .

The fables told about the god s were k n own t o b e the imagi n
i n gs of their poets and writers by the higher clas ses among the
‘
B y g od s we m e a n hr e e a ll n o n -n a t u r l
a or su p r t r l b
e na u a ein g s, g
i ma i n e d i n any f rm b
o ut
e n d owe d W ith h
o

u ma n a ttri b t
u es an d g ene r lly
a as s ex u a l b i g ; ft
e n s o en , e ve n , as ve r y l
s a a c i ou sb i g
,

e n s .
33 2 SEX AND SEX W O RS H I P

ancien ts but by the ignorant pleb s or public they wer e b elieve d

,

a s true .

P lato an d S o crate s candidly confess ed that they would not

attempt to defi n e t h e great F irst C au se .

Men and er a Greek Gno stic sai d : S eek not t o l earn w h o

, ,

God i s ; t h ey w h o ar e anxiou s to know wh at may n ot b e known ,

”
ar e impiou s Menander anticipated t h e vi ews of Herb ert S p en
.

”
cer about the U nkn owable by several thou sand year s .

S ome mo d ern as well a s ancient writer s s ay that all gods

,

wer e men ; in other wo rds that t h ey wer e d eifie d hero es Thi s i s

,
.

prob ably true of many but do es not apply to all H erb ert S p en .

cer s idea t h at the o rigin of th e g od i d ea mu st b e s ough t in a n

’

ce s t or wo r ship i s a Similar vi ew .

S ome explain the myt h s ab out the go d s a s a d ei fi c a t i on o f

element ary fo rce s and p h enomena ; thu s river s are s on s o f T erra ,

( earth ) an d O ceanu s ( oce an ) ; t h e evapo rated water from O cean

falls on E arth ( fertili zes h er ) an d s tream s and river s r esult The .

story of the war O f the god s an d Titan s b ecome s merely an alle

g or i ca l account of the war of the elements S ome of th e ancient .

philo sop h er s s aw in thes e sto rie s of god s and god d es s es only a

physical ethical r eligiou s or h istorical explanation O f t h e uni
, ,

vers e ; Theogenes fo r in stance con sidere d H omer s writings to

, ,
’

b e merely a physical philo sophy or a s we n ow call i t—n atural ,

ph ilo so phy or P hysics

, .

Eu m e r i d e s t h ought that ther e wa s nothing supernatural , an d

t h at the mythologies were merely attempt s at a h i storical exp l a
nation Of physical facts The early C hri stian s like A ugu stin e
.
, ,

rat h er favored thi s view an d they thought that Z eus A phrodite

, , ,

and the other Greek go ds and go d de ss e s wer e origin ally real p er

sons n ot di vin e but diab olical who h ad b ecome tra n sformed by
, , ,

tradition int o d eities .

P o rphyry as crib e d to the myt hs about the go d s a meani ng

which wa s p artly moral and partly d eeply theo sophical ; the reli
g i ou s elements wer e for the purpo s e of controlling t h e mas s e s .

’
T hi s wa s al so A ristotl e s vi ew wh o considere d t h e stories ,

a s all ego ries invented by state smen and legislato rs to p ersuade ,

”
the many and to support the law
,
.

P lutarch in an es say on S up er stition sai d t h at igno rance

, ,

about the god s which makes the ob stinate man an athei st also be
gets cr edulity i n weak and pliant minds The at h eist fear s n oth .
3 34 SEX AND SEX WO RS H I P

Moreover al so i n n umb ers discerning the pas sive condition s

,

a n d reas on s of harmonies , since it was appare n t that i n deed o ther , ,

thi n gs i n their n ature were i n all poi n ts assimilated u n to n umbers ,

and that the numb er s wer e the firs t of the entire of nature hence ,

they suppo s ed the el ement s of n u mb ers to b e the el ements o f all

e n tities a n d the whol e heaven to b e an harmony and numb er
, .
‘

U ndoubtedly d o thes e app ear t o con sider numb er to b e a

first principl e a n d a s it were a material cau s e of entities an d as
, , ,

bot h t h eir pas sive co n dition s and h abit s and that the even an d ,

th e Odd ar e el eme n t s of numb er ; and of thes e that th e on e i s ,

fin ite a n d t h e other i n fin ite a n d that unity doubtl es s i s compo s ed

, , , ,

o f both o f thes e f or that it i s b oth even a n d Odd and that numb er

,

i s compo sed of u n ity a n d that a s ha s b een stated the entire

, , ,

heaven i s compo s ed of n umb er s .

“
B ut other s of th es e very philo so pher s a ffi rm that first prin
c i p l es ar e ten in num b er de n ominated in accordance wi th the fol
,

lowi n g c o o rdinate s erie s namely :

-

A s demo n strated ab ove n umb ers are th e cau s e ,

of the exi st
e n ce O f A ll Things ; n umb ers ar e a s the G ods .

“
X enophanes s aid ( ab out 5 5 0 ) There i s on e God the B C
. .
-
,

gr eatest among gods a n d m en n either in fo rm n or thought lik e ,

unto mo rtal s H e s ees all o ver thi n ks all over a n d hear s all
.
, ,

over B u t wi thout toil h e sways all things by the thought of h i s

.

mind A nd h e abideth ever i n the same place mo vi n g n ot at all ;

.
,

n or doth it b efi t him t o go ab out n ow h ither n ow thither B ut .

, ,

mo rtal s think that the God s ar e born a s they ar e an d h ave p ercep ,

tio n l ike theirs and voice a n d form , .

“
Y es a n d if oxen or lion s had han d s and could pain t wi th
,

their h and s and pr oduce wo rks of art a s men d o h or s e s would ,

p aint t h e fo rms of the G od s like hor ses an d oxen like oxe n E ach , .

would repr esent them with b odies accordi n g to the fo rm o f each .

S o the E thiopian s m ak e their G ods black and s n ubno s ed ; the

Thracian s give thei rs r ed hair a n d blu e eyes H omer a n d Hesiod .

“
For the i m p rt
o an ce of th e se s e ri e s, se e Ge m e t r i a , p . 1 04 an d p . 1 94 , as h a vi n g b ri g
ea n on s ex .
 SEX AND SEX W O RS H I P 335

have a scribed to the Go ds all things that are a shame a n d a di s

grace amo n g men thefts and adulterie s a n d deceptio n of on e a h
,

o ther .

“
T h ere n ever wa s n or will b e a man who h as cl ear certai n ty
a s to what I say about th e God s a nd ab out all thi n gs
; fo r even
if h e do e s ch a nce t o say what i s right yet h e hims elf do es not ,

know th at it i s s o B u t a ll a r e fr ee t o g u es s
. .

“
There are guesses something l ik e the truth The Gods have .

not s h o wn fort h all thi n gs to man from the b eginnin g but by ,

”
se ek in g they gradually find ou t what i s b etter .

“
P rota g o ras ( ab out 5 00 B C ) s aid : C once rn i n g th e God s I . .

,
”
c an not say wh ether they exist or n ot .

We have pre viou sly r eferr ed to H esiod s theo rie s of r eligion ; ’

it i s practically a history of sexual relation s and s exual deed s and

val or o f the ancient god s .

The h elples sn es s a n d d ep ende n ce O f men on the will of the

“
god s i s t old by H esi od in thi s fabl e : N ow then will I speak a
fabl e to kings wi s e even though th ey ar e Thu s the hawk a d
,
.

d res sed the nightingale Of variegated th r e a t a s h e carried h er ,

in h i s tal on s wh en h e h ad caught her very high in the clouds

, ,
.

“
S he t h en pierced on all Sides by hi s cro oked tal on s was
, ,

wailing piteously whil st he Victor i ou sly address ed his sp eech to

,

h er :
VVr e tch wherefo re crie st thou ? tis a much str o n ger t h at
‘
,
’

h ol d s thee Thou wilt go that way by whic h I may l ead t h ee

.
,

songstre s s though thou art : and my supp er if I cho o se I shall , ,

make or l et go B ut s ens ele s s i s h e who cho o s es to contend

.

against them that are stronger and he i s r obb ed of victory and ,

su ff er s gri efs in addition to indig n ities .

’

“ ’
Wh en h e has su ff ered the s ens el es s man learns thi s , .
i t

Wh os e givet h fair Judgment to stranger s a n d to citizens a n d ,

do es n ot overstep aught of justice f or the s e a city blo oms ,

. .

“
For t h em b ear s E arth much sub stance : on the mountains
the oak at its t op i n deed yields a n d midway b ees ;

women b ear chi ldren like unto their sir es ; a n d the fer

til e field yields its incr eas e But they to whom evi l wro n g and .
, ,

hard dee d s ar e a care t o them wide se eing Jove the s on o f C rono s -

, ,

destin es punishment .

‘
Be f r D
o e e me e t r t g htau th e G r eeks th e a r t 0 6 a gr i lt r th y
cu u e, e li ve d m a i n ly on ac o n sr .
33 6 SEX AND SEX WO RS H I P

Thales ( about 5 8 5 B C ) wa s said to b e th e first p erson who

. .

“ ”
a ffirmed that th e souls of men wer e immortal a n d he was the ,

fir st p erson who discover ed th e path of th e su n an d wh o

define d its magnitude as b ei n g seven hun dred a n d twenty times
as great a s that of the moon But A ristotl e and Hippias
.

say that h e attribut e d s oul s al so t o lifeles s thin gs form i n g his ,

conj ectures from the nature of th e magnet a n d of amb er .

“
A n d the followi n g i s quoted a s a sayi n g of hi s : God i s the
mo st ancient of all things f or h e had n o birth :
,
“
Cicero ( bo rn 1 0 5 B C ) said : S hould I attempt to s earch into
. .

antiqui ty and pro duce from thence what the Gre ek writer s have
a ss erte d it would appear that even tho s e wh o wer e called their
,
”
principal gods wer e taken fr om among men up into heaven
,
.

“
A n d thi s may furth er b e brought as an irr efragabl e argu
ment f or u s to b elieve that ther e ar e gods —that there never was ,

a n ation s o barb ar ou s n or a n y peopl e in th e world s o savage as

, ,

to b e with out some notion of go d s .

H ero dotu s ( about 4 5 0 B C ) said : From wh ere each god

. .

come s wh ether they have always exi st ed and wh at their forms

,

may b e all thi s i s known s o t o s ay only since yest erday and t h e

, , ,

d ay b efor e that For H e sio d an d Homer wh o lived not mor e than

.
,

four hundred year s b efor e me inve n ted a h istory of the god s for
,

the H ellen es and gave each g od hi s name and his hono rs and wh o
, ,
”
designated t h eir accompli shments and their forms .

L ucr etiu s was a R oman writer of the las t century B C ; h e . .

wro te largely als o on scie n ce H e i s celebrated f or his clearness

.

a s a thinker n oted f or h i s b old a n d logical statements of specula

,

tive theori es and hi s application of them t o the interpretation of

,

human life an d of natur e A ll moral and physical facts are con

.

s i d er ed by him in their r elation to on e great o rga n ic syst em o r

power which take s the place of a d eity and which he call s N a tu m

,

d a ed a la r er u m ( the skilful n ature of things ) and the mo st b en efi

cent manifestation s of which he symb olizes and almo st d ei fi es as
“ ”
A lm a Venu s ( pr opitiou s o r in d ulgent l ove ) I n his c on c ep .

tion of natur e ar e united the ideas of l aw and order o f ever ,

changing life a n d the depen dence upon each other of the immensity
of th e un ivers e individuality and all p ervading subtlety under
,
-

whic h the univer s e i s conceived by h i s intelligence an d hi s i m a g ,

i mation .

H e d i sclaims a b elief in a sup er n atural government of th e

3 38 SEX AND SEX W O RS H I P

occurr enc e Si n ce s ecr et atheism and a subtl e d enial of Go d i s u n

,

fortunately much p racticed in thi s worl d .

“
Thi s nobl eman was arr ested at Wa r sh au by o rder o f the
B is h op b ecause ther e was found among other h orribl e bl a S ph e
,

mi es in hi s d evilis h writings compo s ed in t h e helli s h sulphur po ol

, ,

the following axiom : D eu s n on es t c r ea t or h omi n i s s ed h om o

‘
,

e s t c r ea t or D ei q u i D eu m s i bi fi n xi t ea: n i h i l o
’
, ( God i s not the .

creato r of man but man i s the creator of God w h o made a God

, ,

f or h ims elf ou t of n othing ) .

“
N otwith standing thi s s everal devilis h P ol es al so cl aiming
, ,

nobility tri ed to defe n d the evil minded man by which mean s t h e

,
-
,

trial was actually d elayed u n til th e n ext year But on the 5 th d ay .

o f F ebruary 1 68 9 h e was fir st tried i n public council then d cliv

, , ,

er ed to the ecclesiastical autho rities und er th e bi shop of L i e fi

land d eputed f or the trial who d ecl ared him guilty a n d d elivered
, ,

h im to the h igh court of th e r ealm H ere the L ithuanian bis h op .

acted as accu s er a n d submitted especially a b o ok o f fifteen sheets

whic h B r zesk y had written with hi s own ha n d a n d in which h e ,

ha d diligently collected all evide n ce from heathenish a n d other

blasphemou s scrib e s by which the tru e n atur e o f God i s denied ,
‘
an d in which h e clo s ed each chapter with the fi n al sentence : E r g o
n on es t D eu s ( Ther efore God do e s no t exi st !) An d h e did
’
.
,

this n ot f or the pu rpo s e of s earchi n g f or the truth a s was proved ,

by this t h at h e
,
athei sts b eli eve thu s and thi s i s our ,
’
conviction We omit o ther blasphemous quotation s
. .

“
T h e accu s ed asked f or an advocate but thi s was p er em p ,

t or ily r efu sed O n th e 29th o f th e month L i n zy n sk y s accus er and ’

.

six other witn es ses to ok the r equired o ath that they had n ot
, ,

b rought the accu sed t o thi s trial thr ough malice and had found no ,

ot h er of h is writings but tho s e produced in court co n s equently ,

ha d withheld n othing that might s erve f or his defence ; wher eupon

L i n zin sk y on the first of March r ecanted hi s error s in church , on
wh ich o ccasion the condemn ed man lay on a specially con struct ed
platform ( ch a vo t or sca ffold ) i n fro n t of the altar in the pres
‘ ’

ence of th e whol e congregation A fter the s ermon the bishop sat .

down b efo r e him on a chair whil e a priest read to him a r evoca

tion an d r etraction of hi s h ellis h errors w h ich he r ep eate d word ,

for word ami d st many tear s When this was concluded the bis h op
,
.

gra n ted him ab solutio n f or his si n s and a d mi n istered a moderate

fla g el l at i on after which the bishop descended from the platform
, ,
 SEX AND SEX WO RS H I P 33 9

wh il st the athe i st implo red the mercy o f G od , of the ki n g and

,
of

th e pe op l e .

“
O n the 1 8 th o f the same month the death sentence wa s pro
n ou n c ed on the d efendant L i n zyn sk y by th e C hi ef Marshal to ,

thi s e ffect : that his writi n gs whil e h e hold s th em i n hi s ha n d

, ,

s h all b e burned on the market place after which h e shall b e take n ,

beyond t h e limit s of the city a n d b e burn ed alive hi s go od s to b e ,

confis cated th e hou s e in which he lived to b e torn do wn a n d th e

,

place whereon it sto o d t o b e l eft vacant for ever A s the s ente n ce .

wa s b eing r ead the Bi sho p of R o s en a n d the B ishop of L i e ft

land approach ed the th ro n e of the ki n g a n d a sked f or a milder
s entence w h er eupo n th e condemn ed m a n spoke whil e he fell on
, ,

hi s kn ees and ami d st ma n y tear s a sked that th e tortu re of havi n g

, ,

his h and bu rn ed with hi s writi n gs held in th em and of hi s b eing ,

burn ed at t h e stake b e cha n ged t o d ecapitation which the ki n g ,

graciou sly granted The s e n te n ce was thereupo n executed so

.
,

th at the condem n ed man held hi s writings at th e end o f a stick

while he burned them ; then he was d ecapitated hi s b ody take n ,

beyond the city limits and there burned ; the a she s were loaded in
a can n o n and fired i n the directio n of
Juliu s C aesar Va n n i n u s of T auri sa n o Italy b orn at N aples
, , , ,

“
wa s arrested in 1 6 1 9 at T oulou s e fo r havi n g uttered atheistic
”
s entiments and wa s cond emned to b e burned at the stake His
, .

o ff ence wa s r eally that he had go o d n aturedly ridiculed the pre -

tensio n s of s ome a strologer s and said something ab out the stars

wh ic h wa s n ot approve d by the ecclesiastical autho rities Wh en .

h e was ab out to b e executed hi s ton gu e wa s torn from his throat

,

wi th pincer s and then cut o ff and burnt at which a s the e di to r , ,

“ ”
rath er gl eefully r emarks h e ro ared like a bull ,
A fter that h e .

was burnt at t h e stake .

T h es e two examples S h ow a p eculiar spirit o f pers ecution o r ,

in tolerance w h ich mad e i t dangerou s to argue about the b eliefs o f

,

the mas se s or even o f individual s B ut it wa s a widely spread .

spirit o f intol era n ce a n d ma n y thou sa n d s of dis se n ter s from the

authorized faith wer e burnt at the stake B etwe en the year s 1 6 00 .

and 1 6 7 0 the inq u isition i n S pain alo n e burnt alive victims .

Curiou sly enough thi s mod e o f execution was i ntroduced to avo id

,

spilli n g huma n blood ( Fig .

T rt ry i m i m
‘
a a ds so y ym f h ll
et es use as a s n on or e .
34 0 SEX AND SEX WO RS H I P

In many coun tries the victims were bur n t naked so that th e ,

blistering of the skin a n d the writhing of the muscles an d t h e

contortions o f the limb s would b e more impre ssive a s a d eterr ent
fo r the o n lo oker s S uch wa s the ca se f or in stance in Mexico
. .

A ls o i n G erma n wo rks on history the a u t os d c f e ar e u sually

,

figured with the victims naked .

Fi g . 1 78 —B u r n i n g of Jo h U
n nde r h i ll ,
on T ow r G r ee
e n ; T ow e r of L on d on .

Fi g . 1 79 —B ru nin g of ne gr o at T exa rk a n a, T exa s F ebr u a ry

, 2 0, 1 8 92 .

I n the victims we r e a single garment the san

S pain etc , .
, ,

benito ,
on which were figur ed d evils etc when the fires were kin , .

d l ed thi s garment r eadily burned away and the victim was p r ac

tically naked .
342 SEX AND SEX WO R S H IP

trib e had no r eligion ( r ememb er that r eligio n mu st be a ecom

, ,

p a n i e d by wor ship ) o f any kind but they wer e afraid of gho

,
sts .

They b elieved that the mo on wa s the C reato r of the worl d but ,

they di d n ot wo rship the mo on They h ad neither a trace o f r e .

l i g i on n or a trace of clothing of any kind S everal trib e s of I n .

dians in B razil ar e cannibals a n d go en tirely n aked ; they have n o

,

religion of any kind .

The Jua n gs of B engal the F uegian s and the An d amanes e

,

are s aid to h ave no idea and n o wo rd f or God n o ide a o f a futur e ,

life and n o r eligiou s ceremo n ies of a n y ki n d .

The Veddah s are an ab original trib e in C eylon They ar e .

a diminutive trib e the men ab out 5 feet tall and the women les s
, ,
.

They are cave dwellers clothe themselves wi th a few leaves do

-

, ,

n ot u s e fire but d evour their fo o d u n cooked and eat whatever they

can get vermi n r eptil es et c T h ey can not count nor h ave they
, , , .
,

a n y idea of marking the time of day much l es s of weeks a n d s ea ,

so n s ; they can n ot distingui sh col or s and they n ever laugh They .

have n o conceptio n s o f a n y supernatural b eings or gods but they ,

b elieve that ther e ar e certai n anthropomorphic b eings o r evil ,

spirit s ( wh o may however b e real men o f n eighb oring savage

trib e s ) and they h old rude dance s accomp a ni e d by shout s to
scare away thes e beings .

The Ho tte n tot s of A frica ar e no t much h igher ; th ey can

cou n t only to 20 ; but t h ey hold their women in very hig h esteem ,

the men even swearing by their si sters T h e o n ly trace o f r eli .

gion if s o it can b e call ed i s a fo rm of totemism ; the women

, ,

eat apart from th e men but thi s i s on account o f a p eculiar form

,

o f t a pu ; h ares and rabbits may b e eaten by women but n ot by t h e ,

men whil e the bl oo d of b east s a n d th e flesh of mol es can b e eaten

,

by men but n ot by th e women C uri ou sly enough swine are t ap u

.
,

to both men and women a n d ar e n ot eaten at all .

R eligi on i s a feelin g either of fear or o f gratitude wh ich

, , ,

aris e s in the minds of m en in the pre se n ce o f unknown influences

which either harm or b e n efit them ; but it do es n ot n eces sarily fol
low that this feeling i s a religion although i t di spo ses to r eligiou s
,

sentiments It i s o n ly when man b egin s to ascrib e volitio n o r

.

thought to such power s and when he tri es t o propitiat e them by

,

o fi er i n g s or worship o r to i n flue n ce them by prayer s that it be

, ,

comes religion .

I t i s extremely d oubtful whet h er early primitive man wa s

 SEX AND SEX WO RS H I P 3 43

eve n a s far adva n ced a s th e B ech wa n a B o n go Charruas B oto , , ,

cudo s J u a n g s Fuegia n s E squimaux or Similar trib es and prim

, , , , ,

i t i ve man m a y have conti n ued in such conditio n for u n told ages ,

hundred s of thou sa n d s if not several million s of years I n fact .

,

man mu st have made considerabl e adva n cement befor e h e had

any urgent mental dispo sition to speculate b eyond his mo st i m
mediate wants th e ability to satisfy hunger and t o gratify h is
,

s exual d esires But wh en he felt a need of satisfying a desir e to

.

u n d erstand nature about him a n d to sp eculat e about the caus es ,

o f phenome n a ab out him thi s pri m itive religiou s desir e was prob ,

ably an indi sti n ct n aturi sm or an awe i n spired by th e natural ,

phenome n a co n j ectured a s livi n g a n d co n sciou s p ower s ; it was

but n atu ral for primitive man to attribut e the human character
i s t i cs of life action and thought a n d especially of sex to all phe
, , ,

momena o r fo rce s o f nature thu s creating in h i s own mi nd variou s ,

god s presiding over wind s flo ods heat of summ er fro st o f win , , ,

ter etc ; thes e creation s o f the imagin ation of primitive men have
, .

been call ed d epartme n tal gods whic h must have antedated by ,

many ge n eratio n s any higher conception s of deities .

P o s sibly on e of the earliest ideas of the supernatural was

t h e fear of gho sts ; when the s avage dreamt of s eei n g a d eparted
d ead friend b e n aturally conclude d that he s aw his fri end h i m
,

s elf i n gho st fo rm ; h e dreame d o f s eeing him with hi s weapon s ,

cl othes etc ther efo re he kn ew that these had soul s or gho st s

,
.
,

al so ; this l ed to a b elief i n animism a b elief in a s ort o f s oul s ,

inhabiting everything and fetichism wa s the r esult S impl e oh , .

j ect s such a s sticks an d stones feather s etc were suppo sed to

, , ,
.
,

be capabl e of exerting magical power s o r to act a s talismans and , ,

wer e thought to b e able to comp el the unkn own powers of nature ,

o r primitive god s to wo rk the will of the po s ses so r o f the tali s

,

mans A modified b elief i n fetiches survives even among our

.

s elve s ; f or lucky coin s buckeyes ho rs e shoe s o r swa stik a stick

, ,
-

pin s am ul ets a n d charm s m edalli on s and variou s gems a s birth

, , ,

stones etc ar e valued by many

, .
,
.

B ishop C allaway s ays that the B u shmen of A frica call God

“ ”
q u u m which mean s Father who i s ab ove
, On the o ther hand .
,

a B ushman said that hi s trib e worshipped two r ocks o r ston es ,

on e mal e on e female They pray to the mal e r ock fo r succes s i n

, .

h unting ; th e femal e r ock i s suppo sed to b e an evil spirit an d if ,

they are unsucces sful and fail to secure any game they b eat the ,
344 SEX AND SEX WO RS H I P

f emal erock A s usual the female gets t h e wo r st o f it ! These

.
,
“ ”
fetich stone s of the A frican sacred places ar e o ften meteorites ,

which were everywhere regard ed with sup er stitiou s reverence and

awe ( Fig 1 80 ) .

The propitiation o f gho sts wa s prob ably the basis o f many

early religious o fferings among the lower races , .

T o keep t h e g h o st o f the d eparted chi ef contented in t h e ot h er

wo rld h is b elongi n gs in thi s world were sent ther e with h im
,
His .

wives ho rse s and slave s wer e kill e d and buried with h im o r in

, ,

many trib es wer e buried alive in his grave

, .

In s ome A frican trib es a d eep and large grave was d ug into

Fi g 1 8 0
.
—A fr i ca n f eti c h p l a ce ; a t r ee an d t wo t
s on es .

’
whic h the chi ef s wives and Slaves wer e put with their ankle s an d ,

wri st s b roke n s o th ey could n ot try to climb out o f the pit ; t h e

,

chief was laid on t op of them and t h ey wer e left without food o r

drin k but guarded s o that none might escape until all were dead
, ,

when the grave wa s filled up ; the clo thes o rnaments weapon s , , ,

etc of the chief were burned so that the gho sts of thes e t h ings
.
,

might go to the other wo rld al so S uch or similar wer e the first

propitiatory O fferings t o the gho sts —mention of it is foun d in
.

the R ig Vedas the Ze nd A vesta in the early bo oks o f t h e Jewi sh

-
,
-
,
346 SEX AND SEX WO RS H I P

of the departe d was a part of ancesto r wor ship wh ic h i s a wide

,
-
,

spread fo rm of r eligion t o whic h r eference h as already b een

,

made ; in it ther e i s little fear of gho sts but the l atter are sup ,

p os ed t o preside over and to influence the a ffairs of t h e living .

Th e gho sts b ecame b en cfi cen t p owers and were wor shipp e d a c ,

cor d i n g l y ; they were n ot feared but honor ed .

It i s a p eculiarity o f the h um an mi n d an d imagination t h at

it can n ot origi n ate anything entirely n ew ; f or in stance ther e are ,

tradition s and fable s ab out dragons A dragon may b e a tra d i

.

tion r eachi n g back t o the memory of man in early time s ; the

P ias a bird which was figured on Chautauqu a Blu ff in Illinoi s , wa s
po s sibly du e t o the memo ry a n d exp erie n ce of early mankind
tran smitted t o the m ou n dbu il d e r s who probably painted thi s b ir d ,

from th e time s when pterodactyl s flew about a terro r and men ,

a cc t o p rimitive m a n . The drago n s of art are compo site cr ea

tures with head s of s erpents or eagl es the wings of bir d s th e
, , ,

claws of carnivo ra etc creatur es such a s n ever exi sted except in

, .
,

the imagi n atio n o f man ; yet every part of the dragon wa s l ike
s omethi n g that man h ad s een otherwi se h e coul d no t have evolved
,

such a cr eatur e from hi s imagination .

Thi s applies to r eligion as well a s to art Whatever primi .

tive man imagi n ed or fabled ab out god s a n d supernatural b eings ,

was bas ed on something of whic h he h a d knowl edge Man could .

and did imagi n e gods a s spiritual p ower s of cours e ; but he gave ,

no shape to such gods Wh en it b ecame neces sary to r epr es ent

.

them it was in a n imal forms or anthropomo rp h ic

, ,
.

A ri stotle d en ied that the gods had ethical virtue or that ,

they concer n ed thems elve s ab out the world or its inhabitants ;

S pi n oza says the idea of God b eing an intelligent b eing or an ,

In telligence who i s free to act o r to r emain pas sive or a s ruling

, ,

the wo rld i s t oo anthropomo rphic to b e tru e The general sub

, .

“ ” “ ”
s t i tu t i on o f the term S upreme B eing for Go d mean s noth
i n g ; it do e s n ot cha n ge th e und erlyi n g idea of S ome On e who rul es
over u s which idea i s r ej ecte d by mo st philo sopher s though a o
, ,

c e p t ed by the mass es .Many philo sopher s accept Herb ert S peu

’ “ ”
cer s term f or all super n aturalism ; they call it the U nk n owable .

But i n the m ai n the axiom proclaimed bv L i n zy n sk i ( p 33 7 ) .

“ ”
i s co rrect : H om o es t C r ea t or D ei Man n ecessarily imagined
.

god s i n shape s with which h e was familiar and whether h e fi g ,

a red them a s men o r a s b easts or as combinatio n s of both they ,

 SEX AN D SEX WO RS H I P 347

contain ed no u n kn own elements I show her e the A s syria n con .

c e p t i on o f A s shu r the chi ef of the gods a s a n exampl e o f primi

, ,

tive imagi n ation ( Fig .

E ven the Bibl e taught anthropomorphic idea s fo r th e dec ,

“ ”
l a r a t i on God created m a n i n hi s own image
,
n ecessarily i m ,

plies a reversed statement that G od i s like man f or if man is mad e ,

i n the image o f G od the n God mu st have the shape of m a n The .

Bibl e relate s a n u mb er o f occasio n s when God app eared in h uma n

shape to some o f the Old T esta ment hero es o r patri a rch s .

The o rigi n al religio n naturism o r fetichi sm or th e ado ratio n

, ,

o f n atural phe n ome n a a s li ving power s must have devel oped i n ,

th e cours e of l o n g ages i n to anthropomorph ic theism or poly

th eism ; a n d amo n g th es e m a n y d eitie s on e may have b ecome mo re

Fi g . 1 81 .
—T h e AS S) n an g od A h r;
ss u wi th t h e pi n e - con e sy m b ol of t h e li n g am i n hi s
ri g h t ha nd .

and mo re impo rta n t a n d have come to be wo rshipped as the main

,

god or a s the on ly god .

Ju st as man was led to co n sider the god s a s like unto himself ,

h e could n ot imag i n e th e god s as li ving u n der other co n dition s o r

relation s h ip s than himsel f A n d a s pri mi tive m a n p robably es
.

te emed hi s s exual appetites a s the mo st impo rtant to himself wi th ,

the po s sibl e exceptio n o f hi s appetite f or fo od so he imagi n ed the ,

god s a n d godd ess es to live in si m ilar relation ships a s m en And .

a s they c ould not co n ceive a n y higher social or political o rgani

za t i on than they ha d them selv es they i magined the gods to live ,
3 48 SEX AND SEX WO RS H I P

in h ordes or o rganize d trib es o r as kings among th eir people

, , ,

just a s men live d .

N O nation created a single or on ly god in their though ts but ,

th ey people d t h e supernatural wo rl d with endl es s numb er s o f su

p e r n a tu r a l b eings fauns nymph s , Sileni demon s dragons angels
, , , , , ,

fairi es elves kobol d s etc who wer e the subj ect s or fo rmed the
, , ,
.
,

s ociety or comm unity in whic h th e god s live d an d ruled .

In the primitive wor ship s the god s were the f orces of nature ,

and wer e conceived as demon s spirits or as animal o r men lik e , ,

-

b eings The gods were n ot the natural phenomena themselve s

.
,

but th e l ord s ruling Over and producing thes e p h enomen a ; thu s ,

in In d ia R udra wa s not t h e lightning but the go d of lightning the

, , ,

g od wh o produced t h e lightning ; in Greece Jupiter cast h i s lig h t ,

n i n g shafts and thun derb olts ; h e pro d uced the lightning but light

ning was n ot t h e god Am ong the T eutons Wodan was the chi ef
.

god who s e s on was Donar ( Donn er ) th e ligh tni n g god but light
, , ,

ning and thunder wa s an e ffect not a g od , .

Wh en we come to consider th e p h allu s the male o rgans of ,

generati on an d the yoni or vulva the femal e s exual o rgans a s

, , , ,

symbol s of r eligion we want to b ear thi s di stinction well in mind .

T h es e organ s were n ot the gods they were n ot wor shipped but , ,

they were the symbol s o f t h e p ower s or gods who manife sted them
selve s through thes e o rgan s an d t h e sym b ol s b ecame sacred by,

the reflected godlike attributes they r epre se n ted .

I d ols an d I mag es

Idols ar e figure s r epres enting the go ds an d are worshipped

i n their stea d B y the ign orant and super stitiou s mas se s these
.
,

images or i d ol s are r egarded as the gods thems elves but by tho s e ,

capabl e of d oing s ome t h inki n g they ar e regarded merely a s vis ,

ibl e obj ects o r symb ol s i n tended to call to mind th e ideal or a b

stract p ower s they r epresent O f cour s e the s e sym b ol s may b e .

lo oked upon wit h gro s s or idealized eyes just a s the nude in art ,

may call up salaciou s o r pur e thoughts .

It i s in r egard to P agan idol s just a s it i s with our modern ,

religio n s ; the figures o f madonnas , saints etc ar e not idols even ,

.
, ,

though s ome of th e mor e ignorant wo rshipper s attach miraculou s

attributes to such statues paintings medallion s etc , w hile to t h e
, , ,
.

thi n kin g devotees they merely s erve t o r emind o f the ideals thes e
figures make concrete for b etter under standing .
35 0 SEX A N D SEX W O RS H I P

In such cases there i s a distinct s exual stimulu s exerte d by think

ing of their women whil e fighting .

A mo n g the G ermans the cl os e part n ership of G o d and t h e

Kai s er i s practically an articl e of faith and i s a powerful i nflu
ence in encouragi n g the tro op s Whether they b elieve this to b e .

the God of the Bible or the ol d German war go d Odin or Wodan

i s immaterial ; the stimulati n g efl ect on th e courage of the i g n o
rant and super stitiou s amo n g th e Germa n s in battl e is marked .

Idol s or images of gods wer e u s ed in very ancient times .

A mong the Israelites of ol d idolatry wa s forbidden as appear s ,

from numerou s pa s sages i n the Bibl e o f which I qu ot e but on e ; ,

“
E xod xx 4 : . Thou shalt n ot make u n to the e any graven image s
,

o r a n y like n es s of a n y thi n g that i s in heaven above o r that i s in ,

the earth b e n eath or that i s i n th e water u n der the earth ; thou

,
”
shalt n ot bow down thys elf to them n or s e r ve them .

Fi g . 1 83 .
—A zt e c i d ol s ; t h e fir s t on e i s m a l e, t h e s e c on d f em al e ; the th i r d h ol d s a cor nu

co pi a bu t t h e se xu a l p a r ts ar e n ot s h ow n .

Gr a ven
images were fo rbidde n which di scouraged sculpture ,

a n d art of every ki n d ; m ol t en image s are fo rbidden in o ther pa s

sages by which were mean t figures cast in mo ul d s ; fo r instance

, ,

while Mo s es we n t up into the mou n tain s to receive the tablets of

the law the Israelites dema n ded that A aro n the Hig h P riest
, , ,

should make some visibl e image o f G od which he did by casti n g ,

a n image o f a n A pi s bull ( a golde n calf ) made from the orna

me n t s o ffered by th e p eopl e for that purpo s e ; the form o f the

image wa s i n acco rd with the E gyptian r eligio n u n der which they
had lived so lo n g Th e real gi st of th e commandment and the
.
,

reason f or its e n actme n t was O f cours e in the last se n tence but ,

the Jews co n stru ed it to mean that such images should n ot b e

 SEX A N D SEX W O R S H IP 1

ma d e That thi s wa s n ot the i n te n tio n follows from readi n g

.
,

N um xxi 8 :
. A n d the L o rd said unto Mo ses Make thee a fiery
, ,

s erpent a n d s et it upon a pole ; a n d it shall come to pas s that eve ry ,

on e that i s bitte n when he l ooketh upon it shall live

,
If the , .

commandment mea n t t o prohibit the m a k i n g of an image God ,

woul d n ot have comm anded Mo s es to make one ( Fig The .

same i s tru e o f the figure s of cherubims God directed Mo s es to

make and place on the ark of the cove n ant .

The Teraphim were J e wish hou sehold god s Similar to the ,

“ ”
R oman P enates ; they were al so call ed images P erhaps these .

”
were some of the stra n ge gods r eferred to in the B ibl e .

Duri n g th e B abylo n ia n captivity th e Jews became acquainted

with the pro fu se o r n amentation o f A ssyrian a n d Babylo n ia n tem

P ig . 1 84 —S rp t r t
e en e ec e d b y M os es i n t h e d ese r t . F r om a co pp e rp l a t e of 1 74 0 .

ple s a n d im i tated it occa sio n ally thems elves but afte r the ca p t i v ,

ity when they had r eturned t o their old homes the prophet s b e
, ,

came very ac tive in denou n ci n g the making of images a n d the wo r

s h ip t h ereo f carryi n g the ab ove commandme n t to the extreme
, ,

c onstru i ng it to forbid all art eve n o f architectural sculptur a l

,

orn amentations .

Thi s aversion t o th e imitative arts at least a s far as it i s ,

applie d to image s of living b ei n gs was adopted from the J ews ,

by Moha mmed to the extent that artists wer e not eve n p ermitted
,

to r epre sent the hu m a n feature s fo r purpo ses of po rtraiture .

S tatu es or pai n tin gs of the huma n fo rm bei n g fo rbidd e n by the

Koran could no t do a way however with the appreciation of
, , ,

human beauty but it could be i n dul ged in only by havi n g p retty

,
352 SEX A N D SEX WO RS H I P

girl slave s o r odalisques who s e main duty it wa s t o go about

,

n aked o r very lightly clad in the homes o f the wealthy Mo h am

m ed a n s ; thes e slaves were mai n ly obtained from G e orgia or C ir

cassia which produced and still pro duce the mo st b eautiful
,

women These slave s di d n ot do much wo rk but entertain ed wi th

.
,

music songs sto ry telling or dan cin g or by s ervi n g refreshments ;

, ,
-
,

they wer e thems elves waited on a n d guarded by N ubian slave s or

eunuchs by way of co n trast o r foil the value of which was alr eady
, ,

understo od i n ancient E gypt .

In an cient times the Germans had n o idols to represent t h eir

deitie s ; in fact they did n ot even bui ld temples N or were idols
, .

Fi g . 1 85 .
—A m en h i r or t
s on e p il la r i n Ja pa n .

or images exte n sively wo rshipped in ancient A sia Min or but the ,

d eities wer e symboliz e d by natural obj ects such a s s erpents trees , , ,

stones etc ; or no images or symbol s of a n y kind wer e u s ed Fo r

,
. .

example when th e Gr eeks first s ettle d n ear the northern sho res of
,

the Black S ea in R us sia of today ab out 8 00 B C th ey met there a

, , . .
,

p eopl e whom they called the S cyt h ian s H ippo crate s and H e .

r od otu s b oth tell u s about them but th e only thing we are i n ter

—
,

e s t ed in i s their gods Their high est deity was femin ine T ab i t i

.

the goddes s of the hearth or family S he wa s pr obably the same .

goddes s a s th e later G oddes s Vesta of R om e the goddess of the ,

domestic fire and th e h earth .

3 54 SEX A ND S Ex WO RS H I P

among the Greeks and R oman s ; H eracle s b ecame Hercul es T abi t i ,

b ecame Vesta etc , .

In Greece in the archaic stage of their art undraped figures

, ,

wer e practically unkn own but a s t h e skill of the arti sts increased
, ,

they ventur ed to make their god s and go ddes se s nude as they ,

thems elve s often went about A fter the stage o f wo r shipping .

stones or simpl e pillar s as image s of their gods came a period ,

r epresenting the body a s a pillar with the head mor e or l es s real ,

i st i c and on the front either a p enis or a v ulva to designate a

,

distinction of sex .

Fi g . 1 87 . The R k
oc of Ag es , a m od e r n t t
s a ue .

The B ible sp eaks o f such pillar s in variou s terms —heap o f

W itn es s sto n e o f help sto n e of Israel rock of ou r s alvatio n high
, , , ,
“ ” “ ”
tower ; David said my rock a n d we say R ock of A ges ( Fig .

P an a Gr eek
, g od ,
was wo rshipp ed main ly in A rca d ia He .

was the h er d sm en s god a n d th e giver of increas e in flo cks He

’
, .

was a g od of mu sic dance a n d s on g and he wa s fond of spen d ing

, , ,

hi s time i n chasi n g danci n g and sporting with the mountain

,

nymph s Ther e ar e di ffer e n t version s as to hi s parentage ; hi s

.

fath er was variou sly said to b e Zeus o r H ermes or A pollo or , , ,

 S Ex A N D SEX WO RS H I P 55

O dys seu s , o r quite a umber o f o thers ; his mother wa s Oeno e n ,

C allisto or P en elope Whe n the latte r i s named as hi s mother

, .
,

h e had no individual father but hi s patern al a n cestor s wer e said ,

to b e all the suitors o f P e n elope H e was r epres e n ted i n the .

fields a s a pillar with a brutish head and with a phallus on the

front of the pillar ; at least thi s wa s a much mo re usual form tha n
some other figures which were hal f hu ma n and half go at like the ,

satyrs ( Fig A S with all the repres e n tations of deities the

.
,

Older fo rms b efore art h a d adva n ced f a r e n ough t o produce mo re

,

Fi g . 1 88 .
—W r h i p o s of P a n , wh o i s re
p re Fi g . 1 89 .
—Y ou n g g i r l c on fes si n g h er l o ve

se n e dt as a p i l la r . a ff a i r s t o Ve n u s .

perfect forms were o f this pri m it ive a n d crude type ; and as a r t

,

developed the fo rms of the deities became mo re b eauti f ul

,
.

P an h ad a very loud co ars e voice ; whe n he laughed or called ,

“ ” “ ”
o r shouted men were s eized with a p a n i c ; hi s n ame P an i s
,
-

”
sai d to b e from his ma n y fathers all the suito r s of P enelope ,
.

T h e earlie st figures o f Ve n us wer e similar pillars but with a ,

beautiful femi n in e head and fe m ini n e parts in front ( Fig .

In Great B ritain ma n y ston es were erected by the ancien t

Druids S ome of th es e were suppo sed to b e mal e others female
.
,
.

In C ornwall for insta n ce ther e are some rude sto n e mo n uments

, ,

calle d the Ni n e M a i d en s a n d n ear them is a single ston e called the

Old M a n .
35 6 SEX A N D SEX WO RS H I P

The mo st celebrate d ston e mo n um ent o f thi s ki nd i s S t on e

h en g e which , according to S t a kely wa s the cathedral of t h e A rch
, ,

Druid of all B ritain This t empl e was o riginally built i n the form
.

o f a circl e o f arches consisting of two upright stone s with another

,

laid acro s s the t op making a circle ( fe mi nine ) o f arche s ( also

,

feminine ) surrounding some gigantic monoliths ( masculine ) .

U nti l quite r ecently thi s Druidic mo n ument was private prop erty ,

but it was r ecently pre s en ted to the B riti sh government who ,

will take measures to pres erve thi s celebr ated ruin fo r all time .

A t Ch u lp a s in P eru i s a stone circle s imilar to S tonehenge

, ,
.

The round towers of Irela n d wer e symb ols of the erect lin
gam ; the round T ower of K i l d a r n Ireland is 1 3 0 feet high , ,
.

In E gypt in the city of O n ( the right t esticl e ) was a templ e

,

with a r ed granite monolith still standing 70 feet high , a symb ol , ,

of the sun or the ( male ) creator .

In front of many E gyptian temples wer e great monolit h s ,

”
C leopatra s nee dl es ,
'

often in couples on e mal e an d one femal e

,
.
’

on e of which i s n ow in R ome the o ther in the city of N ew Y o rk , ,

were such a pair of phallic pillars .

S o al so in A sia Minor amo n g the P ho enicians , Phi listine s and

,

ot h er neighbor s of the Jews the god s wer e s y m boli zed a s pil lar s
, ,

o r tree s etc ; B aal f or insta n ce wa s r ep res ented as a pillar o f

, .
, ,

ston e and the cromlechs or dolmens wer e stones of this kin d

, , , ,

but marke d also cemetery location s a s it appear s that burials ,

“ ” ’
were preferably d o n e in holy ground or in G od s A cre even , ,

in very early times Dolmen s and cromlechs ar e found through

.

out A sia f or i n sta n ce in S yria and ar e generally con sidered

, , ,

proo f o f very early o ccupancy o f a country by settl ed inhabitant s ;

t h ey were the earliest symb ol s h aving religiou s meaning They .

were rude images of the phall u s A sherah the stem of a tree was .
, ,

a symb ol f or A shtoreth the A ccadian Venu s ,

.

More rar ely animal s b ecame symbol s f or certain deities wit h ,

ou t h owever b eing themselves consid er ed deitie s

, , Thu s in Gr eece .
, ,

the owl was a symb ol of P allas A thena ( Minerva ) ; it i s O ften

“ ”
called the bird of wi sdom In E gypt the vulture wa s the sym
.
,
“ ”
b ol of S ub en the mother goddes s of the E gyptian s ; it was al so
,
“ ”
t h e symb ol f or mater n ity ; but n either th e owl n or t h e vulture
was con sidered to b e i n itself a deity .

In very early o r A ryan time s the d eities o f I n dia were ideal

, ,

deities n ot represented by idol s or pillars They were o f com

, .
358 SEX A N D SEX W O RS H I P

ma d e every e ffort to r epr es ent their divin itie s in the mo st perfect

an d b eautiful human forms but al so with the s exual d esire s and
,

failings of men an d women .

Greek art b ecame th e b est art and what i s go o d i n mo d ern

,

art we owe largely to th e i n fluence of t h e Greek artists ; ou r art

,

i s t s cho o s e subj ect s f or repres entation in sculptu re and painting

from the mythol ogy of the Gr eek s .

In modern Chri stian r eligion s th e two branch es o f the C ath

,

olic church the R oman and the Greek p ermit the u s e o f image s in
, ,

their c hurch s ervice s ; thes e are n ot to b e consi d ered a s idol s any ,

mor e than t h e ancient Greek figure s of god s and goddes s es .

A t the C ouncil of Tr ent A D 1 5 4 5 63 t h e c h urch o f R ome

,
. .
-
, ,

after much debate an d many expres sion s of di fferences of opinio n ,

finally fo rmulated the d octrin e r egarding images which i s held ,

by the church today ; t h e image s of Chri st the Virgin Mary and ,

of th e S aints may b e placed in the churc h es and du e h ono r b e paid

to them by ki ssi n g g en u fl exi on s pro stration s etc ; but prayer s

, , , ,
.

befor e thes e image s ar e not suppo s ed to b e ad d res s e d t o th e i m

ages but t o the higher ideal p er s onalitie s r epr es ented by t h em
,
.

In th e Greek Catholic church th e s acr ed images s o called ,

-

Ikon s ,
ar e made in sti ff archai c style t o avoid any purely h u ,

m a n e ffect that a truthful representation of the b ody might engen

der N ude or incompl etely or only p artially d rap ed repr esenta
.
,
“ ”
tio n s of th e human figur e ar e forbidden and only half length s ,
-

“
( from the waist up ) ar e p er m itted a t omn i s s tu lta e cog i ta ti on i s
”
o cca s i o t olla tu r ( that every oppo rtu n ity fo r fo olis h thought may
b e r emoved ) N o r epr es entation of God or any memb er of t h e
.

Trinity i s attempted and therefor e the crucifix w h ich i s s o i m

, ,

po rtant a sym b ol i n the R oman branch o f the C atholic ch urch i s ,

n ot us ed in the Gre ek church

; the nudity of the crucified Ch rist
which has n o injuriou s i n flue n ce on the Wester n branch would ,

scandalize the memb ership of the E astern branch of the C atholic

faith .

In the R oman branch of the C atholic c h urc h the cruci fi x be

came a very s acred symb ol The b ody of C h rist on the cro s s is
.

n early n aked .

The cro s s i s figur ed in variou s shapes : The S t A nt h ony .

cro s s is the same as th e tau cro s s which wa s p robably the actual

,
 SEX AND SEX WO RS H I P 3 59

shape of the cro s s on which Je sus died ( Fig The L ati n .

cro s s i s the fo rm of the cro s s mo st commo n ly s een in modern

Chri stia n art ; the grou n dplan s of ma n y churche s and cathedrals
’
are o f this shape The S t A ndrew s cro s s or c r u x d ecu s s a ta is
. .
, ,

so called b ecau s e S t A ndrew wa s suppo sed to have b een crucified .

on a cro s s of this shape P lato used the cro ss of thi s shape In . .

fo rmer days it wa s u sed to tie crimi n al s wh o were s ente n ced to b e

whippe d The G reek cro s s h as four even limb s ; th i s i s the s h ap e
.

o f th e R ed C r os s of civilized natio n s The Maltes e cro s s i s u sed .

in church and secret society r egalia and ritual ; probably first used
by t h e C rus ader s The C atholic P rie st s cro s s i s a L atin cro ss
.
’

with on e cro s s b ar ; the C ardi n al s cr o s s has t wo cro s s bar s and

-
’
-

Fi g 1 9 0 —U p p r e ro w, t a u r c os s , t
L a in Fi g 1 91 1\I ai ks on a n ci en t p ott e ry
- -
.
. .
,

c ro ss, St .
A dr w n e
’
s r
c os s , G r ee k r
c os s , ei t h er as c h rma s or as t r a d e m a rk s
-
. T he

M a l t ese r ; lo e r w c r d i al s
c os s u ro ,
a n
’
cro ss, r
c os s and i ts r t d e i va i v es , s uc h as the

p pe
o
’
s c r oss t e fl ee ( i
,
h e r ald ry )
r n ,
c r ux s wa s t i ka , pr e p o d e r a t e
n .

t
a n sa a, cor o a t i o sy m b ol
n n .

th e P ope s cro s s has three cro s s bars ; the latter form i s frequent
’ -

in E gyptia n art The T r efle e is a cro s s the end s of which are

.

trefoil i n shape ; it is u sed i n h erald ry The c r u x a n s a ta ( cro s s .

with a handle ) wa s us ed all over the world from I n dia A s syria , ,

B abyl on E gypt to S weden a n d Denmark ( old R u n ic ) and in th e

, ,

Western C o n tinent I n inverted shap e it i s the coro n ati on sym bol .

in E uropean cou n trie s It i s the a n kh of the E gyptia n s the s ym .

,

bol of life b ecau se i t represents th e femini n e yo n i in union with

,

the masculine tau cro ss .

3 60 SEX AND SEX W O RS H I P

S E XU A L R EL ATI ON S H I P S OF TH E GODS

N early all religions of the world r ecognize orders of i nferior

or mino r d eities spiritual b eings which wer e imm ortal o r n early
,

imm orta l and therefor e p artaking of the natur e of the god s T h es e .

b eings rank b elow the leadin g deities or th e gods a n d go d des s es ,

wh o ar e suppo s ed to take part in the gover n ment of the worl d

and wh o are wo rshipp ed I d o n ot r ecall a singl e r eligion w hich
.

has on ly on e g od or on e super n atural b eing These lower order s .

o f spiritual power s seem to have b een neede d to sati sfy the i m a g

i mation of man ki n d t o b e th e h oi p oll oi o r the p lebs to make a

, ,

public over which the higher gods could rul e .

Y et s ome of thes e b eings wer e co n ceived to take active part

in the ma n agement of the wo rld and i n the affair s of mankind ;
and t h ey ar e n early all imagin ed in the sh ap e of s exual b eings ,

some of them in fact as b eing very concupi sce n t except only t h e ,

angel s of whom mo re later on

, .

S pirits such a s fa un s s atyr s Sile n i gnomes kob olds nymp h s

, , , , , ,

dryads elves fairies etc all have s ex

, , ,
.
,
.

He siod r elates that the men of the golden age after their
death s b ecame d emon s guardian s and watcher s over mo rtal s
,
.

“ ”
The anci ent wo rd dem ons ( d a em on es ) did n ot convey the s ame
idea that i s mea n t by ou r wo rd d em on ; in Gr eece the d a em on
( demon ) wa s a goo d spirit o r guardia n angel whil e in R ome t h is ,

spirit was preferably called a g en i u s al so meanin g guardian a n ,

gel A mong s ome p eopl e they wer e suppo sed to b e the ghosts o f
.

the dea d as Hesiod s aid

,
.

E mpedocles P lato a n d o ther s divided the demo n s into t wo

,

group s good kindly a n d b en efi cen t power s a n d evil mal evolent

, , , ,

and viciou s b ei n gs In the Chri stian r eligio n thes e go od d emon s

.

wer e afterward s tran sformed in to a n gel s and the bad demon s

into d evi l s or i n to helli sh imp s a s ort of as sistant or apprentice
, ,

devil s .

B elief in demo n s i s by many co n sidered to b e sup erstition ,

but others a s the moder n spirituali st s a n d eve n memb er s of some

,

religious s ects still con sid er them to b e r eal exi stences M any .

b elieve thes e demo n s to b e the caus e s of variou s dis eas es and p er ,

so n s afflicted with epilep sy hysteria mania or eve n with the de , , ,

l i r i u m of fever were suppo sed to b e afflicted with evil spirits o r

,

devils E xorcisms of vari ou s kinds ra n gi n g from th e magic of

.
,
362 SEX AND SEX W O RS H I P

the G r eek alphab et combined with the monogram of C h ri st ( c h

,

an d r ) It meant that Christ was the b egi n n i n g a n d the end of all

.

thi n gs .

John B apti sia von Helmont ( 1 5 7 7 ) con si d er ed the natural

p h enome n a a s the action of spiritu al powers or demons T h un d er .

i s the vo ice of a d emon K a k a d a em on who wa s th e executo r of

,

G o d s will through which the earth and tho s e who dwell therein
’

ar e frightened into b eing go o d ; earthquakes are d ue t o blows a d

“ ”
mi n istered t o the earth by this a n gel of the L o rd ; etc Thi s .

was t h erefor e a go o d demon or angel .

In the apo cryphal b o ok T obit occur s the story of t h e l ove o f a

demon A smodeu s f or S ara the daughter o f R aguel wh o s e s even
'

, , , ,

hu sban ds wer e slain in succes sion by t h e d emon on thei r marriage

nights A t last T obit exe r ci s ed the demon by burning the h eart
.

and liver of a fi s h A smo d eu s ( Jewish ) i s o ften called the geniu s

.

o f matrimo n ial unhappines s .

IB ulgari a and adj acent S lavonic lan d s t h er e still prevail s

n

the superstitiou s dr ead of were wolve s and vampire s T h e were

-
.

wolves ar e hum an b ei n gs wh o can change themselve s by magic

art s i n to a demo n h avi n g the shap e of a wolf ( s ee p . thes e
d emo n s ar e clo sely allied to th e vampir e s but di ffer in b eing
living human b ein gs wh o can change b ack to the h uman form .

T h ey are fond o f eating h uman s and may attack p eopl e w h om

,

t h ey meet ; or they are fo n d of eati n g co rp s es and ar e suppo s e d to

disinter a n d eat th e d ead A mark by wh ic h th ey can b e r eco g
.

n i zed wh en they h ave their h uman fo rm i s that t h e eyebrows m eet

o r are continuou s over the no se .

T h e vampire i s a n octurnal demo n a dead person w h o comes

,

ou t of th e grave to suck the soul s or the bl o o d ou t of h i s victims

, ,

or to eat out the heart s o f the livi n g This super stition i s an

.

e ff ort to accou n t f or wasti n g di s eases a s tub erculo si s etc There

, , .

ar e two theories of wh at vampire s ar e ; the on e ju st stated b eing

th e more co mm o n on e But th ey are al s o s ometim es though t to
.
 SEX AND SEX WO RS H I P 363

be lik e the were wolves sorcerers o r witche s ca n niba li stically i n

-
,
“ ”
cli n ed who can change t h emselves in form
, B y strength some .

times i s meant s emen ; the vampire s are al s o no cturnal d emo n s

wh o sucke d the stre n gt h from th e p eni ses of their victims ; this
wa s s ometimes merely a fear or sen sation caus ed by n octur n al
emis sion s acco m panied by dreams but may have b ee n actual per ,

sons fond of doi n g thi s A ll through the age s thi s p r actice has
.

prevailed ; in primitive times sucking or kis sing the peni s o f a chief

’
wa s like the king s touch in E n gland or Fra n ce a cure for many ,

troubles ; it was suppo s ed t o b e esp ecially e fficaciou s f or curing

sterility in women A mong the Druse s the S he i k or chief grants
.

au d i ences on certain days to women wh o wi sh to kis s hi s lingam

fo r t h i s purpo s e ; in mo dern times B rown S equard s el i xir wa s -
’

ma d e from the testicl es of slaughtered a n imal s a n d a proprietary ,

me di cin e mad e from te sticl es i s al s o on the market Mohammed a n .

wome n kis s the peni s of a pri est or of a n idiot neither of wh om ,

i s suppos ed t o b e erotically a ffected by such a caress S ucking .

t h e fre sh semen i s sometimes n ow con sidered a so verei gn r emedy

fo r wa sting d i sease s o r a s in th e hous e s of pr ostitutio n an u n
, , ,

fail ing co smetic r emedy to produce a fine compl exion An yhow .

,

wh en surr eptitiou sly don e by night prowl er s the latter were taken
-
,

to b e vampire s and the victim wa s t oo frighte n ed t o make a n y ou t

cr v .

The Gh a r a k a S a m h i ta the Olde st Hind u m edical t reatis e ex

-
,
“
tant s ays : O f all thi n gs that promot e stre n gth the b est i s the
, ,

fles h of t h e cock Of all thi n gs that increas e the semen i s the vital
.

”
seed o f the alligato r Thi s shows that th e taking o f fresh ( vital )
.

“
s emen of a n animal wa s co n sidered a wonderful remedy f o r lo s s
of vitality a n d sucking it from th e pe n is es o f m en ha s b ee n a
’
,

practice of b oth men a n d women for ages a n tedati n g B rown S e ,

-

q u a r d s theorie s fo r ma n y centurie s
’
.

When a co rp s e wa s th e vampire it wa s supposed to r emai n ,

rud d y and lifelike in appearan c e ; if a dead perso n i s suppo sed to

b e a vampir e thi s can b e remedied by opening the grave a n d d r i v
i n g a stake through t h e b ody into th e ground but a surer plan i s ,

to cut off th e h ead and burn it If the per son had h eavy eyebrows
.

continuing and meeting ab ove the no se the precaution s just stated ,

were sometimes taken wh en h e o r sh e wa s first buri ed a s a pre ,

cautionary mea sure The priest s i n the B alkan la n d s also may

.
3 64 SEX AND SEX WO RS H I P

u s e the fo rmul a of the church f or exo rcism w h en atten d in g t h e

fu n eral .

It i s almo st impo ssibl e f or u s at th e pr es ent time t o r eali ze

in what dread Chri sti an comm u n itie s sto od of thes e demon s o r
devil s The world o r air wa s full of ho st s o f evil spirits an d of
.

contending armies of a n gels who b attled f or th e soul s of the

,

hum ans .

The ancient A s syri ans b elieved in i n cu bi an d s u ccu bi w h om ,

they called li li t ; thi s b elief wa s tran sferred to the J ews prob ably ,

during the B abylo n ian captivity and from this came th e story ,

tol d by t h e R abbi n ical tra d ition s the Talmud of A dam s first , ,

’

“ ”
wife L ilith a demon S he however left A dam and took up
,
.
, ,

with B eelzebub or B aal Zebub the master o f flies wh o pro tecte d

,
-
, ,

man kin d from the noxious in s ects .

T h e vampires or drinker s and the i n cu bi and s u ccu bi d e

, , ,

mon s who cohabit with men and women whil e they sl eep ar e ,

simply nightmar e e ffects mainly p rob ably du e t o involuntary

,

emi s sion s of s emen while in a h alf awake or dreaming con diti on -

, ,
.

The b elief in s u ccu bi ( n ightmar es ) a s demons le d to a b elief in ,

the vampir es .

In the Zend A vesta th e anci ent sacred b ook s of the P er sians

-
, ,

d emonology was worked ou t t o t h e mi n utest d etail s The P ersian .

r eligion b elieved in two great rival i n fluences continuou sly at ,

war wit h on e an other ; they were Ah ura Mazda ( O rmu zd ) wh o -

was a god o f light and go od a n d A hura M a i n y es ( A hriman ) a god

,
-

o f evil ; each wa s attended by innum er abl e h o st s of atten d ant

demons the good spirits b ei n g oppo sed by the evil ones who tried
,

to spr ead si n in the wo rld .

Thi s b elief had great influe n ce on three other faiths from

whic h s o much that is n ow call ed Chri stianity wa s d erive d namely , ,

on the Jewish or Talmudic teachi n gs

, on Ma n ichaeism and on , ,

early C hristianity .

Man ichaeism was a rival religion with early Christianity d ur

i n g the early ce n turie s of ou r era It taught t h at S atan ma d e .

A dam and E ve ; the latter wa s s eductive s en suou snes s to wh ich ,

A dam fell victim through s exual desire We have already learne d .

about this els ewh er e The Ma n ich aei sts al so b elieved that S atan
.

seduced E ve a n d th at C ai n a n d Ab el were the son s of E ve by

S atan .

Men or wome n could obtain weird power s o f witch craft by

36 6 SEX AND SEX WO RS H I P

dropped him s o that he fell and broke his n eck A ll thi s i s a u

, .

”
t h en t i ca ll y related as histo ry i n a work of 1 74 0 .

Figure 1 92 shows S t Ign atiu s exe r ci s i n g the evil spirits who

.

c a used epilepsy ; it i s copied from a medieval altar piece -

.

A l so S t R adego n de i s shown a s exe r ci s i n g evil spirits from

, .

a girl who a fflicted other s by aid of the demo n s in her ( Fig .

The witches sabbath was a no cturnal meeting of witches

’
,

usually said to have b ee n held on the B rocken or B locksb erg a ,

m ountain p eak of the H artz mountains on V Va l p u r g i s night H ere

, .

Fi g . 1 94 —“
R t r
e u n of the W t ch es
i ,
” fr om p ai t in g
n by F a l er o
.

the W itches and the demons cohabited in promi scuou s freedom .

This shows the r eturn from the meeti n g ( Fig .

The Christian church thought it po ssible fo r witches to con

c ei ve and give birth to the fruit s of such unions a n d multitu d es ,

of women a n d their children were tried and convicte d and burnt .

It was thought that wherever the demon h ad touche d the wi tch ,

s h e b ecame anaesthetized s o t h at she would not fe el anyt hing .

The mode of exami ning a suppo sed witch was to strip her nake d
and cut or pu n cture her body at many places to fin d the an a esth e
t i zed spot ; sh e so on b ecame hyst erical from frig h t an d no longer
was consciou s o f the p ain and s o was easily convi cte d ( F ig
, .
 SEX AND SEX WO RS H I P 367

Another metho d of try i n g a witch wa s to strip her naked and

th en ti e her right thumb to the big t o e of the left fo ot an d the ,

th umb o f t h e left han d t o the right big to e h e r arms thu s making ,

t h e sym b ol of the cro s s ; she wa s then thrown i n deep water but ,

h el d by a rope around the wai st in cas e she should sin k If she ,

.

wa s a witch she woul d flo at ; if she sank she was taken ou t of the

water an d acqui tted As a n aked huma n body h as a specific grav
.

i ty a little less than wat er the average body will flo at if the per
,

son d o e s not struggle t oo much conseque n tly the average su s ,

e c t ed pers on would b e co n victed Tying the arms i n cro s s

p
.

fashi on wa s to keep the d evil s from comi n g to the aid and inter
t ering with a fair ordeal trial .

’
It i s a que stion whether the witche s sabbath wa s altogether

Fi g . 1 95 . T r i al of a Wi tch ,
”
f r om a pai ti g
n n .

imagin ary o r whether it had a foundation in fact by the s ecret

survival of s ome o f the a n cient festival s —Fa u n a l i a S aturnalia
,

.
,

L ib era l ia F lorali a etc

, ,
.

We h ave learn ed t h at among prim itive people marriage was

not known but that promi scuou s cohabitation wa s practiced ; m a n
,

ki nd imagin ed t h at certain l ower spiritual beings p racticed this

type of r elations hip T h e faun s in R oman mythology wer e min o r
.
, ,

deities wh o presided over a n d fo stered the productive powers of

t h e soil increas i ng the crops an d of animal s increasing the h erds ;
, , ,

they live d in the fo rests an d fields and in order to s et all n ature ,

a goo d example spent much of t h eir t i me in pursuing and raping

,
“ ”
nymph s ; in ot h er wor d s they were the o rig i nal chippie chasers
,
-

( Fig.
3 68 SEX A N D SEX WO RS H IP

B oth the male fa u n u s

the female fa u n a could fo retell the
an d

future In hono r O f these rural gods the festival O f the Fa u n a l i a

.

was celebrated w h ich wa s suppo s ed to b e presided over by P ria

,

pu s or P an and on which o cca sio n s the p eople i ndulged in pro

,

m i s cu ou s i n tercour se as a r eligiou s rite A s stated ab ove thes e .

,

f estival s may h ave survived i n s ecret with their unbridle d an d ,

”
'

unnatural s exual o rgies a n d have b een t h e ,

sabb aths of the
witchcraft courts U nder torture tho s e arre sted may have made
.
,

confes sion s that were true or the victims of to rtur e may in some
cas es merely have confe s sed to a tra d itio n al knowledge o f folk
lo re of thi s licentiou s rite of wo rs hip of P agan gods
, .

S atyr s were half huma n half b estial spirit s that haunted the
,

woods ; they were prob ably fabl ed o ffspri n g of the union of h u

m a n s with the go ats of Mendes ( see p They were very .

1 9 6 —N y m p h s we r e p r d ht ” fa ty r s g od s T hi s
“
Fi g . u su e on si g by u n s, s i l en i , s a , an d .

s h ows A p ol l o p u rs u i n g the n ym p h D aph n e.

s alaciou s fond of wi n e a n d women a n d ever chasing nymphs

, , ,

from which characteristic we have the medical term of satyriasis ;

from the nymphs we get the term n ymphoma n ia ( Fig Mod .

e r ni zed and adopted i n to Chri stian mythology they b ecame d e vil s ,

like the demon s .

T h e sileni wer e similar to satyr s and faun s but were of h ig h er ,

grade ; they were educated l ear n ed b ei n gs who O ften in structed

, ,

human s in u s eful arts .

N y mphs wer e femal e spirits similar to faun s but exquisitely ,

b eautifully huma n i n form ; Hesiod called them the ever yout h ful -

”
maiden s of heave n ; h e said they lived 97 20 times as long as
mo rtal s They lived in the fields a n d woo ds and were suppo s e d
.
,

to b e continually pur sued by fau n s satyr s and sileni The wor , .

3 70 SEX AND SEX WO RS H I P

he i s the fallen angel A za el mentioned in the Talmud ; S olomon

,

went every day to him f or wisdom Michael R aphael , U riel and .

,

G abri el g uard e d the four quarter s of the d emon circl e The ex -

.

o r ci s m s bf the medi eval church wer e address ed t o the leaders of

—
the demon s S atan P luto A riel P etru s an d A donis
, , ,
.

T h e go o d gods of on e r eligion were Often r e d uced to evil pow

ers in rival r eligion s just a s the d a em on es of the Greek s b ecame
,

t h e devil s or d emon s of the Ch ristian s In the same manner when .

,

the ancient A ryan religion was divided i n to the Zarathu strian

o r P ersian and the B rahma n ic faiths the D evas or bright and , ,

go od gods of the Hindus b ecame the evil demon s of t h e P ersian

fait h S o als o C h ri stianity did no t d iscar d the natur e d eitie s of
.
-

P aganism the L ares Fau n s etc but r etaine d them a s r ealities

, , ,
.
, ,

a s evi l demon s who in n early all of their s exual practices were

, ,

repres ented a s evil and si n ful .

B ut t h ere were al s o goo d powers of thi s kind The g en i u s .

of the R oman s a n d the d a em on o f th e Gr eeks wa s a fo rm of g uard

ian angel or guidin g spirit ; every p ers on wa s accompanie d by one

o f thes e spiritual guide s to l ead him or her through t h e labyr inth

of li fe s mysteries
’
.

The i d ea o f angel s i s ol d ; Mo s es already spoke o f t h em

Phi lo call s t h e wo rd of Go d— angel ; also —idea of i d eas brea d
.

o f life light world fir st b o r n of all cr eatur es etc

,
-
, ,
.

A fter t h e disappearance or merging of the ol d religions into

the C h ristian r eligion which t ook th eir places thes e agenci es
, ,
“ ” “ ”
wer e tran sformed i n to angel s or guardian angel s
,
The se .

wer e conceived by the Christian s as r eal e n tities ; f or instance in ,

certain d istricts o f France we ar e told the b elief in guardian an

, ,

gel s survives i n a very r ealistic form and wh en on e per son me et s ,

anot h er he salutes n ot o n ly him but with a Special and profound

,

ob ei sance al s o hi s g uardia n a n gel wh o though un seen i s i m a g

, , , ,

i n ed to b e his con stant companion .

A ccordi n g to th e B ibl e there ar e no female angel s ; t h ey are

“ ” “ ”
always referred to as he or a s the angel of God The wor d .

a n g el mean s a mes senger or bringer of tidings ; in the O ld T esta

ment t h ey are represe n ted as abl e to walk and talk with men but ,

in the N ew T estament they ar e o nl y rar ely vi sible as for in stance , ,

the a n gels at the birth of J esu s a n d the an gel who g u arded his
,

tomb .

A ccording to J ewi sh writers they wer e r egularly organized

 S EX A ND S EX WO R S H I P 371

into a hierarchy ; G abriel wa s on e o f four great archa n gel s ; he

wa s named a s the angel who destroyed S e n nacherib s ho st s ( s ee ’

p. he i s suppo s ed to p resid e over th e domestic fire o r all ,

fire ; over thu n der and light n ing the ripeni n g of the cr e p s of the,

s oil etc showi n g therefo re the same a ttribute s a s the n ature

, .
,

g o d s o f G reece and R ome .

A cco rding to the K oran he dictated thi s bo ok to Mohammed

.
.

In th e bo ok of E n och a n apocryp h al Jewish bo ok a n accou n t

, ,

o f a revolt of some a n gel s i n heave n i s give n ; the conqu ered r eb el s

“
are expe ll ed from heaven a n d arrive on earth a s fallen a n gel s
they were all mal es they s ettl ed d own with the daughter s of men
, ,

a n d produced a race of gia n ts The r eb ellio n of the a n gels under

.
,
’
th e l eader ship o f S ata n i s a promin e n t feature of Milto n s P a r a
,

d i s e L os t .

The ge n erally prevailing b eli ef that in th e h ereafter we will

become a n gel s in heaven i s based on the teachi n gs of S wedenbo rg
,

and others on the songs of r evivali sts etc but i s n ot taught by

, ,
.
,

the B ibl e S uch s ongs a s

.

I wa n t to b e a n angel
”
A nd with the angel s stand , etc .

h ave given ri s e t o the popular b elief ; but the B ibl e implies that
angel s ar e n euters or without sex
,
“
Mark Xi i 25 : For when they shall ri se from the dead the y
, ,

neither marry n or are given i n marriage but are as the a n gel s ,

”
whic h are in h eaven They d o n ot b ecome a n gels ; they only r e
.

sembl e a n gel s in b eing s exl es s .

In medieval churc h art they were repres ented as males a n d ,

naked becau se th ey wer e without S i n The illustration ( Fig 1 98 ) . .

shows a n angel from a medieval tomb in Florence .

Ou r mod ern method of represe n ti n g angel s i s a re sult of

“ ”
the mod ern d ecad enc e in art ; we wo ul d rather se e a n d r ep r e
sent pretty women and girl s just a s arti sts pr efer to paint naked
go d dess es a n d nym phs and dry a d s to pain tin g sa i nts i n lo n g black
gown s and hoods .

B e li ef in saints angels etc i s no t consid ered to b e i n c om

, ,
.
,

patibl e with a r eligio n pro fes sing the wo rship of on e G od becau se ,

these power s ar e n ot wo rshipped but merely venerated , .

A s to wh at angel s are opi n io n s di ffered , P hilo said they .

were di sembodied huma n soul s who inhabit the air ; the G no stics
3 72 SEX A N D SEX WO RS H I P

said they were emanations from God ; O rigen said that up to h is

time ( about 23 0 A D ) the ecclesiastical authoritie s had not det er
. .

mi n ed a t what time they wer e created or of what nature or h ow , ,

they were .

Wh ile the Christian s generally b elieve that angel s exist , t h eir

history in d icat es that they ar e probably entirely imaginary b eings .

In anci ent r eligion s there were deities r es embling ou r mo d

ern a n gels femi n i n e and either go od or bad ; as f or in stan c e the
, ,

d a e mon es of the Greeks and the g en i i of the R oman s .

The Valkyrs were virgin nymph s of Valhalla the h eaven of ,

Fi g . 1 98 —A A g l o a m e di eva l t omb
n n e n Fi g . 1 99 —“ T h S i r
e en s ,
” fr om a p ai t
n

i F l or e ce I t a l y
a n
, . i n g by T hem a n n .

the N or s emen ; they

went ou t armed and moun ted on fleet h ors es , ,

to take part i n thebattles waged by the N or se warri ors They .

to ok the war rio rs whom the N orn s or gods had d esignated to b e

,

slain co n ducting them over th e bridge o f the N o rthlight to Val

,

halla where they gave them mead ( th e drink of the god s ) from
,

the skull s o f their e n emies It wa s a cu stom i n ma n y lands t o

.

make dri n ki n g ves sel s out of th e top s of Skulls The Va lkyr s .

therefor e were mes senger s of the god s to summon warrior s to

Valh alla .
3 74 SEX A N D SEX W O RS H I P

tion t h at exi sted b etween men and women wa s imagin ed als o

to exist amo n g the gods ; m a n imagined the deities in hi s own
lik enes s .

I n c es t an d R ap e
Am ong men in later time s certain women were s et apart wh om
they might not marry ; but among primitive p eopl e such p r oh i bi
tion s did not exi st , any more than among animals When a ll the .

women b elonged to the trib e or clan a n y woman may have b een ,

taken by any man .

P rob ably the earliest prohibition would have b een the s exual
“
mating of parents with children We r ead ( Gen xix 3 0 3 8 ) . And .
,
-

L e t went up ou t of Zo ar an d dwelt in a cave he and h i s ,

two daughter s An d the firstb o rn said unto the younger O u r f a

.
,

ther i s ol d an d ther e i s n ot a man in the earth to come in unto u s

after the manner of all the earth : C ome let u s make ou r fat h er
drink wine and we will lie with him that we may pre serve s ee d
, ,

o f our father Thu s wer e b oth the daughters of L ot wi th

.

c h ild by their father .

S t P aul writing to the church in C o rinth said ( I C o r v , 1 )

.
, ,
.

It i s r eported commonly that ther e i s fornication among y ou ,

and such fo rnication as i s n ot so much as named among the gen

” ’
tiles that on e should have hi s father s wife
, .

Julia the mother of Caracalla E mp ero r of R ome pr eten d

, , ,

ing not t o know that he was pres ent stripped hers elf nake d Wh en , .

“
C aracall a saw her b eautiful b ody he exclaimed : I d like to if it ’
,
” “
wer e lawful ! to which she r eplie d : If y ou would like t o it i s ,

lawful ! Do y ou not k n ow that you ar e emperor an d can make

”
the laws ! S he then submitted to his embraces an d lived t h er e
after a s his wife and queen .

It i s r elated t h at Hippo crate s cured t h e King P er d i cca s ( 43 6

B C ) o f Macedonia of a consumption produced by the king s ino r
’
. .

di mate but h opeles s l ove and desir e for hi s stepmother P hila .

The pharaohs of E g ypt u sually marri ed their sister s an d

ma d e them their queen s Cleopatra wa s marrie d to h er broth er
.

P tolemy .

C ambys e s was told that h i s brother S m er d es wa s scheming

to b ecome k i n g in hi s place ; s o he had the brother kille d upon ,

which their mother committ ed suicide Cambys es had taken h is .

full sister a s wi fe ; o n ce h e arranged a comb at b etween a lion and

a dog but when the d og was b eing overcome the dog s bro th er
, ,
’
 S Ex AND S Ex WO RS H I P 3 75

wh o was b eing held in lea s h n ear by to r e lo o s e and the two dogs ,

overcame the lio n C ambyse s laughed but hi s wife ( a n d sister )

.
,

began to cry ; a ski ng her why she replied it wa s b ecau s e some a n

,

i m a l s h ad mo re b rotherly love tha n some human b eings ; at thi s

an swer C ambyses felt so sad and hurt that he had hi s sister wife -

k illed also .

The ancient Germa n s married their sisters ; in S out h e rn Ger

many this wa s not aboli shed u n til the end o f the VII C e n tu ry A D , . .

T h e God s L i v e d L ik e M en

A mmon wa s a great go d in ancie n t E gypt ; he wa s al so call ed

” “ ”
Am en R a Kamut f e
-
the husband o f hi s mot h er
-
, .

“
T h e word Amen at the end of ou r prayer s has come to
“ ” “ ” “ ”
u s from thi s god Amen A men R a
, Ki ng of the Gods
,
-
, ,

an d thi s appeal to him i s u sed b ecau s e his people had faith that
h e would h ear their prayers ; yet he t ook hi s mother to wife .

“
H esiod s ays : An d earth , in so oth bare first indee d l i ke to
h ersel f ( in size ) starry heaven that h e might shelter her around ,

on all sides . but afterward , ha vi ng b edde d with h eaven

”
( h er son ) s h e bare deep e d dying O cean , C aen s and C riu s , etc
-
.

Thi s describ es the incestuous loves of heaven wi th hi s mo ther

eart h.

O di l Vod a n o r Vl a t a n was the main g od o f the T euto n s o r

n ,
’

ancient German s ; the sun a n d mo on were hi s eyes a n d he supporte d

th e vault o f heaven on hi s shoulders H e carried a hammer w hich .

t h e god Mj Oln er mad e fo r him which wa s a bo omerang fo r it ,

returned to h is hand after he threw it at anyone H e b egat the .

earth with his daughter J 6 rd ; he al so had a son by J 6 rd Tho r , ,

wh o con secrated marriages with hi s hammer ; th e early Chri stian

missionaries told the N orwegia n P agans that T h or was the s am e
a s J esu s and that hi s hamm er wa s the crucifix so as to convert ,

t h em mo re easily Tho r was the s econd in rank and the strongest

.

o f the A esir o r N o r s e pantheon ; h e wa s the g od o f sto rm and

,

Demeter ( Gr eek ) r epresents the producin g power o f t h e

earth The s implest worship o f Demeter suppo sed h er to h ave
.

been outraged whereupon she hid in a cave ( winter ) where cold

,

an d death prevail e d ; at last sh e bathes i n a sacred str eam h er ,

ch ild i s b orn and the life o f spring reappears on eart h .

3 76 SEX A N D S Ex WO RS H I P

A s P r o serpi n a ( al so called P ers ephon e ) , the daughter of

Demeter , was gatheri n g flower s with her playmates in a mea d ow ,
the earth open ed and P luto , th e g od of the underworld , appeare d
a n d fo rcibly carried off P ro s erpi n a t o b e hi s queen i n Hades .

Her mother went ab out all the worl d s eeking her d aughter , and
when sh e could n ot fi n d her she forbade th e earth t o bring forth
,

any crop s of the field ; nothi n g grew n ot even grass and all an , ,

i m a l s a n d ma n ki n d would have starved if Jupiter had no t com

m a n d ed P luto to return P ro s erpi n a to h er mother Thi s was cel e .

b r a t ed in th e E l eu si n ian Mysteries a cel ebrated Gre ek festival ,

.

A n y m on e daughter of Da n au s we n t to get water for her

, ,

home duri n g a dr ought ; she had to g o some distance s o she took

, ,

h er j aveli n along On the way sh e met a stag and thr ew t h e

.

sp ear at it but mi s sed the stag and h it a sle eping faun wh o awo k e
,

and pursu ed her S he wa s near th e s ea so she appeal ed to N ep

.
,

tun e wh o heard h er and saved her from th e faun but kept h er

, ,

f or himself S o sh e b ec ame th e mother of N aupliu s by N eptun e

.
, .

L ar a was a godd es s i n Ol ympus i n attenda n ce on Jun e ; s h e ,

l ear n ed some sca n dal i n co n nection with on e of th e amour s of

Jupiter the hu sband of Ju n e and tattl ed t o the latter Juno
, ,
.

probably mad e things u n comfortable f or Jupiter f or awhile so ,

Jupiter had the to n gue of L ara cut ou t a n d s en t her to the und er ,

world i n charge of Mercury ; h e to ok a fancy to L ara and commi t

ted rap e on her on the way i n cons equence of which she gave birth
,

to the two L ar es .

An d there ar e many mor e such stori es in all the mythologies

of the earth ; when thes e myths were i n vented the p eopl e were still ,

s avage cru el u n ethical coars e ; they s aw nothing wrong in com

, , ,

mittin g i n cest or rap e thems elves a n d s o could not conceive of ,

an ything improper in the god s doi n g likewi s e .

M on og amy —P o lyg amy

A great many god s and goddes se s were married , but fide l ity
and co n jugal virtue were practically u n known We must r emem .

b er that amo n g hum a n s in those early days monogamy wa s p r a c

tically un k n own ; that they practiced polygamy ; therefore they
could no t imagine a strictly monogamic u n ion fo r the go ds On e .

o f the couple s to whom little o r no scandal attach ed was O siris

a n d Isi s in E gypt ; they were faithful on e to a n other and an ex
, ,
3 78 SEX A N D SEX WO RS H I P

tive purpo se and h eaven and earth sun and mo on day and night
, , , ,

were b elieved to c o operate t o the production of b eing U pon

-
.

some su ch basis as thi s re sted almost all the polytheistic wo rs h ip

o f the old civilizatio n and to it may b e traced back stage by stage
, , ,

the s eparation o f divinity into mal e an d female gods the d ei fi ca ,

’
tion o f distinct p ower s o f nature and the idealization of man s ,

own faculties desire s and lusts wher e every p ower of hi s under

, ,

stan d ing was embodied a s an obj ect o f ado ration and every i m ,

puls e of hi s will b ecame a n in car n atio n o f deity But i n each and .

every fo rm o f polythei sm we fi n d the Slime track of the d ei fi ca ti en

of s ex ; ther e i s n ot a single on e of the ancient religio n s which
ha s n ot co n s ecrated by s ome ceremonial rite even the gro s s est
forms of s exual indulge n ce while many of them actually elevated
,
”
pro stitutio n into a s ol emn s ervice o f religion .

Then t h e articl e proceed s t o tell how all thi s i s di f ferent in

C hri stianity .

t en we co n side r that ma n kind when they firs t invente d r e ,

li g i on s were of a low ethical standing superstitiou s cruel u n ci v

, , , ,

i l i zed an d gro s s we can realize that they were not abl e to f or mu

,

late r eligions of a higher ethical development than they thems elve s

had In its o rigin the wo rship of s ex wa s a s pure i n i n t en t
.
,

and a s far removed from any ideas of anything unclean o r ob

scene a s any o f ou r own r eligio n s And the rite s which to u s now .

s eem to have b een i n dece n t wer e practiced by primitive p e e ples

,

without any idea that they wer e n ot pur e and devout .

Yet from such idea s by gradual evolution o r development

, ,

aro s e ou r own religio n s pre sentin g identically similar idea s of

,

faiths although i n what we con sider a purer form

, .

The U n ity of R eligio n s on e definition of U nitariani sm i s , ,

that all r eligion s s eek to Know the Truth and to wo rship Go d , ,

“ ”
o r the P ower that work s f or Go od a s Channing express ed it ,
.

The maj o rity of p eopl e b elieve in r evelation a s the source o f our

religion s ; but ancient a s well a s mo d ern writers have h eld the
idea that our religions ar e due to a proces s of evolutio n .

“
Cicero thought that a s we are led by n ature to thi n k that
ther e ar e god s and as we discover by reason of what descriptio n
,

they are s o by the cons ent of all nation s we are induced to b e

, , ,

lieve that our soul s survive ; but where their h abitation i s and of ,
”
what character they eventually are must b e l earn ed from reason , .

E ve n s ome o f the early church father s imply that religiou s -

 SEX AND SEX WO RS H I P 3 79

sentim ent wa s a n atural growth from pre viou s cruder be liefs .

Clement o f Al exandria f or i n sta n ce thought so

, , .

O thers have thought s o o f all other religio n s excep t th ei r o wn ,

“ ”
as i s di stinctly claim ed in the articl e Chri stianity in the E n
cyclope di a B ritan ni ca .

“
Davi d in the 1 1 6 P salm ( v 1 1 ) said :
, I said in my haste .
,
”
a ll men are li ars . If he had b een a modern m a n he might h ave ,

a dd e d the polit e prevarication — “

p r e s en t com p a n y exc ep ed !
t
”

This p o li te attitude toward our own religion s i s adopted by

some writer s on P hallic Wo rship for fear of hurting the feeli ngs
of s ome reader s ; it i s a n attitude adopted by some writer s who ,

do not refer t o Christi a n ideas f or fear of givi n g O ffe n ce a n d they ,

even mi srepres ent the trut h in thi s r egard But if we are to have .

a fair knowle d ge of the subj ect the suppres sion of part o f the ,

tru th fo r polite n es s sake i s not permi ssible

,
’
, .

Ou r in di vidual r eligion i s rar ely the result of study and

thought but rath er the result of habit and inheritance ; we are
, ,

wh at we a re Chri stian s Mo h ammedan s or P agan s C atholics

, , , ,

P resbyterian s o r Methodists etc b ecau s e our parents wer e suc h , .

,

and we take the r eligion we have inh erited on faith b ecaus e

-
, ,

eith er we have n o time o r n o facilitie s o r n o ability to study the

, ,

matter critically and imparti ally to ascertain the truth ; or we ,

h ave no t the education that will enabl e u s to judge for ourselves ,

“ ”
and so the lais sez fair e policy of accepting our inherited faith
a n d no t worrying about it may s eem b est a n d prob ably i s b est
, , ,

to t h e greater maj ority .

It i s r elate d that B ishop Wol f r a n n um converted the Fr ench

'

Kin g R a dbod u s ( 7 1 3 A D ) to Chri stia n ity A s the kin g was abo ut

. . .

to enter the baptismal fo n t he asked the bisho p where hi s a n ces

,

t or s were —i n heave n o r hell ? The bishop said that as they all

had b een heathe n th ey were n o doubt in hell King R a d b od u s
,
.

thereupo n stepped out o f th e font a n d said that h e would rather

rema in a s he wa s and b e with a ki n gly li n e hereafter in hell than , ,

with a lot o f beggars i n heaven ( Fi g .

I n all r eligion s there i s a wo rship o f a P ower or P owers , ,

greater than ours elve s and outside of our selves a power in who se , ,

grasp we are a s helpl es s and impotent as wa s the nightingal e in

t h e claws o f the hawk as told i n th e fabl e by Hesiod i n the Ol d
,

G reek Bible ( page

P rimitive man conceived m a ny forms o r manifestations of
3 80 SEX AND SEX W O RS H I P

Divi n e P ower , and therefo re polytheism , or a belief in many go d s ,

i s a peculiarity of P agan p eopl e .

In whatever form thi s Divin e P ower wa s conceived it a l ,

mo st always to ok the fo rm of the worship of a s exual power that

created all n ature The burd e n of mo st r eligion s i s
.
— “
wor ship
”
thy C reator The Cr eator in practically all nation s of A ryan
.
,
“ ” “ ” “
extraction wa s the Father, ou r Father ou r F ather w h o , ,
”
art in Heaven !
A mong A ryan s the mo st primitive idea was that U ranu s o r ,

S ky overlay a n d held Gaea or E arth i n on e un ending s exual em

brace from which resulted the creation of all thin gs ; so thought
,

the G reek s and R oman s .

Or th e S pirit o f God bro oded over the water s a n d generate d

Fi g . 200 —K i g n R a db od u s r ef u s es t o be b a p ti z ed . I n m ed i eva l t i m es th ose a b ou t t o be

ba p t i zed h ad t o b e na k ed .

the earth a n d all that i s therein ; so thought the ancient J ews .

P o s sibly only a mal e g od was i n te n ded in G enesis and th e a sc r ib

ing of femi n i n e character to the water s may b e a later phil o soph
ical i n terpretation .

P ower S tre n gth B rute Fo rce in sto rm or torrent in man or

, , , ,

b east always i n spired awe The flash of lightni n g the crash of

, .
,

thunder the roar o f the hurrica n e struck terro r i n to the heart of

, ,

man a n d made him r ecognize his own i n s i gn i fi ca n c e in the pre s

e n ce of the power that h e imagi n ed t o b e the cau se of thes e phe
n e me n a ( Fig
,

A ll man ifestatio n s of nature which were inexplicable to primi

tive m a n or which h e could n ot produce co n trol or check he
, ,
“
ascrib ed to a power which he called God .
38 2 SEX AND SEX WO RS H I P

m a n d e d in the B ibl e , which mer ely s ays , R ememb er thy C re

”
ator ( E ccl xii .
,

Idea s a s to th e natur e of the C reator have changed and t h e ,

tracing of t h es e change s gives u s some sligh t insig h t in to t h e mo d e

o f r evelation w h ich h as imparted to man hi s i d eas of God ; running

through all religion s we fin d th e s ame thankfulnes s to the power

that gave u s ou r b ei n g ; in every form of religion we find traces of
the d eifi ca ti on of s ex .

T h e L i n g am : General C onsi d er at i on s

It must have b een noti ced at quit e an early time t h at no child

wa s b orn unles s the man fir st copul ated with t h e woman ; how
compl etely mal e man claimed th e cr edit f or th e cr eation of a n ew
hum an b eing appear s from the theory of Anaxagora s ( ab out
4 50 B C ) that the emb ryo was formed altogeth er from the s eed of
. .

the father and that the mother mer ely fur n i shed the plac e fo r its
development a s the s eed of a plant might b e place d in the ground
,

a n d grow ( S ee p . This theory that the man gave chil

.
,
”
dren to h is wife i s still h eld by s ome as appear s from th e f r e ,
“ ”
qu ent u s e of the expr essio n h e mad e her a child In Gen xxx . .
,

1 R achel i s quoted a s having the same i d ea for

,
when R achel
saw that she b are Jacob n o children R achel sai d unto ,

Jacob Give me children or el s e I die

, ,
.

Male man on accou n t of hi s physical strengt h subjugated

, ,

the women a n d children s o that they lo oke d up to the fat h e r of

,

th e family wit h awe as to a sor t of hous ehold d ivinity, e specially

,

as in many trib es and even i n some a d vanced nation s the man

, ,

h eld ab solut e sway over lib erty and even over life and death of
h is women ch ildren and slave s
,
.

H erb ert S pe n cer b eli eved that a n cesto r worship wa s the first
and the original religion .

The chief c h aracteristic of the m a n the mal e organ o f genera ,

tion came to b e lo oked upon as the symbol of th e authority

, ,

strengt h and power of the father or creator o f hi s family a n d , ,

eventually as a symb ol fo r the C reato r h i ms elf .

The subordinate po sition accorded to woman in such religions

we have already co n sidered ( see p .

Among the Gr eeks the mal e organ p enis and two testicles , ,

wa s called phallus wherefor e we call sex wors hip al so p h a llic

,

wo rship ( Fig . .
 SEX A N D SEX WO R S H I P 83

Among the ancient P ho enicia n s th e p enis wa s called A s h er ,

meanin g : The U pright , The P owerful , The Opener T h e lat .

ter te rm referr ed to t h e rupturing of the hymen in the first coi

tion wi t h a virgin P hilo t ell s u s ab out some of the P ho eni cian
.

“
go d s fo r instance : On e of thes e account s t ell s about C h r y s e r
, ,

”
th e O pener , c orre sponding t o the E g yptian go d P tah or the ,
“
Ph o enician A sher the open er , wh ich mea n s the one who first
“
fertili ze s a virgin he who rupture s the hym en and open s the
,
”
d oo r t o the womb the wa y to the vagi n a P o s sibly P tah was con
, .

“ ” “
s i d e r e d i de ntical with B aal P e e r the Maste r o f t h e O pen-
,
” “ ” “ ”
ing , t h e Ma ster of the H ol e or th e Master of the Vulva .

Fig . 2 02 —Th p h
e a ll u s and i ts Fi g . 203 —P h a lli c sy m b ol s u se d by t he a lc h em i s t s in
s ym bol s .
m e d i e va l t i mes .

S imi lar id eas prevailed amo n g the ancie n t Isra elites ; the B ible
“
speaks of God Jehovah a s the ope n er ; G en XXX 22 : a n d G od .
,

rememb ered R achel and G od hearkened to her a n d o pened her

,
” “
womb ; Gen xix 3 1 : a n d when the L o rd saw that L ea h wa s
.
,

”
hated he ope n ed her womb ; etc .

O aths wer e taken by appeali n g to s ome g od ;

by touching or

somethi n g s acred to s ome god ; amo n g the ancient J ews by la y i n g ,

the hand on the peni s of the on e to whom the o ath wa s given .

L ike el sewher e in the B ible the translato rs were a shamed o f the

,

“ ”
plai n nes s of the word o f God a s they found it in the origin al
text and underto ok to reprove God by improving on his d iction , ,
38 4 SEX AND S Ex W O RS H I P
“
and they tra n slated phallus or p e n i s in H ebrew into lo in in
E nglish .

The touching or kissi n g of the B ibl e when taking an oath was , ,

the same idea—touchi n g somethi n g sacred A nd our merely hol d .

ing up ou r right hand still retain s the idea ; it implies an app eal
to heaven t o witnes s the truth of the statement The o ath origi .

nally therefor e wa s calling on A sher or B aal as a witness , ,

.

“ ” “
The B ible tell s u s that thi s deity was called B aal o r The
” “ ”— “ ”
Master ; or B aal P eor the Ma ster of the H ole o r Vulva
’

, ,

among the P agan n eighb or s of the a n cie n t Israelites A mong the .

“ ”
Hindu s the peni s i s called li n gam and it i s r everenced a s the
,

visibl e r eprese n tatio n of the C reato r by mo re than thr e e hundred

millio n s of A siatic p eopl e today In the ruin s of ancie n t E gyptian
.

temples thi s symbol i s ofte n r eprese n ted in realistic form as seen ,

i n sculptures from ma n y a n cie n t E gyptia n temples An d from .

E gyp t it wa s tran sferr ed to Greek wo rship by M elampu s It i s .

also r eprese n ted thus in some of the rui n s o f A ztec temples .

“
a c t or in their hieroglyphic writi n gs ,
man or father ;

“
ge n eratio n o r m a n ,
.

But mor e frequ en tly the li n gam was r epres e n ted sy mb ol i

cally ( Fig 20 2 ) .as a simpl e pillar ; as a pillar with two sto n es
-

at the ba s e t o r eprese n t the testicl es wh e n ce ou r popular word

“ ”
sto n es f or testicl es a s well a s the Biblical word f or them ( L ev
,
.

xx i , as a pillar with a tra n svers e b ar like a capital letter T ,

up sid e down ; or as thi s could n ot r eadily b e s een when surrounded

“
by a crowd of wor shippers it wa s als o symb olized a s the tau
”
cro s s like a l etter T
, .

We mu st always rememb er that to primitive man as well as ,

t o P aga n mind s there i s n othi n g indecent in the natural physi

,

ol og i c u s e o f a n y o rga n o f the human b ody G od did n ot create .

A dam a n d E ve with a s e n s e of shame regardi n g their naked b od

ie s Therefore the idea of shame ab out s ex matter s wa s in a
.

s ens e un n atural ; to us e the figures of the s exual o rga n s a s sym

bols of cr eative power was natural a n d without intention of any
erotic mea n i n g The u s e of thes e sy mb ol s wa s for r eligiou s wo r
.

ship ; the o n ly oth er u se made of them was f or burial places ;

therefo re the templ es a n d the tomb s or graves were marked with
,
386 SEX A N D S Ex W O RS H I P

p eni s was A sher
“ ”
was call ed A nu or O n
”
the p owerful the opener ; the right te sticl e
, ,
“ ”
and was suppo s ed to b e superior
,

a n d to produce male O ffspri n g ( s ee p the l eft te sticle was .

“ ”
called H oa and was suppo sed to give ri s e to female O ff spring .

Writer s have given variou s r easons why the right te sticle

was mal e ; it was u sually larger tha n the left on e ; or the l eft hung
lower and was therefore i n ferio r N either stat ement i s univer .

sally applicabl e a n d probably neither one i s correct The r i g h t .

s i d e of t h e b o dy wa s mal e in antiquity a s we l earnt in the old ,

Fi g 2 0 5
. .
—A m an s h owi n g h a i r in s h ape of u pr i g ht t r i a gl e
n on the p u b es .

theo ries of the Kabbalah the Greek t h eori es of conception , t h e

,

two s eri e s of the P ythago rean numb er s : R ight an d L eft , Mal e an d

F emale ( see p .etc .

The syllabl e B en in Hebrew mean s S on ; thus B enaiah means ,

s on of the L ord We r ead in the thirty fi f th chapter of Genesi s

.
-

“
(v. And they ( Jacob and hi s p eopl e ) j ourn eyed from
B ethel and R achel travailed and she had har d labo r ,
.

And it came t o pas s when she was in hard lab or that the mid
wife said unto her F ear n ot thou shalt have thi s son al so
, ,

and it came t o pass a s her soul was i n departing ( fo r she died )

 SEX AND SEX WO RS H IP 38 7

that she called hi s name B en On i ; but h i s father called him B en -

j ami n A n d R achel died and was buri ed

.
An d Jacob
, .

”
s et a pillar on her grave .

The name B en On i mean s s on of On ( s on of the right testi

-

cle ) ; the name B e n j amin mea n s S on of the right side We may , .

r ecall in this connection the impo rtanc e of the right side as male
in connection wit h b egetting and in co n n ection with the theories
ab out t h e womb A l so thi s quotation shows the antiquity of
—
.
,

grave s to n e s to which r efer enc e i s made on page 3 8 5

, .

T h e l ingam was als o repres ented by a very sacr ed form the ,

Fi g . 2 06 —S ym b ol s d er i ve d fr om pu b i c tr i a n gle an d fr om p ha ll us .

pyrami d o r upright triangle th e s a cr ed m a l e t r i a n g le with its

'

, ,

apex upwar d derive d from the shape o f the pubic hai r of the man
, ,

whic h is s o c h aracteristically di fferent from th e pubic hair of

the woman ( F ig Thi s tria n gl e symb olized the Tri n ity
.

among th e mo st ancie n t p eopl e o f w h o s e religion we h ave r eco rd ,

t h e H indu s and probably even b efor e them amo n g their A ryan

, ,

ancesto rs ; so al so among t h e an cient E gyptians and a s I shall

, ,

presently s h ow al so amon g modern Chri stian s

, .

T h e l ing am was al so wor shipped in the shape o f the lotu s

flower or bu d in India China E gypt and other O riental coun, ,
38 8 SEX A N D SEX WO R S H I P

tries and wa s transplanted fr om t h es e P agan religion s to C hri s

,
“ ”
tian art as the lily or fleu r de lis ; ( the lily is of t en a sym bol - -

of Go d the F at h er in C h ristian church art w h ere t h e Ma d o nn a ,

“ ”
and child and lily ar e symbo lical of t h e H oly F amily ; o r t h e
lily i s conventionalized in paintings and in sculptur e
also a s the thyr su s ( the B acchus sceptre or symb ol ) o r bunch of
,

grapes o r a s a pine con e o r pin e apple ( s ee for instance t h e pin e

,
- -

con e i n the ha n d of the A s syri a n g od A shu r ( Fig the .

lingam i s al s o shown a s a divining r od a two forke d stick , th e ,

-

stick representing the p eni s the two forks the te sticles ; or a s a ,

Fi g . 207 —T m pl D
e e om e at S r i n u gu r ; ca p i t al of C a shm e r e Val l ey ,
I n di a .

cl over leaf or shamrock or i n the shap e of the Greek an d R u s

,

sian ortho dox cro s s with three cro s s b ar s which latter i s al s o -

,

the cro s s of the p op e o f the R oman church an d was alrea d y in ,

u se in t h e ancient E gyptian r eligiou s symboli sm an d on t h e l i d s ,

o f s arcop h agi .

The s h amro ck i s an Iri s h emblem of the Trinity ; it i s a l eaf of

a n y on e of s everal three l ob ed varieties o f plants ( T r i f oli u m p r a
-

t en s e T r ep en s or o t h er clover s o r o f Oxa li s o r water cres s )

, .
, , ,
-
.

The Iris h b elieve that S t P atrick u s ed a l eaf of this kind to ex

—
.

plain the T rinity on e leaf yet thr ee leaflets O n S t P atrick s ’

. .

day every devout Irishman wears a littl e bunch o f s h amrock

, .

Thi s s h ows the dome of a temple in S r i n u gu r ( F ig .

3 90 SEX AND SEX W O RS HI P

the Destroyer ( a n d R eproducer ) ; thes e thr e e corre spon d ed to

the Greek and R oman F emale Trinity of t h e P arca e o r F ate s ,

a n d to the S candi n avian Trinity of the N or n s The P arcae presided .

over the destinies of human s ; C loth e the spinner ( P ast ) pr esided , ,

over birth a n d spun the thread of life ; L achesis the weaver ( P res ,

ent ) weaves flowers or laurels or thorns into the fabric of life ;

, ,
“ ”
and A tropo s the Inevitable ( Futur e ) cut s the thread of life
,

whe n the span of life i s run ( Fig The E gyp tians wor .

shipped quite a numb er of deities i n se t s of three some male ,

o n ly o th er s i n s et s Of father moth er a n d child ; for example

, , ,
“
O siri s Isi s and H a r p ok r a t In E gyptia n hi eroglyp h ics father
,
.
,
”
mother a n d child wa s writte n thu s

Up
to the S e co n d Century Christia n ity was a mo n otheistic r e
l i g i on like that of the Jew s ; but ab out the time mentione d t h e
,

Bi shop of A l exa n dria i n troduced first the wor ship of the F ather
a n d S on the n of Father S on a n d H oly G ho st or the Tr i nity to
, , , ,

Fi g . 20 7 A -
.
—
Ab r a xa s M ed al s ; u se d as c h a rm s a g a i n s t d i sea se . No . IV is a. p h all i c
c h arm ,
t h e g od P an , to cu r e or pr e ve n t s te r il i ty .

facilitate proselyti sm amo n g the E gyptia n s a n d by the en d of th e ,

Fifth C e n tury the theory of a triun e God wa s accepted al so by

,

the other church es outsid e of E gypt .

The illu stratio n ( Fig 209 ) Shows a very a n thro pomo rphic con
.

ce p t i on Of the T ri n ity which o rigi n ated amo n g the monks of S a

ler n o whith er the idea had prob ably b ee n brought by s ome mis
,

s i on a r i e s r etur n ed from I n dia i n imitati o n o f the Hindu T rimurti ,

 SEX A N D SEX WO RS H I P 1

in the XIII C e n tury Thi s same fo r m of T ri n ity was found as a n

.

al tar piece in C atholic churches in the P hilippi n es when the ,

U nited S tate s acquired them from S pain .

Im a ges o f the fructifyi n g god P a n ( see page o r P ri a pu s ,

were erected in th e field s of a n ci ent Hella s and R ome to insur e

i ncreas e in cr ops flocks a n d family
,
S uch figure s wer e usually .

pi llars but o fte n with a head o r a fi g ure o f a phallus in front ;

, ,

Figu re 2 1 0 shows a youthful coupl e O ff eri n g flower wreath s to

P an with thei r petitio n s for o ffspri n g A figur e of a sitting P ri
, .

Fi g 2 08
.
—“ T h P r
e a ca e, or F a t es ,
” b
y Fi g . 2 09 .
—T h Tri i ty
e n ,
i n ve n te d at Se
T h um a n n . le r n o, in the X III C en tu ry .

apu s with an erect pe n i s wa s kept in the temples to which pro s

, , ,

p ec t i ve b rides were take n by the prie stes se s who explai n ed to

them the sexual fu n ctio n s of the ma n s parts The brides usually ’
.

s at on the l ap o f the naked god with his orga n introduced i n to ,

their vaginas thu s rupturi n g th eir hym e n s a s a n ofl e r i n g t o th e

,
’
deity From the perman ent rigidity o r erection of th e god s pe n is
.

we have the medical term o f priapi sm .

In E gyptian templ es the wall s were much thicker below than

above ; th e side s of the do or s or e n trances were therefore o f an, ,
3 92 SEX A N D SEX WO R S H IP

irr egular Shape mo re or les s trap ezoid ; the Sides wer e narrowe st
,

ab ove and wider toward t h e bottom The si d e s of the templ e .

entrance s were u sually heavily d ecorated with sculpture s , but t h e

space i s o ften divided into two or mo r e panel s H ere we see a .

21 0 —“
Off r i g
e n to P an , ” fr om a p ai n ti n g .

Fi g 2 1 1
. .
—M e n e ph t h a f ri g
of e n to S et i , sa m e a s 2 1 2, b u t r e a l i s t i c a l ly r e pr es e n t e d .
3 94 SEX A N D SEX WO R S H IP

ca n ce ( Fig Mal e d eitie s in E g yptian temple s ar e often

.

i n dicated by car ryi n g thi s u a s in their hand s but frequently they ,

h eld their r eal o rga n s i n their han d s .

The pyramid s of E gypt wer e gigantic symb ol s of S eti th e ,

Cr eato r I have already explai n ed the origin of this symbol the

.
,

sacred mal e triangl e as ba s ed on the shap e O f the hairy triangl e

,

on a man s pub es It was n ot confined to the wo n derful edifices

’
.
,

which served as the tomb s f or the P haraoh s who er ecte d t h em .

C h a eop s wh o bui lt thi s pyramid lived ab out 30 5 0 B C

,
The pyr , . .

a mid i s 4 80 feet high and 7 6 4 feet squar e at t h e base S ome .

Fi g . 21 4 —T wo g en i i r
g ua d i n g a t om b G i zeh
, ,
E y g pt .

autho rs have surmis ed that it was at first intended a s a tomb fo r

a n A pi s bull ( Fig .

F igur e 2 1 4 shows the e n tra n ce to on e O f the E gyptian tomb s ,

wher e two genii or guardian deitie s or an gel s hold this triangl e

figu re of God b efore themselve s in plac e w h er e the r eal o rgan s
would b e ha d they b een r epr es ented r ealistically
, .

R uskin critici sed thi s tria n gl e ( Fig 2 1 5 ) from a medieval .

Christian church ; he s ays that Gothic art was so crud e that it

represe n ted an a n gel in thi s image with a face so imperfect that ,

th e mouth wa s fo rgotte n R uskin did n ot kn ow appar ently that

.
, ,

thi s wa s the sacr ed mal e trian gle and that what h e misto ok fo r ,
“ ”
eye s a n d n o s e was r eally the lingam a n d ston es Or if h e .

did k n ow h e did n ot wi sh to state the truth

, .
 SEX AND SEX WO RS H I P 3 95

In t h e VVel t Gem a el d e G alleri e -

a work already r eferr ed -
,

t o, we find a copper plat e cut Of G o d app earing to Mo s e s in the

-

burnin g bush ( Fig Thi s mal e tri a n gle r epre se n ts the male
.

go d Jeh ovah l Ve shall have occasio n to s ee s everal other cuts

.

from thi s same work .

“ ”
T h e Ku r f u er s ten B ibel i s a translation of the B ible by
-

Martin L uther and i s s o called b ecau s e in the fro n t part o f the

,

bo ok ar e the like n ess es of th e dukes who as si sted L uther in the

work of the R eformation It i s a very large b ook weighs about .
,

3 0 or 40 pound s and i s curiou sly illustrated with fi n e co pper

,
'
pl a t e illu s t ration s ( publ i n .

Fi g . 21 5 .
-
A G oth i c m a l e t r i a n gl e . Fi g . 21 6 —G od a pp e r i g t o M os es
a n i n the
bu r i g b sh
n n u .

I Show i n Fig 2 1 7 a reproductio n of the titl e page N ote

. .

h ere the upright tria n gl e or pyramid immediately over th e head ,

“ ”
i n g B i bli a ; ab ove thi s on the ba s e of th e co rnice occur the h ead
o f an angel — t . f —
S M atthew ; the h ead o a lion S t Mark ; the head .

o f a bull —S t L uk e ; a n d the h ead o f an eagle— S t Joh n

. . .

The m an on the l eft i s Mo ses with th e t wo tabl ets of Stone , ,

pointin g to Jesu s on the right to symb olize that the Ol d T estame n t ,

wa s a precurs or o f Chri st wh o wa s the fulfillment o f the p r e p h

ceies of t h e Ol d T estament the L a w a n d the P roph ets , .

“
Chri st i s represe n te d naked a s h e was the man without sin , ,

therefor e repres ented without the in sign ia o f s i n —clo thi n g .

396 SEX A N D SEX WO R S H I P

On the bas e of the structur e , on th e l eft , i s the A g n u s Dei , o r

L amb of God , a l amb ti e d r ea d y fo r slaughter and sacrifice , wh ich
symb olize s Je sus o ff ere d for t h e s in s o f humanity ; an d to t h e
right t h e cup and plate of the E uch ari st the s ym bolical sacrifice
, ,

of Jesu s in t h e N ew T estament dispen sation M o st o f thes e d if .

f er en t symbol s p oint to a phallic o ri g in .

Figur e 21 8 i s an illustration of God appearing t o Mo se s on

Mt N eb o delivering t h e tablet s of the T en C omman d ments t o
.
,

Mo ses The s acred mal e triangl e r epre sent s the Go d Je h ova h

. .

Among the anci ent Jews it wa s fo rb i d den to make image s t o b e

Fi g . 21 7 —T i tl e p a ge of the “ K ur Fi g . 21 8 —G
od p pea r i n g
a to M oses on

f u e r s t en -
Bb
i el
.
”
Moun t N eb o .

wo rs h ipped Thou s h alt not make unto thee any graven image
.
,

or any likenes s o f a n y thi n g t h at i s in h eaven ab ove or that i s ,

in t h e eart h b en eat h or t h at i s in the water under t h e earth T h ou

, .

s h alt n ot b ow down t h ys el f to t h em n or serve t h em ,

( E xod xx 4 .
,

Thi s comman d ment h as b een kept by th e ancient Israelites ,

an d still mo re strictly by t h e Mo h amm edan s ; the latte r take t h e

fourt h vers e o f thi s quotation out of its c ontext p r ohi bi ti n g th e ,

wor s hi p of a ll su c h i m a g es an d t h ey prohibit the making of i m

,

age s even a s portraits or works of art so t h at a rich Turk i n

, , ,
3 98 SEX A N D SEX WO RS H IP

wer e curved outward givi n g the design the shap e o f a h eraldic ,

“ ” “ ”
escutcheon Est mea n s i s and n on es t mean s i s n ot ; p a ter
.

“ ” “ ”
i s father fi li u s i s s on a n d s a n c tu s s p i r i tu s i s holy gho st ;
, ,

a n d the wo rd d c u s mea n s God A slightly different form o f it .

can b e s ee n i n a stai n ed window i n Chri st Church C at h edral ,

E piscopal in S t L ouis , . .

Y et another u s e of the tri angl e ( but the fe m inin e o r inverted

pyramid probably due to ign ora n ce on the part of tho s e wh o d e
,

t er m i n ed on it s u s e ) i s that which symb oliz es the war work o f

the Y M C A It carries on its thr e e face s the de scription of
. . . .

P lato of the triu n e n ature of m a n ; P lato taught th a t man con

,

Fi g . 221 .
—T h Tr i i t y
e n . A m edi eva l d es i g n , Fi g . 222 —T h e u pp e r is t he
bu t s t ill in u se . f em i n i ne t r i a g le n as u se d by t h e
Y . M C A . . . th e lo wer , as u se d by
t he Y W . . C . A .

sisted of body mi n d a n d spirit It i s of cour s e p o s sible that th e

,
.

femal e trian gl e was d esig n edly cho sen t o symboliz e t h at our s ol ~

diers we n t t o war i n defe n ce of the holiest obj ect pure woman ,

h ood again st the brutal attacks an d mi su se s of t h e en emie s ( F ig

,
.

In the trian gle u s ed by the Y W C A f or their war wo rk . . . .

-

the shap e i s correct—femini n e .

This ( Fig 223 ) r epre se n ts a Cupid ( Am e r o r E ro s ) teasing

.

“ ”
a nymph ; it i s e n titled L ove R esisted The God of L ove .
,

C upid i s u su ally r epresente d with a b ow an d arrow o r a quiver

, ,
 SEX AND SEX WO RS H I P 3 99

full of arrows which are s y mbol s of the lingam erect from law
, ,

ful or co n jugal love ( S ee al so Fig . .

Thi s id ea i s al s o found in the art of India ( Fig where .

the God o f L ove Kama Deva i s r epr esente d a s s h o oting an ar

,
-
,

row made of a lotus bu d the latter a s y mbol of the masculine orga n

,

o r l ingam as already explained The b ow i s suppo s ed to b e made

, .

of sugar cane The god i s sometimes figured as ridin g on a dove

.
,

o r on a Sparrow ; b oth emblematic o f muc h coitional ability .

Dionysus or B acc h u s the Go d o f Wi n e Drunk enn es s and

, , ,

Fi g . 22 3 . L ove R t d;
e si s e
” the a rr ow Fi g . 224 —T h H i
e ndu
g od of l o ve .

is a sy mbol of t he li n g am .

Debauchery , wa s wo rshipped in ancient Gre ece and R ome , and

t h e rites on h is festival d ays were accompan i ed by unb ridl ed sex
u a l exces ses The Dionysu s sceptr e wa s a sta ff surmounted by a
.
’

figure r esembling a bun c h of grap es ( t h e latter i s called in b otany

“ ”
a thyrsu s ) and i s known as the thyrsu s sceptre ( Fig 225 ) the .

figure i s n ot very d efinit ely r epres ented an d may res emble a pin e
co n e o r a pin e ap p l e This s ymb ol r epr es ent s th e penis e r ect
-
.

unde r t h e influence of illicit l ove o r pas sion or lust ; it i s a very , ,

frequ ent ornament on t h e ro o fs of C hristian churches such as ,

’
S t P eter s at R ome etc
.
,
.
400 SEX AND SEX WO RS H I P

T hi s illu stratio n i s from a modern painting , and figurative l y

repres ents a girl playing with the lingam of a man ( F ig .

F igur e 227 is an artistic r epres entation of the conflict th at go es

on in a man s mind
’
b etween lawful love and illicit pas sion o r
,

lust ; the arrow of E ro s i s the symbol of the lingam er ect under

influe n ce of lawful love while the s ta fi h eld by the B acch ante or
, ,

priestes s of B acchus i s the symb o l o f a lingam er ect un d er t h e

,

excitement of lustful desires From E ro s the Greek name o f t h e .

,

g od of love we have such terms as er oti c an d from Am o r hi s

, , ,

Fi g . 2 25 .
—A F aun an d Ny m p h p la y i g ,
n Fi g . 2 26 —G i rl p l a y i g w i th
n a Di on ys u s
wi th a Di on y s u s r ed .
r ed .

R oman ame such word s as a m or ou s and all ot h er wor d s wh ic h

n , ,

ar e derived from thes e word stems -

.

The Temptation of S t A nthony ( Fig 228 ) is a p opul ar sub . .

j cet f or illu stration by modern artists S t An t h ony was a very . .

holy m an a celibate reclu se but a preacher of Chri stianity to

, ,

multitudes who flocked t o vi sit and h ear h im Hi s sanctity and .

h i s continence wer e ab ove r epro ach .

T o u n dermi n e the influence of t h is holy man some h eat h en ,

men tried t o have him se duced and then to expo s e h im caugh t i n ,

fla g r a n t e Wh en the b eautiful courtes an who was h ire d to bring

.
40 2 SEX A N D SEX WO R S H I P

The p o et Granvill e wrote

Man ki n d from A dam have b een women s fo ol s

, ,
’ :

Wome n from E ve have b een the Devil s tool s

, ,
’ :

Heaven might have spared on e to rme n t when we fell ;

”
N ot left u s women or not threate n ed hell
,
.

A nd Milto n sighs in P a r a d i s e L os t

Oh , why did God cr eate at last

Thi s novelty on earth ; thi s fair defect
Of nature and n ot fill the wo rld at once
,
”
Wit h men as a n gels without femin ine ! ,

l Vh en
’

Chri stianity came a n d i n fact eve n long b efor e then

, ,

many a scetic men thought that th e greatest merit was to ab stain

from tho s e thi n gs that wer e m o st pl easa n t a n d a s the mo st cher ,

i sh od i n dulgence wa s s exual congres s with women thes e fan atics ,

swor e off thi s indulgence altogether even goi n g so far a s to try to ,

subdue all desire by fa sti n g s elf castigation a n d s elf denial s of all

,
- -

ki n d s a s is still th e cas e in s ome of ou r mod ern r eligious celibate

,

o rders ; and if these measure s did n ot succeed in dea d ening all

desir e for woman thes e men did n ot hesitate t o cast rate them
,

selves as has already b een related of Ori ge n and the S k op si

, ,

in or d er the more surely to escap e all temptation in ob edience ,

“
to th e comma n d in the B ible : But I s ay unto you : That who so
ever lo oketh on a woma n t o lust after her hath committe d adul ,

t e r y with her already i n his heart A n d if thy right eye o ffen d .

thee pluck it ou t a n d cast it from thee : f or it i s profitabl e fo r thee

that on e of thy m emb er s should p eri sh and n ot that thy wh ol e b o d y
”
should b e ca st into hell .

T o Show that S t A n thony wa s n ot suc h a s elf mutilated

.
-

fa n atic or a n chorite but subj ect to th e ordinary temptation s of

, ,

the flesh the medieval artist s affix ed the T Shaped symbol of the
,
-

lin gam to the r egalia of the saint as in thi s wo o dcut of about ,

A D 1 5 25 by von L eyd e n
. . In thi s illustratio n the woman t empt
, .

res s was the devil i n disgui s e a s shown by th e h orns and that , ,

she wa s n ot a chaste woma n i s impl i ed by her pregnant b elly .

Medieval art wa s o ften co ar s e and crud e i n expres si n g its elf ,

but it ge n erally succeeded in maki n g its el f plain ly understo od

( Fig .
 SEX A N D SEX WO R S H I P 403

T h is same idea wa s also expres sed in an altar piece at Wei -

,

mar in wh ich the sta ff i s surmou n ted by th e t a u cro s s which on

, ,
“ ” ’
t h is account i s al so k n own a s the S t An thony s C ro s s . .

T h i s T s h ap ed cro s s was the shape of th e cros s u sed by the

-

ancient s for crucifixion T h e proj ection above the head o f J esus

.

was n ot part o f the cro s s but a lab el on which wa s the deri sive
,
”
in scription : J es u s N a za r en a s R ex J u d a ee r u m ( I N R
,
. . .

In earlier Chri stian architecture thi s was al so the fo rm of

th e ground plan of churche s and cathe d ral s j ust as at pres e n t
-

t h e four limb ed or L atin cro s s i s u s ed

-
.

22 9 . T em pt a t i on of S t . A th
n on y ,
”
b y Von L e y d en .

The o rigin of the latter kind of cro s s i s sought in a figure o f

a sta f f ( the erect lingam ) surrounded by a ring ( yo n i ) o r circl e ,

as still u sed in m a n y t omb ston es i n Turkish cemeteri es o r a s ,

s h own in the cut b elow

Here ( Fig 230 ) i s a pictu re which shows th e s a m e combina

.
'

tion of sta ff ( lingam ) and ri n g ( yoni ) an d ther efor e signifies

coition o r the two s exe s i n u n ion Thi s explai n s th e mea n ing of
.

what R u skin said o f thes e two cro s s es ; h e said the tau cro s s was
4 04 SEX A N D SEX WO R S H I P
”
th e cro s s o f su ff ering ( t h e mal e un satisfie d by woman ) , an d
“ ”
t h e L atin cr o s s was the cro s s o f triumph ( the mal e satisfie d
by union wit h woman ) .

We h ave already learned t h at t h e anci ent A ztecs o r Q u ich es

wer e acquainted with repres entation s o f th e crucifixion an d that
the cro s s was a sacre d symbol i n Y ucatan F ig 8 on p age 33 . .

wa s a mould cut in stone ; copie s wer e made in r elief by tak i ng

impr es sion s in moist clay and then drying in the sun as i s d one ,

in C entral A merica to this day wit h their statuette s o f a d ob e .

Wh en th e fir st S paniard s d iscovere d Am erica t h ey found th is

figur e in u se in r eligiou s wo rship .

Fi g . 23 0 .
—Fr esco b y Fr a A g
n el i c o da F i es ol e ,
S . M a r c o, F l or en ce .

Th e T ri ni t y

Th e earliest fo rm of religi on in B abyloni a app ears to h ave

b een a sort of fetichi sm or S hamanism w h ich wa s simi lar t o , ,

that which i s still b elieve d in by the S amoyed s and the sub arctic
trib e s of S ib eria A ccording to thi s b elief the world swarmed
.

wit h spirits or demon s t o which dis eases and disaster s wer e d ue

,

and again st which protection was sought in variou s mascot s and

charms Th e cherub s the winged bull s an d other creature s of t h at
.
,

kind which guarded the entrances do o r s or win d ows t o t h e

, ,

hou ses wer e charms u sed to protect against thes e demoniac ag en

,

cies just like we ours elve s us e such charms on ou r own c h urches

,

and houses ( Fig .

The i n troduction of s ex wo rship and of s ex symb ol s was a

l ater d evelopment not only in B abyl o n but in prob ably all r eli
, ,
4 06 SEX A N D SEX WO RS H IP

5 000 year s during w h ich it u n derwent man y change s ; al so dif ,

f e r en t district s or province s or even cities h ad di fferent cults

, ,

a n d di ffer ent dialect s so that the names of the go d s and g oddes s es

,

s eem di s similar a lt h ough they may well have meant the same d ei
tie s The re sult i s a great confu sion in fo rmulatin g in our time s
.

a co n si stent th eory of E gyptian myt h ology or r eligion Y et we .

kn ow that ma n y deities wer e wo rshipp ed in s ets o f three three ,

b eing a sacred numb er .

Only O siri s ( father ) I si s ( mother ) an d H o ru s or H a r p ok r a t

,

( s o n ) wer e wo rshipped in every par t of E gypt P ta or P htah .

was al so gen erally con sidere d to b e the actual creato r or d emi

urge Thot h as sisted Osiri s in judgi n g the s oul s of the d ead and
. ,

he had a wife M a t the goddes s of truth ; they were wo rs h ipped

,
-

as a couple R a was th e S upreme God

.
.

Then t h er e wer e variou s triads who s e wo r s h ip was l ocal ,

°

we will co n sider them i n a tabulated list

”
The se wer e the Holy Familie s of E gypt ; they were wo r
shipp ed mor e d evoutly than the other deities a n d their influ ence ,

on more modern ideas and r eligion s will b ecome appar ent far

ther on .

It i s n ot neces sary h er e to con sider the o ther deitie s alt h oug h ,

some had very distinct s exual significan ce as f or instance S ub en ,

.

goddes s of mater n ity etc ,

.

The ancient P ho enician s wo r s h ippe d a s a triad or Trin ity ,

t h e S un Mo on and E arth The G re eks an d R oman s had t h e triad

, .

of the Fates or P arcae already co n sidered ( p who sym

, .

bol i zed P a st P re s ent a n d Future

, The N or semen or S ca n d in a
.

vian s had a Similar triad ; they wer e thre e mai d en s U r d , Ver ,

dandi and S kuld who al so symb oli zed P a st P res ent an d Fu tu re ;

, ,

they sat under the Iggdrasil tree i n A sgard and determine d the

f ate s of gods and m en The T rimurti or H indu Trinity wa s an

.
, ,
 SEX AND SEX WO RS H I P 40 7

i n s eparable tri n ity of B rahma ( mi ddle ) Vi sh n u ( right ) an d , ,

S iva ( l eft ) The syllabl e 0 m i s the s y mb ol fo r this trinity which

.
,

h a s already b ee n d escribed on page 9 It i s explain ed that the .

l etter 0 i s a combination ( or inte rm ediat e sou n d ) o f the vowel s

a and u 0 A stands f or B rahma U f or Vish n u and M fo r
"
,
.
,

S iva This tri n ity i n Indi a i s however mainly th e obj ect of phil
.

os oph i ca l b elief fo r the mass e s worship S iva alone

, .

“
T h e P a d ma P ura n a ( a sacred b o ok ) says : In th e b eginning
o f C reation th e great Vi sh n u desirou s of cre ating the world , ,

pro duc ed from the right sid e o f hi s b ody himsel f a s B rahm a ;

then in o r d er to pres erve the wo rld he pr oduced from the l eft side
o f h is body Vi shnu ; a n d i n o rder to d estroy th e world h e pr o
“
d u c ed from the mi ddle of his b ody th e eter n al S iv a S ome wo r .

s hi p B ra h ma o ther s Vi sh n u other s S iva ; but Vishnu on e yet

, , , ,

th reefold creates preserves a n d de stroys ; therefo re let t h e piou s

, , ,
”
make no distinction b etween the thre e .

T h e conception of S iva wa s evolved from I n dra the god o f ,

the ragi n g storm f or which reason S iva i s u sually r epresented

,

d ark blue of the color of the storm cloud

,
-
.

In India the male tria n gle i s sometime s u s ed a s a s ymb ol

fo r t h i s trinity .

In ancie n t Mexic o a n d C e n tral A merica a tri n ity wa s al s o

wo r s h ipped : Tobil the thu n der ; A vi h i x light n i n g ; and Ga g a vi t z
, , ,

t h e t hu nderb olt .

The B ible do es n ot c o n tai n the wo rd Trinity ; but the ea rly

C hris tia n s com menc ed a t a n early pe r iod t o philo s ophiz e a b out it ,

a n d G od the Father Go d the S on a n d Go d the H oly G ho s t were

,

ac cepted as membe rs o f thi s triad The idea of God the Father .

wa s the ol d Biblic a l g od o f the J ews ; i n the yea r 3 25 the C oun

cil o f N ice a ffi rmed the divinity of J esu s a s Christ a n d in the ,

year 38 1 the C ou n cil o f C o n sta n tin ople added the doctri n e of the
divinity of the Holy Gho st F rom this the the ory of the Tri n ity .

was d educed which i s th a t thes e thre e a re n ot s epara te but to

,

gether c on stitute o n l y on e God — or U n ity The T ri n it y i n U ni ty .

was d e cla red t o b e a n a r ticl e of f a ith by the C h u r ch On e s ect .

o f C h ri s ti a n s however mai n t a i n ed f o r s ome time a b elief i n T ri

, ,

theis m or i n Three G ods s eparate on e from an othe r l ike an

, , ,

E gy ptian tria d .

“
I n o ld a l ph b t
a e s u an d 0 we r e a l ik e in s hp
a e .
40 8 SEX A N D SEX WOR S H IP

A fter the R efo rmation of L uther , U nitarianism

became com
mon ; thi s sect b eli eves that Go d t h e F ather i s the only an d a uni
p ers onal God a s oppo sed to Trinitariani sm o r the b elief i n t h e
, ,

Trinity .

In eccl esiastical ar t an d s ym boli sm a r epre sentation of th e ,

trinity wa s common in th e form of t h e sacred triangl e ( see

,

p 3 98 )
. .

Ab out the year 4 00 A riu s taug h t that ther e wa s a time wh en ,

,

from the very n ature o f s on Ship the son di d not exi st , b ecaus e a
-
,

father mu st b e o l der than hi s s on But the Chu rch at the C oun .

,

cil of N icaea decreed t h at tho s e w h o s ay t h at ther e wa s a time

,

when th e S on of God wa s n ot and that b efor e h e wa s b egotten h e

,

was n ot a n d that he wa s mad e out o f not h ing an d i s create d , o r

,

ch angeable or alterabl e b e cur sed or anathemati zed T h i s estab

, .

l i sh ed t h e Trinity a s an article of faith .

T h e S ab ellians a Ch ri stian s ect taug h t t h at t h e Trinity was

, ,

to b e un d ersto od as meaning thre e manife station s or attribute s

of the same go d ; in other word s the S ab ellian g od wa s f or m u ,

lated in the shap e of man as defin ed by the Greek p h il o sop h er

P lato who taught that man con siste d of b o d y , sou l an d spirit ;
,

the Greeks thoug h t that Mother E art h g a ve man hi s bo dy, t h e

moon gave h im t h e s oul and t h e sun t h e spirit,
.

B ut it seems likely t h at if human t h ough t h a d n ot b een s o

,

tho roughly imbued wit h the trinity of t h e p h allus the o t h er tria d s ,

a n d the trinity might n ever h ave b een con si d ere d o r evolve d at all .

The phallus was a trinity acting as on e impr egnating un it , al

,

thoug h compo s e d of t h r e e s eparate and d i fferently fu nctione d -

parts .

P L AN T WOR S H I P
The wors h ip of tree s wa s preval ent in ancient times as is ,
“ ”
l earned from the frequ ent mention of groves in t h e B ibl e .

The tr ees however wer e symbol s b oth of male an d o f female

, , ,

qualities in di fferent countrie s and among di ff erent p eopl e T h e

, .

wor ship was not a s impo rtant a s that of animal s a n th r op om or ,

h i
p c god s an d goddess es an d natural obj ects as sun , mo on an d
, ,

planets ; in our time s th e festival of the May p ole and the C hrist -

mas tr ee are survival s of ancient P agan tre e wo rship -

.

P rior to t h e V C entury C h ristmas wa s no t a C hristian fes

,
41 0 SEX A N D SEX WO R S H IP

s enting t h e li n gam a n d two stones usually meteorites intende d to

, , ,

repr es ent the testicles Mo se s already called the testicl e s ston es

.
,
“ ”
a n d we still do s o in o rdinary la n gu age although nuts i s al so ,

frequently u sed The ancients said that the goddes s A starte i n

.

“ ”
vented the u se of i n spir ed ( meteoric ) stones which wer e u se d ,

in the trea tment O f the sick by waving them over the patient
i n practically the same man ner as the N o rth A merican Indians
“ ”
wave big medicin e stones over their pati ents Thes e stone s .

were s ometimes dres sed in rob e s or they wer e held in the h and ,

while O ffering sacrifice s P hilo said that meteoric stone s were

.

sacred b ecaus e they wer e considered to b e d ivine mes senger s

, ,

Fi g 2 3 2
.
—T h rg i g a t i c t r ees i n Ger
ee n Fi g . 23 3 .
— T hr
“
ee G r a ce s
,
”
by T h orwal d
m a y n a m e d t h e “ T h r e e G r a c es ” on
n ,

a c cou n t of th ei r g r a ce f u l pr op or t i on s .

having fallen ou t of heave n ; they were u sually wo rs h ipped in

connection with trees ( see page In the days of early aero
n autics when M on t ol fi er a n d othe r Fre n chme n d eveloped th e art
, g
of ballo o n i n g a ballo o n pas sed over a village but ab ove the cloud s
,

so that it could n ot b e see n The ballo o n wa s rapidly falling so

.
,

ballast was thrown ou t a n d amo n g the articles thrown ou t was a

,

three l egged wo od e n s t e e l ; the descent of thi s s t e e l wa s ob s erve d

-

a n d the pri est wa s notifie d and th e stool was p l aced in the church
,
 SEX AND SEX WO RS H I P 41 1

a s a very sacred relic—beca u s e i t h a d fa ll en ou t of h ea ven ! A

similar idea re n dered the meteo rite s sacred .

The sacred stones wer e not con sidered t o b e idols but were ,

merely venerate d as symb ol s of the deities But o ccasio n ally they .

were suppo sed t o b e inh abited by the god whom they s y mbolized .

T h is wa s als o the vi ew held in r egard to sacr e d trees or groves ,

o f which s ome mentio n i s du e .

In C a a n a n in a n cient times plant wor ship wa s common and

, , ,

th e Israelites frequently lap sed i n to idolatry connected with tree

wo rship a s i s evidenced by the numerou s r eference s in the B ibl e
,
“ ”
to the groves ; thi s i s said to b e a euphemistic translation of
t h e places w h er e the gro s s est fo rms of s exual exces s es an d ab er
ration s wer e practiced i n honor o f B aal P e e r ( the Maste r o f the
H ol e o r Vulva ) and A shera th e female principl e in nature
, ,
.

“ ”
A s h era mea n t the Happy On e and the sym bol wa s the trunk
,

o f a tree A ccording to some autho r s A shera meant the s ymb ol

.
,

o r idol of A shtoreth rather than the name o f the godde s s he rs elf

, .

The godde s s A sht oreth A s t or eth A shtaro th A starte

, , ,

Is h tar I s ta r a h wa s the same godd es s ; the name

is from the Greek wo rd wp ( L a t a s t er ) a star S he was sym
ac .
, .

bol i zed by the mo on or by th e pla n et Ve n u s A ccordi ng to s ome .

“ “ ”
autho rs th e word s grove or groves in the B ible should b e
“ ” “ ” ”
A shto reth ( sing ) or A shtaroth . the word grove
being an erro r i n tr an slatio n .

“ ”
These groves are r eferr ed to i n the B ible with great dis
approval and their worship wa s co n sidered a s idolatry ; it i s
,

tru e that i n very ancie n t times l ong b efor e the time s of Mo s es

, , ,

A brah am pl anted a grove and thi s i s me n tion ed without b eing

“
condemn ed ; G en xxi 3 3 : A nd A braham planted a grove i n
.
,
”
B eer Sh eba an d call ed there on the name of the L ord
-
Bu t .

mor e u sually th e planting of groves i s strongly con d emn ed ; Deut .

“
xvi 2 1 :
,
Thou s h alt n ot plant the e a grove of any tree s near unt o
” “
the altar of th e L ord ; or I Ki n gs xvi 3 3 : A nd A hab made a , ,

grove ; and Ahab did mor e to provoke th e L o rd God of Israel to

”
anger th an all th e kings of Israel that were b efore him A l so .

“
II Kings xvii 1 6 : and Israel mad e th em molte n images eve n
, , ,
”
two calves and mad e a grove
,
and s erved B aal .

We shall l earn mo re abou t B aal later ; we are co n sidering h ere

only h i s temple s or place s fo r wo r shi p—th e groves .

B aal was o ften r epre s ented by sun pillars o r stone s and -

,
 12 SEX A N D SEX WO RS H I P

A shera by trees the wo rd

,
grove s m eaning the h eathen com
“
bination of thes e mal e and femal e symb ol s The A frican sacred .

” “ ”
places ( p 3 44 ) are survival s o f th e gr oves of the B ible .

The earliest us e of sto n e pillar s u sed in ancient Israel an d in

C anaan wer e prob ably n ot phallic in shap e or significance but ,
“ ”
merely marked holy place s a s i s r eferr ed t o in Gen xxviii
,
.
,
“
20 22 : A nd Jacob vowed a vow s aying If God will b e wit h me
, , ,

and will keep me in thi s way that I go and will give me br ea d to

eat and rai ment t o put on so that I come again to my fath er s
, ,
’

hou s e in p eace ; th en shall th e L ord b e my God : an d thi s ston e ,

’
wh ich I h ave s et f or a pillar shall b e Go d s hou s e
,
.

B ut later on by the times o f Mo s es the pillar s s eem al ways

, ,

to h ave h ad phallic significance and wer e conde m ne d and in t h e ,

g r ove s the trees or tre e stems stoo d fo r A s h era an d t h e pine

-

con e fo r B aal .

In thes e t emple s o r grove s of C anaan wer e congregat e d many

priests als o templ e atten d ants femal e an d mal e pro stitut es ( s e d
, ,

omites ) who s e earnings went into th e templ e treasury .

The Hin d u s b elieved that Kri shna b rough t wit h h im from

h eaven th e sacred tre e P arij ata which drives away h unger t h irst
, , ,

di seas e Ol d age and o ther evil s In In d ia al so a plant wa s ( an d

, .
, ,

i s ) worshipped whic h i s called S oma ; it gr ows in N ort h ern In d ia

( A s cl ep i a s a ci d a ) fro m whic h in Ve d ic times an intoxicating
drink was mad e which wa s gratifying to m en and go d s T h is
, .

plant i s sacred A l so the lotu s i s wo r shipp e d in India as well

.
, ,

a s in E gypt an d other co un tries .

In E gypt there gr ow white blue and r ed lotus flower s ; the ,

wh ite ( N y mp ha ea L otu s ) an d blue ( N y mp h a ea ca e r u l ea ) l otus

wer e sacr e d in anci ent E gypt and ar e an es sential o rnament in
templ e ornamentation ( see Fig the op en flower sym b ol
.

i zed t h e l ingam but t h e bu d wa s al s o u s ed fo r t h e same t h ing

, .

The B udd h i sts p ractice pla n t wo r s h ip alth ough it i s not s p e

-
,

k en o f in t h eir writings .

The H awaiian s wo r s h ipp ed a s a deity a plant wh ic h yiel d e d

a very fine textil e fib er ; fi sh nets mad e of it have b een known t o
-

have b een in us e for over fifty ye ar s It i s call e d Olena ( T ou ch a r .

d i a l a ti f oli a ) an d it gives the strongest and mo st d urable fiber in

'

t h e worl d.

”
In anci ent A s syria t h e grove o r tre e of life was r ep r e
s ented in sculptur e a s shown i n Fig 235 ; th e central pillar .
41 4 SEX AND SEX WO R S H I P

li eve such creatures to exi st but now u n der the name s o f fairi es
,
“ ” “ ”
o r elves ,
t h e little people the go od p eopl e and in Irelan d
, , ,

the ban shee .

Do dona in E piru s wa s th e seat of an a n cie n t Greek sanc

, ,

tu a r y a n d oracle ; th e latter wa s con sidered s eco n d only to t h e

o racl e at Delphi which was the mo st cel ebrated of all Greek
,

o r acl es
. The method of gatheri n g the r espo n se of the oracle
was by liste n ing t o the rustling of the l eave s of an ol d oak tree ,

which was suppo s ed t o b e the seat of the deity ; thi s was p er h aps
but a remin d er of tre e wor ship of fo rmer times -
.

In R ome and Greece ther e wer e al so goddes s e s who pr esided

236 —M r i gar a e of the su n amd m oon , p are tsn of the Ph i l os op h e r

’
s s t on e ;
al c h em i s ti c .

over plan ts as C eres the goddes s of crops Fl ora the goddes s of

, , , ,

flowers P omona the go ddes s of fruits etc

, , , .

The wi fe of Tyn dareus th e King of S parta attracted the , ,

n otice o f Z eus by her b eauty a n d h e s educed the queen Fr om

, .

this union resulted a daughter the goddes s Helena who pre , ,

sided over the welfar e of children U nmarri ed maiden s cel e .

b r a t ed festival s in her ho n or a n d at thes e festival s she was wor

,

shipped in the fo rm of a sacr ed tree .

“
Then in various cou n tries bo t a n om a n cy or divination from
leave s ( u sually sage or fig ) was practiced ; letters wer e written on
l eaves and th en the wi n d was allowed to to s s thes e l eaves about ;
 SEX AND SEX WO RS H I P 41 5

after a certain time tho s e that remained were arranged t o Spell

words o r s entence s which were accepted a s the answers from the ,

go d s Th e fi g tree and the fig were sacred ; A dam a n d E ve c ov

.
-

ering t h ems elve s with fi g leaves The names of t wo river s in -

.

paradi s e the tree of life and the s e duci n g s erpent i n Ge n esi s are
, , ,

originally P ersia n and Hindu sto ri e s The fig i s a sym bol o f the .

femin in e b ecau s e it resemble s in size and shape a hum a n uteru s

,

In variou s parts o f the wo rld tre e wor ship i s still extant ; for
instance in A merica A frica A sia a n d A u stralia E ve n i n E n g
, , ,
.

lan d we find r eminder s i n suc h n a mes O f places as Holywo od ,

H o l yoak etc ; among the p eopl e kn own a s the Chersones e the

, .
,

Spirits ar e still wo rshipped i n grove s o f tr ees or in the fo rests ,

the go o d spirits in gr oves of d eciduou s trees and the bad spirits

in groves of coniferou s tree s ; the latter are suppo s ed to b e
“
h aunted by t h e N orth Am erican In d ian s .

The I Vy ch ( witch ) Hazel ( U lm u s m on tan a ) is indigenou s i n

Great B ritain an d i n part s of E urope It ha s had a n exte n sive
, .

cult a s its name

, implie s in co n n ection with super ,

natural power s or witchcraft ; it was the favo rite source for Ob

taining the divini n g r od with which to fi n d water f or wells hid ,

den depo sits of m i n eral s lo st articl e s etc ; in many parts of E u , , .

rop e t wigs Of thi s tree ar e us ed when drivi n g cows to the bull .

Divining ro ds are of great antiqui ty ( Ho sea iv A gric ,

ola in 1 5 57 A D mention s their u se i n l ocating vein s of or e Their

, . . .

use in findin g water i s still practiced amo n gst u s .

P lants were wors h ipped in S candina vi a ( the N o rs e tree

Iggd rasil ) a n d in G ermany ( Fru H oller they are still a ,

very important featu re in Chin a Japa n etc , , .

A sgard wa s th e home o f the A esir ( o r the O lympus o f the

N or s e god s ) WVh en the A esi r the pantheon o f the N or s e god s
.
, ,

created men t h ey connected Midgard the home o f men with A s , ,

gard the home of the gods by a bridge which men call rai n b ow
, , ,

which al s o leads to the sacred fountain o f U r d situated i n the ,

s h ade of the tree Igg d rasil where the gods take coun cil Three .

of the A esir foun d two trees on e a n elm tree from which they ,

fashio n ed the first woman the other a n a sh tree from which they , ,

fa shi one d t h e first m a n .

“
An i n t r ti g
e es n e xa m pl e of th i s su p r titi
e s on i s d es c ri b ed i n the n o ve l To H a ve and to H old ,

by Ma ry Jo h t
n s on .
41 6 SEX A N D SEX WO RS H I P

The Druids hel d the oak tr ee and the mistl eto e in great ven
-

cration esp ecially wh en the l atter was found on an oak tree thu s
,
-
,

combining the sanctity of the two plant s ; wh en thu s foun d a ,

priest cla d in wh ite garment s cut the mistleto e wi t h a kn ife ma d e

o f gold a n d then two w h ite bull s were sacrifice d under the o ak
,

tree on w h ich the mi stleto e was found .

P liny r eco rd s t h at t h e Druidic name fo r mistleto e meant

” ”
A ll H eal , or H eal All ;
he al so s aid that mi stleto e wa s con
“
s i d er ed go od con cep tu m f o em i n a r u m a d j u ua r e s i om n i n o s ecu m ,

h a bea n t ( to aid conception on the part of wom en if they have ,

a littl e of it with In old en times as we learn from t h e ,

B ible women t o ok prid e in b eing fertile and in h aving children ;

,

they were n ot desirou s as i s now too frequently th e cas e t o avo id

, ,

the pain s of childbirth a n d the b other o f rearing children .

Mi stl eto e was al so suppo se d to b e a charm o f particul ar b ene

fit i n women s trouble s of variou s kin d s and wa s therefo re k ept
’
,

in th e ro oms of a marri ed coupl e .

It wa s sacred t o th e Goddes s Mylitta in Ph o enicia in w h o s e ,

templ es it wa s u s ed f or deco rative purpo s es E very P ho eni cian .

woman wa s obliged once in her lifetime to have conn ection with

, ,

a man n ot her hu sband a s a r eligiou s rite i n the templ e Of My

,

litta ; when she was r eady to d o this she went to the temple an d ,

sat under a Sprig of th e su spended mi stl eto e a n d any man w h o ,

“ ”
s aw a woman under the mi stl eto e could a sk her to accompany
him to on e of the a lcoves provided fo r the purpo s e wh ere , after ,

having paid her s ome money h e had con n ection with h er T h e , .

money wa s o ffered by the woman on th e altar o f t h e templ e t o t h e

go dd es s .

O ne of the b ota n ical name s of t h e mi stl eto e i s Mylitta ; and

when we s ee a girl or woma n und er the mi stleto e at Chri stmas
time w h en it i s exten sively u s ed a s a d eco ration we may ki s s
, ,

her ; but we can not expect the privil eges origin ally confer re d by
th e plant .

The custom of employi n g holly and other plants f or d ecora

tive purpo ses at C h ri stmas time i s r egarded a s a survival of t h e ,

cu stoms of the R oman festival of the S aturnalia o r of the old ,

T eutonic cu stom of hanging evergr ee n s in the dwellings a s a r ef

uge f or the sylvan spirits t o sh elter them from t h e fro st snow
, ,

a n d sleet o f outdo or s .
 SEX A N D SEX W OR S I I IP
41 8

—M
Fi g 2 3 7 —Fr om t h e Or t u s S a n i t a t i s ,
1 4 8 6 . Pa m
ra
Fi g . 238 an d

r l d
r ake ( or al

r oot s
.

d i s e t r ee an d N a r ci s su s .
un ) ; ve y o

Fi g . 24 0 —M an d r a k e R oot s fr om ,
t h e C od ex N ea pol i t a/ us ,w at
V i en n a .
 SEX A N D SEX W O R S H IP 41 9

ter of the dog then went to some d istance an d call ed t h e dog , ,

who struggle d till the ro o t came lo o se ; th e man put wax i n h is

H eu r e si s g i vi n g Fi g 24 2 —M r k (f
an d a e a l se ) at on e
Fi g 24 1 T he g od d e s s
.
-

E m p er or R u d ol p h II
. .

of
man r k
d a es to Di os cor i d es ; 51 2 A D
. .
t i me pr p r t y
o e of ,

r
Ge m a n y .

Fi g . 24 3 —Tw
. o ca rr ots .
Fi g . 24 4 .
—A ca rr ot .

e ar s an d bl ew on a h orn so th at h e co ul d n ot hear th e fearful

yelli ng of the mandrake root whic h woul d h ave kille d h im if he ,

ha d h ear d it ( F ig .
4 20 SEX A N D SEX WO RS H I P

Thi s sh ows a drawi n g of man d rak e ro ots after figures in ,

th e C od ex N ea p oli ta n u s in the N atio n al L ibrary at Vienn a ( Fig ,

.

The goddes s H eu r e s i s givi n g m an drakes to Di os cu r i d es ; from

the C od ex C on s ta n ti n op oli tan u s , A D . .
,
51 2

Fi g . 24 5 .
—
A p r ip r t
a sn oo .
Fi g . 246 .
—T w p r i p r t gr w t g t h r
o a sn oo s o n o e e .

Figur e 24 2 s h ows a fals e ma n drago ra which o n ce b elonged ,

to the E mpero r R udolph II of Germany S uch a r o ot was Often

,
.

dres sed up and kept a s a kind of mi nor idol or charm ; it was ,

considered of great value i n obtai n ing the love of anyon e o f the

oppo site s ex a n d a compliance with sexual desires by anyone
, ,

on whom the own er had s et his heart .

O f cours e thi s i s merely a sup erstitio n but the appearance

, ,

o f som e plant parts almo st comp elled such b eliefs .

Figure 243 Shows two carr ots whic h on account Of their ,

b i fi d appe aran ce would i n olden times have b ee n suc h charms

, .

An d also a carrot ( Fig wh ich much more cl osely r e

.

sembles a female b o d y than t h ose just s h own Ginseng ro ots are .

4 22 SEX AND SEX WO RS H I P

very often suggestive of h uman bo di es o r hum an parts , an d ar e

ver y hi ghly pri ze d a s ap h ro d i siacs by t h e Ch in es e .

H ow clo s e thi s re semblance to a hum an body may b e i s ,

s h own in t h i s p h otograp h o f a par snip ro ot ab solutely untr i mme d ,

or un aided by art ju st as it grew ( F ig

,
.

A l so thes e two p ar s n i p root s ( Fig 24 6 ) wer e grown toget h er

,
.

in t h i s peculiar ma n ner ; a student who ha d hear d my lectur es on

repro duction in plants s ent me t h i s with the remark t h at h e di d
, ,

n ot b elieve a wo rd of w h at I ha d sai d of s exual repro d uction i n

“ ’
plants b ecau s e h e h a d caugh t em at i t
,
.

Here ( Fig 247 i s a p otato and a piece of oak bark wit h a scar
.
-

on it ; they remind strongly o cer t ai n part s o f t h e h uman bod y an d ,

would h ave b een well adapted to co n firm b eliever s in such love

ch arms in their ideas .

Figur e 248 i s a potato h aving a striking phallic r esemblance .

In fact i f anyon e i s on the l ookout for such growths they c an b e

,

foun d in almo st unending pro fusion ; neverth eles s some p eopl e ,

help them alo n g by trimming cutti n g off some part s or ad d ing ,

other s ; the illustration s s h own are of unaltered sp ecimen s I a d d .

on e h owever of E lecampan e ro ot ( Fig 24 9 ) in which t h e h ea d was

, , .

made o f cork an d was glued or nailed on .

P l ant N am es

H ow much the min d s of men ran on sex matter s wh en t h ey ,

name d t h e plants and ascrib ed to them variou s attribute s sug

g es ti n g men an d women may b e in ferr ed from the followin g
,

sto ry T o read it aright ignor e the b otanical names an d r ead

.
,

down t h e right hand column o f E n gli sh names

-
.

A R OM A N C E OF PL A N T N A M E S
C H AP T ER I
(I N TH E FU L FI I ‘
'
)
I p om oea p u r pu r ea M or n i n g gl or y .

'

L ob e l i a C a r d i n a l i s Ca r d i n al
r
S t y ch n os S t I g n a t i i
. S a i n t I gn a t i u s ;
rp
A mi/ m t i h y llu m J a c k i n th e p u l p i t
- ~ -
,

P y r us m a lu s ( van ) M i i st er ;n

A con i t u m N a p e llus
’

M o ks h ood n

M i t e l la d i p h y l la B i s h op s ca p ’
,

I mp a t i ens p a l li d a S l i pp er s
D i p s ac us p i losu s S h ep h er d s st a ff ’
 SEX A N D SEX W O RS H I P 4 23

S ol i d a g o od o a r G ol d en r od

A ly ss u m s ax a t i l e B a sk et g ol d of

I m p a ti en s f u lva S p eckl ed j ewel s ,

A s c y ru m C r ux A d r ca e -
n St . A d r ew s C r oss
n
’
,

A sp h od el es r m os s a u S i l ve r r od ,

R a n urw ul us a c r i s G ol d cu p .

( T H E S ER M ON )
L y c h n i s d i oi ca C r os s of Je r u s a l em !
L i n a r i a bi en n i s H on es y t
P y ru s M a lus ( e a rn) N eve r f a i l ,

p
Gn a h a l i u m p o ly oep h a lu m L i ve f or ever ;
r
S a lvi a ve b en a ca C h r i s t s ey e ’

C h a ma eli r i u m C a r oli/n i a nu m Bl a z i n g S t a r
Or n i t h og a lu m n uta ns S t a r of B eth l eh em ;
A ng eli c a o
'
fi i ci n a l is H ol y Gh ost !
p
Gn a h a li u m d i oi ca Li fe ever l a s t i n g !

CH AP T ER II
( FAT H E R C ON F E S S OR )
T ra g op og o n p r a t ens i s N o ti de
o n .

H er n a d i a s o or a
n n Ja ck i a b x-
a - -
o ,

S cu t e lla r i a l t e fl a a ri or S k ll p
u -
ca ,

A con i t u m N a p el l us F ri r aow l
’
s c

N u p ha r
a d uen a B r a dy b ott l e
n s

A ma ra n t hu s m e la n ch o li c us N s w hi pp i g
un
’
n r ope

A c t a ea a l ba Wh i t e b ea ds .

( PE N I T E N T S I N N ER S )

Ag r os ti s a l ba R ed t op
E u p a t o r i u m p er f ol i a t u m J oe P y e ,
B r om us s c a li u s e n C h ea t ;
S en ecio J a co b ea S t i k i g W i lli e
n n

M u h len berg i a d i y us a N i m b l W i ll e ,

T r i od n
‘

a cu pr ea T ll ed t Op
a r

r
O y za s a t i e a
P h leu m p r e t e n s e
Ca ps ella bu r s a p as t or i s ~
P i k po ke t
c -
c s

Di cen t r a cu eul la ri a D t hm an s br ee ch es
u c
’

A r i s t ol c h i a S i ph o
o D t ch m a s p i p e
u n
’

C a p s e lla b r s a p as t or s?
u -
S h ep h e r d s p u r e ; ’
s

S en e ci o ci e r a r i a n D st y mi ll e r ;
u

L y ch n i s fi e s - c ueu li R a gged r ob i n

B i d en s p bi -
i nn a ta B gga r
e ti k ’
s s c

E ch i n os p er mu m Vi r g i n i o um B gga r s l i ;
e
’
ce

S a p on a r i a ofli oi n a lis B ci g B e t
ou n n

N i g e l la D a mas cen a R gg d L a dy
a e ,

B i d e ns f r on d os a Cu k ol d ;
c s

M a n t is i a ( va n )
Di a n t hus b a r b a t ws S weet W il li am
4 24 SEX AND SEX WO RS H I P

P h l ox m a cu l a t a W il d S w eet W il l i a m ,

A r t em i s i a A br ot a n u m B oy s l ove ;
’

Os m or r h i za lon g i s t y li s
r
T i ll i u m p en d u lu m
Vi ola t r i c olor
A t r i p l ex h o t en s i sr
( D I N N ER )
Py r us M a lu s ( c a n ) Vi c-t u a l s a n d d r i n k ;
Ga la t ca g la b ella M i l k p ea
C a s t i ll ei a c oc ci n ea P a i t ed c p
n u

L a thy r us pr a t e ns i s E verl a t i g p s n ea ;
P y r us M a lu s ( va n ) H om i n y ;
S a tu r ei a h or t ens i s S a vo yr
L emn a mi n or D ck s m ea t
u
’
,

S a lm a S a ge ;
’

o fii ci n a li s
T r i f ol i u m r
a ven s e R abbi t s f oot ’

L i n a r i a vu lg a i s r B u tt er a d e gg s ; n

S o la m u m Du l c am a ra B i tt er s wee t -

N as tu r ti u m o ffi c m a le l Va t er c r e s s
Va ler i on e l la o li t o ri a L a mb l ett c e u

P y r us M a lu s ( c an ) G r een c h eese .

C off ea a r a bi ca C off ee .

Py r us M a lu s ( va n ) Wi n e .

C H AP T ER

(I N TH E M EADOW )
M i r a bi li s J a lap a F ou r o cl oc k ’

M i r a bi li s l on g i flor a A f t er oon l ad i es ;
n

C l a y t on i a Vi g i n i c a r S p i n g b ea u t y
r

r
P y u s M a lus ( va n ) S w ee t J u n e
r
E i g en i a b u l b os a H a rb i n ge r of S pr i n g .

R h exi a M a r i a n a M ea d ow b ea u t y
C l em a t i s vi t a l ba L a d i es ’
bo wer ;
N e p e t a g l e c h om a H e d ge m a i d s
R a n u n ou lus a c on i t i f o l i a F a i r m a i d s of F r a n ce ,

L i li um bu l b i f e ru m
R os a c en t if oli a
B e l li s i n t eg r i f ol i a
Os m or r h i za b r em s t y li s S we t Ci ci l y
e ,

A b r u s p r ec a t or i u s B l k ey ed S
ac -
u sa n ,

r
S p i a ea s a li ci f o li a M a d w S w et
e o -
e
—
N cp e t a g lec h on a II a ym a i d s .

P y r u s M a lu s ( va n ) R ed c h ee k .

S i s y r i n c h i/um B er m u d i a n u m Bl ue ey e d
-
L i ly
r
E u p a t o i u m p ur p u r eu m Q u e en of t h e m ea d o w ,

S p i r a ea l ob a t a Q u e en of the pr a i ri e .

( TH E B AT H DI S R OB I N G )
P o l y g on i cu m p er s i ca r i a L a d i es ’ th u m b
A n t h y ll i s vu l n e a r ri a L a di es ’
fi n ge r s
426 SEX A N D SEX WO RS H I P

S a p ona i a r ofii ci n a li s L on d on P r i d e .

Sa r r a cen i a fla va T r um p et s
E q u i s e t u m h y em a l e H or se ta i l -

r
H i pp u i s vu lg a i s r Ma r c s ta il ’ -

E l eus i n e I n d i oa D o g s t ai l ;
’ -

C y n og los s u m ofii c i n a le H ou n d s t on gu e ’
,

L a/ur u s n ob i l i s

D i p s a cu s S y lves t r i s Ve nus
’
b a th
M i r a b i li s J a l a p a W on d er of t h e w orl d ! - - -

Py ru s M a la s va r . M a i d en s b l u sh ’
.

( TH E PE E P ER )
r ofii ci n a lis
A la i a
'
J a ck -b y t h e - -
h ed g e
J a t r op h a s t i mu los a Tr ea d li g htl y
A b i es com m u n i s S pru ce
C elos i a ci s t u la C ock s com b
A r u n d i rwr i a m a cr os p er m a Can e
S ti lli n g i a S y lva t i ca
C y t i s u s L a b u n/u m r
H yd r a s ti s C a n d ens i s a

E u p h r as i a ofi l ci n a li s
‘
/

Vi n ca m a j or

( TH E T EM P TAT I ON )
N i g e l la D a m a s cen a D e vi l i n - -
a- b u sh
C h e lon e g la b r a S k eh ea d
na

Op h i og l oss u m vu lg a t um A dd r t g e
’
s on ue ;
I p om oea p a n d u a t a r M an -
of -
th e -
ea r th ,

r
C h a m a e li i u m C a oli n i a n u m r D evi l s
’
bi t,
Ci tr us A u r a nti u m F or b i dd en fru i t ,

P r en a n t h es s e rp en t a r i a G all of t h e ea r th ;
- - -

Vi ola t r i c ol or L ove i n i d len ess .

( TH E FAL L )
N i g el la D a m a s cen a L ove i n - -
a - mi s t;
R u m ex P a t i en t i a P a ss i on s

L i g us t ru m Vu lg a r e
P ot en t i lla p a lu s t i s r
P i s u m S a t i vu m

CH AP T ER I V
( TH E N E XT N I GH T )
P y r u s M a lus ( va r . S mm er
u

S ol a n u m nig rum N i g ht h a d e s

Or ni t h og a lu m u m b e lla t u m T e O l ck
n
’
c o

Ci r cae a L u t et i a n a E ncha t r s n e
’
ni ght sh a d e
M i r a bi li s J a la p a B ea u t y of the n i g ht

A let i s f a r i n os a
r z g st a r s
B la i n .

C l em a t i s ( va r . L a d i es b ow er .
 SEX AND SEX WO RS H I P 4 27

( S L E EP I N G I n N oc EN c E )
S o la n um s om n i f er u m S l py i ght sh de
ee n a

C l em a t i s r
e ec t a U pri g ht vi r g i s b owe r n
’
,

Ga li um ve r u m Y l l w b ed t r w
e o -
s a

G a l i u m t r i floru m S w e t c e t e d be d s t r w
e -
s n -
a

Ga li um ver u m O url d y s bed t r a w ;

a
’ -
s

L i g us t r u m vu lg a re
S i s y r i nch i mn B er m ud i a n u m B lu e ey e d lily
-
,

D i a n t h us d e lt oi d es M ai d e n p i n k
L i l i a/m C a n a d ens i s N od d i n g L il y ;
Bea u t y by n i
- -
g ht
r
A n t en n a i a M a r g a r e t i c um No n e - se - pr etty
H ous t on i a cae r u l ea

P oly t r i ch a m vu lg a r e G ol d en m ai d e n hai r ;
Di a n t h u s ca r y op h y l lus
Tu li pa Gesne r i a na T ul i p s ;
L eu c a n t h emu m vu lg a re
R os a ca n i n a

Ga li um ve ru m
Vi ola t r i color

( TH E T EM P I ER )
’ ’

Di a n t h us ba r ba t us S weet Jo hn ;
G old en l oc k s ,

P ol y g on u/ m p e rs i ca r i a R e d s h an k s ,

P oly g on um B i t or t a
/ s

S t a p h y l ea t r i f ol ia B la d de r nu t

S olid g o d r a
a o o R ed r od

R i gi d gold e od n r ,

S t i lli n g i a s y l va t i ca Q e d li ght
ue n
’
s e .

( R E P U L S ED )
A r t em i s i a A b r ot a n um

N y mp h a ea od or a t a

Vi o la t r i col or
L a ct u c a s a l i va L e tt u ce
Bh a n g !
Vi ola t r i c olo r Cu d d l e m e t o ye u l
- - -

L i li um ca n d i d u m Whi te L ily

N i g el la Dam as c eu a L ove i n - -
a- p u zz l e
;
L i c h en i g u i a r i us Sp k ;
un
“
Y ew
To ch
u me n ot !

( TH E RAP E )

Vi ola t r i color
T ri t om a u va ri a R e d -h ot po ker
428 SEX A N D SEX WO RS H I P
I mp a t i en s p a l li d a Q u i ck i n the h an d .

Rape
S ed u m a lbu m

P keo

S t i k t i g ht
c

I ’
o ly a n t h u s t u be r os a M i st r e f th i g ht
ss o e n

A ma ra nthus m e la n c h ol i cu s L ve li e b l ed i g
o -
s- e n .

(HI S E S C AP E )
B er c h em i a vol u b i l i s
R h us

Ver on i ca o fii c i n a li s S p ee d w el l ,

Vi ola t r i c olor J oh n n y -
j um p er
H u m u lu s L u p u lu s H op

( RE M OR S E )
R u ta g r a veole ns

Gn a p h a li u m d e cu rr en s

AP T E R V
CH

( CON S E Q U E N C E S )
Gen t i a n a P n eu m a nth e
on / A t m b el l u u n s

B r u n e ll a vu lg a r i s S l f h eal e -

R u bi g o a ln ea

S e n ec i o au re a F em a l e r eg u l a t or
T a n a c e t u m vu lg a r e Ta n sy

E u p h r as i a h eli o s c op a Li ttle good ;

T r i ti cu m r ep ens Q ui c ke ns .

( TH E B AB Y
)
H a l es i a t e t r a p t e
'
ra S w dr p
no o

L e u c o i u m ve r n u m
L i mn a n t h em um l a c u n os u m F l oa t i n g h ea r t ;
A m a r a n t h u s h y p oc h on d r i a c us L ovel y b l eed i g n

P y r us M a l us ( va r ) . M oth e r ,
P y r us M a lu s va r ) . D eli i s c ou

A r u m M a c ul a t um C k y b ab y
oc

apawl
‘
C a r i ca P ap ay a P

( H ER F OL K S )
S a m bu c u s C a n a d e n s i s El de r
A ra l a i p
his i da W i l d el d e r
A s c l ep i a s c u r as s i vi c a R e d h ea d
A r t em i s i a Ab r ot a n u m Ol d ma n
R u bi a t i n c t or i a M a d d er ;
P y r u s M a l us ( va r ) . B r oth e r J on a th a n

H e r a c l i u m la n a t u m
A n d r op og on m u i c a t u s r
A r a li a r a c e m os a
430 SEX A N D SEX W O R S H IP

A N I M AL WOR S H I P
In early stages of t h e d evel opment of religiou s thought i n
savage nations animals were wor s h ipped a s divine and a s the
, ,

nations an d t h eir t h ough ts advan ced to a h igher plan e thes e ,

animal s ceased t o b e con si d er e d a s th e d ivinitie s thems elves an d

b ecame merely symb ol s f or mor e or l es s anthropomorp hi c go d s .

Many pri m itive p eopl e b elieved t h at they wer e descendant s

from certain animal s whic h wer e their to tems and while t h i s
, ,

idea i s n ow r estricted to savage trib es it was at on e time com ,

mon even amo n g such p eopl e a s the ancient Greeks wh o , h ow ,

ever in tho s e d ays we re n ot muc h ab ove savages ; whil e to tems

,

wer e n ot wor shipped they wer e r egarde d with a so rt o f r everence ,

,

and could not b e killed n or eaten but it d o es not imply t h at t h es e

,

totems wer e con sider ed a s di vinities .

A curious account of t h eir totem i s that of t h e Thib etans be

caus e i t almo st gives t h e idea t h at they have a traditional b elief
in their r el ationship to the apes etc dating b ack p erhap s t o the
, .
, , ,

times of the evolutionary stages age s ago Th e Thib etan s claim

, .

to b e descen d ant s o f an ape and a femal e demon ; t h es e h a d six

chi l dren of whom th ey tired an d whom they ab an do n ed in a for
est Y ears afterward s the ap e r eturn e d and found that t h e six
.

h ad incr eas e d to five hundre d d escen d ant s from the o rigin al six
brot h ers an d sister s ; o f cours e incest wa s no t kno wn o r a b
,

horred in primitive ho r d e communities any mor e than among ,

animal s Thes e d escendants wer e very po o r in nee d of every

.
,

t h ing an d hardly able to keep themselve s from starving S o the

, .

ap e aske d the g od Ch en r es i g to b e t h eir gu ar d ian to whi c h the ,

latter consented ; he thr ew ou t five kind s of grain wh ich the ape

d emon s ate wh er eupon t h eir tail s an d h air gr ew shorter , and
,

they b egan to sp eak an d t o clot h e themselves , and fin ally b ecame

changed to men and women .

A very ancient conception of go d i s t h e turtle , on account o f

t h e r es emblance o f its h ead an d neck to t h e lingam The turtle .

therefore b ecame a symb ol fo r t h e lingam the d emiurge o r actual ,

creato r , t h e O rigin and S ustainer o f all things In the H in du co s .

m og on y ( Fig 25 0 ) the earth was suppo s ed to b e suppo rted on the

.

backs o f four el ephants whic h in t u rn wer e suppo rte d on t h e

,

back of a turtle which swam ab out like a gold fis h in a fi sh gl ob e ,

,
-
 SEX A N D SEX W O R S H IP 43 1

wi t hin the celestial crystal spheres that upheld the sun moon and ,

stars.

Me di eval c h urch e s were o ften d eco rated with paint i ngs or

sculptu res of A dam and E ve sometime s wit h repr es entation s o f
,

coition b etwe en animal s mor e rar ely bet ween h um ans o r other
, ,

r eferences to the divine creative s exual powers ; her e i s s h o wn ,

i n a ca rve d ba n i ster in a German church coition betwee n a n imal s

, ,

th e h ea d of the penis carved i n the shap e o f a turtle s n eck and ’

h ead ( F ig . Thi s turtle head was the o rigin of ou r speaki n g

“ ”
o f the g la n s p en i s as t h e h ead of the p enis .

Fi g 2 5 0
.
—H i n du Cosm o g on y .

It wa s largely thi s ki n d of ikons or im ages that were d e

stroye d by t h e iconoclasts of medieval tim e s .

In ancient A s syria th e bull was the actual male creato r o r

progenito r o f manki n d ; he was gen erally r epresented as winged ,

to in dicate h i s di vine nature Th e bull was al s o wor shi pped in

.

o ther O ri ental lan d s from E gypt east ward in I n dia J apan etc ;
, , , ,
.

in E gypt f o r instance a s the A pi s bull

, ,
.

The A pis bull wa s suppo se d to b e an i ncarn ation of Osiris ,

t h e mal e prin cipl e i n nature , but this bul l was no t merely a symbol
43 2 SEX AND SEX W O R S H IP

f or Osiris , he wa s O siri s hims elf H e was supp osed to have b een .

b o rn of a virgi n h eifer who wa s r ender ed pr eg n ant by a moon

,

b eam or a flash of lightnin g When a n A pi s bull died , an other .

wa s sought by the pri ests who r ecogn iz ed him by certain birth ,

marks a black hide with a white triangl e ( male pyrami d ) on h is

,

fo rehead a n d a crescen t OI I hi s side a n d under his tongu e a swell ,

ing or tumor like a scarab aeu s i n s ect ; as the priests always foun d
a n ew A pis bull this s eems to Show that the E gyptian prie st s wer e
,

exp erts i n markin g or branding cattle an d could produce t h e r e ,

quired characteri stics of the A pis g od at will .

When the new g od wa s discovered he was taken to N ilop olis

where he was specially hou s ed a n d fed on milk fo r fou r mont h s .

Whe n mature e n ough h e wa s taken t o a Ship at the time o f the

, ,

new moo n which wa s a festival in E gypt a n d conducte d in cer e

, ,

m e n ion s state to th e t emple at M emphi s wher e for the first fo rty ,

days after his arrival h e was s een a n d attended only by women

Fi g . 25 1 .
—W o od ca r vi gs fr om a fr i eze i a c h u r c h a t A d l an
n n n ( a b ou t 1 05 0 S ee
fir s t p i ct u r e ( c oi t i o ) i u pp er ow
n n r .

wh o fed him and exp o sed themselve s to him , by submitting t o

s exual u n io n with him , f or thi s was the cu stom with the b u ll at
M emphi s a n d the ram or go at at Mendes ; this practice i s r eferre d
“
t o in th e edict of Mo s es in L ev xviii 23 : N either s h alt t h ou .
,

lie with an y b east to defil e thys elf therewith ; n eith er Shall a n y

”
woman s ta n d b efor e a b east to lie down thereto ; it i s confusion .

The mother of the g od A pis was h ous ed in a separate temple

compartment and wa s atten ded by a special d etail of pri ests ; s h e
was the goddes s A tho r r epres ented i n sculptur e like a woman
,

with a cow s head S he was th e Venu s of the E gyptian s

’
. .

B ecaus e Isi s was the wife of O siris of wh om th e A pis bull ,

was an incarnation Isi s was o ften r epr es ented in s culptur e a s a

,
4 34 SEX AND SEX W O R S H IP

fetic h es ( mascots ) and its own lo cal divinities ; also s eparate

di alects of sp eech and hence varyin g name s Thi s h as cr eat e d a .

great confusion in trying to make a correct account of E gyptian

religion .

The Israelite s duri n g their soj ourn in t h e wildernes s remem

bere d this E gyptian wor ship an d prevaile d on A aron to er ect fo r
the m t h e image of the A pi s go d ( a gol d en calf ) while M o ses wa s
on the moun tain with God t o r eceive the tablet s wi th t h e T en ,

Comman d ments ; also under variou s kings they laps e d to this

, ,

kin d o f i d olatry .

In Gr eece M i n e s a mythical king of C r ete b ecame a god

, , ,

Fi g . 25 3 .
—S r d b
ac e ull i n U m m e r n a t h C a ve , I d i a M a y th o sa d p i l gr i m s
n . n u n c om e

to th i s c a ve a n n u a l l y to w or s h i p th i b l l ( s ee a t f oot of t h e m a n )
s u .

after death and b ecame the j udge of the dea d ; h e wa s consi d ered
,

to b e the same a s the su n g od hi s wife P a r s i ph a e b ei n g the mo on

-
,

goddes s T h ey wer e s ym b olized a s a bull an d a cow P a r si ph a e

. .

fell in love with the bull of M i n e s an d gave b irt h t o th e fabl ed ,

Min otaur w h ich was half h uman half bull

, , .

Jupiter change d himself to a bull to r ap e E uropa .

In In dia al so the bull wa s a n d i s wo rshipped ; a s f or instance

, , , ,

a sacred bull at H alli b eeb In di a ,

.

H er e the cow al s o wa s held in great h onor , but t h e extent to

wh ich t h i s wo rship i s n ew carried in India i s comparatively mod
ern ; for i n stance in N epal a small in d ep endent stat e no rt h east
, ,
 SEX A N D SEX W O R S H IP 43 5

of Hindustan up to quite recent times it was consid ered to be

, ,

mur d er to kill a cow an d thi s wa s puni shable by deat h

,
.

The H indus b elieve that the Go d Indra go d of the sky some , ,

times a ssum e s t h e s h ape of a bul l and live s fo r a time on earth .

In P ersia t h e u rine of the cow is use d a s h oly water i s u sed

,

in our C atholic chu rches .

F igure 254 shows a statue of a bull in a park i n To k io Japan ; ,

the d evotee touch es the sacred fo rm i n the h e pe that this will cure
h er r h eumatism .

A mong the ancient A s syrians the goat wa s the symbol for

s exu al vigo r and was wors h ipp e d as a lin gam god o r d eity The
, .

Fi g . 25 4 —A b ul l in a p a rk in T ok i o
,
Ja p an .

goat wa s al so wo rshipp ed at Mendes i n E gypt ; here men co h ab ,

i t ed wit h s h e goats and women with male go ats o r bucks in h onor

-

o f t h e R am who was the god o f Mendes H e h ad n o Special name

, .
,

but wa s simply called th e R am but hi s wo rship was sim ilar to,

t h at of the A pis god but was not limi ted to a f ew privileged

,

women but any woman could re sort to the temple and sub m it
,

h ers elf to one o f the mal e goats which had b een traine d t o enj oy
the unnatural union ; o r men coul d cohabit wit h femal e goats .

T h i s t h eme furni s h ed a favo rite motif fo r wall paintings in the -

bath ro oms o f R oman villa s in H erculane u m a n d P ompeii .

T h e o rigin of the fabled satyrs may po s sibly b e sought in

t h ese strange unions for the b elief t h at coition wit h animal s ca n
,
43 6 SEX AND SEX W O R S H IP

result in pregn a n cy wa s comm on at on e time and i s not yet en

t i r el y extinct The Greek satyr s were suppo sed to b e i n or d i
.

n a t el y concupiscent ever chasing n ymphs whom they s eized and

, ,

raped w h enever they could ; from thi s characteristic we have the

term satyriasi s .

L ater on the satyr s or sileni which we re similar b ecame

, , , ,

changed in popular b elief or sup erstition i n to the popular C hri s

tian notion o f the d evil with b ats wings horns tail an d el even
,
’
, ,

fo ot .

C attle cats mo n keys ibis es a n d other animal s were an d still

, , , ,

ar e s acred in m any O ri ental coun tri es although n ot n eces sarily ,

revered a s d eities or a s symb ol s f or s exual divinities .

The Zulu s N ort h A merican Indian s Chin es e P eruvians an d

, , ,

Fi g . 25 5 .
—G oa t w or sh i p at M en d es , i n E gy p t .

“ ”
s ome other people b elieve that thunder birds snake s dragons -
, , ,

and other b easts inhabit th e h eavens a n d h unt th e sun an d the ,

mo on attempting t o swall ow them thu s causing eclips es ; many

, ,

of thes e p eople when they s ee an eclip s e b eginning cla sh their

, ,

shields sh out b eat drum s or tom toms sho ot firearm s and make
, ,
-
,

a s much nois e as po s sibl e to scar e away the b eas t that is trying

to devour the sun o r moon .

C ertain animal s wer e as so ciated wit h certain deities with ,

ou t h owever b ei n g worshipped ; although o ccasionally they were ,

con sidered as symbol s for the deity a s the owl for P allas A thena ,

in Gr eece or the vultur e f or S ub en the goddes s of maternity

, , ,

in E g ypt .

Thus the eagl e Wa s sacr ed to Jupiter the owl to A th ena t h e

, , ,
438 SEX A N D SEX W O R S H IP

T h e cock o r ro o ster on account of h i s almo st unlimited a cti v

, ,

i ty a s a mal e wa s at an early time made a symbol of mas culi ne

,

power and vigor Thi s drawing ( Fig

. from a va s e given .

a s a pri ze at t h e ancient O l y mpian games S h ows victory symb ol ,

i ze d by P all as A thena wit h the cock on a phallic pillar

, .

We still us e the co ck as a symb ol of vi ctory in politics ; a nd

“ ”
we call the p eni s its elf a co ck It wa s u sed on the Christian
.

tomb s in th e catacomb s of R ome to expres s the victory achieved

by the r esurr ection of Jesu s over death , .

A nd fin ally t h is i s th e r epr ese n tation of a b ronz e figur e of

,

P riapus which was fou n d in an a n ci e n t Greek templ e ( Fig .

We have learned that the anthropophagi imagined t h at when

they ate a fallen e n emy hi s valo r or other go od virtues were con
,

ferred on them ; similar idea s were held in regar d to certain ani

mal s the C h a r a k a —
, S a m h i ta an a n cient Hin d u me di cal work teac h
, ,

ing f or in stance that t o eat the flesh of the co ck will confer hi s

, ,

vigo r a s a male on th e eater .

Wh ile some ot h er animal s wer e o ccasi on ally u s ed a s symb ols ,

o r conn ected with variou s sup erstition s th e ab ove i s su fficient to ,

give u s an i d e a of their wo rship either as deiti es or r everence , ,

fo r t h em a s symb ol s fo r anthropomorphic go d s .

S OM E OF TH E GODS

Assyr i an an d B abl n i an

It i s b eyond the scop e of thi s b o ok to mention in d etail t h e

various t h eologie s a n d mythologies and the gods and go ddes ses
thereof ; but it will prove of interest t o l earn h ow muc h s ex h ad
to do with them and the theories ab out them
,
.

B eginning with the A s syrian and B abylonian god s we learn ,

th at the mo st ancient recorded r eligion among thes e p eople was

a S hama n ism or demon wo rs h ip similar to that which i s still
prevalent among the p eople of N orthern A sia .

S ome of their spirits or demon s wer e later on promote d to

gods at the head of which was a triad o r trinity—N a or An na
, ,

the S ky E a the E arth and Mulge the L o rd of the U n d erworld

, , , ,
.

The variou s attribute s of deity wer e conceived o f a s s eparate

deities and t h e sun god gradually ro s e to the highest place thus
-
,

lead i ng to a solar wor s h ip .

 SEX AND SEX W O R S H IP 439

The neighbo ri n g p eople all of them S emitic adopted this , ,

same b elief ; the ol d tri n ity o f A n n a E a and Mulge b ecame Anu , ,

E a and B el ( o r B aal ) who were all children Of Zica or Z i c a r a

( the S ky ) ; E a was n e w the god o f life a n d knowledge the L ord ,

o f the A bys s a n d th e husba n d of B ahu ( the B ohu of G en i .

,

B el was th e Demiurge and B el merodac h became th e sp ecial g od -

o f B abylon .

In accordance to S e m itic ideas each god ha d a femal e princi ,

“
ple o r goddes s a s con sort ; each B aal h ad a B a a l a t ( every laddie
h a s hi s who wa s some modification of Ishtar o r A starte .

B el with hi s cons ort S ern a headed th e pantheon .

Then t h ere was a moon god a sun god and an air god these -

,
-
,
-
, ,

togeth er with the previ ou sly mention ed Anu E a B el a n d S erna , , ,

“
mak in g the S even Magn ificent Deities .

“
T h e n ext soci al rank was that of the Fifty G reat God s ;
“ “
th en the Three H u ndred S pirits o f H eaven and the S i x H u n
”
d re d S pirit s of E arth ; among the latter were s even spirits w h o
were bo rn without father or mother a n d thes e s even produce d all ,

t h e sick n es s and evil s that pr evailed on earth .

T h e five planet s then kno wn were added to the s even Mag

”
n ifi c en t Deitie s making togethe r th e Twelve C hi efs o f t h e
,

“
Pliny the E lder ( bo rn 23
,
wr ot e : E pigenes a writ er ,

o f very great authority info rm s u s that the B abylo n ia n s h ave a ,

s eries of ob servation s on th e star s for a p erio d of s even hundred

an d twenty thou sand year s inscrib ed on b aked bricks B ero su s ,
.

and C r i t od em e s who make th e p erio d the sho rtest give it a s four

, ,

h un d re d and ninety thou sand years From thi s statement it woul d .

”
appear that l etter s have b een in u s e from all ete rnity .

T h e B abylonia n s originated many myt h s whi ch were ad opted

by the S emitic p eopl e ( i n cludi n g the a n cient Jews ) a s for i n sta n ce
th e sto ry of the flo od as later foun d in the Bible The Babylonia n s .

“ ”
said that Tam zi the S un -
rode in hi s ark ab ove the rain
, ,

clou d s during the rainy season ; the story of the creation and the
’
fall of A dam and E ve o f A braham s attempted sacrifice o f Isaac
, ,

h ave all b een found i n the cun eifo rm reco rd s ; from the A ssyr ians
they were learn e d by Mo ses ( o r E zra ) .

'
S m o th r t t t h t h
e au w l
o s gr t g d ( d g dd
s a e a t ) w r eh f ll wi g G r k
t e ve ea o s an o e s se s e e t e o o n
A p ll A r H p h Ath A rt m i A p h d
ee
d i ti
e es :Z P id
eu s, ose on , H rm H r
o o, e s, e a e s t os , e e s, e e, en a, e s, rt e .
Thi h w r i pt d r i
ro
Hes tia and D m t r e e e . h g r l ly
s, o e ve , s n ot t e ene a ac c e e ve s o n ,
 44 0 SEX A N D SEX W O R S H IP

The B abylo n ian Hades th e J ewish S heol and the Gre ek H a d es

,

were practically identical .

O n e B abyl onian s tory tell s how Ishtar d escen d ed into H a d es

i n s earc h of her dead hu sband Duzi B ahu the Que en of the U n .
,

d e r wor l d afflicted Ishtar wit h ma n y dis ease s an d kept h er a

,

pri so n er in Hade s until the sun god b rother of Ishtar complaine d

-
, ,

to the moon g od who s ent a Sphinx to H ades ; t h e Sphinx poure d

-
,

the waters of life on the im pri soned Ishtar and lib erat e d h er .

“
Wh en Ishtar entered Hades th e la n d whe n ce none r eturn
, ,

”
the place of gloom the qu ee n of H ades comma n de d the warder
,

“
fling wide the op ening of the gate f or her and a s ol d rul e r e ,
”
quire s strip her of all she we ar s !
,

Then th e warder
to ok the mighty diadem from off her h ea d
H e to ok away the j ewelled earrings from her e ar s
H e to ok away the golden chain s ab out h er neck
He took away the ornaments O f her breast
i t i
away the studded girdle of her wai st
t

H e to ok
t i

He to ok away her b racelets and anklet s

He to ok away th e garment coveri n g her n akednes s .

A s so o n as Ishtar entered the lan d whe n ce n one r eturn Al ,

latu saw her Then Al l a tu said :

Go, op en my gate an d cast forth Is h tar
With disea se of the eye s strike h er
With dise as e of th e loin s strike her
With dis eas e of the legs strike her
With di seas e of the heart strike her
”
Her whol e body strike with diseas e .

The g od
went a n d sto od b efor e his sir e the mo on
su n -

, ,

Y e a i n the pr esence of Ki n g E a flowed hi s tear s ;

,
‘ ’
Ishtar h e cri ed from d eep s of earth r eturn s n o more
, ,
‘
.

S i n ce Ishtar has enter ed the la n d whence n on e return

The bull has n ot served the cow nor the as s the she as s -
.

N o mal e has appro ached the femal e .

’

The mo on g od then take s pity and order s that Ishtar b e s et

-

free ; and all u sual s ex life is resto re d on ea rth Th e ab ove ar e

-
.
44 2 SEX A N D SEX W O R S H IP

templ e together with the a s sembled multitude that he destroye d

, ,

by pulli n g down its pillar s ( Judge s xvi ) .

Dagon wa s r epresented a s half human an d half fish ; h e wa s

widely worshipped and many temple s wer e erected to h im H e .

had a wife wh o wa s called A shtaroth or A t a r g a t e s ; her temple

wa s at A scal o n S he was r epresented a s a fi s h wi th a human
.

head . S he wa s a modification of Istar or Is h tar o r A starte .

The fish was worshipp ed a s the symbol of fertility both on a o ,

count of it s own fertility a femal e fish laying millions of eggs

, ,

a n d because it lives in the life givi n g a n d ge n erating eleme n t

-

water .

A ccording t o P hilo th e chi ef god s of P ho enicia wer e two

triads — S un Mo o n a n d E arth and R iver s Meadows a n d Water s
, , ,
.

Mountains were sacred b ecau s e they were n ear er to heaven than

“
the plain s ; h enc e the e steem in which high place s were h el d
among t h e P hilistin es The pr ophets waged war again st t h e
.

worship on th e high place s a s recorded i n the B ible

, .

P hilo ( of B y blu s ) said that E l was the highest g od o f B yblu s

a n d that E lohim wa s sub ordi n ate to him ; E 1 wa s the first to o rder

circumci sio n a n d t o demand the sacrifice of the fi r s t b o rn either -

,

an only s on or a virgin daughter to th e sun g od In h istori ca l ,

-
.

times the sun was the chief g od but he wa s wor s h ippe d in two ,

of h i s attributes ; when h e wa s adore d as the g o d o f heave n the ,

earth was regarde d as h is wife ; but when he was the g od o f ligh t ,

the moon was h i s wife .

The P ho enician s b elieved that E l wandered o ff over the earth

toward s sun s et leaving B y bl u s t o the management of hi s wife o r
,

queen B a al ti s during his ab sence ; t h i s accounts w h y her wor

ship wa s mo r e impo rtant in B yblu s tha n that o f E l hims elf B aal .

ti s b ecoming lones om e accepted t h e attention s of a youthful l over ,

Eli u n or S hadid ; but when E l return ed he kille d B linn with h is

sword .

In other places A starte the mo on go ddes s wa s said t o b e

,
-
,

the wife of E l ; B a a l ti s a n d A start e were prob ably the same and ,

their wo rship s were alik e con sisting largely of wild orgies o f

,

s exual exce s s es .

The r eligion s of the C anaanite s a n d Israelit es were b oth

bas ed on a wor ship of th e powers of nature wh ic h wer e c on si d ,

ered a s antagonistic to their welfar e by the ancient J ews while ,

the C anaanites considered them to b e favo rable a n d b eni g n .

 SEX AND SEX W O R S H IP 44 3

T h e Jews were stern and mo ral in character the C anaanites , ,

ten d er s en suou s and immo ral i n t endency

, .

T h e C anaanite s wo rshippe d B aal ( the L ord ) an d h i s wi fe o r

consort A shtor eth o r A sherah ( the happy on e ) ; there was al so
a masculin e fo rm of th e word A sherah A s h er ( th e lingam the
, ,

h appy on e ) .

Wh en L ea h h ad a son sh e sai d : Happy am I fo r the d au gh

”
t ers wi ll call m e bles sed ; an d sh e called hi s name A sher ( Gen .

xxx ,
The symbol fo r A s h era h wa s the st em of a tree an d ,

fo r B aal o r A sher t h e cone of the pin e The wo rship con sisted

.

“ ”
m ainly in l icentiou s s exual practice s in the groves o r holy
pl aces whic h wor s h ip was al so in d ulged in b y the a n cie n t Jews
,

during p erio d s of i d olatry .

“
A n d Israel abod e in S hittim an d the people b egan to com
,

mi t wh o re d om wi t h th e d aughter s of Moab And th ey called the .

”
peop l e unto t h e sacrifice s of t h eir go d s ( N um xxv 1 .
,

During th e idol atry under King Manasseh th e Israelite s went

back to t h eir fo rmer h alf pagan idea of J ehova h and th ey a s
-
,

c r i b ed to h im a con sort o r wife to w h om t h ey gave t h e n ame

“ ”
Qu een of H eaven They wanted t h eir g od to e n j oy th e same
.

pri vileges t h at all t h e other god s o f the n eighb oring trib es h ad

th e sexual enj o y ment s t h at a wife can give .

P er si a

H e r m i pp u s
r ecor d ed that Zoro aster lived ab out five t h ousand
year s b efo re t h e Troj an war the d ate o f which wa s b elieve d to
,

b e ab out two thou san d years B C or ab out four t h ou sand years

. .
,

ago ; t h i s would make th e age o f Zo roaster ab out n in e thousand

years ago .

B ut t h i s d at e d epend s on the sam e di spo sition o f t h e mind

o f early man to exaggerate the ages in former times as we see ,

in t h e a ges o f th e patriarch s in th e B ibl e .

X ant h u s said that Z o ro aster lived six thous and years b efo re
X erxes ; A ri stotle als o said that he lived at a very early date All .

ancient writer s agreed that h e wa s a r eal and not a mythical

ch aracter .

Modern scholar s accept the l atter conclu sion but pl ace h is

age at about the time o f Mo se s ( 1 400 B C ) o r even l at er ab out
. .
,

1 000 B C
. .
444 SEX AND SEX W O R S H IP

Zoro aster ( o r Zarat h u stra ) was the founder of t h e P er sian

or Iranian mythol ogy or r eligion The mai n idea of h i s t h eology .

was t h at ther e was a dualism Go od and B ad that were at ever , ,

lasting war wit h e ach other The sacred b o oks ar e the Ga th a s .

,

which together co n stitute the Z end A vesta A t the b eginning ther e

wer e two spirits —A hura —
-
.

M a zd a o ( Ormuzd ) r epres ente d Good ,

and A ngr e M a n y u sh ( Ahriman ) was E vil B oth spirit s wer e

-
.

demiurges o r creators The P ars ee s s ay that b oth O f t h ese go d s

, .

evolved thems elves ou t O f p rimor di al o oz e ; this s eems to b e an

attempt at explaining their genesi s in a natural mann er .

O rmuzd was L ight and L ife L a w and Order everything t h at , ,

i s nobl e go od and tru e A hriman on the ot h er hand wa s Dark

‘

.
,

nes s Death E vil everything that i s filthy and obj ectionabl e in

, , ,

t h e world P lutarch a Greek writer said i n r egard to thi s Zoro

.
, ,
“
a s t r i a n t h eory o f an evil d eity as well as o f a go od on e that ,
if , ,

n othi n g can h app en without cause and go od can not furnish cau s e ,

f or evil it follows that the n atur e of evil as of go od mu st have

, , ,
”
an o rigin a n d pri n ciple of its own .

E ach ha d hi s followers attenda n t spirits who were p r a cti

,

cally th e armies of the two l ord s ; when ever they met , thes e two
armies would fight for the po s ses sion of the human soul s after
death .

A fter death the soul of the departed came t o a b ri d ge over

which lay the way to heave n ; her e a r ecord of h is life wa s ma d e
by an accountant ; if the s oul h ad a go o d record it wa s p er
m i t t e d to cro s s th e bridge and go t o heaven but if evil pr edom ,

i n a t e d in the account it wa s s ent t o hell ; if the r ecor d wa s evenly

,

balanced the s oul went t o a n intermediate place which wa s a kind

of purgatory w h er e it r emain ed to the final day o f judgment .

Man c a n help Ormuzd or Go o d by b eing piou s and uprigh t

, , ,

or he can help A hriman or E vil by b eing wi cked ,

In this theol , .

og y ther e i s littl e or nothi n g of a s exual nature ; in fact it i s ,

singularly fre e from the u sual conception s o f tho s e early t imes .

T h e P ars ees wor ship Zarathu stra and the sun and fir e as ,

symbol s of G o o d ; on getting up in the mor n i n g a P ars ee fir st says

h is prayer s to t h e sun ; h e then rub s a little holy water call e d ,

n i r a n g ( cow urin e ) on his forehea d to protect him against the m

,

flu en c e of the d eva s o r evil spirits the attendan ts O f Ah riman ; ,

for this n i r an g i s an i n fallibl e Specific

,
.

Duri n g t h e captivity o f t h e J ews t h ey adopte d som e of th e

44 6 SEX AND SEX W O R S H IP

However the mas se s conceived the s e attribute s a s s eparate

,

deities M o st of t h e mal e d eitie s h a d mates o r femal e d eities o r

.
,

god d e s ses but thes e wer e of sub or d inat e rank and totally unim
,

po rtant b eing imagine d only fo r t h e comfort an d pl easure o f the

,

co rr esponding god s w h o would have b een lonesome if they coul d

n ot enj oy occasional s exual d elights .

T h er e were two main o rders o f deities the group of R a an d ,

t h e gr oup o f O siris R a i s the sun ; Amen R a sign ifie d t h e intel

.
-

lectual attributes Of R a ; hi s group consist s o f R a M entu Atmu , ,

and S hu Mentu and A tmu are merely a divi sion of R a into h i s

.

two phase s the rising and the s etting sun the sun of the upper
, ,

an d t h e sun of t h e l ower world w h ile Sh u i s the L ig h t o f the sun ;

,

S hu i s the s on of R a , an d h i s wi fe T ef n et i s t h e daug h ter of R a

, ,
.

Marriages of brot h er s and Sister s were proper among the Eg yp

tians s o the go d s migh t b e exp ecte d to marry t h ei r sister s a l so ,
,

b ecau s e men a l ways imagined their gods to b e like th ems elves .

T h e O siri s group wa s n ot r elat e d to the R a group S eb an d .

Nu t h a d a s on O siris w h o b ecame t h e main g od of t h i s family

,

conn ection ; h e married h i s sister Isi s and t h ey ha d a c h il d H oru s ,

( or H a r p ok r a t ) H orus married H at h o r H at h o r an d Isi s wer e

. .

n early alike an d the cow wa s sacred to b ot h ; also , b ot h wer e at

times repre sented as a cow .

O siri s was the S u n an d Isis wa s the mo on O siris was t h e .

masculin e b egetting principl e in natur e ; to S h ow h is p ower an d

vigo r in t h is capacity , h e was sometime s r epresente d wit h t h ree
phalli ; Isis wa s t h e feminine principle ; t h eir mo st sacred s ymb ol
was the l otu s wit h r ed blo s soms ; symbolic of the rising an d s etting
sun b ecau s e it op ene d at sunri s e an d clo s ed at s u ns et B ot h
, .

Osiri s and Isi s wer e supp o sed to h ave b een o riginally Greek d e
ities h ence th is o r d er of d eitie s was not r elate d t o t h e R a fam il y ;
,

they were on e might s ay n aturalized foreign er s The E gyptian

, , .

reli gion was sombr e s ad d espon d ent gloomy ; at t h eir festiva l s

, , ,

a co ffi n was brough t in as a remin d er o f t h e ul timat e d estin y

d eat h .

H oru s i s sai d to h ave intro d uce d the mo re c h eerful Greek

vi ews of rel igion .

AI nm on wa s the local go d of Theb es ; h e was o ften r epres ented

with the h ead of a ram Variou s citie s in E g ypt wor s h ipped their
.

go d s un d er di ff erent animal shapes and the in h abitant s o f such ,

cities could no t eat the an imal s lik e their go d s in shape It i s .

 SEX A N D SEX W O R S H IP 447

probabl e that thi s animal worship wa s but a survival of early

totemi sm .

T h e go d P ta h o r P h th a was the go d who pr epar ed the mat

ter from wh ich R a or Am en R a created the wo rld ; R a wa s the -

sun god the soul of the worl d o f the mas ses o f E g y ptian s Chn u m
-
, , .

wa s the breath o f R a whi ch s tirred the primeval waters

, .

Thoth o r Tanut wa s the measurer of time a n d weights .

H e was said to b e the husband o f Ma t the goddes s of Truth ’

, .

He wa s the reputed autho r of the E gyptian bo oks on

“ ”
medicine and o f the R itual o f the Dead
, To this god the .

Fi g 2 5 9
. . The
-
W or shi p of S et i t h e ,
Fi g . 26 0 .
—T h e god d e ss N e t pe ,
Cr ea t o ;
r fr om a s cu l p t u r e i n t h e ru i n s of r g
bea i n th e an kh ,
or s y m b ol of li fe
K a r a k E gyp t
n , .
and th e f em i nin e s ce pt re .

E gyptian s ascrib ed fo rty two bo oks on medi cal practice but -

,

S eleucu s ascrib ed to him twe n ty thousan d b o oks and Ma n etho , ,

th irty fi ve thousand , five hun dred a n d twenty fi ve b ooks H e i s

- -
.

particularly concerned in s ecuring the wel far e of the soul s in t h e

un d erworld , wherefo re h is wo r ship wa s very impo rtant in conn ec
tion with the fun eral rites .

“
Tho th was t h e mo on god a n d wa s called the tongue o f R a
-
, ,

t h oug h R a i s also said t o have created th e worl d by a word Of

comm an d Thoth Thoti or T et wa s the same a s the Greek god
.
,
44 8 SEX AND SEX W O R S H IP

H ermes the
, g o d of letters o r learni n g ; he wa s o r d inarily r ep r e

s ented with the head of a n ibi s and as carrying a tablet an d a r eed

p e n in his hands b u t sometime s al so with the u a s
,
A mong hi s .

“ ” “ ”
title s were lord of truth the chief in the path of th e dea d
, ,

“ ”
a n d the s crib e o f the truth It was his speci al o ffi ce to b e pres
.

en t in A me n ti ( underwo rld ) w h en the soul s wer e judged t o see ,

their deed s weighed in the b al an ce an d to r ecor d the re sult It .

was al so he who in th e r ealms b elow wrote f or the go od s oul s

, ,
“ ”
with his own fingers the B o ok o f R espiratio n s which protects
,

them sustai n s them give s them life an d cause s them to b reathe

, , ,

with the soul s of the god s fo r ever and ever Thoth was an author .

“ ”
of many medical book s a n d of the R itual of the Dead which
,

treated o f the fu n eral rites .

O n ly Osiris and Isis were wor s hi ppe d through out E gypt A ll .

the other go d s a n d godde ss es wer e of a local ch aracter .

The sym bolism of the E gyptian s was very phallic ; many gods
showed a peni s or carried a p e n is sceptre ( Fig Many a .

goddes s was figured with the s acr ed f emini n e triangle ( Fig .

o r s h owed h er bar e br east s o r carrie d the femal e sceptr e of the

,

profile breast A nd ma n y a d eity carried the a n kh or symbol of

.

life ; a n d ma ny of th e god s are r eprese n ted as masturbating .

Y e t with t h is exces sive d isplay o f sex symb oli sm th e E g y p

tians di d not co h abit with women in t h eir temple s as did the ,

Greeks .

“
N on e o f t h e Chri stian virtue s said C h abas is fo rgotten
, ,

i n the recorded E gyptian code o f mo rality ; piety c h arity gentl e , ,

nes s s elf command in word and action chastity prot ection o f

,
-

, ,

the weak b enevol en ce towards the humbl e defer ence to superior s

, , ,
”
r esp ect to property in its minutest detail s all i s expres s e d there , .

Th e Os i ri s M yt h or M y st eri es
Very early in s avage comm u n iti es certain mysteries were
kept from the ge n eral kn owl edge of th e public an d i mp arted only
to memb ers of certain secret so cietie s ; thes e organization s cele
b r a t ed and p erpetuated certain sto rie s ab out gods o r go dd ess es ,

as for instance in Greece the E l eu sy n i an mysterie s ab out Demeter

and P ro s erpina S o there wer e mysteries in ancient E gypt ab out
.

Osiri s and Isis .

O siri s wa s the Go od P rin cipl e ; h e was at enmity with h i s

brother S eth ( Typhon ) the B ad P rincipl e and the two wer e in
, ,
 SEX AND SEX W O R S H I P

alchemy his symb ol is a male cro ss wi th a sickl e the same a s i s ,

n o w u sed to expres s neuter forms i n anim al and plant life ( se e

p . 53 1 ) .

O ur Father Time with hi s scythe i s S aturn moderni ze d .

“ ”
Fig 26 1 i s e n titled The Flight of Time ; ol d Father T ime i s
.

hurryi n g an u n willi n g victim al o n g .

S aturn s wife wa s Op s ( P le n ty ) an earth go ddes s of cr 0 p s

’
,
-

and harvest ; she wa s the goddes s of property wealth riche s a n d , ,

power ; also she was the p atro n es s of hu sbandry the b enefactr es s

, ,

o f farm ers The festival of the Op a l i a in he r ho no r occurred on

.
, ,

Decemb er 1 9th and 2otb .

I n hon or of S atur n the fe stival of the S aturnalia was held ;

Fi g . 26 1 .
—T m p e us f u gi t ( T i m e Fi g . 2 6 2 —Ou r
.
“ F a th er TM e is de
Fl i es ) ,
an d dra gs hi s u w il l i n g vi c
n r i ved fr om S a t r ( C u n r on u s ) by mi s t a ke ;
t i m Wi th him . t h e w or d C h r os ( t i m
on e
) and C ro nus ( S at
urn ) w e r e co f o d ed
n un .

during this festival hi s feet were u n tied but o ther wis e they wer e ,

kept tied so that the g od could n ot r u n away .

Zeus was the same as the Vedic g od Dy a u s p i ta r ; in E trus ca

o r ancient Greece he was kn own as Tina ; in R ome as Jupiter .

The Greeks addres s ed him in their prayers a s Z vwd p ( Z eu p at er ) e re

,
”
Zeus the F ather I n both Greece a n d R ome he always r e
.

ta i n ed the attribute s o f ruler over the n atural phenomena t h e ,

chan ges o f the heave n s the variety of season s etc H e wa s , , .

Jupiter L ucretiu s the god of the bright sky as well a s Jupiter

, ,
 SEX AND SEX W O RS H I P 45 1

P luviu s the go d of the ra i n y sky ; the g od of light a n d o f darkn es s

, ,

o f t h e thu n d er an d of rain .

In G reece he r emai n ed a nature god a n d many s exual a d ,

venture s were r elated of h im bu t in R ome a mor e mo ral char

,

acter wa s attributed to him and h e was wo r shipped a s a fatherly

,

rul er o f mankind ; the guardian a n d protecto r of the higher i n

t e r es t s o f human society a n d the especial guardia n of the sanc
,
“ ”
tity o f o aths The R omans swo re by Jove
. a n d we still do so ,

to th i s d ay .

T h e wo rd — stem of Jupiter i s “
J ov ( pronou n ced Y oh v)
whi ch remind s o f th e Jewish name fo r God —Y ahwe o r Jhov .

Zeus by whatever n am e he was called was heaven o r sky ;

, ,

L eto wa s the same as Gea or E arth In Greece H era ( L atin

.
,

Jun o ) was h i s o fficial o r chi ef wi fe a n d therefo re the G reeks r ec

,

og n i zed E arth or L eto merely as on e o f Jupiter s concub i n es

’
.

H omer represe n ted Zeu s as a po werful but good n atured a n d

'

amorous d eity and tell s many sto ri es of hi s amours but non e o f ,

l ycanth ropou s cha n ges o r trans formation s to animal forms to

, ,

carry ou t h i s amour s such a s are told by H esiod

, .

Zeu s combi n e s many features of e arly and late G reek periods ,

an d t h es e storie s d o n ot always s eem to b e co n sistent with each

o t h er ; the a n imal sto ri es told by He siod are probably r emi n ders
“ ”
of totem time s ; Zeu s is called the aegi s b eari n g that i s clad -
, ,

wit h a goat pelt ; thi s s eems to r efer t o the G reek go at clan to -

,

which also A th ena b elonged ( s ee p .

Zeu s was very p r ofli g a t e and the num b er o f hi s inamo rata s

,

wa s legion ; n ot only god d es s es a n d nymph s but al s o human

queen s an d ordinary d augh ter s of men i f o n ly they were fair
, ,

lo ok ing appeal ed to h i s taste ; but hi s s ervice or worship wa s no t

,

o f a phallic type no r were phallic symb ol s employed in connection

,

wit h Zeu s as they wer e wit h Di onysus .

P o s ei d on ( L atin : N eptun e ) pursued Demeter to commit rap e ;

S h e c h ange d h ers el f into a mar e an d fled but the g od pursued h er , ,

and a s a resul t she gave birth to the wi n ged hor s e A rio n Thi s i s .

a sim ilar story to the H i n du tal e about P urusha and the o rigin of
the variou s animal s .

Mercury o r H ermes had many children by mortal women

, ,

but only one by th e goddes s A phrodite ( Venu s ) ; thi s one was

—
name d after bo th hi s par ents H ermaphro d itus Mercury car .
45 2 SEX A N D SEX WO R S H I P

rie d t h e caduceus , a male sceptre aroun d which two s erp ents were
t win e d , signifying the lingam erect from s exual pas sion .

H ermes ( Greek ) wa s represented a s a pillar support i ng a

bearded h ead , and with a phallus on the front ; such pillars sto od
all over t h e city of A thens H ermes was the go d of fertility and
.

repro ductive p ower ; h e als o b estowed wealth in flocks and h er d s .

L ike the Sileni , Herme s or Mercury was an ardent pur suer of

, ,

n y mp h s .

M ars was the R oman god of wa r ; h i s n ame i s suppo s e d to b e

derived from m a r s death ; but some s ay from m a s mal e ; h is sp ear
, ,

was a thunderb olt and his shield a sto rm clou d A s a h eaven go d -

.
-

an d giver of ra in he pre sided over fertility and increas e ; for thi s

reason , probably, h e was wo r shipped together with Juno the go d ,

des s of wome n and child birth in religiou s cer emoni es connected

-
,

wit h marriages by R oman matron s at the festival o f the

,

M a tr on a li a
.

A go dd es s n amed N eri o was s ometim e s mentioned as h i s wife .

T h ere wa s als o a goddes s B ellona , go ddes s of war , who was some

times sai d to b e a d aughter or si ster of Mar s , at other times a
wife of Mar s Greek myt h ol ogy r ecounts quite a numb er of
.

amours of Ma r s with Venus , the wife of Vulcan ( Gr H eph a es .

tus ) and he had a numb er o f c h ildren by s everal h uman women

, .

A s oppo s ed to thes e warlike deities , Irene was th e Greek god

des s o f peace .

The Gre eks relate how once A r es ( Mar s ) gave Demeter oc

casion to b e j ealous although s h e was not his wi fe and t o con
, ,

vince h er that she h a d n o cau s e f or j ealou sy he castrate d a ram ,

an d s h owed h er the testicles s ayin g that they wer e hi s own The

,
.

same story however was al s o relat ed of Zeu s a n d Demeter

, , .

Mar s was s aid to b e the son of Zeus and Juno .

Vul can ( Gr H ephaestu s ) was th e God of Fir e ; the volcano e s

.

wer e suppo s ed to b e the chimn eys of hi s forge A phr odit e ( Ve .

nu s ) wa s hi s wi fe alth ough s ome author s mention Mai a ( o r

,

Maj esta ) as his wife A t a festival called Vol c on al i a a n imal s were

.

thrown i n to the fire as sacrifices ; in early times the victims were

“
hu man b eings C a ecu l u s and S erviu s Tullius wer e called s ons
.

”
o f Vulcan b ecau se their mother s h ad b een impregn ate d by sparks
flyi ng from the an vil of Vul ca n ; some s ay by sparks fl y in g from ,

the fir e o f the h earth .

P luto wa s th e go d o f the un d erworld in Greek mythology ; h e

45 4 SEX AND SEX WO RS H I P

said t o b e due to perverted insti n cts They were t h e p o p ular .

theme s O f the painti n gs in the bathroom s O f H erculaneum and

P ompeii a n d other R oman villas Thes e practices constituted t h e .

main elements O f the festival s in honor O f thi s god the Dionysi a, ,

o r B accha n alia .

P e n theus ki n g Of Theb es oppo sed the aberratio n s i n troduced

, ,

by Dio n ysus bu t he was kill ed by h i s wife w h o misto ok h im for

, ,

a wild animal duri n g on e O f her frenzie d spells

,
.

L ycurgus a Thr acian king al so attempted to oppo s e t h e

, ,

practice s taught by Dionysus an d attacked Dionysu s , w h o s ave d ,

hims elf by jumping i n to the s ea where the nymph T h etis receive d

him ki n dly .

Where Dionysu s wa s favorably r eceive d h e rewarde d thi s

by i n struction s in the raising O f the vin e and t h e making O f win e .

Fi g . 263 .
—E r i g on e ,
d au g ht er of I a ri
c u s, pr i es t Of B a cch u s , com m i ts su i c i de .

He taught Icariu s h ow to prepare thi s dri n k but Icarius tol d s ome

ignorant p easants and l abor er s ab out it and when t h ey ma d e ,

win e and g ot drunk they imagin ed that t h ey h ad b een poi son e d

,
,

a n d they killed Icariu s and thr ew hi s body into a r avine ; h is

daughter E rigon e s ought him an d her dog discovered h i s b o d y , ,

wher eupon she han ged hers elf ; but modern arti sts r eali zing t h at ,

in art on e who hu n g hims elf or herself i s a r epulsive sig h t sub sti ,

tu t e d suicide by p oiso n ed wi n e which lo oks b etter H owever at ,

.
,

the festival s i n hono r O f Dionysus tree s wer e decorated by hang ,

ing small images Of E rigo n e on them ( Fig .

The featur es of the Dionysu s cul t to b e r ememb er ed are t h e ,

drun ke n nes s a n d the s exual exces ses of which mor e will b e said ,
“
u n der festivals .
 SEX AND SEX WO R S H I P 45 5

Dio n ysu s became acquai n ted with A riad n e , at N axo s , where

Theseus had aba n do n ed her ; S h e b ecame the wife Of Dio n ysu s ,

an d the celeb ration O f this marriage formed a p romi n ent and ex

ub era n t feature Of the festival s in honor Of Dionysu s .

The le opard wa s sacred to Dio n ysu s ; f or this r eason A riadn e

is u sually represe n ted a s lying on a le opard skin rug o r a s riding ,

on a leopard The goat as s a n d bull were al so sacred symbols Of

.
,

thi s god ( Fig .

The stori es ab out him are probably Indian ( Hi n du ) in thei r

Fi g . 26 4 . A ri ad ne and t h e L eopa rd ,
”
b y Da n n ek e r .

o rig i n Ki n g S oma a n i n toxicating H i ndu drink bein g the origi n

, ,

O f them.

Dio n ysu s wa s wor shipped at A ttica with rude a n d very gro s s

symb olism every variety O f exub era n t s exual ab erration b eing
,

perpetrated i n hi s templ es i n hi s hono r His symbol s were the .

thyrsu s sceptre a r od s u r m OI m ted by a thyrsu s o r bun ch Of grapes

, ,

o r a p in e co n e but the main on e was th e image Of the phallus

,

which was carried by men and women in the proces sions in honor
Of Dionysu s and very prominently displayed in his temples
, .

I n art he wa s represented as wearin g a n ivy wreath and car

r y i n g th e thyrsus ; al so frequently a s a pillar sometimes with a ,
45 6 SEX A N D SEX WO RS H I P

human head but mor e frequently with mer ely a phallus in front
,
.

Dionysu s wa s suppo s ed to go away in the fall a n d to r eturn

in spring ; when he came back in spring all natur e r evived th e ,

plants sprouted and a n imal s mated ; thi s gave ris e to the festival
called t h e Greater Di on y s i a which fe stival still continues a s our
,

E aster festival with th e same giving O f ornamental eggs , etc

,
.

A s usual the churc h has put a Christian explan ation on this fes
,

t i va l ; in stead of the Ol d fo lk l ore storie s Of a return O f Demeter

or P er sephone o r Of Ishtar or Dionysus from t h e winter s sleep
’
, ,

in the underwo rld the festival i s s aid n ow t o celeb rate the r esur
,

rectio n O f Jesu s after his trip to the underworld or to hel l ,

.

P an or P riapus as god O f fertility has alrea d y b een men

, ,

ti on ed ; this g od was wor shipp ed more esp ecially among r u ral

comm un ities in a sort O f harve st fe stival which was accompanied
by extravagantly wild s ensual an d sexual indulgences .

I n di a

P rob ably i n n o country h as the wo rs h ip O f the power s o f n a

ture a s s ym bolized by the genital o rgan s O f man and woman b een ,

carried to greate r exces s tha n in India .

Veda in S an skrit means knowledge more p articularly i n

, , , ,

Spired knowl edge The Oldest Hindu sacred writings , o r B ible ,

.

includes the R ig Veda the S ama Veda th e Y agur Veda and t h e

-
,
-
,
-

A th ar va Veda which are generally spoken o f as t h e Ve d as T h ey

-
, .

are written i n vers e ( s e e extracts on p T O the S anhita ( col .

l ection O f h ymn s ) Of each Veda was added a B ra h mana , o r pro s e

comm entary ; U pani shad s or sp eculative tr eatis es ; S utras s h o rt
, ,

s entences or aphori sm s ; Vedangas bo oks on pronunciation m e , ,

tre grammar vo cabularies astronomy a n d cer emonial all Of

, , , ,

which ar e n ecessary to a full un der standing of the Ve d as T h e .

Vedas are supernatural o r divine but the other bo oks mentio n ed ,

are human .

The Vedanta are philo sophical tr eatis es on religion ; t h e

moder n ones ar e pan theistic .

Th e P uranas are legendary accounts of the u n ivers e ; t h ey

emphasiz e som e O f the special B rahmanic theories but they ar e ,

comparatively modern ; probably n ot over on e thou sa n d year s Ol d .

The Ta n tra s ar e l ater tha n the P uranas ; they ar e the sacr ed

writin gs Of the S aktas who are Hindu wor shipper s Of the wives
,
458 S Ex AND SEX WO RS H I P

Vi sh n u a n d S iva ) or mal e pri n ciple s had a sakti or female , ,

co n sort or femal e ener g y Vach o r S arasvati wa s the wife O f

.

B rahma and was r egarded a s the goddes s Of sp eech and l earning ;

,

S ri or L akshmi wa s th e wi fe Of Vi sh n u a n d i s the goddes s O f

b eauty a n d fortu n e ; U m a or P arvati i s the wife O f S iva but
, , ,

P arvati i s al so called Kali ( th e Black On e ) or Durga ( th e T er

ribl e On e ) or Maha Devi ( the Great Godd es s ) Wh il e S iva was
-
.

the g od O f destruction and reproduction i n mor e modern times ,

he i s mo re generally describ ed a s a male generative g od , an d is

symbolized by the lingam or ph allu s ; and hi s sakti or consort ,

Kali i s n ow more ge n erally r ecognized a s the destructive agency

,
.

“
Thi s i s simply an early exem p l ifi c a t i on o f Kipli n g s lin e : The ’

female Of the species i s more deadly than the male .

T O explai n the fr equ e n cy O f the figures O f th e li n gam in the

templ e s and the grove s O f the fo rests the Hindus r elate that , ,

o n ce upon a time th e gods were called together t o consult ab out

s ome imp orta n t matter but whe n all had arrived S iva wa s still
,

ab se n t A fter waiti n g fo r a lo n g time th ey fin ally s ent a mes

.
,

s e n ger to l ook up S iva a n d bri n g him t o th e conference This .

me sse n ger knocked at S iva s do or but r eceiving n o an swer he

’
, ,

walked i n a n d fou n d S iva busy with P arvati i n sexual activity ; ,

nor would S iva quit bu t kept right on a n d told the mes s enger
, ,

to tell the god s that he would come whe n h e had fi n ished with the
work he was t h en doi n g The other gods ord ered that i n com
.

memoration of S iva s activity the whole cou n try should b e filled

’
,

with phalli and that the lingam should b e the symb ol f or S iva
,

ever thereafter .

There are many oth er gods ; I n dra th e g od O f the sky was , ,

al s o called th e g od O f the E ast ; A gn i ( Fir e o r Fire god ) wa s al s o -

g od O f th e S outheast ; S urya the S u n O f the S outhwest ; etc

, , .

The wives Of thes e other god s wer e called A psaras o r L ovely ,

N ymph s .

R udra i s th e God O f the R o aring S torm ; h e represents

S iva in hi s capacity a s destroyer and i s sometime s identified ,
“ ”
with S iva S iva i s al so symbolized a s N an di the S acred B ull
.
,

which a n imal i s sacr ed to S iva s y mbolizing hi s creative or s exual

,

power .

The popular b elief at pres e n t in I n dia pays littl e worship

to B rahma ; it i s mai n ly a wor ship Of the eleme n tary force s Of
nature symb olized as supernatural b ein gs with the sexual pow
,
 S EX A ND SEX WO R S H I P 4 59

er s Of men a n d wom e n , an d with i n tellectual powers greater than

tho s e Of man .

The fou r ca stes in I n dia sp rang from the mouth the arms , ,

th e thigh s a n d the feet Of P urush a who i s the H indu d emiurge .

The B rahman s are the h ighest O f t h e s e ca ste s a n d are b elieved ,

“ ”
to b e twice b or n once a s a divinity a n d o n ce a s a human b e
-

ing A Hindu may n ot marry a woman of a higher caste than h i s

.

own but h e may marry a girl O f a n y ca ste o r o f e ach caste lower

,

than hi s own provided he has a wife O f hi s own caste Hindus

,
.

are polygamous but may n ot marry a fourth woman ; when they

,

h ave married three wives they n ext marry a b abul tree then a , ,

fifth a woman a n d s o on
, ,
.

S ince the begi n ni n g O f ou r era the wo rship O f B rahm a has ,

almo st cea sed ; there ar e o n ly two or thre e temples i n hi s honor ,

now existent .

Vi sh n u the P reserver i s still wo rshipped I n a n cie n t time s

, , .

h e wa s the g od O f the shi n ing fi r m am en t but I n dra the god Of , ,

th e sky or atmo sphere ha s taken hi s place to a gr eat extent ,

.

In hi s fu n ctio n as P res erver or R ed eemer Vi sh n u has ex ,

“ ”
p e r i en c e d a n umb er O f a t a va r s o r incarnatio n s The first .

time h e as sumed th e shape O f a fi sh a n d warned Ma n u Of the ,

co m ing O f the fl ood N ext h e appear ed as a turtle a n d carried

.
, ,

the wo rld on hi s back a n d thu s saved it from d estruction when

,
“ ” “
the other gods chur n ed up the s ea or metapho rically rocked , , ,

the boat ’
The eighth time h e wa s incar n ated a s Krishna the
.
,

nint h time as Buddha H e will r eappear O nce mor e in a tenth .

a t a va r , after which will come the d estructio n O f th e wo rld .

In hi s eight h a t a va r Vi shnu appear ed a s Krish n a ; h is mother

was Devaki ; Kama a demo n king tried to kill him but hi s f a
, , ,

ther a warrio r hid him Wh en h e was a young man he mar

, , .

ri e d two W ives but he al so spe n t much time among s ixteen thou

,

san d milkmaid s ; hi s favorite amo n g the se was his mistres s B adha .

The R aj puts are a n ari stocratic cla n O f the population O f

K a r an l i a native state O f I n dia who claim t O b e d escendants Of
, ,

Kris h na ; they Should b e a very numerou s clan if they also claim ,

as ancestres ses his milkm aid c ompanion s .

In t h i s i ncar n ation Vi sh n u h a d on e thou sand name s on e Of

which—Juggernau t —i s well kn own ; the name me a n s L ord Of
,
“

” “ ” “
the wo rld S ome of hi s o ther name s mean
. S avio r Re ,
4 60 SEX AND SEX W O RS H I P

deemer etc and s ome Of the stories told about him ar e simi lar
,
.
,

to stories told about J esu s .

S iva and hi s wife P arvati ar e the mo st impo rtant deitie s i n

In d ia at t h e pres ent time .

\Vor sh i p or adoration among the lower clas se s in India con

sists i n freque n tly r epeatin g the names Of the deity ; s ome Of them
train p arrots t O d o t h is for them they getting all the cre d it fo r ,

t h e repetition s Of the holy n ame ; the nam e s Of Vishnu Kri s h na ,

R adha and Of S ita R am ar e thu s ador ed

,
-
.

Am ong the Hindus it i s con si d er e d a gr eat disgrace to h ave a

daughter unmarried ; t o ob viat e thi s infanticid e Of femal es i s ,

practiced b ecau s e B rahmanic weddings ar e very exp en sive ; fo r

,

the same reason to run no chance Of their remaining unmarried

,

the girl s ar e marri ed O ff wh en thr ee t o six years Ol d ; in t h os e

tr opical countrie s girl s ar e of marriageabl e age wh en t en o r
twelve year s Old B ut the main r eason f or thes e early marriages
.

i s a r eligiou s r equirement that c oitio n or the con summation Of ,

marriage should take place immediately after the first appear

,

ance O f me n struation P ub erty occur s i n that tropical country

.

at about ten t o twelve year s ; SO th e girl s are married young S O

that when men struation o ccurs no time will b e lo st in comply ,

i n g with the r eligious demands But some husb ands d o n ot wait .

,

but u se their little girl wive s O ften lacerating crippling an d para , ,

l y zi n g them and ruining them f or life .

C hi n a

”
The C hines e B o ok O f Changes by Wan Wang ( 1 1 50 B C ) . .

teache s that all material thin gs in thi s wo rld were produced by

two great mal e and femal e vivi fying eleme n ts the Yin and the ,

Yang which pro ceeded from th e Tai Keih or the F irst Great
,
-
,

C au se The Chi n es e philo sopher s say that when from the union
.

O f the Yin and the Yang all existing things b oth animate and i n ,

animate h ad b een produced the s exual principle wa s conveyed

, ,

t o and b ecame i n herent in all O f them Thu s heaven the su n the .

, ,

day etc ar e con sidered to b e male while earth moon night etc
, .
, , , , ,
.
,

ar e femal e .

Thi s idea Of s exuality p ervades every department o f kn owl

edge in China and i s co n stan tly referred to in every subj ect
, ,

anatomy medicin e botany etc The emp ero r wh o s e an cestor

, , , .
,
46 2 SEX AND SEX WO RS H I P

but accordi n g to a n other accou n t he was the head Of the Mexica n

pan theon His idol wa s a huge b asalt rock on on e side Of wh ich
.

wa s h i s image whil e on th e other side was hi s wife the goddes s

, ,

O f war T a y a om i q u i .

C en t eotl e was the go d de s s of the all nourishi n g mai ze o r -

“
Indian corn ; she wa s the p atrones s O f the earth an d the mother
”
O f the god s There were al so other deities a goddes s Of pl eas
.
,

ure a god Of pulque ( st rong dri n k ) etc and the u su al subo r

, , .
,

d i n a t e n atu re spirits O f hill a n d vale wo o d s rivers etc

-

, , ,
.

T H E E T E R N A L FE M I N I N E

Ge n er a l C ons i derati ons

We pas s th e con sider ation O f what Go ethe calle d Da s

on tO
E wi g Wei bli c h e ( The E ter n al Femi n in e ) the attributes Of con ,

c e i vi n g and produci n g and O f nouri shi n g , .

F ertility wa s always highly prized a s wh en Mo se s sai d ,

The A lmighty shall ble s s thee with bl es sin gs Of the

”
breasts and of the womb ( Gen xlix o r when the P salmi st
.
,
“
sings : Thy wife shall b e a s a fruitful vi n e by the sides O f thine
”
hous e ; thy children like Olive pla n t s r oun d ab out the tabl e ( P s .

cxxviii ,

O n the other hand sterility was r ecognized as a curs e as, ,

when Ho s ea invoke s the wrath O f GOd on Israel for their sins

“
G ive them O L o rd ! a mis carryi n g womb and dry b reasts
, ,
.

( H o sea ix ,

The r elationship Of the woman t o the child and her agency

in produci n g a n ew b eing Obvi ou sly mu st have b ee n recogni ze d
b efor e reasoning co n n ected the sexual act Of the man with this
proces s H er power t O pro duce may have b een r ecognized at a
.

q uite early time as a di vi n e power presided over by a deity enti ,

tl ed to homage and than ks .

The priority O f the r ecogn ition Of the relatio n ship Of mot h er

ho o d make s it probabl e that the earliest ethical inspiration s Of
the race wer e as so ciated with the name Of Ma “ ”— —
Mother even
as the first articulat e soun ds Of the human child ma , ma ,
’

ar e b elieved t O utter her sacr ed name ; therefo re the mo st pr i mi

tive conceptio n s Of a creative power or deity prob ably t OOk the
form O f worship Of the femi n in e O f motherho od of the woman , , ,
“
the Madon n a .
 SEX AND SEX WO RS H I P 46 3

When a pr eacher once describ ed to hi s hearers the creati on

“
o f A dam an d E ve he told them that God created A d am in his
,
” “ ”
own im age G lory to God ! r esponded some o f the audi ence
. .

“ “
An d the n continued the preacher G od created E ve al so in
”—
, , ,
“
h is own image bu t with a di fference
,
and Tha n k God for the
”
Di fference ! came the r espo n s e from th e congregation T han k .

God f or th e Di fl e r en ce !
'

T h e two thin gs which would attract ou r atte n tio n first in a

nak ed woman ( Fig are the peculiarly femi n i n e cha rms o f
.

the beautifully rou n ded breasts a n d the m on s Ven e r i s with its ,

.

coverin g Of hair This hirsute ado rnme n t of the pubes of the

.

265 .
-
The r g i Of t h e
o i n sa c i c d f em i Fi g . 26 6 —T he or i g i n
f e m i i e sym
of n n

ni n e t r i an gl e . b ol ; t h e c i r c le r e pr e se t s t h e br e s t t he
s n a ,

f m i ni e t r i a gle t h e m o s ve er i s
e n n n n .

woman i s in the fo rm of a n i n verted pyramid a triangl e with its ,

apex dow n the reverse o f the sacred male tria n gle C ompare
, .

with thi s figur e the mo n s ve n eri s Of some u n fortunate girl to

whom the go ddess Os s i p a g a has been u n ki n d ( see page
a n d to whom she has give n a n i n su ffi cie n tly developed pelvi s ; such

a girl has a contracted pelvi s a pelvis which has a masculi n e build

, ,

and the pubic hairy triangle i s al so masculi n e in form .

These features o f the vigorous well formed woman gave ri se ,

-

to the sacred symbol s of the femin i n e P owers in N a tu r e th e m

“ ”
C ircl e a n d the S acred F emi n i n e T ria n gl e ( Fig
,
.
4 64 S EX AND S EX WO R S H I P

B esi d e s thes e we have the circle wi th a do t —

variation s the
“ ”
in the center the breast with its nippl e ; the A s syrian b ell
, ,

really t h e br ea st in profile which at the end o f a sta ff constitutes

, ,

t h e E g yp tian femi n i n e sceptre ; t h e triangl e with a slit a s the ,

pub es woul d appear if they wer e d evoid of hair ; th e doubly

p oin te d ellips e the conventional figure fo r t h e vulva to w h ich Job
, ,
“ ’
r eferre d n early 35 0 0 year s ago a s the do o r of my mother s
”
womb ( Job iii 1 0 ) and which in religiou s symb olism i s k n o wn
,
”
a s the do or of life b ecau s e it i s literally the do o r through
which we were u shered into life ; and lastly the oval and the ,
“ ”
diamo n d or lo ze n ge as co n ve n tio n alization s O f the doubly
,

pointed ellips e .

The deity who presided over the femi n in e function s was wor
shipped as a goddes s in various religio n s for instance a s t h e , ,

moon a s Ma Isis Cyb ele Ishtar A shtor eth A starte , Diana

, , , , , , ,

Fr eya Venus Gen etrix etc a n d wa s then r epresented either a s

, ,
.
,

a r ealistic b eautiful woman o r sym b o li cally a s jus t explained

, ,

or in t h e fo rm of some a n imal as a cow etc , ,

.

Wh ile in mo st r eligio n s the mal e pri n ciple was ackn owledged

as the mo st importa n t ther e were religion s in which the femal e
prin ciple was the prin cipal deity a s fo r i n sta n ce T a bi t i , t h e , ,

hi ghest deity of the ancie n t S cythian s A ccording to t h e a ccen .

.

tu a t i on of one or the other of the femi n i n e attributes the c r ea ti ve ,

o r the n ou r i s h i n g p ower s on e or the other s et o f the symbols o f

,

the circl e or th e trian g l e was u s ed .

Vu lv a
The external fe mi n ine s exual parts ( p age the vulva i s ,
“ ”
calle d yoni in India ; it i s still very widely wor shipp e d in A si
atic r eligion s an d th e wor shipp er s O f femi n ine attributes ar e
“ ”
calle d Y on i ci t a s I n sub s equent r eferences to the vulva we
.

“ ”
will sp eak of it as the yoni .

Y oni i s S anskrit a n d mea n s vulva uteru s or o rigin ; it i s the ,

female power in nature The S upr em e B eing wi shing to b egin

.
,

creation divided himself i n to two parts B rahm a and N atur e ;

, ,

from B rahma all males originated ; from N atur e , all female s ; but
the femal e i s r egarded a s the real force i n n atur e and mo st de
s ervi ng of wo rship .

We will first speak of the wors h ip o f the producing o r cr ea

46 6 SEX A N D SEX WO RS H I P

us ed On e of the mo st popular o f these was the A bracadabra

.

charm ; the word was said t o b e from Ab B en R uach A C A Dos ch

, , , ,

Hebr ew for F ather S on a n d Holy Gho st When engraved on a

,
.

medal it con stituted a powerful charm to protect agai n st disease

a n d mi sfo rtun e The wo rd was ge n erally arra n ged in the fo rm
.

of the femi nine tria n gl e thu s

,

AB R A CADA B R A
A B R A C A DA B R
A B R A C A DA B
A B R A C A DA
AB RACAD
AB B ACA
AB R AC
AB R A
AB R
AB
A

T h e derivatio n of the tria n gl e with a slit or fissur e in the

lower part of the tria n gl e b ecame very apparent wh e n a woman
sat with outstretched legs on a n altar i n th e t empl e s of yonic wor
ship ; or in O riental harems where etiquette requir es that the pub es
shall b e kept de n uded of h air by shavi n g pulli n g ou t o r by de
, , ,

i
p l a t or i e s ; or in girl s b efor e pub erty .

A t the age of pub erty a girl s hip s widen the br easts enlarge
’
, ,

and t h e pubic h air appear s ; unlike O rie n tal s who h ave this h ai r ,

r emoved Occide n tal p eopl e allow it to grow a n d con sider it b eau

,

tiful in proportion to its pr ofus ene ss .

In an E gyptian mural pain ting the mi stres s of the h ous ehold

was r epr es e n ted a s clad in a diap h anou s rob e plainly allowi ng ,

the h airy pubic triangl e to b e s een ; from the r emarks on p er

f um er y you will rememb er that the E gyptian women to ok pain s
,

t o make this featur e specially attractive by p erfumi n g it Am ong .

the anci ent E gyptians a n d Jews a heavy gro wt h o f pubic h air

,

was considered a great physical charm and E zeki el compare d ,

J erusalem to a youn g brid e in thes e words : Thou art come to

excell ent ornament s ; thin e br easts are fashioned a n d thine hair
”
i s grown whereas thou wast naked and bar e ( E zek xvi , 7 .

Am ong u s men are fond of admi ring this featur e of women fond
, ,
 SEX A N D SEX W O RS H I P 46 7

o f toying wit h the little curls and they playfully call it pus sy
, .

Women are u sually mo re o r le s s apathetic to sexual cares ses

a n d O ften it becomes n eces sary to produce in them a proper d e

gree o f exciteme n t by manual or labial cares ses to dispo s e them ,

favo rably f or s exual enj oym ent s ; probably the cares s mo st ge n er

ally res orted to by the male i s the manual caressi n g of the b reasts
o r o f the yoni with it s little curls of hair In Orie n tal la n d s as .
,

“
well as in the B ibl e the yoni was called the do o r to the womb
,

the c ar es s just r eferred to wa s re so rted to by the lover i n S olo

m on s S on g ( Ca n t v 4 ) where the b ride s ays :
’
.
,
My b eloved put
in hi s h and by the h ol e of th e do or an d my b owel s were moved fo r
,

269 .
—F r t il i ty i g
e s n in a fi el d in M exi c o ; Z u ni and A zt ec .

When he car es sed her yo n i she became ero tically excited

, .

T h e naked mon s o f a young girl i s exquisitely b eautiful a s ,

is Sh own in this plaster cast of a vi rgin mo n s ( Fi g

-
N o tice .

t h e lines of th e angles b etween the mon s and the t h ighs b etween ,

the two thighs a n d the slit b etween the l abia o r lips This gave
,
.

“ ”
ris e to the sign o f fertility which sig n ified n ot only pote n tial
power s of fertility but al s o wa s a symb ol o f virginity
,
.

H ere i s a pho tograph ( Fig 26 9 ) o f the symbol o f fertility

.

erected in a field o f Mexico to invoke th e bles sings o f fertility or

fruitfulness fo r the se ed s that were s own i n thi s field .

In precisely t h e same ma n ner and for the same purpo se this

468 SEX AND SEX WO RS H I P

sign i s u sed by the Hindu s in In di a as shown in cut A an d bv t h e , ,

Zu n is in N ew Mexico as shown in cut B , .

O ur artists r epres ent neither the pubic hair nor the Slit in
their paintings o r statues The ancients on the o th er h and , g l o
.
,

ried in perfect woman ho od and deified a n d ado red the attri bute s
ther e of Thi s is a figu r e o f Is h tar the daughter o f B el o r B aal
.
, ,

the goddes s of fertility o f th e anci en t P ho e n icia n s The con ven .

Fi g . 2 70 .
—A pl as te r cast of a vi rgi n Fi g . 271 .
—
Th e P h oe n i ci an G odd es s
m on s ve n e i s ;r th e o r i gi n of the si gn of I s ht a r ; a f t er a s m a ll i vo y fi r gur e in th e
f e rt i l i t y . B r i t i s h M u se m u .

method of indicating curl s i s quite p ecul iar , but fr equent

t i on a l .

The o riginal o f the figur e shown i s a small ivory statuette now

i n the B ritish Mu seum ( Fig .

Am o n g the Greek s and R oman s A p h rodite or Venu s b ein g ,

the goddes s of p h ysical and promi scuou s love was r epres ente d ,

n aked and h er p o stur e called attention to h er womanly charms

,

the breast s a n d the pudendum or sexual parts ( Fig 1 44 p .

,
.
4 70 SEX A N D SEX W O RS HI P

27 3 ) which remai n s unt i l she i s sold to a h usba n d w h en t h e latter ,

r emoves the ri n g with a file and replace s it with a padlock o r har

n es s o f which he alo n e ha s a key .

A s imilar procedure was in vogue among our own ancestry

until comparatively recent times ; in fact s ome writers say that ,

it i s still in us e in s ome of the primi tive communitie s in E urop e .

“ ”
The medieval chastity belts fi gu red on page 8 4 wer e com
m e n a n d man y ar e still shown in E urop ean mu seum s
, S uch .

things were po s sible only in an age when the patient Gris el di s

wa s a p os sibility ; when wives were taught t o think a s expr es sed ,

by E ve to A dam in P a r a d i s e L os t ,

Fi g . 2 72 .
—
I i h ldi g th
s s, o n e Sis tr um 01
’

Fi g . 2 73 .
—Or i g i n an d m ea n i n g of t he Sis t rum .

sym b ol o f vi rg i i ty
n .

wh at t h ou bi d st
U nargu ed I Ob ey ; s o Go d ordains ;
G od i s thy l aw t h ou mine ; to know no mor e
,

Is woman s happiest knowle d ge and h er pra i se

’
.

This i s the Christian or N e w Testame n t do ctrine We rea d .

“
in the letter of S t P aul to the C ol o ssians ii 22 : Wives submi t
.
, , ,

yours elves u n to your hu sbands as unto the L ord t h ere

fore a s the church i s subj ect unto Chri st s o let the wive s b e to
, ,
”
their husb and s in everything .

I will no t devote much space h ere to the s ym b o l i c repre senta

 SEX AND SEX WO RS H I P 471

tions of the yoni a n d the womb A s ancient religion s were .

mainly sexual expla n ation s o f natural phenomena many natural ,

Obj ec t s were explain ed with the s e religiou s idea s ; fo r instance

Among the G reeks a n d R oman s O ceanu s wa s the father Gaea o r ,

T erra ( E arth ) the mother and the river s were the children
, ,
. .

C aves grotto es etc b ecame symb ol s o f the wom b ; arches the

, , .
, ,
“
e n trances to caves o r to tomb s b ecam e s y mbol s o f the doo r to ,
”
the womb t h e yo n i In some A siatic temples the lower part , o r
, .

auditorium was oval and symbolize d the femi n i n e while the stee
, ,

ple symb olized the ma sculine S O als o arks Of variou s kinds were .
,

Fi g . 2 74 .
—R k r doc -
c a ve en t r a n ces to Fi g 2 7 5
.
—S t on e h en g e c on s i s s t of a ci r cl e

t om b s ,
in P a l es ti n e . f em ) of a r ch e s f em )
. . su rr ou n d i n g s om e si n

g le ( m os a ) m on ol i th s .

suppo sed to represent the feminin e—the ark o f the covenant for ,

insta n ce .

Ma n y grotto e s wer e sacred in ancient as well as in modern ,

times n ot o n ly i n P agan l and s but i n C h ristian land s as well

, .

For instance U mm e r n a th cave in In di a i s a shrin e o f pilgrim

, , ,
“ ”
age where a sacred bull is worshipped Wh il e thi s i s a very
,
.

sacred shrin e the bull i s very small b eing only kn ee hi gh to the

, ,
-

man ; it represents a zebu bull n o d oubt ( s ee Fig , .

In modern t i me s t h e as s ociation of t h e virgin wi t h t h e g rotto

—
i s well kn own L our d es fo r exampl e , .
47 2 SEX AND SEX WO RS H I P

Church wi n dows n iches etc are often mad e in shapes to

, ,
.
,

suggest the yoni a n d freque n tly s erve a s r ece sse s fo r the ho n s

,

i n g of r eligiou s statuary .

I n some r eligions the devotee s pass ed thr ough arch es o r yoni

“ ”
shaped hole s in sto n e slab s as a symb ol of b eing born again
, ,

or of b ei n g purified a n d cleans ed o f their si n s .

The shell as a symb o l of the yoni is comm on ; Venus i s o ften

represe n ted with th e shell ( Fig Thi s ha s b een explai n ed to
.

refer to h er birth from s ea foam as sociating the s h ell wit h t h e

-
,

s ea ; but th er e ar e s o many illu stratio n s O f Sh ell s in art in which ,

Fi g 2 76
. . Ve nu s in a S h el l ,
” b
y F i n ell i .

thi s explanatio n will n ot fit that we mu st s eek a n other an d mor e

,

plau sibl e interpretatio n .

A s Venu s i s the goddes s of physical love the meaning of the ,

Sh ell i n co n nection with Ve n u s i s n ot di fficult to understand ; it

is a symbol o f the yoni .

I showed the trian gl e in two guar d ian s of an E gyptian tomb ,

indicatin g by its po sition the meaning of thi s triangl e a s a lingam

(p. In a similar ma n n er the shell s a s held by the nymph s ,

in thi s votive tablet from a templ e of A esculapiu s show their ,

mea n i n g a s symb ol s of the yo n i by the p o sition in whic h they ar e

held ( Fig .
 S E X AN D S E X W O R S H IP

When the R omans went to a temple they di ppe d their h an d

“ ”
o r finger s in a font o f h oly water b efor e they a d o re d t h e ,

gods or goddes s es ; this wa s do n e by kis sing the h and an d waving

it toward the gods ( throwing a kis s ) o r by kis sing t h e image ,

o r the fe et of the image of the d eity ; thi s method o f adoration i s

still i n vogue in the C atholic chur ch both as to the u s e o f h oly ,

water and as to the form of a d oration by kis sing h oly obj ects or
images The font i n which the h oly water i s contained i s often in
.

the shap e of a shell or a shell i s hel d by a n angel

, .

Figur e 27 9 represents Maya Deva a Hindu goddes s in two -

, ,

differe n t pose s or rather in two variations of the same pose that

, ,

Fi g . 2 79 —T h e godd ess M ay a -
D e va , s h ow i n g Fi g . 280 —L w r
r u s w or sh i p
o e ,
Ho
h er y on i ; I ndia . p i n g h i s m oth er I si s sym boli ze d b y
, ,

a y o i ; u pp e r
n a d oor of li f e
,
fr om ,

a d a g op a i n I n d i a .

of calli n g atte n tion to the sacred symbol of the yoni ; in one po se ,

the yo n i is rather realistically sh own a s a doubly pointed ellip se -

,

i n the other mo re figuratively or symbolically as a diamond ,

shaped loze n ge .

I n the illustration shown i n Fig 280 the upper figure i s a .

,
”
do o r of life from an a n cie n t Da g op a O f Ju n n ar C ave B ombay ,

P reside n cy I n dia The lower figur e represent s H oru s wor ship

, .

pi n g his moth er Isis who i s symbolize d by the yoni o ften eu ph e

, ,

“ ”
m i s t i ca l l y r eferred to a s the lo zen ge ; both figure s are s ymb ol s
“ ”
o f the doo r of life or yoni .
 SEX AND SEX WO RS H I P 475

In moder n eccl esiastical symbolism thi s figur e i s explained as

”
the ves i ca p i s c i s ; thi s i s e sp ecially the case when it is an oval
o r elliptic aureol a e n veloping the whole figure o f Christ or of ,

Mary or o f a sai n t ; i t i s explai ne d t o mean a fish or a fi sh

, ,

bladd er Th e G reek wo rd for fish xefi contained in consecutive

.
,
i s
,
“
o rder the i n itial s of th e G reek word s fo r J e sus Christ S on Of ,
”
G o d the S avior
,
He n ce it a n d the fi s h became sacred i n Chris
.
, ,

tian art I n the Br a hma n ic religion it is taught that Vish n u in

.
,

on e a t a va r o r i n car n atio n a s sumed the fo rm o f a fish to act a s the

, ,

savior o f the world .

Fi g .
—
E ll i p t i c s h ape of w om a n .
Fi g . 28 2 —I mm a cu l a t e C on c e pt i o n ; fr om
the R os a ry of the B l e s s ed V i rg i n
,
1 5 24 .

The doubly poi n ted ellips e i s the b est kn own symb ol o r r ep

- -

r e s en ta t i on o f the yo n i ; it ad orn s o r d i s fi u r e s n early all public

g
“ ”
comfo rt places u ri n al s etc and i s prob ably one of th e first
, , .
,

figures a b oy l earn s t o draw or to un dersta n d But it do es not .

n eces sarily always mea n the yo n i

; it i s s ometi m e s used mere l y as
a symbol f or a woma n b ecau s e the b ody of a we l l fo rmed woman
,
-

with its full hips a n d pelvic d evelopm e n t ha s t h i s ellipti c shape .

Am o n g the a n cie n t R om a n s a woman of e a sy vi rtue a h a e t e r a ,

“
o r a public pro stitute was simply called a ,
cu n nu s W hich ,
476 S E X AN D S E X W O R S H IP

Fi g . 2 8 3 —M ee t i n g
.
Of M a ry an d E li za Fi g . 284 . T he R e rr ec t
su i on , ”
fr om
beth A l t a r p i ece in C ol og n e ( a b ou t p ai t i gn n by R a p h a l an d P e ru gi n o
e .
-
.

1 4 00

— d oor Fi g 28 6 —A f ew im pr essi o s of medi c

n
Fi g 285 M ry in of li fe . .

a a ,
h pe t h e ci r cl e ( br eas t )
. .

se al s, in th e of
fr om an al a t r p i ece
-
by Ni cc ol o A l u nn o , s a ,

f em a le t r ia n gl e ( p u b e s ) an d the oval or elli

AD
. . 1 5 00 .

( y on i )
4 78 SEX A ND SEX WO RS H I P

the oval and the ellips e wer e merely modification s of the same
figure r epres e n ti n g the s ame idea Whil e ma n y t emples exi sted
,
.

in Yeme n ( S ab a in ancient times ) but little i s k n own about the

,

religion taught in them ; A th t a r was their su n g od and S in their -

mo on g od ; the mother of A th t a r seems to have b een the sun its elf

-
.

R uski n figured this wi n d ow o f Dumbla n e A bb ey ( Fig 288 ) .

wh ic h h e declares i s the mo st b eautiful window i n all E n gl an d .

C omparison with the drawi n g of a vulva ( Fig 4 2, p shows . .

what this wi n dow r e al l y repres e n ts — a v o n i complete in all its

Fi g . 287 .
—S ea l of L i chfi el d C a th e d ral , Fi g . 288 .
—VVi n d OW D m b l e A bbey
of u an ,

g
E n la n d . g
E n lan d . m p r e w i th Fi g
( Co a .

p arts —labia maj ora labia mi n o ra clitori s vestibule and orifice

, , ,
.

In some medieval churches a r eali stic yoni was sculptur ed on the

keyston e Of the arch of the mai n doo r .

A t on e time whe n a femal e camel or a mar e di ed the yoni

, ,

was cut Off a n d n ailed to the stabl e do or s to ward O ff evil or what ,

i s the same — “
f or go od luck ”
L ater on the hor s e sh o e was sub
.
-

stituted a s b ei n g l es s co ar s e or mor e euphemistic , .

From similar motives symbol s of the yo n i were a ttached to

 SEX AND SEX WO RS H I P

hou ses o r built in in churches etc a s we saw in the window of , .

,

Du mblan e Abb ey We now us e the Hindu diamond Shaped sym

.
-

bol o f th e yoni the lo zenge whic h i s shown a s held b efo re her by

, ,

Maya Deva in Fig 279 on ou r slate ro o fs the i n n er sl ate red to

-
, .
, , .

r epres e n t mo re reali stically the mucous membrane within the lip s

o f the yo n i B ased on a partial coun t I e stimate that thi s sacred
.

emblem of the yoni occur s mor e than time s in th e city of

S t L ou is alone
. .

We will n ow con sider a peculiar fo rm of the ado ration Of the

F emi nin e wh ich i s bas ed on a widespread if n ot u n iversal habit
, , ,

t h e ca r es s i fig by pas sio n ate m en of th e b odies of their s exua l

mates with lips and to n gu e S uc h labial cares sings ar e comm on .

enough in animal s a s fo r in stance among cattl e w h ere the cow

, ,

licks th e bo d y o f her calf ; among the E squimaux where the i n ,

tens e cold makes bat h ing or even wa shing imp o s sibl e the mothe r
, , ,

wa s h es h er chil d a s the cat do es h er kitte n by lickin g it wi th h er ,

tongu e .

Figure 289 show s on e of the g r i fli n s s o commo n on medi eval

buildings i n S outhern E urope ; th e large figu r e i s from th e ro o f
Of t h e churc h of N otr e Dame in P ari s and a modification o f i t ,

can b e s een on th e De s ale s church tower in S t L ouis . .

T h e lower figure i s copi ed from R u skin who says that it i s

an o r n ame n tatio n on the church o f S t Mary th e B eautiful i n .
,

Venic e ; it i s also u s e d h u ndred s of time s in th e s ame city as well

as el sewh ere .

Kis s es on all part s of t h e b ody o f a woman are r eco g nized a s

normal in s exual cares sings by mo st writer s on the subj ect In .

one of the l etter s sub m itted as evidence in the cel ebrated C a i l

“
l aux trial in P ari s C aillaux wr ote to M r s C aillau x : With .

a thou sand million k is ses on all p art s o f your ado rabl e b ody I am ,
”
yours etc
, .

In I n di a the li n gam and yoni and various comb in ations of ,

th e two are wor shipped by man y millions o f devotees a s r ep r e

, ,

s enting S iva and hi s S akti Kali The principal ceremony in their .

wor ship o f the fe mi n ine prin cipl e requires a yo u ng b eauti f ul ,

an d nake d N au tc h girl o r templ e attendant a s the living r ep r e ,

s en t a t i ve o f Kali the yo n i goddes s T o the li ving yoni o f thi s

,
.

girl the priest address es hi s homage ; she i s seated on th e altar

with l egs spread wide apart to display the sacre d sym b ol w h ich ,

the priest ki s se s and to which he o ffer s fo od and libation s in s a

480 SEX AND S EX W O R S H IP
”
cred ves sel s called argha which ar e shaped lik e a yoni A fter .

the se o fferings have b e en con s ecrated by touch i ng them to the

living yoni they are distributed among the wo rshippers and par
,

taken of as a sacred r eligiou s rite analogou s to the cake s eaten ,

in hon o r of Hu itzilopochtli i n M exico o r the con secrated p h allic

, ,

cake s in medieval E urope o r to the L o rd s S upper in C hristian

,
’

ritual ; this is followe d by the chanting Of s acr ed texts and d ances

by N autch girl s the d ances r es emblin g the d a n s e d a c en t r e o r
,

“ ”
belly dance o f E gypt .

This wo rshi p i s indicated in this r epres entation ( Fig . 290 ) of

Fi g 2 89
.
—L arge figu r e fr om r oof of H g . 2 90 .
—
M h a a- K ali wi f e
,
of th e g od
N ot r e Dam e, P a ri s ; sm al l on e fr om,
S i va, I n di a
Chu rc h of St . M a r y t h e B ea u t i f l Ve i ce
u ,
n .

M aha Kali con s ort

-

,
of the g od S iva , t h e Destroyer , by h er putting
out her tongu e .

N ear Yeddo in Japan i s a grotto ( s ymb ol of the womb ) in

, ,

wh ic h ther e i s a colo s sal but realistic sculptur e of a yoni to whi ch

pilgrim d evotees p ay adoration now as they h ave d on e fo r ages
past ; t h is s cul pture h as b een wo rn smo oth and poli shed from the
 48 2 S EX AN D S E X WO R S H IP

They celebrate s everal fe stival s , t h e mo st solemn of wh ic h

“ ”
is t h e fe stival of the womb O n thi s festival d ay t h ey gather
.

in their place s of wor ship t o p erform the mo st sacr e d an d s ol emn

Fi g 2 93 . .
—A t otem p ol e i n Al a sk a fr om
, a Fi g 2 94 . .
-
A cu r i ou s r in
pill a
m od el at C h i c a g o W orl d s F a i r 1 8 93
’
, .
an E gyp ti an templ e . A f t er
R a wli n son .

0 0 0 0 0 0 0 0

Fi g . 2 95 —
. A zt ec se rp t w or sh i p fr om
en ,
K i n g sbor ou g h ’
s Mexi can A t i qui t i es
n .

ceremo n ies of their r eligion ; the women bare th ems elves an d the
men salute t h e women wit h a h oly r esp ect r everently kneel ing ,
 SEX AND SEX W O R S H I P 48 3

befo re them emb racing their thighs and humbly and devoutly
, ,

ki s sing their abdomen s and genitals which i s done promiscuou sly

, ,
“
from wh ich featu re Of their devotio n s comes their title : The
”
Ad o rers o r Wo r shippers of the Womb .

H ere is the fi g u re o f a totem pol e from Al askan countries

( Fig. 2 9 —
3 ) note the legs spread wid e apart a woma n s legs fo r
’
,

t h ey are l ab el e d by the symbol s of t h e yoni and the profil e br east

on eac h foo t ; the A laskan artist did n ot kn ow how to represent

th e act Of ado ration with lips and tongu e except by turning t h e

face t h e wr ong way but the to n gue i s where the yo n i wo ul d b e if
, ,

the l egs alone had b een figured ; o r where the t on g ue woul d touch
th e yoni if the h ead wer e turned around A mo d el o f thi s totem .

Fi g 2 9 6
. . A zt ec c a l en da r s t o n e.

po l e was at the Wo rld s F air in Ch icago and i s n ow in th e Fiel d

’

Mus eum .

T hi s adoration s eems to h ave b een unive rsally known fo r it ,

i s foun d on b ot h contin ents and on the islands Of the P acific o cean ,

“ ”
from Greenland s icy mountain s , to In di a s co ral strand
’
Thi s ’
.

( Fig 2 91 ) i s the s ame gesture from an A ztec templ e in Y ucatan

.
,

C entral America ; a n d in the opposite illustration ( F ig 295 ) from .

an A ztec templ e ,
s h owi ng s erpent worship the women S h ow t h e ,

s a me facial gesture .

T h at t h es e mean the same wors hi p of woman o r o f t h e F em ,

“ ”
in in e i s s h own in t hi s s culptur e o f the A ztec S un
,
or ca len d ar ,

ston e from a monument at Xo ch icalco M exico ( Fig

, the , .

scul pture i s in the form o f a cro ss On e author s ays o f t h i s fig u re

.
484 SEX A ND SEX WO RS H I P

I nall Mexican m onument s it i s indicated with protruding tongue ,

expressi n g the light a n d heat poured upon the earth .

We might po ssibly accept such an interpretatio n for want of ,

a b etter on e if it wer e n ot that b elow a n d i n front of the tongu e

,

we s ee the yo n i which shows that here we have the same idea as

,

in the scul ptures of the E ast er n C ontinent the humbl e ado ration ,

by man of t h e cr eative a n d ge n erative p ower s and functions o f

woman symbolized her e by the sun god adoring E tern al F em
,
-

i nine N ature the yoni

,
.

In Ocea n ica the same wo r ship prevailed ; thi s ( Fig 2 97 ) i s .

an elab o rately carved window frame from N ew Zealand whi c h ,

wa s published in an A uckland magazin e or paper U n fortunately .

Fi g . 29 7 .
—
M
ao ri Wi n d ow S a n d wi c h I sl an d s
,
.

the edito r o f the pap er thought that the impo rtant featur e i n t h e
illu stration was the Mao ri girl and he cut d own t h e t op of t h e
,

frame ; but enough i s left t o Show that the same adoration was
meant in the carved frame .

I came acro s s a desig n Of wall paper of which F ig 299 i s a .

photograph ; it was a n expe n sive a n d ha n dsome paper in gol d pa t

tern on a maro on ground N otice the satyr hea d s U n f or tu
.
-
.

n a t el y the color s did n ot allow of getti n g a go od photograph ; but

by painting the pattern in white a b etter r esult was Obtain ed

There i s the fl eu r de lis symbol of the linga m; the
.

( Fig .
- -

satyr head protrude s hi s tongu e r eady to car es s t h e vulvas , for

,

on e of which e ach paw is r eaching out .

48 6 SEX AND SEX WO RS H I P

er s believe hetero s exual labial and lingual endearme n ts quite

-

prop er S i va r th a , in a curiou s b o ok entitled T h e B ook of L i fe

.
,

says
T h e h uman fo rm exhau sts the po s sibiliti es of form b eauty -

in ou r solar system ( Fig The mo r e b eautiful curve s the .

,

ellip s e an d par ab ola are r epeated many times T h e b o som o f

woman—t h e ivo ry thron e of L ove—d erives its exquisite b eauty
, .

o f fo rm from b oth the ellipse a n d the parabola .

“
Vi ewed a s a wh ole the front o f the face and of t h e b o d y i s
attractive an d the back i s r epul sive The organs of sen se the
,
.
,

3 0 0 —F r 3 0 1 —F r
”
Fi g . . om the “ Bo ok of Li fe
,
” b
y Fi g . . om the “
B ook of Li fe
,
by
S i va rt h a . S i va r t h a .

eye ear to n gu e n o s e and tactil e s ens e are all located in front

, , ,
.

N ote that as shown in thi s fi g u re the br east and pub es are

, ,

rule d over by Venus while the n ate s ar e un d er t h e mal ignant ,

influence of S aturn a n d ar e the s eat o f aversion wh ence the al

, ,

mo st universal invitation to kis s t h em when on e wishe s to expres s ,

contempt .

“
Th e physical u se of every part of the face ( Fig 3 0 1 ) i s the .

bas e of its mental u se—the social organ s o r tho s e of a ff ection ,

and love are sweet The affection of the m other i s actually con
‘
.
’

n ec t ed wit h the physical nouris h ment of t h e chil d T h e faculties .

 SEX AND SEX WO RS HI P
F

48 1

o f s ex love such a s devotion d esire mating and l u xu ry h ave

-
, , , ,

their sign s i n the fulnes s and brea d th o f the red part of the li p s .

The li p s are the mo st sensitive organs of touch of any of the face

an d thi s s ense i s clo s ely connected with all expres sion s o f sex
a ff ection .

“
The bo dy i s the foundation on whi ch the mi nd i s built
( Fig E ach d ivi sion of the b odily functio n s co rrespo n d s i n
—
.

its c h aracter with a divi sion f t h e mental faculties Wh ic h r etain

o

a cl o se sympathy o f action with the co rrespo n di ng p arts o f the

The front part of th e brain i s co n nected the front

3 02 —
. Fr om t he “
B ook of Li fe ,
” b
y S i va r t h a .

part o f the body a n d limb s a n d the back with the back p art o f
,

th ese The upper a n d the lower parts o f the b ody r epeat each
.

ot h er in action a n d sympathy The anato m i sts have shown that

.

the n o se i s co n n ected with th e a n u s ; the upper lip with the peri

n eum ; the mouth with th e genital s ; the tongue with the p e n is and
”
the clitori s a n d the chi n with th e pub es .

Marcellinus ( IV C entury A D ) said o f R oman p atrician s

. .
,

when a n yo n e meets a n d begin s to salute them they

”
O ff er their kn ees or h and s to ki s s ; per sistent fla t t er er s tri ed to
ki s s their thigh s but when th e patron i mpatiently turn e d away
, ,

the ki s s was apt to be b estowed on the back par t of th e t high s , o r

even on the D a t e s .
488 SEX AND SEX WO RS H I P

Wors h i p of A lm a N a t u r a , or of t h e N ou r i shi n g P ower of N at u r e

( Wors h ip of t h e B r ea s t )

We n ow come to the con sideration of the wo rship of the

breast The mo st b eautiful featur e of a woman i s , b eyon d doubt ,
.

the bo som with the breasts ; the Kabbalah ( p 1 94 ) makes it the .

symb ol f or beauty The b o s om o f the woman has b een h eld s a

.

cred i n all times a s the thr one of love , the s eat of a ffection an d ,

among the a n cients was held especially sacred to Venus Goddes s ,

of L ove .

Fi g . 3 03 .
—V en u s nu r si n g t h e L oves .

On e writer said that the b o som woman exhau sts the po s of

s i bi li t i e s o f form b eauty a n d that n othi n g mo re exquisitely b eau

-

tiful exists or can b e imagi n ed .

The breast ap a rt from the aesthetic fu n ctio n of charming

,

the male i s f o r the purpo s e of n ouri shi n g the O ffspri n g a s show n

, ,

i n this illustratio n e n titled : Ven u s N u r s i n g t h e L oves ( Fig

, .

Th e breast of woma n ha s b ee n worshipped from time i m

memorial a n d has given ris e to the mo s t sacred r eligiou s s enti
,

me n ts and symbol s A bout th e b reast have clustered s ome of the

.

sweetest m emories a n d the purest practices of manki n d M a n .

fi n ds refuge f rom busi n es s car es and wo rries fi n d s peace a n d c on ,

“ ”
t en tm en t i n the bo som o f hi s family The calm delight s o f .
4 90 SEX AN D SEX WO R S H IP

T h e language wa s old C optic , a language w h ich wa s k n o wn wh en

t h e R o s etta s tone wa s foun d .

C on si d er the cartouch e o r signatur e of C l eopatra ( F ig .

Fi g 3 04 —M a or M au t , t h e G r ea t M oth er . Fi g . 3 05 g dd
.
-
Th e N r th
o es s es of o

E gy p t a d S ou th E gyp t cr own in g P t ol
. .

E gyp t i an t em pl e s cu l p tu r e .
n ,

em y . N ot i ce t h e br east s .

Fi g 3 06 —C r t
a h
ou c e or si gn a tu r e of Fi g . 3 01 —A n n u n ci a t i on , fr o m t h e

C a rl s r h e
. .

E va n g el a r i u m , en d
C l eo p a t r a fr om
,
th e R ose tta sto n e .
B ru ch saa l u ,

of XI I Cen t u r y .
 SEX AND SEX WO RS H I P 4 91

in th e upper line ; the l ower line i s that of P tolemy T h e fir st .

s oun d in C leopatra i s that o f K ; th e Go t h ic wor d for kn e e wa s

keloi ; therefo re the tri angl e of a b e n t knee was u sed to repres en t

t h is letter T h e name fo r l i en was l an oi th er efor e the fi g ur e Of
.
,

a li on r epresented the first letter o f the word—l and so on .

The interesting part o f t h e signatur e of Cleopatr a and oth er

E gyptian que en s i s that the name i s followed by the r epr esenta
ti on o f an egg and a profil e b reast wh ic h mean s that the signa
,

tur e i s that of a femal e — a woman T h e cartouche o f P tolemy

mal e a man—i s followed by no symb ol s
.

, .

We h ave already m et wit h a s i mi lar con d ition in th e figure

o f an A laska n totem pol e ( F ig 293 ) in w h ich t h e legs are l ab el ed
.

a s fe m inin e by a figur e of a yoni and a profile br east Ancient .

E g ypt and A la sk a wer e far apart b efo r e C ol u mbu s d i scover e d

America yet we h ave here th e same s y mb oli sm t o expres s the
,

fe mi nin e .

In a mo st literal s e n s e modern science teache s Y on i ci ta s doc

tr i nes fo r it maintain s that the h ighest ma n ifestation Of life to
, ,

whi ch all other mani festation s are sub ordinated i s the ovum o r ,

egg I n a scientific s ens e th e hum an ovum then th e ovary wh ich

.
,

pro d uces it and t h e womb in whi c h it d evelop s in to a c h ild an d ,

con sequently i n a wider s ense woman wh o contain s t h em all i s

, , ,

symbolic o f th e b e st an d gr eatest ach i evement o f creative power

in nature .

T h e egg h a s in all ages b een con si d ere d a sacr ed emblem o f

spri ng ; of the r ejuvenati on of n atur e aft er the wi nter sl eep I n .

P agan times ornamente d eggs wer e pr es ented t o friends to cel ,

eb r a t e t h e r e awakening of life in t h e spr i n g ; an d thi s P aga n

-

fe s tival but th i n ly d i sgui se d as b ein g emblematic Of the r esur

,

rection of Chri st persists in ou r E aster festival and it s attend

,

ant g i fts o f E aste r eggs .

“
A puleius an a n cient R oman writer said : I s a w i n the egg
, ,

th e embl em of in ert natur e which contain s all that i s an d that is

”
po s sible to b e .

Two eggs ar e given to a Chinese b rid egro om on th e d ay of

h is marriage a s a token of the wi s h that h is wi fe may prove
,

fruitful .

P icture s o f the ann unciation Often containe d symbolic s ex

reference s during th e mi ddl e age s ( Fig The a n gel that.

“
appeared to Mary announced to h er ( L uke i B e h ol d t h ou ,
4 92 SEX AND SEX WO RS H I P

shalt co n ceive i n thy womb a n d bring forth a s on and thou s h alt

”
call h is name Je sus We r ecognize here the conventionalized
.

“ ”
fleu r de lis-
or lily
-
a sym b ol of God , as the agency by whic h
,

Mary wa s t o conceive When the Chri stian era or ou r pr ese n t

.
,

chro n ological system b egan about the S ixth C e n tury it was caleu
, ,
“
lated that Chri st was conceived in the wo rn on the 25 th of

March year 0 However a mi stake in calculation wa s made , and it

,
.
,

Fi g . 3 08 .
—A b ro
n ze fi gu r e f o d iun n Fi g . 3 09 —A s sy ri a goddess
n of m a te r n i ty ,

s om e su b e t rr a n ea n t em p l e s i S a r d i i a
n n . of a b ou t 21 00 B C . .

i s n ow k n own that Chri st wa s born in the year 4 B C or four years . .

,

earlier than i s ascribed to the b egin n ing of ou r era The 25 th .

o f March i s n ow celebrated a s the feas t o f the A nnunciation .

L ater on it was p erhaps r ealized that the act of b egetting i s

,

ge n erally a rather private a ffair so the birth of Chri st wa s cho se n ,

as a festival a n d wa s celebrated nine month s later , on the 25th

,

o f Decemb er .

A n angel also announced to E lizab eth that she would b ear a

s on who was to prepare the way f or Christ Fig 28 3 on page . .

4 76 represe n ts the meeti n g Of Mary and E lizab eth by a n artist ,

494 SEX A N D SEX WO R S H IP

votive o fferings but if, as i s mor e likely they repr es ente d a

, ,

mot h er deity t h en it i s the oldest ma d onna worship Of whi c h we

-

,
-

know a s these fi g u r es ar e estimated to b e ab out ten thousand

,

year s Old or ab out s ix thousan d year s Ol d er than the A s syrian

,

god d es s of maternity wh o had b efo re thi s find b een suppo s ed to

b e t h e O l dest ma d onna idol ; and it i s five o r six thousan d year s
older t h an the E gyptian Isis worship of w h ich we have many fi g
-
,

ure s an d repres entati on s .

F igure 3 0 9 r epr ese n t s the A s syrian Goddes s O f Maternity ,

j ust r eferre d to This figur e i s e stimated t o b e ab out four t h ou

.

san d years Ol d T h i s s ame i d ea the wo rship Of mot h er h o o d , i s

.
,

shown in thi s A ztec painting of a ma d on n a ( Fig found i n .

a pr e h istoric Y ucatan temple ruin ; the ma d o n n a sit s on a t h rone ,

suckling her c hild Her e i s another A ztec madonn a ( F ig

. .

r es embling mor e or les s cl o sely ou r mo d ern sculptur e s o f a

ma d onna .

P ar t h en og enesis

S up ernatural impr egn ation or conception by a virgin , s o ,

“ ” “ ”
calle d part h enogenesi s or immaculat e conception i s a fea
ture of many r eligion s ; i t wa s b elieve d by the cre dulous an d
sup er stitiou s of many lands that a virgin mig h t conceive wit h out
a man , supernaturally ; the idea occur s in many mythologies an d
religion s .

H ei t zi I bi b
i s a H ottentot d eity who wa s b eli eve d to h ave
-

b e en b o rn of a cow ; sometimes h owever a hum an vir g in i s s ai d

, ,

to b e h i s moth er ; she b ecame pr e g nant after eating O f a certain

plant .

The T h l i n k eet s of A laska r el ate of t h eir go d Yehl that h e

was miracul ou sly co n ceived by h i s mother who swallowe d a p eb
ble w h ic h impregn ate d h er .

The R i g Veda s ays that In d ra was m iracul ou sly born Of a

-

vi rgin cow a heifer , .

T h e A pi s g od in E gypt wa s sai d to h ave b een mi racul ou sl y

bo rn of a virgin cow who was im pr egnated by a moonb eam or a
flas h of lightnin g .

The Mexican go d of war H uitzilop och tli was b orn o f a vir

, ,

g i n a devout p erson who on e d ay w h ile attending in a t emple

, ,

sa w a b al l of fe at h er s floating b efo re h er in the air ; she to ok the

 SEX A N D SEX WO R S H IP 4 95

feat h ers a n d depo site d t h em in h er bo som s o on after wh ic h she ,

found herself pregnant and in d ue cour s e Of time the drea d d eity

was b o rn .

The Greeks b eli eved t h at after t h e go d Jupiter in the fo rm

Of a swan had impregn ated L eda she laid two eggs ( Fig 3 1 2 ) , .

from eac h Of wh ich twin s were hatched ; C astor an d Clytemn estra

is sued from one an d P ollux a n d Helen from the other These b e
,
.

came prominent character s i n H omer s Iliad ’

.

T h e Gr eeks accepte d as a fact that a virgin o r a femal e co ul d

give birth to childr en wi th ou t th e c oop er a ti on of an y ma le no t
’

even a god ; H esiod rel ated as clear a cas e of parthe n oge n esis o r

Fi g . 31 2 . Le da an d S wa n ,
” fr om a p ain t i n g .

genesis without a male as is t h at of t h e p h ylloxera ( see p

,
.

“
Hesio d s a id : N ight b are al so h ateful Destiny and black F ate ,

an d Death ; s h e b ar e S leep l ik ewi s e s h e bare the trib e o f Dreams ;

, ,
”
th ese di d th e go d des s glo omy N igh t b are a f ter u n i on wi th n on e .

A somewh at p eculiar ver sion of supernatural b irt h i s th e

G reek sto ry of P ygmalion ; h e wa s a scul pto r a n d fell in love with
a statu e h e h a d made ; b eseec hi ng Venu s the go d des s o f l ove to , ,

give li fe to the sta t u e t h e go d des s h ear d h i s prayer an d P yg

, ,

m al i on marri e d the m iracul ously born virgin .

Al so R h ea a vestal vi rgin bathi ng in a water s a cred to

, , ,

Mars b ecame preg nant and gave birt h to twin s R emus an d R om

, ,

ul u s Am ulius , king o f A lba t h reatening to punis h h er fo r h er

.
,
4 96 SEX AND SEX WO RS H I P

transgre s sion of the vows of chastity taken by ve stal virgin s , she

claimed that Mar s hims elf wa s the father a n d S h e was spare d but ,

the two childre n wer e expo s ed but wer e s aved by b eing suckl e d ,
“ ”—
by a she wolf -
a lupa ( Fig .

In connection with thi s story it should b e bo rn e in m ind t h at ,

“ ”
an arch in L atin is called for n i x; that under the arche s of the
C olo s s eum congregated the lowest clas s O f pro stitutes in R ome ,

wh o ther e commi tted all the crimes a n d practiced all the perver
sio n s they could conceive of or that wer e demanded by their mal e
”
visitor s he n ce f or n i ca ti o meant the practices committed under
,
“ ”
the arches ; from thi s we have ou r E n glish word fornication .

F requ ently al so the s e women robb ed or even mur d er e d un

,

wary men who displayed wealt h or perhaps were drunk ; hence

Fi g . 31 3 .
—R em u s an d R mlo r
u u s , n u s ed by a sh e - w ol f .

“
they wer e called she wolves a n d it was on e of these women
-

, ,

L aurentia by n ame wh o comi n g upon the expo sed infants was

, , ,

touched with instinctive motherly pity and adopted an d rai s e d ,

t h em .

It was said of man y of the emin e n t teacher s and hero es of

antiquity that imm aculate co n ception wa s their origin F o r i n .

stance : B u d a n t s a r the fir st ruler o f the Mongols was m i r a cu

, ,

l ou sly co n ceived by a widow G autama ( Buddh a ) in Indi a wa s

.

bo rn of a vi rgin ; so was Foh i of China ; the S h ak a r f Of Thib et .

In Thib et many ch u tuk tu s ( cardinals ) are considered to b e i n

carnatio n s of deitie s ju st a s ar e the lamas The early C hristian s .

adopted the same theory to account f or the birth Of Jesus o f ,

P alestine .
4 98 SEX A N D SEX WO R S H I P

oh s ,who wer e gen erally worshi pp ed as go d s ; the goddes s An uk a h

n ursed the pharaoh R ames es II ( Fig .

Among t h e oldest forms of ma d onna wor ship of whic h we -

h ave po sitive kn owl edge i s t h e wor ship of Isi s ; she was t h e mother
of H a r p ok r a t or H oru s the myth s r egarding wh om r esembled
, ,

clo sely some of tho se told about Jesu s Isis wa s s omet i mes r ep .

r es ented a s a cow or with a cow s head I n the L ouvre i s a b eau

,
’
.

tiful bro n ze statue of Isis i n human fo rm ( S ee al so p . .

O riginally the madonna a n d vi rgin wo rs h ip s wer e pr ob ably

n ot the s ame ; for in stance I can r ecall n o story that Diana h ad ,

Fi g . 31 6 .
—D e va ki nu r s i g Kr i sh
n na ; the t r ay f u l l of an i mal s h a s t h e m ea n i n g of

th e head s on t h e b as e of the Dia na Of E p h esu s ; th e w or s h i pp e r f or m s t h e m al e an d

f em a l e s ym b ol s wi th t h e fi ger s n of h er r i ght h an d .

a child or children But thes e two wo rships b ecame blen ded in

.

such a way that sometimes Isis was con sider ed as a virgin mother -
,

whil e others co n sidered her a s a matron the wife of O siri s and ,

mother of Horu s or H a r p ok r a t .

A fter the introduction O f Christianity in E g yp t the Isi s

wo rship and other idolatry wa s discouraged by the bishop s o f the
Chri stian church although o ften again st the wishes Of the Egyp
,

tian Christian s A b out the year 5 00 A D ther e wa s such a strong

. . .

tenden cy in E g ypt to fors ake Chri stianity a n d go b ack to the wor

 SEX A N D SEX WO R S H I P 4 99

s hi p o f the F e mi nin e o r Isi s that Cyril at that time P atriarch or

, , ,

B ishop of Alexandria introduced the Isis wo rshi p into C hristian

,
-

ity by declaring Mary t h e Mother o f Jesu s to b e worthy Of d i vin e

, ,

wo rs h ip T h us was Maryolatry , t h e wo r s h ip of the Femi ni ne

.
,

intr o d uced into C hri stian wor s h ip .

T h e myth that Mary wa s a virgin w h en she gave birt h to

Jesus may b e merely the tran splanted Isis myth ; but it i s mo re -

generally and prob ably more co rrectly ascribed to an erro r Of

“
tran slation from H ebr ew into Greek ; t h e wo rd s fo r young
” “ ”
woman an d virgin in Hebr ew r es emble eac h other just as
“ ” “ ”
clo sely as th e equ ivalent wor d s Jun ge F ra u and Jungfra u
in German ; the tran slato r Of the go spel s from H ebrew to Greek
“
made th e erro r o f transl ating t h e H ebrew wo rd fo r young

31 7 .
—M o t h e r E a rth as M a d on n a , A l h emi t i ; g oa t r si g
c s c nu n He rc u l es , an d a sh e

w olf nu r si n g R em s a d R m l us
u n o u .

wo man i n to the G reek wo rd for vi rgi n and the erro r in ,

cours e of time b ecame an articl e of ortho dox b elief .

Y ou h ave no doubt r ead in the B ook of A cts h ow S t P aul ,

.

came to E phesu s to preach and how it happe n ed to b e a holiday

,
“
an d a ll the popul ace was s h outing : Great i s the Diana o f the
”
E p h esian s ! ( A cts xi x 28 and ,

Thi s ( F ig 3 1 5 ) i s the statue o f the goddess who was wo r

.

s h ipp e d in the templ e at E phesu s at that tim e ; it i s n ow in t h e

Museum o f the Vatican at R ome H er mul tipl e breasts si g nify
, .

t h at h er nou ri shing powers su ffi ced for all cr eate d b ein gs whi c h ,

is further symb olized by t h e many animal h ead s on t h e p edesta l .

Figure 3 1 6 i s n ot a pictur e of the Madonn a Mary but i s an ,

5 00 SEX A N D SEX WO R S H I P

an cient picture o f Devaki nur sing Kri shna who wa s an a t a va r o r ,

i n carnation of Vi shnu a n d i s r eputed to have b een b orn muc h

,

e arlier than Gautama or Buddha ; I have failed to fin d a definite

dat e f or the birth of Kri shna but it was prob ably b etween 1 00 0 ,

and 5 00 B C The myths co n cer n ing Krish n a r esemble tho s e tol d

. .

al so ab ou t Ho ru s a n d Jesu s and some author s b elieve that they,

are on e a n d the same sto ries accepted by di ffer ent peopl e Al l .

thr ee were called S a vio rs or R edeemer s .

The trays full of animal s h ave the same significance as the

Fi g . 318 .
-
Jun o as a M a d on n a . Fi g . 31 9 . M a d on n a an d C h il d , ” by
Lo r e z etti
n .

heads of a n imal s on the bas e of the p edestal of the Dian a O f t h e

E phesia n s N ote the ha n ds O f th e wor shipp er ; the sign of t h e
.

yoni made with the thumb and the i n dex fi n ger and the other t h ree ,

finger s extended a s a symb ol of the masculine triad or trinity .

“ ”
We O ften speak of Mother E arth ; E arth a s Gea i s a s , ,

ol d a deity a s the b egi n ni n g o f G r eek mythology The conceit .

is ol d and ge n eral a n d the names given t o this goddes s in vari ous

la n ds were s o similar as to argue a commo n origin Ma or M ama .

mea n s Mother i n n early all la n guage s of the world Ma or Maut .

50 2 SEX A N D SEX WO RS H I P

by the anci ent Greek s and R oman s ( F ig . S he wa s calle d

“ ”
M other Of the Gods .

H ere
i s a copy o f a painting by L or enzetti a well kn own ,
-

“ ”
Italian painter , of the Madonn a and Child ( F ig R us ki n .
,
“
sp eaking Of t h e wo rship of Mary in F lor ence , said : T h e Ital
ian s would n ot now wor ship the Madonna if coun tles s Greeks an d ,

Goths h ad n ot f or age s b owed in a d orati on b efor e t h e Virg i n

an d in another place sp eaking o f Giotto he s ays : B ut Giotto
, ,

came from the fields an d saw with his simpl e eyes a loveli er worth ,

Fi g . 3 20 .
—Th e M a d on n a g i ves St . B e rn Fi g . 32l .
—M ry Q
a ,
u een of H ea ve n .

ha r d of C la i r va ux a t a st e of h er m i l k .

an d he —
painted t h e
Madonna and S t Jo s eph and the Ch rist .

yes by all mean s if you cho o s e t o call t h em so but es sentially

, ,
”
Mamma P apa and the B aby
, ,
.

It wa s r elated of S t B ern h ard of Clairvaux that the Virgin

.

Mary app ear e d t o him and granted h im a taste of milk from h er

br east as a mark of especial favor Thi s painting ( Fig 3 20 ) i s . .

of t h e year 1 450 A D In Germany a win e i s ma d e wh ich i s calle d

. .

“ ”
L ieb frauen milc h
-
( d ear lady
-
s mi lk o r ma d onna mi l k ) w hi ch ’
,

i s reputed p eculiarly well fla vor ed an d i s highl y esteemed -

.

Ma d onna wor ship i s the Chri stiani ze d wo rs h ip of the br east

-
,
 SEX AND SEX WO RS H I P 5 03

“
or of motherho od The words Ma don n a are Italia n a n d mean
.

“my lady ” The madonna i s generally r epr es ented in altar

.

scul pture s a s h olding h er ch ild mor e rarely as nursing it ; she is ,

s ometimes crown ed even wit h a r eal j eweled crown in richer

,
“ ”
c hurches and i s called Queen of H eaven ( Fig
, .

H uman ideas h ave n ever conceive d a holie r Obj ect for our
s y mpat h y and t e n der r egard than a mother wit h her child and ,

t h e religio n s o f all age s have delighted in h olding b efor e u s thi s

subj ect for ou r adoration The mother and child i s a popular sub .

j ect fo r illustration in moder n art ( see Fig 3 1 9 B ) .

-
.

Fi g 322 —A m a d on n a figu r e ( cl a y p ot Fi g . 3 23 —M da on n a con sol a t r i ce ,

by Bo u
t er y ) f ou nd w h e r e E a s t S t L ou i s I l li
.
, g u er eau .

n oi s , n ow is . T h e fig u r e b el on g s t o P r of .

H . M . Wh el p l ey ,
of S t L ou i s
. .

E ve n i n the art Of
the mound builder s this subj ect i s r ep r e
s ented ( Fig I am n ot su fli ci en tly familiar wi th the mound
.

builder s art to venture a gues s about th e motif of thi s ves s el but

’
,

some authorities on the subj ect do not thi n k it ha d any r eference

to madonn a wo rship T o me it appears to b e th e same i d ea ex
pres sed i n the A ztec art —
.

madonna cult ; but even if it merely s h ows

a moth er and h er chil d it shows that thi s subj ect appeal e d to t h e
,
5 04 SEX A N D SEX WO RS H I P

e sthetic emotions O f t h e pr e h i sto ric inhabitants of N o rt h Am er

ica as it did to other p eopl e els ewhere
,
.

”
The C ons oling Madonna by B ouguer eau i s an exampl e
, ,

of the i d eally h ighest typ e of womanhood , the madonna consol

i n g a mother on the d eath O f her child ( Fig we find thi s .

”
typ e among the sister s of t h e C at h oli c ch urc h , among t h e
“ ”
deacon ess es of the P rotestant churches and among the nurs e s ,

of ou r h o spitals and esp ecially among t h e heroic nurs es Of the

,

R e d C ro s s ; God bles s them all P rotestant , C at h oli c or Infi d el ;

,

thes e S ister s O f Charity des erve the ado ration of every tru e man !
S cott expres s ed the same i d ea in on e of his p o em s

O , woman ! In hours of eas e

ou r

U ncertain c oy and har d to pleas e

,
:

A nd variable a s the shade

B y t h e light quiveri n g aspen made '

When pain and angui s h wring the brow

”
A min i stering angel thou !

Duri n g the F rench R evolution , towar d the end the E igh t of

e en th C e n tury the F re n ch p eopl e wor shipp ed woman in the s h ape

,

of a statu e o f N atur e from who s e b ar e br east s flowed streams

,
“ ”
o f water A l so as an actual woman t h e Godde s s of R eas on
.
, ,

( Fig . who was carri ed in triumph through the streets O f

P ari s to the C at h edral where sh e wa s placed on an altar and
,

wor shipped as a Divinity .

U nderlying all yonic fo rm s of r eligion are the same ideas

“ ”
wh ich we find in C omte s R eligion of H um anity
’
This r ej ects .

all theories Of the supernatural an d declares that the S upr eme

O bj ect Of th e in d ividual love and d evotion should b e H umanity .

“
H umanity i s but an ab straction an d fo rbi d s the glow of
adoration with wh ich s ervice i s touche d in all r eligions w h ich
o ffer a p ersonified Obj e ct f or adoration A s an aid to t h eir faith.

nearly all r eligion s r ecogn ize sacred symb ols not indeed to b e ,

confounded by cl ear er mi nds with the o rigin al Obj ect of a d o ra

tion but worthy o f r ever en ce in its pl ace a s its special r ep r e
,

s en t a t i ve and re mi nder I n pr ecis ely this s ens e the sacre d em

.

blem of H uman ity i s Woman In woman H u manity is enshrined

.

an d made concrete fo r the homage of man .

“
The adoration Of woman whic h ma y almo st b e called t h e
,
50 6 SEX A N D SEX W O RS H I P

en cesan d courtesie s t h at r eal men pay to women , an d it fi nds its

“
mo st striking expr es sion in t h e L aw of the S ea “
Wom en a n d
”
C h i l d r en Fi r s t !
NO nobler example o f the wo rship o f woman wa s ever seen

Fi g .
—
S i ki g
n n Of the Ti ta nic .

Fi g 3 2 6
. . T h e L i on i n L ove, ” b y Ga r d et .

tha n i n the case O f the Titan ic Disaster ( Fig when .

men went to t h eir d eaths t h at women and chi ldren migh t live
,
.

“
G reater love h at h n o man t h an this that a man lay do wn ,
”
hi s life f or h i s friends ( Jo h n xv says the B ible T h en t h e .

laying down of life f or stranger s only b ecau s e they are women , ,

 SEX AND SEX W O RS H I P 5 07

must b e greater than love It i s religion—the Worship o f the .

Moth er S ex ! -

“
T h e Virgin ideal h as b een set up by the larger part o f
-

Ch ristendom a s t h e obj ect Of Divine h on ors The F eminin e not .

,

t h e Masculine ideal supplies the inspiration s Of art and the r e

,
’
manc e of literature Man s te n d ency to wor ship woman while
.
,

naturally bl endin g wi th h i s pas sionate attraction toward h e r ,

do es no t sprin g from the i n stinct o f sex but from the instin ct o f ,

”
rac e and i s fo u nd in its highest devel opment among the mo st
civi l ized pe ople .

Fi g . 327 W or sh i p
. by S i n di n g
,
. 328 . Ni gh t ,
” by de C ou r t on .

T his s ta t u e r eprese ts t he a d mi ra t i on
n , ( S ee p oe m on n e x t p a ge )
.

a d o r a t i on a d u l a t i on
,
and ve n e r a t i o of n

w om a n b y m an .

They wh o think mo st r everently on this mystery O f sex feel ,

the pre eminence of woman mo st pro foundly a n d they realize the

-

influence wh ich Woman Moth er Wife S weet h eart—has over

— — —
our though ts and acti on s T h ey appreciate th e wo r d s o f the po et
.

“
Mo ore in hi s po em S over ei g n Woman ,

“
Disguis e our b on d age a s we will ,
’
Ti s Woman—Woman rules us still !
5 08 SEX AND SEX W O R S H I P

This i s o ften symbolically r epre sente d in A rt ; t h e more ani

mal and pas sionate n ature o f man i s allegori zed by a wild ani
mal wh ich i s tamed and held in control by gentl e woman a s in ,

thi s statue of T h e L io n i n L ove ( Fig .

In ancient R ome in the theatr es etc the same i d ea wa s

, ,
.
,

o ften very realistically repres e n ted G igantic wi n ged ph alli were

.

represe n ted as b ei n g saddled bridled or harn ess ed and ridden or

, ,

drive n by naked women ; thes e fresco e s or sculptur e s wer e i n

“
te r p r e t e d a s Min erva or divi n e wi sdom the femi nin e side of i n
, ,

t elli g en c e guidi n g and controllin g ma sculin e e n ergies and pas

,
”
sio n s ; similar repres e n tations are s een in K au lb a ch s p a in ti ng
’

“
Wh o Buys L ove Go d s ? ”
'

Thi s idea of ado ratio n of woma n ho od was well expres sed in

“ ”
this wo n derful statue e n titled Wo rship
,
by S tephen S i nding , ,

a N o rwegia n sculpto r ( Fi g .

’
God t ook th e du st a n d said : L O I am ther e !
‘
,

A nd threw it forth on the E mpyrean free ;

A nd N ature saw a star bur st forth a n d b e
”
A thro n e of L ife a n d L ight divi n ely fair !

Then fell a rain drop in hi s hollow ha n d ;

-

‘
B e thou its s overeign ocean murmured he
’

An d there aro s e a silver —

,

turb aned s ea
”
T o frame the tropic glory of the land .

A spirit h overed n ear ; h e staid its fligh t ;

‘
L ove ,rul e thi s life a n d compas s all the earth !
,

A n d lovely Woman sprang to instan t birt h ,

An d wh ere sh e rei g n s ar e Joy and P eace , an d

, R igh t !

AB OU T GODDE S S E S
S ome goddesses h ave b een me n tion e d in connection with the
gods and in the general c on sideratio n s in previou s pages —we
, ,

n eed n ot rep eat

A s s y r i a n a n d B a by l on i ans —
.

Mylitta was th e P ho enician god

des s of love ; she conferred th e pleasure duri n g co itio n In p r a c .

tically all countries of A si a Mino r som e goddes s similar to or

identical with Mylitta was worshipped .
51 0 SEX A N D SEX W O R S H I P

mountain s cave s and of t h e h aun ts of wild animal s H er name

,
.

Cyb ele was the P hrygian word fo r cave and the cave was the sym ,
“
bol for the womb Of nature .

“ ”
C yb el e wa s calle d t h e mother of go d by the Greeks ; t h is
name wa s applie d to many goddes s es i n many di ff er ent myt h ol o
gies and forme d p art of t h e folklor e from whic h all mythol ogie s
,

d rew t h eir i d eas .

Am ong t h e L ydians C ybel e wa s kn own a s O mp h ale ; it wa s

part Of the fat e of H ercule s to s erve fo r a time as slave to Queen
Omphal e ( s ee F ig .

S eso stri s wa s an E gyp tian pharao h ( 2300 B C ) h e conquer e d . .

t h e gr eater part of t h e t h en known wo rl d including th e gr eater ,

part Of A frica L y b i a P al estine an d even parts of E urop e an d

, , , ,

as far east a s India Wh er ever h e went h e i n tr oduced the wo rs h ip

.
,

of Isi s ( the wor s h ip of the F e mi ni n e ) by er ecting pillar s wi t h a

yoni or doubly pointed ellips e or d o o r of life carved on t h eir

-

front .

The H i s tor i a Un i ver s a li s published in 1 74 0 s ays that h e d i d

, ,

t h is t o humiliate th e nation s h e had conqu ered by sugge sti n g that ,

t h ey wer e not men but a race O f women T h i s indicates t h at at .

th e date of publicatio n little or n oth ing was kno wn in regar d to

,

the wo rship of s ex ; the deciphering O f A s syrian E gyptian and ,

other a n cient sculptur es i s O f so r ecent a date that we may exp e ct

a far greater knowledge on thi s subj ect in the cou rs e o f time
Gr eec e —
.

Th e wor ship of all goddes s es i n their capacitie s as

.

mother s wa s adopted by th e Gr eeks and e sp ecially i n the fo rm of ,

A p h rodit e the s exual attractive n ess o f woman kin d was deified

an d p ersonifie d .

We r eca ll H esiod s account Of h er b irth from sea fo am

’
-

( p 1 08 ) b ecaus e sh e o riginat ed from the genitals of the castrated

.

U ranu s ( S ky ) s h e wa s al so called U ran ia but n everth el ess this ,

G reek d erivation of on e of h er names doe s n ot make h er a Gre ek

goddes s ; she was o riginally an A siatic deity A starte o f the Ph oe ,

n i ci a n s the Mylitta of the A s syrian s etc

, , .

P apho s was a city on the west coa st of C yprus ; the city was
of P ho enici an o rigin Here wa s a great t empl e d evoted to t h e
.

wor ship o f Venu s wh erefor e she wa s s ometimes called t h e P a

,

phian go d dess The cultu s was A siatic that i s it abounde d in

.
, ,

sexual exces ses in t h e temples whic h were no t of Greek ori g i n but

,

of lower an d more s avage A siatic o rigin Thi s i s imp ortant to .

 S EX A N D SEX W O R S H I P 51 1

rememb er w h en we con si d er th e festival s a s the unchas te and ,

ob sc en e practice s are by ma n y writer s describ ed as Greek in

c h aracter , w h er eas th ey were o f B arbaric introduction Di on y .

sus to o a s we h ave learned wa s o f A siatic o rigin an d thes e two

, , , ,

deiti es Dionysu s and A phro d ite were mainly r espon sible fo r t h e

, ,

co ar ser an d more carnal featur es o f wors h ip among the Greeks

and R omans .

Venu s ( A p h ro dite ) , go dd es s o f b eauty and l ove wa s e s sen ,

ti a ll y the go d des s o f the s en sual or carnal feature o f love S he .

wa s marri e d to Vulcan ( Gr H ep h aestu s ) but S h e was not p a r t i cu

.

la r l y no ted for fidelity and ch astity ; h er amour s with A donis and ,

a l so wit h Mar s were celeb rated in many an ancient po e m A mor

,
.

( Gr E r o s ) wa s said to b e h er s on
. .

B efore t h e i ntroduction of sculptur e s h e wa s r epr esente d by ,

a s t o n e o r pillar just a s A shera Ishtar o r Isi s were r epresented

, , ,

but after the introductio n o f sculpture she was r epre sente d a s a

woman ; it was ea sier t o r epr esent h er d rape d ther efor e h er mo st ,

arch aic sculpture d fo rms ar e as a drape d woman T h e mo st noted .

fig u res of Venu s are the Venus at C n i d os [ now lo st but Of wh ic h ,

t h e Venus d e Medici ( Fig 1 4 4 ) i s probably a copy ! and the Venus

.

Of Milo ( F ig . The half draped Ve n us Of Milo is a transi

-

tion fo rm from the fully drap e d figur es to the totally nude forms .

Wh en P raxiteles made a statu e of Venu s fo r the templ e at

Cn i d os the peopl e went wild over its b eauty Wh en Venus h eard
, .

o f th is statue in h er h ono r she went to the temple t o vi ew it an d

, ,

wh en s h e saw it she wa s astonis h ed and exclaimed complainingly :

, ,
“
Wh en di d P raxitele s s ee m e thu s unveiled ? ”

A s t h e unive rsal goddes s o f love s h e presided o r reign e d ,

over every phas e of nature and r eproduction ; h er wo rs h ip was

bas ed on the same un derlying i d ea s of th e Ishtar A starte Mylitta - -

wo rs h ip o f A sia Mi n or ; h er wor s h ip wa s introduced into Greece

ab out 1 5 00 B C and t h erefore S h e h ad b ecome s u ffi ciently i d en ti
. .
,

fi ed wi t h H elle n ic r eligion t o h ave b ecome a Greek goddes s by

H omer s time
’
.

S he was t h e goddes s o f love and b eauty an d n o peopl e ever ,

venerate d an d adore d p h ysical b eauty mor e h ig hl y t h an d id t h e

anci ent Greeks A t first s h e was con sidered the go d des s o f d o
.

m e s ti c o r connubial love but later she al so was r egard e d as th e

,

go dd es s o f t h e h etaerae o r public women ; in thi s ca pacity s h e

provi ded opportunities for coitio n or s exual enj oyment fo r men
51 2 SEX A N D SEX W O RS H I P

who o therwis e might have tri ed to s e d uce or rap e young maiden s ,

a n d she was therefo re con sider ed like A rtemi s a guardian over

, ,

the cha stity of you n g women In some place s she was considered
.

like Ilithyia a goddess of childbirth

, .

’
In all ages since P raxitel es time arti sts h ave exhausted t h eir ,

skill in r ep resenting her as the mo st b eautiful nake d woman in

sculpture or painting .

Venu s ha d a s attenda n ts the T h r ee Graces o r the Ch ar

ite s ; S a ty a cr a va s i s a Hin du n ame fo r the sun ; chari s i s a n old
“ ”
a d j ective meaning b righ t originally applie d to the ligh t illu
,
-

mi ne d clouds at sunri s e ( the dawn ) the dawn b ecame per s onified ,

like mo st o ther natural phenomen a an d the godd es s Chari s was

b orn A s the sun give s light life and fertility Chari s b ecame his
.
, ,

atte n dant goddes s a goddes s O f the fresh n es s a n d vigo r o f life

, ,

o f fertility and of growth .

In Gr eece the India n goddes s grew into a triad and t h e T h r e e ,

Gr a ces ( Fig 233 ) b ecame the i n car n atio n o f all se n suou s l oveli
.

nes s of appe arance a n d grace of cheerful n es s a n d attractiven es s

,

in n ature a n d in the mental traits or moral s They wer e A gl aia .

,

E uphro syne a n d Thalia ; they were atte n da n ts at the court of V9

,

nus adding to the attractivenes s of her r eti n u e In early art

, .
,

b efor e the arti sts ha d become skillful enough to make nu d e stat

u es they were repre se n ted draped but on accoun t O f their l oveli
, ,

nes s t h ey were at an early date r epr es ented naked and ar e n ow ,

always s o figur e d .

A nother important goddes s of the Greek pantheon was H era

( Juno ) she was a daughter o f C ronu s a n d R h ea and was ther e ,

fo re a ful l Si ster of Zeu s a s well as hi s wife Mankin d i n th o s e .

early days h ad n o ideas o f incest a n d gods a n d men freely mar ,

ried their sister s S ome author s do n ot agre e that J un o wa s i d en

.

tical with Hera but the ab ove i s a statemen t of th e mor e popul ar

,

b elief .

Jun o was a mo re im p ortan t di vinity in R ome than in Greece .

S he wa s n ot an A ryan or A siatic goddes s but was a native

, , ,

E truscan ( early o r archai c Greek ) divinity w hi c h accoun ts for ,

the much purer worship a n d co n ceptio n of her character for the ,

co ar sely s exual idea s held in r egard to Venu s ar e almo st entirely

ab s ent from her wor ship S h e i s co n cerned almo st entirely wi th
.

human affairs ; S h e pr otected the state and society and wa s the ,

patron es s and careful g uardian of women Her variou s function s .

51 4 SEX A N D SEX W O R S H I P

in love with her ; s h e was c h anged into a whit e cow but th e a c ,

“ ”
counts vary a s to the why ; s ome s ay Jupiter c h anged her to
hi de her from the rage o f Juno other s say that Juno changed h er ,

in j ealou s revenge .

A rtemi s or t h e mo o n pr e si d e d over c h il dbirt h and as siste d

, ,

wome n su fferi n g from t h e p eculiar ailments Of women ; s h e wa s

therefo r e a gyn ecologi st A ss ociate d with h er was C armenta , the
.

goddes s of mi dwi fery C armenta h ad two assistant s go d des s es

.
,

wh o pr esided over th e po sition s of the fo etu s in the womb ; they

wer e P ros a and P o stverta and they wer e implo red for a ssi s t ance
,

acco rding to whether it wa s a frontal or an o ccipital pr es entation .

A fter birth the goddes s Os si p ag a to ok c h arge O f the chi l d and pre

si d ed over the growt h of the b on es ; Of cour s e the s h ap e , natur e ,

and growth of the b on e s largely d etermi n e d the d evelopment o f

the infant and therefo r e among a b eauty loving p eople like the -

Greeks Os si p a g a was of con siderabl e importance

, .

In the Mo on Fairy , by Kaul bach we have a mo d ern r ep r esen

tati e n of t h e mo on a s the spender o f bl es sings on t h e people
( Fig .

Am ong t h e go dd es s attendants o f Juno wa s Iri s t h e rainb ow ; ,

a s t h e r ainb ow unite d h eaven an d eart h , Iri s was calle d t h e gol d en

winge d mes senger o f t h e go ds to men .

H esio d sai d :
“
E urybi a to o b ar e to C rius , after union in l o ve , hu ge A s
,

t r a eu s an d P all as
“
A n d next Ph o eb e came to t h e muc h b elove d couc h o f C o eu s ; -

t h en in trut h having conceived a goddes s by l ove o f a go d , s h e

,

b are dark rob ed L atona

-

Zeus had b een marrie d to a numb er of other go ddes s es b e

fore h e married hi s si ster H era o r Jun o O ne of thes e earli er .

wives was Metis ( Intelligence ) Just wh at b eca me o f hi s earl i er

.

wive s whether he g ot rid Of them by divo rce o r lik e Henry th e

, ,

E ig h t h of E ngland by killing them I do n ot kn ow ; but h e swal

, ,

lowed Metis in con s equence of which P alla s wa s fo rmed an d wa s

,

b orn from hi s b rain .

Sh e was known als o a s P allas A thena and among the R omans

as Minerva S he pr esided over skill and indu stry an d s h e i n
.
,

vente d spin n i ng an d weavi ng or the ma n ufacture O f textil e fab

,

rics ; she t amed horse s pl ayed the flute and d evelop e d to some
,

extent th e arts of medicine .

 SEX A N D SEX W O RS HI P 51 5

A s an elemental o r natur e godd es s she presided over what

-

to ok place in th e sky ; she b ecame a war go d d es s r eferri n g to the ,

war s ( storms ) in the cloud s But her main fu n ction wa s t o pre

.
~

side over t h e accomplis h me n ts of the hum an mi n d The owl .

wa s sa c red to h er an d wa s therefo re called the bird of wisdom

,
.

L atona mentione d above wa s made pregnant by Zeu s and

, , ,

wandered about trying to fin d a place where S h e might b e d el i v

ere d an d avoid the p ersecution s o f the j ealous Juno S he came .

to Del o s at th at tim e a r o ck which flo ated in the sea ; but when she

,

a li gh te d on it the gods fixe d it firmly t o t h e bo ttom of the sea s o ,

t h at L aton a m ight r est an d b e confined .

Fi g . 329 .
‘
T h e M oon F r ai y ,
” by K a lb a c h
u .

Sh e gave birth t o twi n s , A pollo an d Diana , about whom m ore

i s sai d on p age 5 4 9 .

In L yci a L atona wa s a god d es s of fertility and was i d en ti ,

fi ed wit h the earth goddes s ; th e n ame s L eto L eda and L aton a are , .

variants of th e L ycian word L a d a wh ich mea n s L ady ,

.

Demet er T h er m oph or u s was th e goddes s O f marriage and her ,

wo rs h ip was l imi ted to women .

F o rtuna , a R oman god d es s was sometime s c alled For tu na

,

vi r i li s ; women prayed to her b e cau s e she s ecured and maintaine d

f or t h em t h e a ffecti on s O f their h u sbands .
51 6 SEX A N D SEX WO RS H I P

Flora was the R oman godd es s o f flower s ( Fig C eres .

was the goddes s of crop s .

Flo ra wa s an ancient Italian deity ; she wa s not a Greek d eity ;

she was mar ried t o Zephyr the We stwi n d S he was said to have
,
.

b een a courtesan wh o b ecame very wealthy and she establis h ed a ,

festival i n her own ho n o r the Flor a li a the main feature s of

, ,

which were i n dulgen ce s i n the practice s O f th e pro fes sion in which

she h a d accumul a ted her wealth N aturally thi s idea suggested
.

many licentiou s ceremonies Wh il e F lor a was n ot an A siatic

.

Fi g .
—F l r G dd o a, o es s of F l ow e r s .

goddes s her worship was cl early framed after the model of that
o f Ve n u s a n d the o ther A siatic goddess es .

A b out C eres ( Demeter ) we will sp eak under the h eading

Fe stiva i s o n page 5 6 8 .

The T euton s a n d N or s emen had godde sse s wh o wer e very

Similar t o the goddes s Fo rtu n a The N or s e goddes ses L ofa and
VOr wer e protector s of l over s —the fir st b ecau s e she unite d the
.

faithful in marriage the s eco n d b ecau s e she puni shed the faith
, ,

les s The T euto n s h ad a mother go dde s s by the n ame Of Zizi ;

.

from her name the G erman s n o doubt g ot the word zi tzen for
” “ ”
teats or nippl es and we in turn the wor d tittie s o r tif ts
, .
51 8 SEX A N D SEX WO RS H I P

tia n s should have adopted suc h a b elief in regard to t h eir own

G od and therefore it wa s taught at a compa ratively early period
,

t h at Jesu s was miraculou sly b orn o f a virgin T h e Fr e t E va n .

-

g eli u m J a c obi ( S econd C entury ) relate s some p articul ar s ab o u t

Mary that ar e i n teresting ; h er father was a s h epher d name d
J oachim and her mother was A nna who h ad r emaine d ch ildl e ss ,

to Old age over which th e aged coupl e grieved very much A n

, .

a n ge l a n n ounced to A n na that sh e shoul d conceive an d in du e ,

cour s e of time Mary was b orn From her third to h er twelft h

.

“
year Mary spe n t her time in the t empl e as if she wer e a d ove
that dwelt there a n d sh e received fo od from the h and Of an
,

a n gel ; Jo seph wa s mad e her g u ardian by the prie sts Wh en i t

”
.

was d i scover ed t h at sh e was pregnant Jo sep h and Mary were ,

b rought b efor e the hig h pri est ; both as s erted t h eir innocence but
“
th ey were acquitted only after they had b een tried with th e water
”
o f the ordeal ( s ee N u m v vs 1 1 to
.
,
That sh e was a vi rgin
.

when sh e gave birth to Jesu s i s accepte d as a d o ctrine by t h e

C ath olics a s well as by mo st P rote stant Chri stian faith s .

B ut in th e Fifteent h C e n tury a theory wa s b ro ach e d t h at

Mary hers elf had b een conceive d in a simil ar manner b ecau se t h e
“
churc h con sidered it improp er fo r a mer e mo rtal woman b orn
‘

”
i n sin to b e th e mother of Jesus A t th e council o f B asl e in
.
,

1 4 39 A D i t was decree d that it was n ot contrary t o r eason to b e

. .
,

lieve that her mother A n n a conceived h er in a supernatural man

ner ; but thi s b elief wa s l eft optional wit h th e l aity S ome uni .

ver s i ti es in France made b elief i n thi s d o ctrin e a condition for

a d egre e but it wa s n ot u n til 1 8 4 9 that P op e P iu s I X promulgate d
,
“ ”
th e theory of the Immaculate Conception t o b e an articl e o f
“
faith and that n ot to b eli eve wa s h ere sy The Immaculate
,
.

”
Conception ther efore d o es n ot refer t o the pre g nancy o f Mary ,

but to the pr egn a n cy o f A nna .

N early t h irteen hu n dred year s earlier than the proclamation

‘

o f Mary s imm aculate conception the ch urch h a d di sputes Over

’

the co n ception of Jesu s ; in the earliest p eriod s Je su s was con ,

s i d e r ed a man like other m en and th e Christi an s were what we

,

now call U n itarian s N estoriu s the patriarch of C on stantinople

.

( 4 28 4 3 1
-
said in a s ermo n : L et n o one call Mary the Moth er
Of G od fo r Mary was a huma n bei n g a n d that G od should b e b orn
, ,
”
o f a human b ei n g i s impo s sibl e N esto r and hi s followers d i d
.

not de n y that Mary wa s the mother o f J esus no r that Jesu s wa s ,

 SEX AND SEX W O RS H IP 51 9

C h rist th e S on Of God but they protested agai n st call i ng h er

, ,
“ ”
T h e ot ok os or Mother of God H owever t h e i n fluence o f Cyril .
, ,

patriarch o f A lexandria prevailed an d the general folklo re which

, , ,
“ ”
named so many goddes s es Mother o f God or M other of the
”
Gods was al so accepted into the Chri stian faith .

The se r emarks ab out Mary were placed under the h ea d ing

“ ”
Of Goddess es n ot b ecaus e Mary i s consi d ere d as a goddes s
, ,

but b ecau se she i s considered a s apart from all h uman women by

virtue Of her mi raculou s conceptio n of Jesu s and her own m i r a cu
l ou s birth Moreover she i s wo rship ed t o a d egr ee far ab ove t h e
.
,

ado r a ti on o f t h e saints S he i s prayed to as an in terme d iary be

.

tween manki n d an d h er son C h ri st o r God ,

.

M er e M or tal Women
In the clas sic a l p eriod o f A rabian supremacy in lit erature ,
“ ”
d uring t h e d ark age s i n E urope it wa s an established rul e ,

that all po ems or q ua s i d eh s no matter what their subj ect might

, ,

h e must b egin with pas sages or stan zas mentioni n g women and
,
“
t h eir charms s o that the h eart s an d t h e mi n d s o f the r ea d ers
,
”
m igh t b ecome favorably dispo s ed toward t h e po em F o r th i s .

re ason the E n — N e r i b a cel ebrated A rabian po em b egin s wi th

, ,

vers e s treatin g o f women an d love .

A sto ry s omewhat similar to t h at ab out Ah a sueru s an d

E sther ( s ee p .i s told ab out a L ydian kin g The story of .

E sth er i s P ersian an d i s fo rei g n to Jewis h literature In A sia .

Mino r as in th e Mohammedan land s today wom en were kept i n

, ,

s eclu sion ; therefo r e Va s h ti wa s righ tly o ffended when her h u s

b an d th e k ing wanted to s h ow h er to h i s gu ests R ememb er that
, ,
.

in t h o se days a queen we r e but littl e mo re than a veil ( se e N e f

,

ert A ri Ah m e s F ig
- -
, .

L ong b efo re A lexander the Great the Greeks impo rted si lk ,

at C o s wh ere it was woven into a go s samer tis su e the famous

, ,

cos ves ti s which r eveal ed rather t h an clot h ed the form T hi s

, .

fabric wa s al so call ed ven tu s texti li s o r textil e br eath in vi ew , ,

of its extr eme thin n es s and tran sparency A similar fabric was .

wo rn by rich women in all O rie n tal l a nd s .

A bou t 1 1 7 0 B C t h ere was a L ydian king C a n d a u l e s wh o had

. .
, ,

an exceedin gl y hands ome wi fe o f who se beauty he bo asted to his

highest minister G yge The latter did not say much a n d Can d au
, .

les thought that he doubted h i s wo rd .

5 20 SEX A N D SEX W O RS H I P

hi d Gyge in hi s r oom s o that when the que en u n

C an d a u l es
dres sed G yge might s ee the quee n s b eauty f or hims elf But
,
’
.

when Gyge attempted to sn eak from th e room the qu een s aw h im , ,

and h e co n fes s ed how he came t o b e ther e S he was very angry .

and s ent him wo rd that either she would have him killed o r h e ,

shoul d kill the king and b ecome her h u sb and a s it was not rig h t ,

that anyone should live that had s een her n aked except a h u s ,

ba n d S O Gyge chose to b ecome ki n g

. .

U nder the r eign of C ambys es ( 5 00 B C ) a man by the name . .

Of C onon was condem n ed t o b e lo cked up in a pris on , without

foo d or drin k until he starved to death Hi s d aughter aske d
'

.
,

p ermis sion to vi sit him daily which wa s allowed her but s h e wa s

, ,

first carefully s earched that sh e might smuggle in n o fo o d no r

dri n k When after som e time her father showed n o sign s O f weak
.

Fi g . 33l .
—
A tip
n t r
a e mu r d er s his m o th e r T h es s al on i ca .

en i n ga watch wa s kept on her and she was caught i n t h e act of

giving her father the milk from h er br easts f or she was a nur s ,

i n g mother ; it wa s r epo rted to the authorities and wa s c on s i d ,

ered s o notabl e a n example of filial love a n d duty ( piety a s it wa s ,

called in earlier times ) that they pardoned the father an d r e

warded the daughter .

C as sa n dra l eft t wo son s each of wh om aspired to the crown

,
.

A n tipater ( ab out 3 20 the Older thought that his m other , ,

Thessal o n ica incli n ed t o favo r the you n ger a n d he b ecame so

,

angry that he we n t t o kill her him self S he implore d him by the

“
.

”
breasts that had n ourished him at th e sam e time expo sing h er
,

bo som t o hi s sight but h e killed h er n everthele ss History r e

, .
5 22 SEX A N D SEX W O R S H I P

wrot e much in exaltation O f woma n . H e n ce he i s calle d F rau

”
en l ob ( th e P rai s e O f Woman ) .

“
A nd in t h es e days w h en the qu estion o f votes for women
,

i s so muc h and s o favorably d i scu s sed and acted upon th e f ol ,

lowing from P ersia i s r efreshing and encour aging : B a bi o r

, ,

B a by i s a modern P ersian s ect P er sia i s the least ortho d ox o f

.

the Mo h amme d an lands for the prophet hims elf i s consi d ered
,

s econ d to h is succes so r A li and h i s son s It wa s founded by

‘

.
, ,

T ey e d Mohammed A li as siste d by thr ee apo stl es an d on e woman

, ,
“
Z e r r yn Taj b etter known as Gou r r e d O ul A yn ( consolation of
-
,
- -

”
th e eye s ) b estowe d in admiration of h er exceeding lovel in es s .

The do ctrin e s ar e pa n theistic their mo rality i s pure and cheerful

,

an d women ar e treated b etter than by any o th er A siatic p eople .

C o n cubin age and polygamy ar e forbidden a s well as asceticism ,

a n d men d icancy A council of nineteen memb ers preside s over

.

the s ect and it i s a rul e that at l east on e memb er of thi s counci l

shall b e a woman .

L igh t is d awnin g in the E ast !

S EXU A L U N I ON A M ON G DEI TI E S

Con si d er ati ons

Gen eral
C onjugal couples ( s exual union ) wer e wo r s h ipp e d in many
countrie s ; in fact nearly all god s in all nation s ar e suppo se d to
,

h ave a s exual mate ; a s B rahma an d M aya S iva and Kali etc in , ,

.
,

India ; O siri s and Isi s P tah a n d P asht etc in ancient E gypt ;

, ,
.
,

Jupiter and Juno Vulcan and Venu s etc in ancient Greece and
, ,
.
,

R ome .

In t h e early period of Christian ity t h er e wa s a s ect calle d

”
Gno stics who s e p eculiar doctrin e was t h at it i s a prim e d uty ,

o f every man to follow the suggestion s of h i s in stincts o r desir es .

A t one of their festival s th e men an d women a ss emble d in a

darken e d ro om all naked and every man s eize d a woman an d
, ,

cohabited with h er ; in the darkn es s thi s led to promiscuou s an d

ince stuou s licens e in the n ame of r eligion .

The sign o f the G no stic s ( Fig 33 2 ) co n si sted o f a six sided

.
-

star compo sed of the mal e and femal e triangl es intertwined just
, ,

a s th e r eal pubic hairy tria n gl es O f th e man a n d woman woul d

also fo rm this six sided star d uring coition This sign i s kno wn
-
.

“ ”
amo n g th e J ews as David s S hield and i s u sed a s an archi
’
,

t e ctu r a l o rname n t on their syn agogues altar s etc ; it i s al so em , , .

 SEX AND SEX W O RS H I P 5 23

bro idered on the canopy h eld over the bridal coupl e during an
o rtho d ox J ewi sh wedding .

I n In d ia it i s called S wastika mea n i n g a symb ol o r amul et ,

'

o f go od luck ; the S aivas mark their sacred vases with thi s sign ;
th e upright pyramid signifie s S iva who with thes e thr ee poi n ts ,

unite s in himself t h e attributes of purity trut h and ju stice ; the ,

inverte d o r female triangl e i s hi s cons o rt S akti o r Kali with the , ,

s ame attributes .

The R osicrucia n s us ed it frequ ently in thi s fo rm and with

variou s expla n ation s and al s o in another fo rm two sto n e or wood
, ,

triangu lar blo cks superimpo s ed on e on the other .

B y the early Chri stia n s thi s Sig n was engraved on medal s

whi c h wer e worn as amul ets t o ward Off evil an d d is eas e ; it i s
n ow o ften u sed a s on e o f th e p enda n ts i n the marker s f o r hym n

an d prayer bo oks ; also o ccasion ally as an architectural o r n ament .

Fi g .
_
3 32 —S i g n of the G n os t i cs Kn own . Fi g . 333 .
—
Th or
’
s H amm er ,
or Sw as

to t h e Je ws as D avi d s S h i e ld U su al
’
ti ka s y m b ol A sy m b ol of p ol y a n d r i c
—
. .

f or m on lef t ; on t h e r i g h t a n a l c h em i st i c
, u n i on on e w om a a n n d s eve r a l m e n.

f or m
‘
. S ee th i s s i gn i n p b i c u t r i a gl e i n Fi g
n .

26 7 .

It i s part Of the s eal of the theo sop h i c societie s an d i s f r e

qu ently s een a s part o f the mystic sign s O f s ecr et s ocietie s It .

wa s much u s ed al so by the alch emi sts .

The symb ol al so occurred in ancient o r pr e histo ric A ztec -

ruin s in Y ucatan and C entral A merica ; it wa s found fo r i n

, ,

stance i n the ruin s of U xm al i n Yucatan ; and it wa s found in

, ,

A ztec temples in M exi co .

The shape of an or n ament that i s quite popular wit h u s at

“
present is s h own in Fig 3 3 3 on the left ; it is also called S was
.
,
”
tika and i s a c h arm to conjure goo d luck .

L ike the Sign of the G no stics it r epre se n ts s exual u n io n but ,

of the polya n dric type It wa s u sed by the ancie n t P hoenician s

.

“
an d oth er Oriental s and was called by them the cro s s o f the
,
”
Fou r Great G ods It i s b as ed on the peculiar A siatic cu stom
.
,
5 24 SEX A N D SEX W O RS H I P

still prevalent in Thib et of polyandry on e woman ha ving s ev , ,

eral husba n ds It r epres e n ts figuratively four mal e o rgans

.
, ,

s erving for on e female organ The derivation mor e coar sely .

,

repre se n t ed is al s o sho wn ( Fig

,
.

Thi s symb ol was consid ered in S candinavian or N or s e myt h

’
ology to r epresent lightni n g a n d wa s called Thor s Hammer ; but ,

it also had a phallic si g nificance for with it Tho r was supp o se d ,

to bles s or co n secrate the n ewly married coupl es .

In the E dda s it i s r elated h ow the g od Tho r lo st thi s ham

mer at on e time i t havi n g b een stole n by the giant Th r ym ; t h e
,

latter r efu s ed to surrender th e hammer to its own er except on ,

Fi g . 3 34 —A I r i h r
n s c os s ; s om e wer e Fi g 3 3 5
.
—H a d s n in b l essi g : F i r s t
n
,

P g
a an , o th er s ea rly C h r i s ti a n, bu t al l w er e m a le t r i i ty ; s ec on d H i n d u sy m b ol
n
,

s ym b oli c of p ol y a ndric u n i on . th r ou g h w h i ch w or sh i pp er s g a z e a t s a
c r e d obj e c t s ; th i r d m a l e a n d f em al e
,

s y m b ol s ; f ou r th a d fif t h s exu a l u n i on
n
, .

the co n ditio n that the godde s s Fr eya should b e given to him fo r

a wife U po n thi s Thor disguis ed himself a s a woma n pr etend
.
,

ing t o b e Freya thu s succeeding in meetin g Th r y m ; he then Slew

,

the gia n t and r ecovered hi s hammer .

Thi s cro s s was u sed in it s r ealistic form a s shown in the ,

right ha n d figure both i n heathe n a n d i n medieval Christia n

-

temples churches and chur ch parapher n alia A modifie d fo rm

, , .

i s the Maltese cro ss which dates from the time of the crusades ; it
,

was the badge of the K n ights of Malta .

5 26 SEX AND SEX W O RS HI P
”
painting The A do ration of the L amb
,
by Van E yck was t h e , ,

central pan el of a transportabl e altar piec e f or an army o r fiel d -

altar ; on the t wo side panel s wer e A dam an d E ve r eali stical ly ,

naked and unidealized as was u su al in Old Dutch art ,

B oth .

A dam and E ve ar e r epres e n ted naked on the ceiling Of the S i s

tin e c h apel A lso on the wall paintings i n B asl e , kno wn a s t h e
.
,
“ ”
Basl e Death Da n ce -
.

An altar statue of a naked E ve i s still extant in the cath e d ral

-

at S chl eswig G ermany a s shown i n Fig 1 24

, , . .

S uch was the natur e of many Of th e i k on s or images t h at ,

were de stroye d by the icono clast s in the times of C romwell ; t h e

Fi g 3 3 7
. .
—P d or a
an ,
an d th e G r ee k P a n th eon . Th e d e i t i es are m a rk e d b y s y m
b ol s ; Z eu s b y a s cep t r e ,
Ju n e b y a e a c oc p k M e r cu r y by t h e
, c a d u c eu s , C e r e s b y c a r s

of w h e a t ,
D i an a b y a c r e sc en t m oo n , a n d Ve s by be i n g n a k ed
nu
,
et c . P an d or a was
t h e fi s t w om a
r a dn n h e r b ox s y m b oli z ed t h e vu l va .

moveme n t was s imilar t o but mor e violent than our mo d ern ,

C omstock crusade or W C T U agitatio n f or the suppres sion of . . . .

the N ud e in A rt Wh ether the genital s Of A dam and E ve in the

.
,

H ilde s h eim church wer e p ai n ted out during t h i s cru sa d e , o r

,

w h ether they n ever had any I do n ot know , .

F i g u re s r epr es e n ti n g coition ar e s old in Mexico , and ar e said

to b e u se d for the in struction in the mysterie s of sex o f young
people at t h e age of pub erty However I h ave seen some t h at .
,
 SEX A N D SEX WO R S H I P 5 27

repr es e n ted un n atural o r at least un u sual s exual practices so

, , ,
“ ”
that po ssibly thes e little figurin es are merely erotica .

S uch representatio n s wer e already in us e on thi s continent

by t h e ancie n t mound builders ; in Fig 1 4 9 i s shown the fo rm of .

a ston e pip e fo u nd in a moun d in Indiana A nother photograp h .

belonging to the S t L oui s A cademy o f S ci ence o f a pip e taken

.
,

from a moun d in A rkansas r epres ents unnatural s exual pra e ,

tices E rotic pipes ar e still carved o f meerschaum an d are p rized

.

by t h eir po s se sso r s ; it s eems that such illustrations have always

be en in u s e everywh ere .

F igure 3 0 4 on p age 4 90 s h ows t h e E gyptia n go ddes s

, ,
“ ”
Maut o r Ma ; the wo rd Ma mean s moth er in practically all

Fi g . 338 .
—N e f er t - h ot ep r ece i ves li f e fr om A n u k a h A ci e t
. n n s c ul p tu re .

Li fe is sy m b ol i z e d b y t h e a n k h or c r u x a n s a t a .

languages of the wo rl d w hil e the wor d Maut meant go o d ,

” “ ”
moth er The godd es s holds the female sceptr e and the ank h
.
,

whi c h i s a comb inatio n of the tau cro s s with t h e do or o f life o r -

, ,

symbolically a union of the li n gam with a yoni sig n ify ing sexual
, ,
“ ”
union an d therefor e havi n g the Significance of life
,
It i s f r e .

quently i f not always carrie d in the hand s o f fi g ure s of gods

, ,

an d go dd es se s po s sibly with the significance o f immo rtality I n

,
.

th e C hri stian church t h is symb ol was known as t h e c r u x an s a ta ,

o r the cro s s with a h andle .

T h e S ymbol i s androgyn ou s combinin g in one the mal e b e ,

getting an d t h e femal e conceiving powers ; in other words it sym ,

'
5 28 SEX A N D SEX W O RS H I P

b e lizes the e s se n tially androgy n ou s character of the A lmig h ty

First Caus e the C r eative P ri n cipl e or P ower the C r eato r—P ro
, ,

— — —
cr eatio n L ife God as already explai n ed .

Here is repr es e n ted a n E gyptian sculptur e showing the go d

d es s A n u k a h b e stowi n g life on the P haraoh N ef e r t h ot ep ( F ig -
.

t e n spea k i n g of tree o r grove wo rship ( p 4 1 3 ) m en .

ti on was mad e of a sculptur e Of an A s syria n gr ove and a d e scr i p ,

tio n O f it was give n It al so sym b olized s exual u n ion

. The .

wi n gs of B abylo n ian or A ssyrian god s prie st s a n d bull s ar e per ,

p e tu a t ed i n Chri stia n art i n the wings of ou r a n gel s .

Fi g . 339 .
—A H i n d u r
s a c ed p l a ce ; devot ee s d evot e th ei r l i ves t o s t d y u th e h i d d en m ea n
in gs Of ever y f ea tu r e of th ese Obj ec t s .

In I n dia there are ma n y sacred places with in n umer abl e

ph allic yo n ic a n d androgynou s symb ols or figure s ; the mo st
,

popular of thes e is the lin gam i n yo n i ( A rb a ) n ot n eces s arily - -

always t o b e co n sidered a s androgynou s but quite fr equently

sym b olizing deitie s cohab iti n g with their sakti s or wives—s exual
,

u n io n ( s ee Figs 33 9 a n d .

Y e t in the main the foll owi n g idea i s thu s shown : P raj a

pati i s th e U n ivers al S piritual P ri n cipl e E verything was n on .

exi stent when B rahma ( himself still n on exi stent ) determined -

to create the u n iver se H e cr eated the water s by meditation a n d

.
,

placed in them a fertil e seed which develop ed i n to a golden egg ,

from which h e B r ahma himself was then b orn t o b ecome the

, , ,
”
C reator o f all livi n g b ei n gs .

Thi s d octri n e s eems a little ab stru s e but if y ou can n ot com ,

5 30 SEX A N D SEX W O RS H I P

S aturn cut Off

the phallus of his father U ranus with a sickle ; it
repres ents a lingam or mal e with a sickle .

We have retain ed other p h allic ideas in our eve r y day cu s -

toms and practices Thi s ( F ig 3 4 3 ) i s from a pai n ting of the

. .

marriage of the virgin by R aphael a n d the wedding ring and ,

fi n ger sign ify symb olically the yoni and the li n gam In thi s illus .

t r a ti on note the tau cr o s s apron which fo rms part of the r egalia

-

o f the prie st ; it i s worn over the phallus which it symb olizes .

Thi s symbolic union of the b rid e an d bridegr oom befor e t h e

Fi g . 342 .
—J u gu d h at r i , H in d u g oddess Fi g . 343 . The M a rr i a ge of the Vi r
of l ove ; t h e fi n ger an d I ing sym b ol s of i
g ,n
”
by R p h ael ;
a t h e fi ge r
n an d r i ng
s exu a l u n i on . sym b ol s of sexu a l u n i on .

gu est s i s merely a refin ed metho d of showing what i s actually

done i n some P olyne sian trib es namely that the newly wed d ed , ,
-

pair indulge i n co ition i n the pre se n ce O f the a ssemble d guests

a n d friends a s part o f th e weddi n g ceremony
, .

I n the painti n g o f the M a r r i a g e of t h e Vi r g i n a young man ,

in the foregrou n d i s represented a s br eakin g a r e d ; the r od i s a

s y mb ol of a li n gam ; in the P r ot E van g eli u m J a cobi ( see page -

5 1 8 ) it is stated that when Mary wa s married to Jo s eph a youthful

 SEX A N D SEX W O R S H I P 31

lover wa s s o disappointed that he emas culated himsel f and b e

“
came an anchorite ; this i s implie d by his breaking hi s r e d .

A mong the R oma n s the bride wa s take n to th e templ e Of

,

P riapu s either b efo re the ceremony by the p riestes ses alo n e or

, ,

more usually after th e ceremony accompan i ed by th e hu sb a n d ,

an d we d ding party wh ere she had co n nectio n with the god t o

, ,

wh om s h e t hu s O ffered up her V irginity .

T h e po sition o f the weddi n g ring on the fourth fi n ger i s thu s

exp l ain ed : The wed d ing ring was o riginally put on the b rid e s ’

h and in the foll owing man n er by the priest : on th e thumb with ,

“
the wo rds In the name of God the F ather ; on the i n dex fi n ger ,
“ ”
with t h e wor d s and O f the S on ; on the middl e finger with th e

fi md e

Her maphrodi le
in 30310 3, sometim es

Neut er ) .

Neuter

Fi g . 3 44 .
—T h e se sy m b ols are u se d Fi g . 345 .
—I pp e r r i ght h a d
n t he u -
n

n ow to d es i g n a t e th e sexes in z ool o gy figu re S u b en E gyp t i a n g odd es s of m a

,

and b ot a ny . t e r n i t y p l a ce s a r i g o
,
a u a s s ce p t r e
n n

( sym b ol of a li n g am ) .

word s and of the Holy Gho st ; the n fi n ally on the fourth , ,

“ ”
finger wit h the word A men thu s mimicki n g the frictional ,

back and fort h moveme n ts of coition

- -
.

F igu re 3 4 2 i s a drawing repres e n ti n g J u g u d h a t r i , the Hi n du

Go d des s o f L ove ; note the ring and fi n ger .

In S anger s H i s t or y of P r os ti tu ti on we learn that in ancie n t

’

R ome t h e pro stitute s solicited pas s ers b y by sitti n g i n their win -

d ow s and holdi n g up t h eir hand s with thumb and index fi n ger

com ing toget h er at th e tip s to show the symb ol O f th e yoni a ,

ring t h eir stock i n trad e ; if a man wish ed to accept the invitation

,
- -
532 SEX A N D SEX W O RS H I P

he held up his finger the sign of the lingam an d the woman came
, ,

to the do o r and admi tted h im .

The vultur e was the symbol of the E gyptian goddes s S ub en ,

the goddes s of mater n ity ; she i s shown here ( Fig 3 4 5 ) a s pl acing .

a ri n g on the l i ngam symb olized by the ua s sceptre wi th the

, ,

meaning that s h e has con n ection with the g od or that the femal e
, ,

power pr esiding over maternity r equire s first a sexual union ,

with the b egetting power .

H er e in Fig 3 4 6 we s ee a mor e r ealistic r epre sentation of

, .
,

th e same thi n g but the vultur e godd es s place s the ring or yoni
, , ,

on the er ect lingam o f th e g o d .

A mo n g th e R om a n s the wom en were sub ordinate to their

h u sba n d s to th e exte n t th a t t h e l atter could put t h em or their

Fi g . 346 .
—S am e i d ea as t he l as t figu r e
,
but m o r e r eali st i c .

childre n to death if they s o cho s e t o d o ; yet they wer e n ot slave s .

They were n ot a llowed oppo rtu n itie s to l earn to r ead an d wr ite ,

however and f ew women of tho s e days acquired t h i s accompli sh

,
~

ment u n les s they cho s e to b ecome h e ta er a e or public women ;

thes e were wome n who wer e fre e to do a s they pl ease d and cho s e ,

to r emain si n gl e and learn arts or s cience an d to mingl e wit h the

m en but they were n ot pro stitutes by any mean s although they
, ,
“ ”
o ften were a ffi n itie s of som e m an or other .

The wives were kept in mor e or l es s privacy at least in ,

earlier times in h arem fashi on Yet the wives had much a u

,
.

t h or i t y i n the home eve n i n taking part i n the management o f

,

t h e h ou s ehold and estate But they had to b e specially authorize d

.
534 SEX A N D SEX WO RS H IP

cur e or prevent sicknes s ; they wer e t h en calle d cram p rings .

It i s said S olomon placed a piece of S olomon s S eal r oo t i n the ’

be zel to pr event epileptic s ei zur es but in mor e recent times t h ey

, ,

owed their virtue s to having b een bl es s ed by a king o r a prie st .

The pop e wear s the apo stolic rin g of S t P eter on on e o f h is .

to es when he gives audience to pilgrims t o R ome wh o kn eel an d

, ,

kis s his fo ot or the ring on hi s fo ot

,
.

The u s e of the ring a s a symbol o f the feminine yoni in t h e

mann er O f putting it on has alrea d y b een de scrib ed, .

S E R P EN T WOR S H I P
Gen er al C ons i d er at i on s

T h e s erp ent h as b een t h e symb ol for s exual p as sion fo r

thou sand s of years ; when it i s represented a s twinin g aroun d a

Fi g . 34 7 .
—
M rr i g
a a e of P el e us an d T h et i s fr om
,
an am p h or a f ou d n at Rh od es .

r od or pillar it mean s a li n gam erect u n d er the i n fluence Of s ex

ual pas sion The C aduceu s of Mercury a n d the S taff of A e s cu
.

lapi n s have this significance The Christian bi shop s sta ff was .

’

o rigi n ally a staff with a s erp ent twi n ed arou n d it .

Thi s illustratio n ( Fig 3 4 7 ) i s from an amphora from .

C amiru s R hode s P el eu s th e father of A chilles rul e d in P h ti a ;

,
.
, ,

the gods n oting hi s piety r ewarded h im with a wife i n the p er

, ,

s on Of th e b eautiful N ereid or water nymph Theti s This pres -

,
.

en t a t i on i s h ere shown and the s erpent whic h bite s P el eu s as h e

,
 SEX A N D SEX WO R S H IP 535

attempts to embrace Theti s symbolizes the s exual pas sion h e ,

feels fo r h er A t thi s weddi n g the goddes s E ri s thr ew a gol d en

.

“
apple on the table which bo re i n scribed on it the motto :
, To the
”
faire st o f the fair H era Ap hrodite a n d A the n a claimed it so
.
, ,

Zeus appoi n ted P aris t o b e judge a n d h e awarded it to A phrodite , ,

prob ably becau s e she was naked a n d he had b etter oppo rtunity to
“
judge how fair she was Thi s apple i s O ften called the apple o f
.

”
discord ( Fig 3 48 ) .

The sta ff of A e sculapiu s i s al so called the s ta ff o f life ; it

—
s ymbolize s virility vigor health a lingam erect under the i n flu
, ,

ence of sexual passion symbolized by the s n ake ( Fig .

Fi g . 348 . d
J u g m en t Of P a ri s, an an t i q ue m u r al p a i t i g P om p eii
n n , .

Hygeia ( Fig the daughter Of A esculapiu s fed a s n ake

.
,

with milk a n d made the pro g n o s is fo r the patien ts who came to

t h e templ e to co n sult the o racles from the manne r in which the ,

s nake partook o f the o ff ered food In r eality there were large .

,
“
numb er s o f temple attendants or femal e templ e slaves ( d a u g h ,

t ers o f the who s e duty it was to tempt th e patients to

s exual congre s s and if th e man entered with vi go r on the s exual
,

encounter t h ey r easo n e d that h e was not s eriously sick an d that

h e woul d recover ; whereas if he r emaine d apathetic and u n r e ,

s p on s i ve, t h e pr ogn o si s was les s favorable O nce every year on .

,
536 SEX A N D SEX W O R S H IP

a certain day a naked virgin to ok fo o d into t h e place wh er e t h e

,

temple snake s were kept in the groves O f A esculapiu s If t h e .

s erp ents r eceived h er kindly and to ok th e fo o d r ea di ly it p r e ph ,

es i ed a fruitful and a pro sperous year ; but if they looke d at t h e

temple atten dant more or l es s fer ociou sly and r efu se d the fo od
it was an omen of a b ad and unpropitiou s year .

The A esculapiu s S nake i s known i n zoOlogy a s C olu ber A es

’

cu la p ii ; it i s a native o f Italy and grows to b e about 5 feet l ong ;

it was well ad apted t o its us e in the templ e b ecau s e it i s r ea d ily

tamed and p erfectly h arml es s .

The s erpent wa s an Obj ect O f wo rship among the anci ent

Fi g . 349 —A es cu l a pius , t h e g od of Medi 350 .

—
Hy g i e a, the d au g ht e r of

ci n e . Ae s cu l a pi u s.

E gyptian s ; K n eph , the s erpent god , was a go od d emon His .

images in the temples wer e plentiful The s erpent wa s t h e sym .

b ol al so O f the unb orn an d immortal .

A snake with its tail in its mouth , t hus forming a rin g or

hoop was a s y mb ol O f eternity an d is u sed in this s ens e in the
, ,

s eal of the Theo sophic S o ciety .

Wh il e soj ourning in th e wil d ernes s the Jews dis ob eye d Go d

and h e s ent a plagu e of venomou s snakes ; to cur e tho se t h at
were b itten a s erpent image was er ecte d , wh ic h was don e by com
ma n d o f God ; but in thi s cas e the s erpent wa s not for wo rs h ip ,
53 8 SEX AND SEX W O R S H IP

streams me eting and j oining to form a larger stream the fork ed ,

waters havi n g the s ame sign ificance a s the d ivini n g ro d a l r ea d v

mentioned We s ee here the mal e triangle head the femi n in e
.
,

circle the b ody of the s n ake symb olizing s exual pas sion
, .

Fi g u re 295 i s a n a n cient repre sentation of an A ztec s erpent

wo rship in t h e ruin s of a Y ucatan temple T h e h uman figur es .

both show t h eir yoni and protrude their ton g u es the significance ,

of which gestur e we know .

The Z u nis in N ew M exico wo r ship t h e s erp e n t g od Kolo

wi s s i or ,
God O f the P lumed S erp ent a rattlesn ake and hol d , ,

an annual snake da n ce in his h ono r -

.

The n egro e s of the I Ve s t Indie s and S out h Am erica practice

vo o d o o wo rship and a living b aby i s sometimes o ff ered dur i ng
,

—
their nocturnal rite s to their deity a b o a con stricto r Vo o d o o .

ism i s a N o rth A frican r eligiou s wo rship of an all p owerful and -

Fi g . 353 .
—
Th A zt e ec g od K ol owi s si — r tt l
a a es n ak e N ot e t h e
. s ol a r d i sc an d th e

r
c es c e n t m oon an d com p a r e w i th Fi g 3 6 1
. .

supernatural b eing the n on poisonous s erpent on w h om d epend

,
-

all the happenings o ccurring in the world ; the wor ship i s a ecom
p a n i ed by magic mysteries and cannibali stic feasts .

T h e Gno stics a p eculiar s ect wh ich t h rived s h ortly b efore

,

Christianity was in tro duced an d during the first on e or two c en

tu r i e s of ou r era considered the snake t o b e a s y mb ol o f intellect
, ,

b ecau s e the serp e n t i n p aradi s e ha d taught man knowledge ; but

“ ”
we must n ot forget that knowledge had a p eculiar m eaning in
the Ol d T estament sign ifyi n g carnal kn owledge or congr es s with
,

on e of the other s ex u sed of b oth men an d women

—
.
,
“
G en xxiv 1 6 : S p eaking of R eb ekah
.
,
and the damsel wa s
very fair to lo ok upo n a virgin ; n either h a d any man k no wn ,

her ; o r
 539
SEX A N D SEX WO RS H IP

” om a
pp erp l a t e of 1 71 4 A D
T em p t a t i on A fr
. .
co
“ of d a m a n d E ve ,
t‘ 1 g . 354 .

d t h S er pent
” b
y R oe d er .

fi g . 355 . A d am ,
E ve an e ,
5 40 SEX A N D SEX W O RS H I P
“
Num . xxxi , 17 Kill every woman that h ath k no wn
man by lying with h im .

The l ege n d of S t P atrick d riving ou t the serp ents from Ire

.

la n d refer s to his putting an en d t o s erpent wo r ship which wa s

p racticed by the druids of Gr eat B ritain T h e gr eatest ch arm .

“
among the druids was the a n g u i n eu i n or S erpent s egg s aid ,
’
,

t o h ave b een fo rmed from the froth out of the mouths and t h e
sweat of a bu n ch o f s n akes ; P liny tells u s that the test of its
ge n ui n e n es s wa s that i t would swim again st th e current even if ,

enclo s ed in a gold cas e a n d this must b e true as P l i ny tells u s h e

, ,

saw such an egg d o this .

The s erpe n t in P aradis e ( Figs 3 5 5 ) an d tree o f .

Fi g . 356 —H r o us d es t r oy i n g t h e G r ea t Fi g . 35 7 .
—H i d h rm p h r d i t d i t y
n u e a o e e

S rp e t A Pa P
e n ,
E gy p t i a n ; a f t er R a wl in s on.
Ar dan ar i -
I wari
s ,
se rp e n t s as sy m b ol s of

s exu a l p as si on .

the k n o wledge of goo d a n d evil ar e generally supp o s e d to r efer

s exual pas sio n a s i s expre ss ed by Milton in P a r ad i s e L os t :
but that fal s e fruit
Far other operation first di splayed ,

C arnal de sir e i n fla m i n g ; he on E ve
B egan to ca st lascivi ou s eye s S h e to him ,

A s wa n to n ly r ep aid ; in lu st they burn

Oh h ow u n like
,
”
T o that fir st naked glo ry !
5 42 SEX AN D S EX W OR SH IP
“
Figur e 3 58 is a copy of Michela n gelo s Cr eation of E ve ’

from the ceilin g O f the S istin e chapel in the Vatican at R ome .

P hilo added that the lo n gi n g f or r eu n ion which love in spired in

,

the divi d ed halves of the o riginally bis exual man i s the sourc e of
the sensual pl easure symbolized by the s erp ent which i s in t urn
, ,

t h e b eginn ing of all tra n sgres sio n s .

The early Christia n church fathers claimed that Go d made a -

”
gr eat mi stake whe n h e created A dam male and femal e .

Ju stin Gr egory of N ys sa A ugustin e a n d other s r egr etted

, ,

that Ad am yielded to hi s pas sio n ate de sir e f or E ve and h el d that ,

if A dam h a d ab stai n ed from s exual pleasure with E ve h e wo ul d

have effectu al l y r ebuked God and would have compelled Go d to
invent some harml es s mode of r ep roduction that would no t h ave

Fi g . 35 8 . C r t
ea i on of E ve, ” b
y M i c h el a n g el o, fr om S i st i ne Ch a p el V a ti ca
,
n, R om e.

required the op eration of the s exe s and thu s the wo rld would
c O- ,

h ave b een p eopl e d with pas sionles s b eings Through th e i n flu .

ence of thes e early teachers thi s b ecame a general b elief among

the early Christia n s an d it account s for their a n tagonism to
,

everything sexual which p ersi sts among many church memb er s

,

t o t h i s day .

We read that God fo rb a d e A dam a n d E ve to eat of t h e fruit

of the tree of knowl edge of goo d and evil but t h e se rpent came
,
“
and tempted E ve sayi n g : I n the day ye eat thereof then s h all
, ,

your eye s b e open ed and ye shall b e as gods knowing go od and

, ,

evil A nd wh en th e woman saw that th e tree wa s go o d f or fo o d

.

s h e to ok of th e fruit thereof and did eat ; a n d gave al so to h er

”
h usband and he did eat ( Gen iii 5 .
, ,
 SEX A N D SEX W O RS H I P 54 3

P hilo explain s thi s that E ve repres ents th e sensual o r percep

’ —
tive part of man s nature the s e n ses ; A dam the r ea so n The ,
.

s erpent did no t ventur e to attack A dam or r eason directly ; th e , ,

sen s es yi eld to pl ea sur e an d in turn e n sl ave rea son and d estroy

immortal virtue .

”
A cynic once said that E ve wa s called woma n b e cau s e s h e
“ ”
brought wo e to man ; but E ve merely tempts man passively ,

by bein g b eautiful ; man t empts woman actively by b ei n g p as sio n ,

ate ; and man has brought a thou sandfold more wo e to woman

than woman ever br ought to man R u ski n says that fo r this .
,

r eason from time immemo rial the s erpe n t h a s b een represented

,

wit h the head of a man ( see F ig .

O ld author s called the fruit of M u s a p a r a d i s i a c a a vari ety ,

“ ”
o f plantain or banana A dam s appl e
,
b elieving that this wa s
’
,

the f r uit of the tree of kn owledge of go od and evil po ssibly on ,

acco u nt Of the res embla n ce of thi s fruit t o a lingam Othe r a u .

t h o rs b eli eve that the fruit of C i tr u s m ed i ca wa s th e fo rbidd e n

fruit ; if thi s vi ew i s co rrect th en E ve handed A dam a l emo n in
,

mo r e s en ses than on e .

While probably ni n e ou t of ten b elieve that E ve gave Ad am

an appl e to eat thi s i s a popular mistake ; the name o f the fruit
,

i s not mentio n ed in the B ible but the apple wa s u n known in

,

A s ia Min or t h e supp o sed locati on of paradis e

, .

In th e P hy s i ol og u s a collection of early Christia n all ego ries

, ,

it i s stated t h at a serpent flee s from a man who i s naked This .

prob ably mean s that habitu al nudity d oes away with the many
temptation s to s exual pas sion which ar e characteri stic of clo thed
—
nations i n ot h er wo rd s that nudity habitually s een do e s away
, , ,

wi th prurient desire s .

A n anal ogou s exp eri ence i s the followi n g : L ola Monte z said
Sh ow a man but an inch of w h ite stocking ab ove your sho e and
”
you can l ead h im whither you will H ow time s have changed !
.

A you n g woma n t h at d o e s not s h ow six o r eight inch es of sto ck

ing over her sho e s i s now looked on as a prude and it is quite ,

commo n to s ee th e l egs of women up to the b e n d of th e kn ee a s ,

they enter street car s ; yet the men get l es s excited n ow e ve r s ee

ing a woman s l eg than they did wh en it was but s eldom that they
’

caught a glimp s e o f an inch or two o f it .

The Kirghiz a n d other Mongol tribe s wo rship S h a i ta n the ,

Devil or B ad S pirit Among the Turks he i s called B r li k ; h e i s

.
5 44 SEX A N D SEX W O RS H I P

con sidered to b e the king of the lower wo rld The Mongols a p .

pear to b e the s ame stock as the A ztecs or M exican s and prob ably ,

peopl ed A merica in very early times ; they exten d ed from A sia

Mi n o r t o S outheastern A sia or Camb odia through out all of which ,

territory as well as Mexico s erpent wor s hip exten d e d C ambo

, , .

di a contai n s some great temple s which ar e ge n erally regarded as

mo n uments of s erp en t wo rs hi p Is olated i sland s in the P acific
.

also had serp ent wo r ship ; f or in sta n c e th e Fij ia n s now almo st

, ,

all Christia n s formerly b elieved in N d en g i their chi ef g od wh o

, , ,

was a s erpent but he did n ot bo ther hims elf about the worl d o r
,

it s inhabitants .

WOR S H I P OF T H E H E AVE N L Y B ODI E S

The wo r ship o f the s exual o rgan s or o f th e sexual powers ,

was a l ow and rather u n refi n ed method O f wor ship ; t h at it wa s

practiced in n ocently and without thought of doing s omet h ing i m
,

proper do e s n ot make it a s some author s claim a divin e theory

, , , ,

n or wa s the i n dulging i n coitio n i n th e t emples a divine act al ,

though i t wa s a p erfectly proper physiological act i n its prop er

time and pl ace P ri m itive m a n when thi s wo rship pr evail ed was
.
, ,
“
but little above the animal like a bull o r a d og who still inno
, ,
” “ ”
cently and without a n y ide a of impropriety mate s with a c ow ,

o r a bitch a s the ca s e may b e

,
Bu t that do e s not make t h e act
.

“ ”
o f the bull or the d og a divin e act .

A s man adva n ced in mental d evelopment the impropriety o r ,

indelicacy of phallic wor ship and its attendant ceremonies b e

came clearer to h im and while hi s s exual nature wa s not r endere d
,

bas e o r impr op er it b ecame mor e and mor e a private matter an d

, ,

in stead of di splaying the phallu s and yoni in the temples t h ey

” ”
came to b e co n sid er ed as private s or private part s ; their
“ ”
functi on s al so came to b e considered private .

Cleme n s A l exa n dri n u s said that the wo r ship of the heaven l y

,

b odie s was given to man at an early stage in o rder that h i s mind ,

migh t b e diverted fr om the contempl ation O f gro s s er t h ings to

that o f thes e sublime thi n gs a n d through them ultimately to
,

t h e wo rship of th e C reator ; hi s idea wa s t h at the kn owl edge of ,

God wa s a r esult o f a gradual evolution o f ideas in a perfectly ,

natural way b egi n n ing with a wo rship of par e n ts or of s ex t h en

, ,
54 6 SEX A N D SEX WO RS H I P

and it sp e n t mo r e time atte n ding t o its functio n of giving light ,

a n d heat and life t o earth fertili zi n g it a n d cau sing growth pro

, ,

duction increas e i n crop s a n d fl ocks duri n g the summer than in

, ,
“
winter whe n i t ro s e later a n d s et earlier and descende d to the
,
”
u n derworld f o r a great e r propo rtion of the day cau sing a de ,

clin e of i n cr eas e or the total ces sation of growth and of the yi elds
,

o f the fi eld s in wi n ter .

Whe n we r ememb er th e fu n damental featur e in the p h ilo sophy

o f early people t o a scrib e life or the ability to give life
,
to the ,

male alon e it can n ot b e wo n der ed at that the sun wa s imagined

,

t o b e a powerful mal e demiurge a n d that the a c ti ve cr eative func

,

tio n s were attribut ed t o him ; whil e the part played by t h e earth

( feminin e natur e ) was the pas sive o r purely receptive o r c on c ei v
ing p ower attributed t o the woma n S O it was but natural that .

the sun b ecame a male deity .

Many n atio n s wo rshipped the sun either direct as n ow among ,

th e P ar se e s of P er sia and I n dia or i n directly a s the symb ol f or , ,

oth er d eities which controll ed or guided i t in its cour se a s was ,

the ca s e f or i n stance amo n g the ancie n t Quiche s wh o called the

, ,
“ ”
sol ar deity th e P rotect or of the S un .

The su n wa s mal e ; th e m oon was small er weaker and ther e , ,

for e inferi or ; n aturally it wa s co n sidered femal e .

The su n wa s Osiri s i n a n ci e n t E gypt ; A poll o in Greece and

R om e ; B aldor amo n g T euto n s and N or semen ; etc .

N ot all p eopl e however philo sophiz ed alike ; a n d ther e wer e

, ,

rea s on s f or differe n ce s of opi n io n a s to the s ex of th e sun and

mo o n Chemistry O f cour s e was u n dreamed of and the ancients
.
, , ,

could n ot k n ow that the su n favor ed th e as similation o f foo d by

pla n t s i n the daytime whil e thi s fo od wa s elab orated into new
,

cell ti s sue in the dark of night over w h ich the mo on pr esi d ed

-

, .

Mark the po i n t to which the tip of a vin e ( mo r n ing glo ry or mo on -

flower vi n e ) reache s on its stri n g i n the mor n i n g a n d again in t h e

eve n i n g ; and d o thi s f or a few days ; it will b e noticed that ther e
i s comparatively little gro wth i n the daytime but ma n y inches of
growth duri n g the n ight N ow if thi s was noticed in early times
.

the growth would very likely have b een a scrib ed to th e mo on and ,

i n co n so n a n ce with their philo sophies the mo on would b e the d emi ,

urge or the creator and would b e mal e In the A s syrian po em o f

, , .

’
Ishtar s trip t o the u n derwo rld ( p 4 4 0 ) we fi n d that the A s syria n s .

and B abylonian s wor shipped the mo on as a mal e d eity Th e s am e .

 SEX A N D SEX W O RS H I P 547

wa s tru e of other n atio n s The T eutons called the sun female .

“ ”
and the mo on mal e ; a n d the G erma n s still do s o : Di e S o n n e ,
“ ”
Der M e n d But the mor e apparent e ffect of the s u n p r ep on
.

d erated and mo st n atio n s co n sidered i t a procr eative mal e Da vid .

“
spoke Of the ri sing sun a s a bridegro om comi n g out of h is
”
chamber ( P s xix .
,

Among the G reeks day and heaven ( atmo sph er e ) wer e c on ,

s i d er ed ma sculine a n d the n ight femal e naturally the heave n ly

; ,
“
bodies ruling day and n ight ( An d God mad e t wo gr eat lights ;
”
t h e greater to rul e the day and the l es s er light t o rul e the night ,

G en i
.
, shared the n atur e of day and n ight a n d agreed i n s ex ,
.

In t h o s e early days gender or purely grammatical sex was u n

, , ,

known and the s ex wa s suppo s ed to b e a real s ex

, .

The R ig Veda s imply that the worship wa s a n ature wo r ship

- -

connecte d with the r eturn or rotation of th e s ea sons ; it was ther e

fore based on the motion s of the sun .

The a n cient Hi n du s a n d P ar se es as well a s the P ho enicians , ,

ba sed their religious festival s on the s easons or on sun wor ship ,

-

as we al so still do with ou r E a ster festival .

The P hrygia n fe stival s wer e b as ed on the idea that the su n

wa s a sl eep in winter a n d awake in the summer ; thi s wa s the pre
vailing idea in th e folklor e extending around the world The T en .

tonic Ostern th e N o rs e Yul e ou r E a ster were all co n nected with

, , ,

the s un wor sh i p the festival s b ein g u sually about th e time o f

,

th e equin oxes .

In S yria al so t h e deity Hada d was suppo sed t o b e the king

, ,
”
o f t h e god s the su n
, .

S trange to say the festival s on t h e we stern conti n ent were

,

base d on th e same ideas a n d as already explained wer e probably , , ,

bas e d on the sam e folklor e myths The M exican s had a n elab .

orat e system of festival s d erived from the calendar or moveme n ts

o f t h e sun ; T on a ti u h and M et ztli were M exican nature god s su n ,

and moon man an d wi fe

,
.

T h e Quic h e s ( C e n tral A meri ca ) had three great gods t h e ,

P rotecto r o f th e S un o r God of th e S u n who was call e d t h e C re

, ,
”
ator Of L ight a goddess of th e Moo n a n d H u r a k a n ( hurrica n e )
, , ,

t h e storm god The mo o n godd es s carried a shell i n her h and

-
.
- .

T h e Incas were the rul ers of ancient P eru ; they were b elieved
to b e d e scended from th e sun deity They and their peopl e wo r .

shipp ed th e s un mo on and evening star the S pirit o f Thunder

, , , ,
548 SEX AND SEX W O RS H I P

an d the rai n bow ; they had four solar festival s an d anoth er at

each new mo on ; unlike t h e Mexica n s with their thou sands of
human sacrifices annually the P eruvi an s very rar ely sacrificed
,

h uman victims but on the rar e and important occasion s w h en they

,

mad e such a s acrifice th e rarest a n d choicest ob tainabl e victim

, ,

the mo st b eautiful maide n who could b e fou n d was taken a s an ,

o ffering to the sun .

“
The virgin s of the sun wer e templ e attendants who wer e
con secrated to p erpetual chastity exc ept that the Inca h imsel f
,

could take any on e of them f or hi s own u se ; in other words they ,

were the co n cubi n es O f the In ca E very now and the n their num
.
,

h e r was reduced by s endin g some home wher e they were received ,

with great ho n or b ecau s e they had r eceived the attention s and

cares ses of their ruler who wa s hims elf r egarded as a god
, .

The sun an d mo on wer e thought to b e livi n g b eings by many ,

nation s ; s exually a s already stated the sun was the male an d t h e

, ,

mo on the female man a n d wife although the s ex was s omet imes

, ,

rever sed a s am on g th e inhab itan t s O f th e A ndaman Island s who

, ,

con sider the sun to b e the wife Of the mo on Thi s looks l ogical .
,

for th e wife i s u sually the mo re b eautiful Of the coupl e .

The E skimo s say that the moon i s a girl who s e face wa s soil ed
by the sun thro wing ashes on her ; the Khasias r evers e this —the
sun is a girl who soil s the face O f her male companion the mo on ,
.

The folkl ore a n d fairy tales of all la n d s make me n tion of t h e

”
m a n in the mo o n ; if on e lo oks at the b right full moon it i s ,

n ot di fficult t o make ou t a profil e face o f a pretty girl like t h e

—
,
“
head on a silver dollar facing to the l eft the girl in th e
”—
,

mo on and it do es n ot take much imaginatio n to s ee the face of

a man ki s sin g the girl on her right cheek .

The Hi n dus have a queer story ab out the moon ; s h e i s t h e

bride of the su n bu t was faithles s so her hu sband cut her up
, ,

into pi eces a n d u sually allows o n ly a part O f her to go out or

appear in public but occas i onally he lets her appear in her full
,

b eauty.

A mo n g the G reeks in early times the sun was con sidered

, ,

a mal e d eity but later the s u n wo rship wa s s omewhat di f ferent

,
-
.

A naxagoras ( 500 o f whom we have read b efore taug h t t h at ,

the su n wa s no t a d eity but a mas s of fiery metal larger than the ,

P e l opo n n esu s ; this is a peninsul a of Greece comprising several ,

55 0 SEX A N D SEX W O RS HI P

shaped vess el s a n d some writers have suggested t h at t h e

,
gol d en
”
fleece r eferred to the pubic hai r .

Jas on wa s an Io n ia n ; the Io n ian s were wor shipp ers of t h e

’
su n and great trader s a n d navigator s
,
Jas o n s trip was a j our .

ney i n s earch of profit ( the golden fleece ) .

A treus , wh o lived in Myce n ae , po s s es se d a ram with a golden

fleece which wa s stol en by hi s b rother U p to thi s time the sun
,
.

h ad risen in the we st and s et i n the east ; but Zeu s n ow rever se d

thi s and caus ed the sun t o ris e i n the east This cau se d t h e .

brother t o repe n t and bring the ram back t o A treus A treu s then .

Fi g . 359 .
—
Ph t
ae on s t r u c k d ow n by J u p i t er ’
s th u n d e r b ol t s .

a sked him to a ba n quet at which he s erve d up a dish in whic h h e

’
h ad co oked his brother s child This pr obably r eferr ed to a h u
.

man sacrifice Zeu s wa s s o o ffended that he wrought a great

.

ma n y trial s on A gamem n o n s on of A treus , .

R eversing the motio n of

the s u n i s from the same sto ck of
folklo re as the story told i n the B ible Jo s h x 1 2 1 3 : — “
T h en , .
,
-

spoke Jo shu a S u n sta n d thou still upon G ib eo n a n d

, ,

thou mo o n in the valley of A j alon An d the sun stood still and

, ,
.

the moo n stayed

I n P olyn esia the g od Maui c ompelled the su n to quit h is i r
 SEX AND SEX WO RS HI P 55 1

r egular habits and fo rc ed him to r u n on regula r schedul e and

over a r egular r oute by giving h i m a sound thrashi n g ; ever si n ce
,

which time the sun ha s b ehaved h i msel f .

From sun wo rship comes ou r attitude of prayer i n chu rch

-

Shielding the eye s from the brillia n ce of the d eity ; likewis e ou r

met h od Of having the h a n d s of the watch go r ou n d followi n g ’
,

the motion o f the su n ; mo st of ou r scr ews are cut that way ; i n

th e h ighla n d s of S cotla n d a n d in E n gla n d the decanter s are
pass ed around in the same dir ection ; in I n dia it i s a sacred rite
at wedding festival s to walk in that way ; go i n g around with the
s un works a bles si n g ; goi n g a gai n st the s u n a curs e ( s ee J o sh
,
.

ch vi )
. .

E rebu s ( Da rk n es s ) a n d M y x ( N ight ) wer e brother a n d S i s

ter ch ildren of Chao s ; a cco rdi n g t o Hesiod N ight b ecame the
,

wife of E rebu s ; S h e gave birth to A ether ( th e upper atmo spher e )

a n d to Da y ; s h e wa s al so th e mother of the P arcae o f S le ep , ,

Dreams Hu n ger F ear N emesi s ( R eve n ge ) S trife and D eath

, , , ,
.

Hekate wa s a Gr eek goddes s o f the mo o n ; S h e is simply a va

ria n t Of P ers epho n e ( P ro serpi n a ) wh o a s quee n of th e lower
wo rld i s als o b ed mate of th e su n when h e ha s r etired fo r the
-

nigh t at suns et ; that S h e wa s al so th e wife of Pluto i s n ot i n con

sistent with thi s statement f or there wer e a n d Still ar e p eople
, ,

who s e ideas of h o spitality demand that a m a n should give hi s

wife to e n tertain a gu est wh o stays over n ight A S compan i on of .

the su n sh e b ecam e ide n tified with the moo n a n d co n founded

, ,

with Diana Hekat e pr esid ed over magic arts a n d Spell s and all
.
,

incantatio n s wer e undertaken at n ight by th e light O f the moo n .

Sh e was merely the s ame conceit a s Dia n a o r A rtemi s but was ,

wo rshipped by the mo re savage tribe s o f G reece whil e Diana wa s ,

a mo re civilized conception .

A ccording t o H e siod S h e wa s a daughter of A steria the

, ,

starry S k y of n ight Her s ymb ol like that o f Diana wa s a

.
, ,

crescent .

Byzan tium was a n a n cie n t G reek city on th e B o spho r u s on ,

the m o st easterly h ill of the s even hill s on which stand s the mod
ern C onsta n ti n ople During a siege i n 3 90 B C by P hilip the
. . .
, ,

father of A l exa n d er the G r eat the Macedonia n s attempted a sur

,

pri s e attack on e dark n ight ; sudde n ly th e cloud s parted a n d the ,

bright m oonlight showed th e Byza n tin es their danger i n time t o

55 2 SEX A N D SEX W O RS H I P

repel the attack Ou t of gratitude the B yzan ti n e s erected an

.
,

altar in h ono r of the mo o n or Diana or Hekate and placed a , , ,

cresce n t on their coin s .

C onstantin ople kept the cr escent as h er symbol while a Chris ,

tian city and when the Turks conqu ered it in 1 4 5 3 they also kept
, ,

the cresce n t as their emblem .

A rtemi s or Dia n a wa s mo st generally r egarded a s the mo on

Fi g . 360 —Th e n ym p h A r e th sa mmu , Fi g . 36 1 .

—H d d r
ea -
ess r epr es e t s m a r
n

s u ed byAlph e a u s, is c h a g e d i t o a s pr i g
n n n r i age of su n and m oon ; K a a k t emp l e
rn ,

of w t r by D i
a e an a . E gy p t .

goddes s ; she was the twin sister of A pollo ; they were children of
L ato n a ( L eto ) a n d Z eus I n A rcadia she wa s said to b e a she
b ear ; which probably mea n t that she was of the b ear —
.

cl an ( a to
t e m i s t i c id ea similar t o the on e which el s ewher e s aid that A the n a
wa s of the go at cla n ) A rtemis or Dia n a wa s a Vi rgi n goddes s ;
-
.

ever youthful i n n oce n t modest a n d chaste S h e wa s the e special

, ,
.

guardian of childre n a n d you n g maide n s Thu s wh en A rethu sa .

,

wa s pur su ed by A lphae u s sh e app eal ed to Dian a t o save h er , ,

which the goddes s did by cha n gi n g the n ym ph i n to a fountain o f

water A s pr otectre s s O f girli sh purity a n d chastity Dian a wa s
.
,

al so the goddess o f pro stitutes like Ve n us ( see page ,

Th e mo o n wa s Cyb el e A starte Dia n a Hekate A rtemi s Isi s

, , , , , ,
5 54 SEX A N D SEX WO RS H I P

fall on them were suppo sed t o b ecome i n sane that i s a magic , ,

spell was thrown over them according to a n cie n t ideas ; fr om this ,

“ ” “ ”
b elief we derived th e word lunatic Tic i s a Fre n ch word .

mea n i n g a twitchi n g of the mus cles or a stroke ; a s ti c d ou lou r eu x , ,

neuralgi a of th e facial nerve s and muscles etc ; lu/na i s L atin for ,

.

mo on therefor e lu n a tic mean s a stroke or injury from or by the

,
-

mo o n Thi s i s still ge n erally b elieved to b e tru e ( Fig

. and .

it i s n ot uncommo n i n Cub a t o see peopl e carryi n g open umbrella s

over their head s on mo o n lit n ights to p rotect thems elve s again st ,

th e i n juriou s e ff e cts o f th e light of the mo o n .

3 6 2 —M rr i g p t , fr om
”
Fi g . a a e of s un an d m oo n ; Fi g . 363 . The C on ce i on a

an a l ch e m i s t i c r epr es e t a t i on
n . pa i ti g
n n r
b y M u il l o .

The star s were a n e n dles s source O f Ob s ervation and specula

tio n to ma n kind in all times ; a n d when the pla n ets were co n ceived
of as god s it wa s not di fficult t o origi n ate similar ideas ab out the
,

star s A t a quit e early time it was n oticed that some star s were
.

fixed i n their place s other s chan ged location ; the latter wer e sup
,

po sed to wan der ab out in a n erratic man n er a s i s implied in the ,

“ ”
G reek word p l a n et e s ou r plan ets ,
.

A mo n g the Gre eks U rani a ( mea n i n g cele stial or heave n ly )

was a mu s e who presided over the study of the star s n ow called ,

astro n omy ; this study i n its present s ens e i s a comparatively

, ,
 SEX AND SEX W O RS H I P 55 5

mo d ern scie n ce a s formerly the star s a n d pla n et s were suppo s ed

,

to h ave a co n trolli n g i n flue n ce over the de stin ie s Of m e n a n d the ,

science of read i ng the ho ro scope O f an i n dividual was called a s

t r ol ogy The sky of night with it s wond erful array o f stars was
.

a godde s s named A steria Ve n u s U rania i n her capacity as

.
,

heavenly o r cha ste love wa s said to b e the daughte r of U ranu s

,

( S ky ) and L ight .

The ancient P ersians or Iranian s as early a s ab out 6 0 0 B C ,

. .
,

h a d already formulated a paralleli sm b etween the pla n ets S atur n ,

Jupiter Mars Venus S u n Mercury and mo on and certain parts

, , , ,

o f the h uman body ; even earlier th e A s syria n s had simi lar id ea s ; ,

and thes e still are held by some b elievers in astrol ogy T h e pla n .

Fi g 3 6 4
. .
—I fln u en c e of t h e m oon on th e h ea d s of wom e n ; from an en gr a vi g
n by L a g n i e t ,
i n t he XV II C en t u y r .

ets an d stars were suppo s ed t o preside over the de stinie s of people

and of their rulers a s well as over the destinies o f i n dividual s
, ,

an d it was the bu sin es s of the astrologers to for ecast ho ro scopes

or planetary calculation s in r egard to the n ewborn a n d the prob

abl e cours e of their lives In this connection s ee illustration s from

.

B ook of L i f e Figs 3 00 30 1 a n d 30 2
, .
, , .

The con stellation s were fa n tastic combinatio n s O f star s sup

po sed to r epre sent variou s d ragon s bea st s a n d other forms ,
.

X enophanes ( about 6 00 B C ) wa s a G reek philo sopher who . .

taught th at the sun was a to rch and that the star s wer e can dles
whic h wer e p eriodically lit a n d exti n guished The l atter i s a .

childi sh idea but a perfectly n atural on e I saw a littl e child after

,
.
,

h aving s een her elders blow ou t th e ca n dles on her Chri stma s tree ,
55 6 SEX AND SEX W O RS H I P

try to blow out the star s on e night ; and primitive men ar e mer ely
childr en in i n tellect
The zodiac wa s the heave n which by its constellation s showed
,

the sun its cour se and its dutie s ; the earth wa s the fixed center
of the u n ivers e. It i s n ot p ertinent h er e to go into detail s ab out
the zodiacal signs ; su ffice it to s ay that the twelve zodiacal sign s
“
were the a n ci e n t Twelve Gr eat Gods .

In In dia the zodiac had twenty s even divi sion s ; t h e equality

-

of the divisio n s in the degrees Of the heavenly circl e they covered

“ ”
was explained by the theo ry that the mo on ( Ki n g S oma ) was
obliged to divid e hi s time equally b etwee n hi s wives the twenty ,

s even daught er s of P raj apati .

The shap es of s om e con stellati on s wer e easily made out oth ,

er s wer e mor e di fficult to explai n The con stellation U r s a ma j or

.
,
“ ” “ ” “ ”
th e G reat B ear , th e Waggon the C ar of Daniel
,
which ,

we know b e st as the dipper i s prob ably th e b est known b ecau s e it ,

s erves a s a guide t o findi n g the N o rth S tar T o the Jews it sug .

gested a bier followed by thre e mourner s ; the early Chri stian s

changed thi s t o the bier of L azarus followed by Mary Martha , ,

a n d Mary the Magdalen as mourner s .

Ma n y primitive p eople b elieve star s to b e men a n d women

the E skimo s consider ed them t o b e th eir ancestor s The R ig .

Veda ( India ) says that the go od in thi s life b ecome star s after
d eath .

In A u stralia the P leiades were suppo sed to b e a group of

girl s ; this wa s al so the Greek idea with the addition however
, , ,

that they said that Maia the oldest and the fairest of the P leia d es ,
“
was the Go od Mother a n d they call ed her al so Ma Cyb ele o r
, , ,

B o n a Dea ( Go o d Goddes s ) .

C astor and P ollux in b ot h cou n tri es Greece a n d A u stralia

, , ,

wer e said to b e young m en C oincid ences Of thi s ki n d ar e t oo com

.

m on to b e due t o chan ce and we ar e forced to b eli eve that such

idea s wer e carried from on e part of th e wo rld to a n other part
duri n g pre hi storic times
-
.

The Hyades ar e five star s which form the head of the c on

“ ”
stellation The Bull ( Tauru s ) s aid by the Hi n du s to b e a bull
amo n g a herd of cows ; th ey wer e said to b e daughter s of A tlas
who wer e tra n slated t o heaven for some pious deed do n e duri n g
their earthly lives But e n ough of d etail ; o n ly on e more thin g
.

need b e stat ed In the days Of R enaud Descartes a n d others

.
, ,
558 SEX A N D SEX W O RS H I P

O f hi s bachelo r life with the married life of his friend : I s eek

only th e woman who se company I can buy f or mon ey Don t .
’

mi sunderstand me That stateme n t i s bro ad enoug h t o cover

.

everythi n g from th e mo st innocent to the wor st th ough ts you

have in mind I purchas e o n ly the choicest a n d mo st s elect ware s
.

the city has t o . n —

O ffer My wo oi g a t elephon e call The woman .

comes i n to my life o n ly when I am in th e mo od A n d it is all ligh t .

a n d laughter a n d endeavo r to e n tertain and amus e me The .

darker side of whims a n d temperame n t ar e avoided F or you .

s ee I pay my price in cash f o r plea sure What matter how these

, .

women r eally feel toward s me ? Wh at if their sweetnes s and

kin dnes s i s as sumed ? A nd whe n I tire I pay The i n , .

e ident i s clo s ed ,
ended and I am again free t o pick and cho o s e
, ,
”
master of mys elf .

T h is de scrib e s h ow life i s n ow ! An d author s say that such

co n ditions have exi sted—a l wa y s a n d that they probably will con
,

t i n u e t o exist a lwa y s
,
.

A mong th e early J ews thi s c o n ditio n which we may f or brev,

ity s sake call pro stitution without attaching to it the mo d ern

’
,

se n s e of shame was common ; it was n ot until the days o f M o s es

,

that the s e n timent against such practices b egan to develop ; Mo s es

forbade the promiscuou s cohabitatio n b etween Jewi sh men and
wome n but p ermitted it b etween the m en a n d the women of the
,

neighb ori n g trib e s the Midianites Mo abites etc Mo st o f the

, , , .

l egislation of Mo se s was b as ed on hygie n ic grounds and it a p ,

“ ”
p ear s that a di seas e called is su e in the B ible ( probably a form
o f gonorr h o ea ) was a fr equent r esult of thes e promi scuou s con

n ect i on s,
which of cour se mu st have b ee n indulged in mor e f r e
qu e n tly b ecau se plentiful opportunities wer e O ffered S O afraid .

was Mo s es o f the spr ead Of thi s dis eas e that he forbade cohabita
“
tion withi n a certai n time after men struation o r the cu stom o f ,

women a s it i s called in the B ibl e ( Gen xxxi .

,

The s e condition s wer e far wor se among the Moabites t h e ,

Midianites a n d other n eighb or s of th e Jews so that Mo se s ( pre ,

ten di n g to speak for God ) fo rbade the J ews t o keep alive a s

sl ave s or co n cubines a n y wome n of the s e trib e s when they cap
t u r e d them in war ; only virgin girl s were p ermitted to b e en
slaved but the other wome n had to b e killed .

C o n ditio n s in A sia Mi n o r S yria G reece I r a n i a etc were

, , , , .
,

similar A lso in E gypt ther e wer e few r estraints on promiscuou s

.
 SEX AND SEX W O RS H I P 55 9

s exual congres s ; especially wa s thi s tru e o f E gypt b ecaus e their ,

temple s ab ou n d ed in drawi n gs and sculpture s of god s and g od

des se s showi n g th eir genital o rga n s O f phallus es breasts of g od , ,

d es s es a n d of gods ma sturbati n g god s havi n g seminal emi ssion s

, , ,

etc ; a n d th eir cl othing wa s to o scant to hide th e s exual o rgan s

.

o f the men the lower clas s es being n aked whi le wo rki n g and the
,

wealt h y wome n dre s sed i n diapha n ou s garment s T emptation s .

and oppo rtu n ities b eckoned and the moral sta n dard s did not r e
strain N o di sgrace wa s attached to b eing a pro stitute a n d at
.
,

on e tim e girls followed thi s calling t o earn a dowry .

In Gre ece L ycurgu s was the gr eat lawgiver H e o rga n i zed

t h e state and placed a s e n ate of twenty—
.

,
eight at th e head of the
state P lutarch says that thi s mystic numb er was cho sen b e
.

cau s e i t con sists of s eve n multiplied by fou r and is th e first p er ,

feet num be r after six ( s ee p b ei n g a s that i s equal to all

.
,
”
its part s .

“
H e o rdered th e maide n s t o exercis e themselves with wr e s
tling running throwi n g the quoit a n d casti n g the dart t o the end
, , , ,

that the fruit th ey co n ceived might in stro n g a n d h ealthy bodies , ,

take firmer ro ot and find b etter growth An d t o the e n d .

th at h e might take a way their over great te n d ern es s and fear of -

expo sure to the air h e ordered that the you n g wome n

s h ould go naked i n the proce s sion s a s well a s the young men , ,

and dance to o i n that co n ditio n at certai n s olem n feasts singi n g

, , , ,

certain songs whil e the youn g m en stood arou n d s eeing and h ear
,

i n g them . Thes e public proces sion s o f the maidens and ,

th eir appeari n g naked in their exercise s a n d danci n gs were i n ,

c i t em en t s to marriage Operating upon the you n g with th e rigo r

,
”
and certainty a s P lato says Of love if n ot O f mathematics
, , , .

U nmarried p er sons had c ertai n p enalties i n flicted on them i n

some cou n trie s I n S parta bachelor s were n ot allowed to s ee
.
,

th e gym n asti c exerci se s of the maide n s at which they wer e n aked ; ,

and on a wi n ter day they were compelled to march naked aroun d

t h e market place a n d s i ng s ongs ridiculin g their u n married
c ondition .

M en were encouraged t o l end their wive s t o specially well

fo rmed men fo r a time so that their wives might have perfect
, ,

O ffspring The hou ses o f pr o stitutio n both i n G reece a n d R ome

.
, ,

b elonged to the state which stocked them with slaves that could
,

b e e n j oyed f or a quite small remu n eration yet the profit from ,

5 60 SEX AND SEX W O RS H I P
”
this public utility was so great that A then s built a magn ificent
templ e to Venu s C asti n a th e goddes s of indece n cy A dd to all
,
.

t h is that the countries were tropical or subtropical cl othing not ,

neces sary a n d many of b oth s exe s hab itually going n aked the ,

pas sion s were fi er c er in robust b odies th e bo n ds o f matrimo n y not ,

very bindi n g co n cubi n age and pro stitutio n fre ely p ermitted and
,

—
even encouraged h ow ca n we exp ect the s e peopl e to have had
any very high ethical s entime n t s ! Their r eligion s were tainte d
with co ars e ethical feature s a n d their ceremonial s were often d e ,

graded and unrefin ed S uch were the co n dition s in E gypt Greece

.
, ,

R ome etc where phallic wo rship was in vogue ; we will se e the

, .
,

r esults in their festival s .

S till fur ther ! in Greece it was considered a disgrace for a

“
young man n ot to have a lover ; Gre ek L ove o r c oi tu s i n a n o ,

wa s universally practiced .

It was n ot a di sgra ce t o indulge i n Greek L ove ; it was a r e

pro ach to b e known as n ot do ing s o E ven S t P aul make s a . .

r epro ach f or memb er s of the C hri stian church to have adopte d

“
this form of love for h e s ays in R om i 27
,
An d like wis e als o the .
,

men leaving the natural u s e Of the woman burned in their lust

, ,

one toward another ; m en with men worki n g that which is

un s eemly .

L egislators encouraged rather than otherwis e all natural , ,

and r ational u se of woman even if promiscuou s in or d er to check , ,

the spread of this unnatural vice .

In R ome pro stitution wa s practiced on a very ext en s rve scal e ;

it wa s accepted a s a n eces sity and gen erally i n dulged M en could .

n ot commit adultery except wit h a marri ed woma n ; nor could a

wife divorce a h u sb and The pro stitute s wer e of variou s ranks ;

.

S an ger tell s u s that they wer e graded a s follows but s ome o f ,

thes e group s s eem a b it doubtful a s the Dor i s f or example to , , ,

which I find no other r efer ence .

“
The highest r an k of pro stitute s were the D eli ca ta e kept ,

”
women o r mistr es se s of wealthy patro n s who c orresponded to
, ,

the h e ta er a e o f the Greek s N ext came th e Fa m os a e daughter s .

,

o f r espectabl e families wh o followed thi s callin g b ecau s e they

,
“ ”
needed the money or b ecaus e they e n j oyed the pleasur e ; t h e
Dor i s ( 59 ) were very b eautiful women who wen t n aked habitually ;
the L u p a e or she wolve s wer e po or women who lived in squalid
,
-
,

shel ters i n the wo od s u n der the arche s ( fo r n i c es ) of the colos

,
562 SEX A N D SEX W O R S H I P

if he could rais e the price which rul ed from on e h alf cent upwar d s
,
-
.

T h en ther e wer e the lu p a n a r i a or hou s e s of pro stitution pri ,

vate as well as public ; the public lu p a n a r i a wer e the property of

the state stocked with girl slave s which wer e at the s ervice Of t h e
,
-

public f or a very small fee During the persecution s of t h e C h ris

.

tian s the pretty girls and women wer e n ot killed in th e arenas but
wer e s en t to the lu p a n a r i a as slaves The private lu p a n a r i a kept .
,

by bawds were al so sto cked with slave girl s but some h ou se s s eem
,
-

to have b een kept by the women themselve s ; this Sign ( Fig 3 6 5 ) .

Fi g . 36 6 .
—A n ci en t R om an f r u i t st an d , no w i n m u se u m i n H e rc u l an eu m .

of a h ou s e of
thi s kind ha s come down to ou r time : A d S or or es
Q u a tu o r
” —
t o the Four S i sters I also show a call b ell Of tho s e .
-

d ays ( Fig 3 67 ) from the Mus eum at Herculan eum

. .

R espectabl e women were kept s ecluded i n their h omes except ,

on holidays o r when they atte n ded the public shows at the C olo s
,

s eum or at the theatres ; thes e shows wer e n ot overly r efined their ,

comedies ofte n b ei n g gro s sly a n d co arsely suggestive the acto rs ,

s ometime s havi n g mon strou s property phalluses faste n ed in

fro n t ; thes e phalluses wer e u sually pai n ted b rilliant r ed from ,
 SEX A N D SEX W O R S H I P 63

“ ”
whi ch perhaps ou r phras e o f
, , painting the town r ed i s a sur
vi va l .

Wh en women went to the th eatres it was quite de r i g eu r ,

to wear not h ing at all a s we are told by S aint Chryso s tom Mo re

, .

over t h e sl aves o f the hou sehold wer e O ften naked ; e specially

,

tho s e w h o waited on the wo m en of the family T hi s was shown i n .

th e dead bo di es w hi ch wer e fou n d during the excavatio n s Of H er

cul an eum and P ompeii which were destroyed during a n eruption
,

o f Mt Vesuvius
. .

The publ ic bath hou ses were palatial in stitution s r epl ete with
-
,

luxurious appointments I n earl ier times the m en a n d wome n

.

Fi g 3 6 7
. . C al l be l l s ,
-
u se d in a n c i en t R om e ; no et h and t g
i n d i ca i n coi t i on .

bat h ed in separate establishme n ts but in later times th ey bathed ,

together ; a n d the re spectable matro n s a n d girl s were n o l onger

confined to the privacy of their home s but were permitted to
attend th e public pl ays or the public b ath s .

S anger in hi s H i s tor y of P r os ti tu ti on des crib es R oma n societ y

,
“
as follows : Though there were separate s u d a r i a ( hot baths ) and
t ep i d a r i a ( luk e warm bath s ) fo r the sexes they could meet freely
-
,

in t h e co rridors and chamb ers Men a n d women girl s and

.
,

boys mix ed together in a state o f perfect n udity a n d in such clo se

, ,

proximity that contact could hardly b e avoided Y oung .

men and you n g women were kept on the premises partly a s bath ,

attendants partly as pro stitutes A fter th e ba th the bathers mal e

, .
, ,
5 64 SEX A N D SEX W OR S H rP

and femal e wer e rubb ed d own kn eaded and anointe d by thes e

, ,

atte n da n ts Wome n submitted to have this s ervice p er

.

formed f or th em by men .

“
A t R ome th e walls of re sp ectable hou s es were covered wi th
,

painti n gs of which on e hardly dare s in ou r times to menti on t h e

subj ects L ascivious fresco es a n d l ewd sculpture s
. filled
the halls of the mo st virtuou s R oma n citize n s and noble s .

S uch group s a s satyrs and nymphs L eda and th e swan satyrs , ,

and she go at s were abu n da n t A ll of the se wer e daily expo sed

-
.

to the eyes of childre n a n d you n g girls .

A st ory i s told of a R oman who su ed t o divorce his wife ,

becaus e she had given birth to a mulatto child ; her advocate

claimed that the hu sband himself wa s t o blame b ecau s e he h ad ,

a fresco in h i s b edro om of a n egro a n d a white woman cohab iting ;

naturally by pre n atal influ e n ce his wife gave birth t o a col ored
, ,

child ! Hi s pla n su cceed ed and the wife wa s acquitted of th e a o

cu sa t i on that sh e had had conn ectio n with a n egro !

r eligion and law r emain ed to as sail a R oman girl .

i fl<
In every field a n d in ma n y a square statues of P riapus
t

,
ll
= = It fi!
prese n ted th ems elve s t o Vi ew O ften surrounde d by piou s ,

matro n s i n quest of favo r from the g od Wh en her mar .

r i a g e approached the r emain s of her mode sty were e ff ectually

,

de stroyed B efo r e marriage sh e was led to the statu e of Mutinus

.
,

a n ud e sitti n g figur e a n d made t o sit on his kne e that the god

,

might b e seen firs t t o have ta sted her chastity .

Wh en the coupl e retir ed to their ro om a choru s of children ,

s ang the ep i th a la ni i a or b ridal so n gs which with the mo s t u n

, , ,

blu shi n g plai n n es s of speech d escrib ed what the coupl e would d o

,

duri n g the n ight a n d i n the mor n i n g they were greeted with a n

,

other so n g stati n g what they had b ee n doing In later times in .

,

R ome the E pithalamium was su n g by girls o n ly ; p os sibly b ecau s e

,

the so n gs wer e t oo Ob sce n e to b e sung by a mixed choru s And .

thes e n uptial s o n gs i n all their u n blushing plain n es s o f expre s

,

sio n are still a feature at all the Brahmanic weddi n gs i n India

,
.

I Ve have n ow s et the stage f or the description of the festival s .

I Vh en we celeb rate our festivals E a ster Thank sgiving C hrist , , ,

mas N e w Year s thes e fe stival s even whe n of religiou s o rigi n

, , , ,

do n ot imply that a ll peopl e or eve n mo st p eopl e cel eb rate t h em

, ,

i n a n exclusively religiou s man n er E ven tho s e who go to church .

on Easter or Christmas foren o ons come home to eat and drink a ,

566 SEX AND SEX W O RS H I P

Th e Di on y s i a

B acchu s wa s the same a s the G reek god Dionysu s In h i s .

hon or th e festival O f the Dionysi a wa s held ; it wa s celeb rated

mo st enthu siastically at A ttica H er e ther e were two festivals
.

annually The les s er Dionysia wa s h eld in Decemb er in the coun

.
,

try where the vi n e was cultivated ; it wa s a vintage festival

, ,

accompanied by s ongs dances proces sio n s carrying t h e p h allu s

, , ,

performances by traveli n g showm en and variou s ru stic sports ,

.

The Greater Diony sia ( in G reece ; B accha n alia in R ome ) was

a festival held in A the n s o n c e in thr ee year s It cel eb rated t h e
.

departur e o f winter a n d th e r eapp earan ce of spring ; it i s p er

p e tu a t e d in ou r E aster festival The r eligiou s p art of t h e festival
.

consisted i n co n veying the a n cient image of the go d a gigantic ,

phallus which had b een br ought to A the n s from E leut h era e from
, ,

the anci ent temple of the L en a eon t o another sanctuary a ecom ,

p a n i ed by a c h o ru s of b oys and other s carryi n g masks singing ,

a n d r ej oici n g on the way .

In the early d ays O f R ome o n ly women atte n d ed th e festival s

O f Dio n ysu s but later on m en wer e al s o admitted an d the cere
,

monies wer e hel d a t night i n stead Of in the daytime The mo st .

”
importan t par t Of the festival s wer e th e mysterie s ; t h es e were
conducted by s ecret soci eties to which the memb er s only were a d
m i t t ed
. The you n g men were admitted to memb er ship at ab out
the age of twe n ty year s ; men and women congregate d at nig h t ,

wine flowed in abundance and the company s oon was drunken ;

,

the mo st outrageou s exces s es were practiced a n d the initiates ,

youth s or maiden s who obj ected were mur d er e d rather t h an h ave

, ,

them complain in public E ven men with men ( p ederasty ) o r

.
,

women with wome n ( L esbia n i sm ) i n dulged i n whatever ab erra

,

tio n s could b e co n ceived of .

Wh en we rememb er what o ccurred daily and publicly in t h e

bat h hou ses the imagi n ation can not conceive of all the Ob scenities
,

practice d in th e privacy of a s ecret so ciety o rgani zed specially

f or the purpo s e of fo ster i n g the indecencie s of phallic orgies It .

would not add anything of value to detail th e practice s ; we know

fr om the ancien t writer s that there was n o limit to the vilen esse s
that were practice d and we can r ealize the intensity o f enthu siasm
,

which mu st have prevailed i n the phallic o rgie s from the fact ,

that S t P aul even repro ached th e Chri stian s fo r similar practices

. .
 SEX A N D SEX W O RS HI P 567

In recent times vari ou s author s have writte n on P s y ch op a thi a

s exua l i s de scribin g the s exual ab erration s a n d perversion s a s
, ,

in sa n ities ; thi s b ook i s not intended as a treati se on tribadi sm ,

sa di sm etc but i t may b e stated that practically all ou r modern

,
.
,

p erversion s ar e delib erat e practices survival s o f the ol d phallic ,

mysteries .

An ci ent writers tell u s that thes e mysteries were largely or

g an i zed for criminal purpo s e s ; that murders were pla n n ed and
executed will s fo rged perjuri e s arranged f or poison s pr epared
, , ,

and dispens ed and s o on Writers on P hallic wor ship ar e fond

, .

o f dwellin g with glowing word s on the purity of the ideas under

lyi ng th i s wor ship ; o f the sacred n es s attached to the obj ects ex
h i bi t ed the phalli and yo n i bo th o f the god s a n d the d evotees
, ,
.

B ut trut h d emand s the statement that the practices at the L ib er

alia an d t h e S a tur n ali a were contrary t o public wel fare a n d that
the authorities o ften attempted to suppre s s them while on the ,

ot h er h an d th e names and histo ries of the emperors who en cou r

a ged the s e festivals N ero C ali gula Tib eriu s etc speak plai n ly
, , , , ,
.

enough f or t h e real nature o f thes e o rgies We may imagine that .

o rig i nally the ideas u n derlyi n g the worship Of the phallus may
h ave b een pure but it i s t o o much o f a strai n on ou r cr edulity t o
,
“ ” “ ”
be li eve that the mysteries o f Dionysu s wer e con sidered pure
“ ”
an d d ivine by any o f the participa n ts i n the r evelri es which ,

laste d fo r on e month at L a vi n i u m d urin g which time a ll even the , ,

o therwi s e sedate and n obl e R oman ladie s gave thems elve s up to ,

s exu al pleasures a n d debauchery o f e very ki n d Thes e festivals .

were simply the same thi n g that occurred in the bath h ouse s daily ,

but the practices wer e do n e in public on th e streets in the tem , ,

ples b efo re t h e altars of the god s and godd es s es by n early every

, ,

body ol d and young mal e a n d female citi zen s a n d stra n gers It

, , , .

“
wa s practically a mardi gras s eason and the town wa s wide ,
’
op en fi

S oon after th e Festival in hono r of L iber o r Dionysus , , oc

curred the festival i n honor o f Venus whe n the same indulge n ces ,
“ ”
prevailed From thi s feast we have ou r word veneratio n
.
,

which o rig i nally meant an act o f wo r ship of Venus accompanied ,

by all the rites mentioned ab ove Duri n g thi s festival the R oman .

women fo rmed a proces sion and we n t to the Quirin al wher e wa s ,

kept a giga n tic phallu s ; they conveyed this sym bol o f god to the
templ e of Venu s E r i cyn a w h ere it wa s formally pres ente d to t h e
,
 568 SEX AND SEX WO RS H I P

goddess r epres e n ted i n the templ e by a figur e O f a giga n tic yo n i

,
.

A fter bri n gin g thes e two sym b ol s together with the religiou s cere ,

mo n ies attached thereto th e wome n e scorted the phallu s back to

,

the Quiri n al .

T h e Fl or a li a —A festival in hono r of Flora the goddes s of

.
,

flowers We have already l ear n ed that sh e had b een a pro sti

.

tute of the D eli ca ta e ra n k wh o b ecame e n ormou sly rich from h er

,

ear n in gs Her festival was of the same ge n eral character a s the

.

other s alr eady describ ed ; on ly m or e s o ; it was the mo st licen tiou s

o f all the fe stival s On thi s o ccasion the pro stitutes of R ome
.

we n t n aked in the streets a n d the R oma n matro n s and maidens

e n j oyed the privileges of the festival s by doing likewis e
T h e E l eu s i n i a n M y s t e r i es —A secr et society formed to ex
.

plain the mysterie s of d eath a n d r eproductio n ; the festival at

which the myth Of Demeter a n d her daughter P ro s erpina or C ora , ,

was celebrated The G reek goddes s Demeter and the R oman god
.

de s s C eres were ide n tical ; the goddes s of the crop s of the field
,
.

P ro s erpi n a was take n by P luto God of the U nd erworld and

, ,

c arried t o Had es wher e P luto established her a s hi s queen H er

,
.

mother Demeter sought her everywhere and fi n ally prevailed

, , ,

on Zeu s t o compel P luto to r etu r n her to earth Zeu s agr eed t o .

thi s but with a limitatio n ; P ro serpin a wa s t o spe n d half the year

i n Hades a n d half th e year on earth .

Whe n she was i n I I a d e s the field s failed to yield crop s and

,

the flo cks to yield i n cre a s e ; it was wi n ter Whe n she retur n ed to .

earth all n atur e b ecame r ejuve n ated a n imal s mated a n d s eeds

, ,

sprouted ; it was sprin g a n d summer Thi s wa s duly celebrated .

at the festival call ed the E leu sinian mysterie s p o ssibly the mo st ,

s ecret a n d mo st sacred of all Greek and R oman festival s But .

littl e of th e detail s o f thi s festival i s known but it was similar ,

i n it s rites t o the other fe stival s .

The story o f D emeter s trip to Hades in s earch of her d a u g h

’

t er r ecalls t o mi n d the A ssyrian story Of Ishtar s trip to Hade s ’

p was simply a varia n t Of the s ame fol k lor e myth It

( . a n d .

was al so u sed i n co n n ectio n with Jesu s wh o i s s aid t o have gone

t o hell ( the u n derworld ) f or three days .

Duri n g a festival i n ho n or of D emeter called Th es m yp h o r i a ,

the m etho d of cel ebrati n g was differ ent t o th e rites of the other
festival s The wive s r efu sed to cohabit with their hu sba n ds for
.

a certai n l e n gth of time in h on or Of t h i s g o d d es s C onjugal coi .

570 SEX AND SEX W O RS H I P

The A g r i on i a were fe stival s among the B o eotian s i n hon or “

of Dio n ysus and were solemn ized at night by women an d the

, ,

priests only .

Qui n tillia n A D ) wro te a treatis e on E ducation

. . He .

“
writes : Would that we ours elve s did n ot c orrupt th e mo ral s of
ou r children ! We ar e delighted if th ey utt er anyt h ing
immodest . N or i s thi s wo n derful ; we have taught them ;
they have heard such language from our selves They s ee our .

mistress es ou r m a le obj ec ts of a fl ecti on ; every dinin g ro om rings

,

wit h impur e so n gs ; thi n gs shameful to b e told ar e Obj ects Of

”
sight From such practices spring habit and afterwards nature
. .

The growing ge n eratio n wa s delib erately trained t o all thes e

in d ece n cies The hou se s of p ro stituti on had sign s ou t and their
.
,

o r n aments wer e of gro ssly phallic character ; the plays on the

stages were imm o dest a n d the ladies atte n ded the performan ce s
na ked ; their l amp s wer e phallic ; their j ewel ry likewi s e ; an d no
idea of religio n was co n n ected with these things but they were ,

purely a n d pl ai n ly immoral a n d d epraved .

The promiscuou s intersper si n g o f such terms as r ever

” “ ” “ ” “ ”
e n tly ,
d evoutly pious divin e ,
etc in d escribing the
, ,
.
,

s exual practic e s indulged i n by devotees at th e phallic festival s ,

a s is d on e by mo st of the author s on the subj ect do es no t make ,

the acts such .

C ampb ell in hi s work on P h a lli c Wo r s hi p s ays that B acch ic

,
“

groups includi n g s eemi n gly la sciviou s sce n es on va ses lamps etc

, , ,
.
,
”
are of religiou s sign ifica n ce a n d ther efo re n ot indecent .

Qui n tillia n who lived in tho s e days wa s n ot a Christian ; h e

, ,

spoke from no r eligiou s prejudice whe n he co n demn ed thes e prae

tice s a s shown ab ove A n d th e ma n y wall paintings found in
.
-

H erculan eum a n d P omp eii r epr ese n ti n g i n th e b ed ro oms and

,
-

bathro om s of the mo st elega n t homes scenes of indescribable l ew d

n es s and licentiou s n e s s n eed only t o b e seen to convi n ce any
, ,

on e that they had n o u n derlying motive of r eligion .

C ON C E R N I N G T H E B A C CH AN AL IA

I n the S e n ate ma d e inquiri es

1 86 B C . . .

“
L ivy reco rded a s follows : A G reek of mean co n ditio n came
first i n to E truri a
,
a l ow op erato r in sacrifices and a ,

s ooths ayer ; a prie st o f s ecret and noctur n al rites These .

 SEX AND SEX W O RS H I P 57 1

mysterie s were at first imparted t o a few but afterward s com

, , ,

m u n i ca t ed to great numb er s both men a n d wo m en T o thei r r e , .

li g i ou s p erfo rmances were add ed the plea sures of wi n e and fea st

ing to allure a gr eater n umb er of pr o selyte s Wh en wine la s
, .
,

c i vi ou s di scours e night a n d the intercours e of the sexes had

, ,

extingu is h ed every s e n timent of mode sty then d eb aucherie s o f ,

every kin d b egan to b e practiced a s every per son fou n d at hand ,

th at so rt of e n j oym e n t to which he wa s dispo s ed by th e pas sion

pr edomin a n t in h i s natur e N or wer e they confined t o on e spe .

cie s o f vice —the promiscuou s i n tercour s e of free b orn men and -

women ; but from thi s stor ehous e of villainy proce eded fal s e wit
ne sse s counterfeit s eal s fal se evidence s a n d pretended d i s cov
, , ,

eri es F rom the same place t oo pr oceeded p oi so n and s ecret

.
, ,

mu r d ers so that in s ome cas e s n ot even the bodie s could b e found

,

fo r burial Many of their audaciou s deed s were brought abou t

.

by treachery but mo st of them by fo rce ; it s erved t o co n ceal the

,

vi olenc e t h at on accou n t o f the loud shouti n g a n d the no is e of

, , ,

d rums and cym bal s non e of the cri es uttered by the p er so n su ffer
,

i n g violence or murder could b e h eard ab road .

“
The i n fectio n o f thi s mi schief like that from the contagion ,

o f di s eas e s pread from E truria t o R ome ; where the size Of the

,

city a ffo rding great er ro om for such evils a n d mo re mean s of ,

concealment cloaked it at first ; but i n formation o f it was at length

,

brough t to t h e con sul P os tu m i u s pri n cipally i n the following

, ,

mann er P ublius A ebu t i u s

. wa s left a n orphan
and wa s b rought up by his mother Duro n ia a n d hi s stepfather
Titu s S empr oniu s R utilu s S empro n ius having man .
,

a g d th e guardian ship i n such a ma n n er that he could not give

e
an account o f the property wish ed that his ward should b e made ,

away with The B acchanalian rite s wer e the only way

.

”
to e ff ect the rui n o f the youth .

H i s mother pretended that sh e had mad e a vow t o i n troduce

h i m among th e B acchanalians ; but a freed woma n a n oted courte ,

san at on e time a slave warned th e young m a n :

,
May th e gods
,
‘

wi ll more favorabl e ! a ffi rming that it w ould b e b etter both fo r

’ ‘
,

him and her to lo s e their lives than that h e should do such a

,

thi ng ; sh e then imprecate d cur ses vengea n ce a n d destruction

’
, ,

on the h ead o f tho se who advised him to such a step The young .

man surpri sed b oth at her expression s and at the violence o f her
,

alarm bi d h er restrain from cur s e s fo r it wa s hi s mother w h o

,
5 72 SEX A N D SEX W O RS H I P

ordered him to do so with the approb atio n of his s tep father ,

-
.

’ ‘
‘
Then said she your step father
, , i s in haste to destr oy -

’
your chastity your character your hope s and your life
, ,
.

S he then explain ed t o him that when a slave s h e had gon e , ,

into that place of wor ship as an atte n da n t on her mi str es s

but that Since sh e had obtain ed her lib erty S h e had never once
, ,

gone n ear it ; that she kn ew it to b e a r eceptacl e f or all kinds of

d eb aucheri es ; that it wa s well kn own that fo r two year s past no ,

on e older than twe n ty had b ee n i n itiated th ere Wh en any p erso n .

was introduced h e was delivered as a victim to th e prie sts wh o ,

led h im away to a place r esounding with shouts the sounds of ,

mu sic a n d the b eating of cymbal s a n d drums l est his cri es w h ile

, , ,
”
su ffering vi olence shoul d b e heard abro ad , .

The young man r efus ed t o j oin and h i s mother an d step

father drove him fr om their home ; he complai n ed to his A unt
A ebu ti a and by her advice gave informatio n to the con sul P OS
,

tu m i u s .

The co n sul s et i n quirie s afo ot brought the matter b efo re the ,

“
S enate a n d the S enate publi shed a r eward f or a n y discover er
,

who should b ri n g any of the guilty b efo re them or give info rma ,

tion again st the ab s en t Great terro r spre a d thr ough out

.

t h e city . Information s were lodged agai n st many s ome ,

o f whom both men and wome n put th em selve s to death

, , .

Ab ove s even thou sa n d men and women are said to have taken the
”
oat h of the as sociation
—
.

“
Th e upshot was that the S enate published a decree ,
th at
n o B accha n alian rites should b e celebrated i n R ome or in Italy .

“
Tho s e who had fo rcibly committed p ersonal d efi l em en t s or
murder s or wer e stai n ed with the guilt Of fal se e vidence coun
, ,

t er f ei t s eals forged will s or other frauds all thes e wer e punished

, , ,

with death A greater numb er were executed than thro wn i n to

.

priso n ; i n deed the multitude of men a n d women who su ffered in

,

both ways was very con siderabl e

, .

“
A charge wa s then give n to demolish all the places wher e
the B accha n alians had held their meetings .

The above extract s from a r eport by L i vy plac e a di fferent

light on the B acchanalia i n R ome than i s u sually r elated in regard
t O them I n R ome at l east th ey wer e simply a band or secret
.
, ,

so ciety orga n ized for deb auchery a n d crime and had no more to ,

d o with religio n than h ave t h e naked parades of the Don k h ob or s

,
5 74 SEX A N D SEX W O RS H I P

rite s were recogn ized a s corrupt and the prophets of Israel the , ,
“ ”
philo s opher s of the P agan s the son s Of Go d everywher e de
,
“
n ou n ced them and tri ed to stop them E zeki el said : T h ou h as t
.

t aken thy fair j ewels O f my gold and of my silver w h ich I h ad given

thee and madest to thys elf images of men and di d st comm it whore ,

d om with them ( xvi 1 7 ,

A n d the kings and prophets Often h ad
the prie sts of B aal and the wo rshipp er s Of B aal put to death .

L ikewi s e in R ome when the i n iquities o f the B acchanalia

, ,

etc were intr oduced the autho rities attempted to suppr es s thes e
.
, ,
”
practices ; but the Mysteries wer e s ecr et so cietie s and what
they did wa s n ot publicly known ; when it finally did b ecome
known t h ey wer e promptly suppres sed
, .

T o repr e se n t thes e p ractice s a s the authorized ceremonial s

o f religio n a s s o ma n y author s on thi s subj ect s eem fond o f do
,

i n g i s misleading ; it would b e a s if we blamed the Christian r e

,

l i g i on f or the sexual p erversio n s S t P aul tell s u s existed in the

.

churches at Co rinth ; or a s if we blamed the churc h for the cel e

“ ”
b r a t e d Di s ci p li n a g y n opy g i ca ( whipping of women s buttocks )
’

i n B ruges B elgium ab out 1 5 50 1 5 6 0 A D when Co rnelius , a prie st

, ,
-
. .
, ;

made the women who came t o him to co n fe ssion undres s nake d , ,

a n d then whipp ed them on th eir b ar e po steri or s This h e as sured .

them wa s co n ducive to th eir et er n al salvatio n We have l earned

, .

somethi n g ab out the Odd b eliefs of fla g el l a t i on on th e bare po ste

rio r s in pr evious pages a n d C or n eliu s may simply h ave revived
,

some of thes e strange b eliefs but he i s generally credited with

,
’
a n erotic d esire to s ee this b eautiful featur e of women s bodies ;

po s sibly he had l ear n ed somethi n g ab out the ado ration of the

buttocks from the writings O f P etro n iu s .

That simpl e prop er c oition may have h ad a religiou s s i g n i fi

,

can ce in an age when s exual function s were con sidered a sacr ed

mystery is n ot only po s sibl e but eve n prob able f or it i s a p er
, ,

f e ctl y proper and laudable act in th e privacy of the connubial

chamb er ; but that the exces s es a n d th e s exu a l p er ver s i on s were
religiou s in character may well b e doubted ; the se were d ue to
the si n ful lusts Of th e peopl e a n d wer e encouraged by their l i cen
,

tiou s a n d libidi n ou s modes of living by s ch ools th a t ta u g h t t h em

, ,

a n d by the art i n the public and private bath houses and homes -
.

In I n dia there are eve n yet festival s Of thi s kind The B en .

g a l e s e are wo r shippers of th e S akti s ; eight nine or el eve n couples ,

meet at mid n ight ; th ey s et up a nude woman pro fus ely b ej eweled ,

 SEX A N D SEX W O R S HI P 575

an d wors h ip and ador e h er with strange rites while they indulge

in orgiastic ceremo n ies This i s spoken o f a s T a n tr i c wor s h i p
.

( taugh t in th e Tantras )
And human nature seem s to b e the same everywh ere ; p o s
“ ” “
s i bl y our stag partie s with the dan cer s d res sed in a string ‘

”
o f b ea d s around the wai st are traces o r survival s o f the festival s
Of old still per sisting
, .

WAT E R
We h ave al ready l earned that water wa s r egard ed as a s a
cred femi n ine eleme n t from which life was produced Thi s wa s .

a very logical and simpl e conclusio n due to the Ob servatio n that

wher e there was n o water there was a desert without l ife ; but ,

wher e th ere was water there wa s al so vegetation a n d a n imal life .

In a n umb er of C o smogoni es the male principl e impregnates

“ ”
an abys s O f water which th e n give s birth t o livi n g forms It .

I s not n eces sary to r epeat th e d etails —we remi n d o n ly of the

— “
Bible a Gen i 2 : The S pirit of G od moved upon the face o f
.
,
“
th e water s Gen i 20 :
. A nd G od said L e t the wa .
, ,

ter s bring forth abu n da n tly th e movi n g creature that hath

Q Q Q ”

Thi s idea wa s part of the mo st primitive folkl ore and was ,

ado pted into their mythologie s by ma n y people I n G reek myths .

,

Oceanu s wa s a go d who b egat with T ethys a numb er Of childre n ,

the rivers ; this wa s a n ature myth explai n ing how by the evapora
tion o f water from th e ocean cloud s were fo rmed from which ,

rain wa s precipitated and the earth wa s fertilized and rivers were

fo rmed .

T ethys was the greatest Of the Gr eek s ea deitie s ; she was the -

daughter Of U ranu s an d T erra an d b ecame the wife Of Ocea n us ,

.

B y thi s union she b ecame the mother o f th e chie f rivers o f th e

wo rld B ut l et Hesiod tell u s O f her childre n
.
’

B ut T ethys to Oceanu s b ar e eddying river s N il e a n d A l ,

ph e u s and deep edd y in g E ridanu s S trym on a n d Maea n der a n d

,
-
, ,

I zt e r Of fair stream P hasi s R hesu s a n d A chilou s with silvery

- -
, , ,

tide N es su s and R h od i u s H a li a cm on a n d H ep t a p o r u s Gr a n i a u s
, , , ,

A es epu s a n d d ivin e S imois P e n eus Hermus and pl easa n t flowi n g

, , , ,
-

C a i cu s ; and vast S a n g a r i u s L a d e n P arthenius E venus and A r

, , , ,

d es cu s and divi n e S camande r And she bare a sacred rac e Of .

5 76 SEX A N D SEX W O RS HI P

daughter s who with King A pollo a n d the river s all earth over
,

bring up men t o man ho od namely P itho A dmete Ianthe , , ,

E lectra Dori s and P rymu s and goddes s like U rania Hippo and
, ,
-
,

Cl ym en e R hodia and C allirho e Zeuxo a n d Clytia Idya and

, , , , ,

P a s i th oe P l exau r e Ga l a xa u r e lovely Dio n e M el ob os i s and Tho s

, , , , , ,

and fair P olyd ora and C i r c ei s in natur e amiabl e and b right eyed
, ,
-

P luto P e r s ei s I a n i r a A ca st e and Xanthe and W i n some P etraea

, , , , , ,

M en es t o a n d E uropa Metis E u r ym on e and saffron r ob ed T el

, , , ,
-

esto C r en ei s A sia as well a s desire kindling C alyp so E udo ra

, ,
-
, ,

Tyche Am p h i r o a n d O cyro e and S tyx who truly i s eldest of

, , , ,

th em all .

“
N ow th es e wer e b orn eldest daugh ter s of O ceanus and
T ethys ; there are however ma n y other s al so ; for thrice a th e n
, ,

sand ar e the tapering ankled Ocea n n ymph s wh o truly spreading - -

,

far and near bright children of th e gods h aunt everywh ere alike
, ,

earth a n d the depth s of th e lake .

The rivers b ecame gods or b ecam e the dwelling place s of ,

gods This idea led t o water wo r ship The river god or th e river
. .
-

p er so n ified came to b e wor shipp ed,

.

The R iver S tyx a river of Hade s or th e U n derworld was con , ,

s i d e r e d a very sacr ed str eam by which the god s swo r e their mo st ,

solemn o aths Its waters wer e poi s on ou s which idea wa s p o s sibly

.
,
“
a survival of the o rdeal s by dri n king poi so n or b itter wat er , .

“
S uch o rdeal waters are al so me n tioned i n the Bibl e : And thi s
water that cau seth the cur s e Shall go into thy b owel s to make thy ,
”
b elly to swell a n d thy thigh s t o rot ( Num v .
,

The water of the S tyx al s o conferred in vul n erability ; A chilles

h ad b een dipped into th e S tyx when h e wa s a n infa n t and could
not b e wounded ; but wh er e he had b een hel d by on e heel the water s
did not touch him a n d b efo re the city Of T roy he wa s kill ed by an
,

arrow striki n g him i n the heel .

The R iver N ile was a sacr ed d eity b ecau s e on the overflow

O f this river over the land d epe n ded the fertility or sterility o f
the field s for each year ; to i n voke the go odwill of thi s deity a
maide n wa s sacrificed a n nually in ancient times .

Wh en thi s river ro s e t o a certain height as shown by the ,

”
nilometers the g od fertilized the earth a n d produced great
,

crops The N ile was co n sid er ed t o b e an image O f heaven ; it

.

to ok it s s ource in heaven ( th e high mou n tains far south o f E gypt ) .

The E gyptian s mour n ed b ecaus e th e sacred river wa s devour ed

5 78 SEX A N D SEX W O R S H I P

befo re the days of J esu s who was h imself b aptized I t ex ert ed a

,
.

“
very won d erful e ffect according t o S t P aul : Fo r a s many o f
, .

y ou as have b een b aptized into Chri st have put on Chri st Ther e ,

.

i s neither Jew n or Greek th er e i s n either b ond n or free ther e i s

, ,
”
n either mal e no r femal e ; for ye ar e all on e in Chri st Je sus ( Gal .

iii 27
,
“ ”
B ut t h e equality Of mal e and femal e has not b een carrie d
out in practice ; a b aptized woman i s still co n sidered inferio r to
man by many of the b eliever s in o rthodox Chri sti anity ; in fact ,

t h e equality o f women with men and th e wiping ou t of s ex dif

ference in s ocial political a n d r eligiou s matt er s h a s its greatest
, ,

advo cates among unitarian s and the unorthodox or agno stics ,

.

The river s and s ea s were p eopled by water sprites or water -

nym p h s called N aiads by the G reeks ; nymphs wer e suppo se d to

,

r eside in all waters creeks river s lakes springs etc Then ther e
, , , , ,
.

wer e the mermaids sir en s and other fabulou s b eings like t h e

,

L o r el ei amo n g the T euton s ; they claimed the peopl e w h o were

drown ed a s their own and ave n ge d themselves on tho s e who tried
,

to save d rowni ng perso n s by dr owning th e would b e r escuer s al so

,
-
.

T h en ther e wa s al so the idea that certain water s were

h oly — “
h oly water ”
. The us e O f holy water can b e traced back
t o J ewi s h and P agan practice s particularly Thib etan or R oman
, ,

antedating the introduction Of C hristianity by centuri es E xo d . .

XXX 1 8 e t s e q comma n ds th e u s e of holy water fo r t h e us e of

, .

“
prie sts in Jewish temples ; f or an extensive account of holy wa
”
ter s r ead al so the forty sevent h chapter o f the B o ok of E zekiel
-
.

H oly water wa s al so u sed in In dia Thib et R om e etc In the C at h, , , .

olic ch urch salt i s added to the holy water but it i s not d e fi nitel y ,

kn own when thi s was first required ; the u s e o f salt fo r sacrifices

o r holy water i s old however ; L ev ii 1 3 fo r instan ce directs
, .
, , ,
“ ”
with all thy o fferings thou shalt o ffer salt ; its us e fo r a d ding
to holy water or f or sacrame n tal purpo s es wa s already mentione d
in the Iliad a n d by A ristophanes and P lutarch
, .

Wh en a R oman enter ed a templ e he d ipped his hand in a vas e

wit h h oly o r con secrated water which stoo d at the doo r H e t h en .

“ ”
ador ed the god s o r goddes s e s in who s e temple he was by kis s ,
“ ”
ing hi s h and and then waving it towar d them ( throwing a kis s )
or in t h e a d or a ti o hu m i li s he kn elt or pro strated h ims elf b efore
t h e image of the deity .

T h i s old R oman cu stom i s pr es erved in th e R oman C atho l ic

 SEX A N D SEX W O RS H I P 5 79

church Whether any id ea of s ex i s a s sociated with the u se o f

.

h oly water i s som ewhat doubtful unl e ss we se e i n the u se o f a ,

“ ”
font shaped like a shell a survival of a n argha o r E ast I n dia n
yoni ves sel as sociating the feminin e with holy water In P ersia
, .

“ ”
h oly water o r n i r a n g i s the urine o f cows therefor e associated ,

di stinctly with the femini n e .

In the d ays of Dale as r eco rded in hi s P h a r ma col og i a the

, ,

excrement s a n d urine s o f vari ou s animal s and of huma n s wer e

u sed a s medicines ; urin e i s even n ow taken a s a r emedy in ob
s t i n a t e malarial fevers by the lower clas s es but I h ave n ot found ,

thi s u s e o f it accompani ed by any pr eference a s to the s ex of the

Fi g . 368 .
—K i g
n P h er on , fr om W el t -
Gem a el d e G a ll e ri e ,
1 74 0 .

per son from wh om i t wa s d erived In th e ca se s wher e I h ave met .

wit h the u s e o f urine as a medicin e each p erson to ok hi s or her

own u r I n e .

In an encyclopedic history of the wo rld publish ed in 1 740 I , ,

found the followi n g interesti n g account o f water ( urine ) as a r em

“
edy : P h e r on an E g yptian kin g ( succes so r o f S eso stri s fl ab out
, ,
.

2300 was b ecomi n g blind ; the oracl e ord ered him to sleep
wit h a woman who had n ot slept with a n y man except her own hu s
band ( other s say t o wash his eyes with th e urin e of such a
,

woman ) he se n t for a great numb er of E gyptian women but h is ,

eyes did not get well until after he had slept with his gardene r s ’

wife an d was h ed h is eye s wit h her urine F rom this he concluded

,
.

that s h e wa s th e o n ly faithful wife a n d he kept h er fo r hims elf ,

as qu een A ll t h e other s h e h ad slept with he conclude d were

.
,
”
who r es and he had them burn ed al ive ( Fig
, .
 580 SEX AND SEX W O RS H I P

Whether thi s story implies that there i s a special virtu e in

’
woman s uri n e I leave to the judgme n t
, of my readers .

I S T H E R E A N I M M OR T A L S OU L ?

The belief in a soul i s an element O f very primitive animistic

religions It wa s the r esult of con sidering i n animate b odies to b e
.

endowed with propertie s similar to ou r own The soul was con .

“ ”
cei ve d a s a life pri n cipl e even i n medical scho ol s up to s eventy
year s ago T h e ch emistry of th e carb o n compoun d s was called
.

” “ ”
o rganic chemistry and th e sub stances consider ed organic
“ ”
wer e suppos ed t O b e the r e sult of thi s life principl e and t h at
they could b e formed in n o o th er way E very thi n g t h at live d .
,

plants and a n imal s as well as man had in it something o f wh at ,

was co n ceived as s oul .

A s avage s aw a dead fri en d in his dreams and h e was sur e ,

” “ ”
he h a d s een h i s s oul ; and soul and gh ost came t o mean t h e
same thing in animi sti c r eligio n s F rom thes e primitive i d eas
.

d evel op e d a system of th eo ries about souls even up to th e h ighest ,

ideas h el d by the mo st enlighte n ed peopl e In quite early religions .

the soul s were called a n i m a ( breath ) u m br a ( shadow ) m an es ( t h e

, ,

d eified soul s of the d eparted ) shades spirits etc and they were
, , , .
,

suppo s ed to b e fo rmed o f an exceedi n gly atte n uated sub stance ;

some of t h e ancient s thought they were compo s e d of a eth er wh ich
meant atmo spher e of t h e upper r ealms of the sky n ot the c h emi cal ,

sub stance we now call eth er , but mo re n early like our ether o f
space .

Cicero wrot e : Ther e i s naturally i n ou r minds a certain i n

s atiable de sir e to know the truth ; and the very r egion where we
s h all arrive as it gives u s a mor e intuitive a n d easy knowledge
,

o f celestial things will r ai s e our desir e after knowledge F or it

,
.

was thi s b eauty o f th e h eaven s a s s ee n even her e upon eart h wh ich

, ,

gave birt h to that national and hereditary philo sophy ( as Theo

p h r a s t u s calls it ) which wa s thu s excited to a desir e of know l
edge / ’

“
O ur bodies b ei n g compou n ded of the earthy clas s o f prin
,

c i pl es grow warm by the heat of the s oul

,
.

“
We may add that the s oul can the mor e easily e scape from
this air which I have often n amed a n d break through it ; b ecau se
, ,

nothi n g i s swifter than the soul ; n o swiftnes s i s comparable to

58 2 SEX AND SEX WO RS H I P

vi ew with the shade s in Hade s ( or hell ) ; and he also de s crib es

E lysium or P aradis e ) The b elief in t h e imm ortality of t h e soul
.

i s therefor e very ol d .

In o ther pas sages of H omer s writings H ade s i s d escrib ed as ’

a d reary place where the soul s lie in a l ethargy no t d ead but , ,

neither con sciou s They merely lie ab out as an unconscious man

.

“
lie s after a paralytic stroke ; sur ely n ot a very desirabl e imm e r
”
tality .

Isocrates ( b orn 4 36 B C ) said : When C ere s ( Demeter ) wan

. .

d er ed from on e country t o an other in qu est of her daughter ,

she received in A ttica the mo st favorabl e treatment The .

G odd es s was n ot u n grateful for such favo rs but in r eturn con ,

ferred on ou r ancesto rs th e two mo st valuable pr e sents wh ich

eith er Heaven can b estow or mankind c a n r eceive the
practice of agriculture and the knowledge of t h o s e s a
cre d mysteri es which in spire them wi th the pleasing
”
hopes of a happy immo rtality .

H erodotu s tell s u s that the ide a of a life h er eafter or imm e r ,

tality wa s fir st taught by the E gyptians Their templ e sculpture s

,
.

illustrated their ideas on thi s subj ect ; ob s erving that the seara
b a eu s i n sect apparently wa s pro duced from d i m g they d eifie d it ,

a s the source of immortality From thi s in s ect immortality was .

transmitted to the god s in dicated by dotted line s from the ins ect
,

t o the mouth of th e g od si n ce life o r b reath e n ter s by the mouth ;

,

a n d from the phallus of the g o d ( th e source o f life ) dotte d l ines

pas s t o the mouths of mortal s ; thi s illustration i s plentiful in th e

templ e of Kar n ak I n all r ever ence th e an cie n t E gyptian s meant
.

by thi s t o co n vey the same idea a s i s expres sed in ou r hymn

”
P rais e God from whom all bles sings flow .

E mp edokl es ( fl 44 5 B C ) quotes S o crates :

. . T h en b eyond
.
,

questio n th e soul i s immortal and imp eri shabl e and ou r s oul s

, ,
”
will truly exi st i n a n other world .

H e r a k l ei t o s ( fl 5 00 B C ) wro te :
. . Ther e await men wh en they
.

”
die such thi n gs as they l o ok n ot f or n or dream of .

“
On the other ha n d L ucr etiu s ( b or n 98 B C ) said :
,
But i f . .

p ercha n ce t h e s ou l i n t h e op i n i on of a n y i s to b e accounted i m
, ,

mortal the n oti on of t h os e who t h i n k thu s i s evi d ently

far removed from ju st reaso n i n g For b eside s that it sickens .

from diseases of the b ody there often h appens something to ,

 SEX AND SEX W O RS HI P 583

trouble it co n cer n ing future eve n ts a n d keep it disquiete d in fear ,

and hara s s it with cares ; whil e r e m or s e for faults from pas t acts ,

wickedly a n d f ool i s h ly committed to rments and distres ses it ,

.

Join t o t h es e a fiti c ti on s the i n sa n ity peculia r to the mind a n d the ,

Oblivi on Of a ll things ; and add bes i d es that it is of ten su n k into, ,

”
th e black waves o f l ethargy .

H ow t h en ca n s ou l s be p os s e s s ed of t h e fi ve s en s es wh en
”
a ll th e or g a n s of t h os e s en s es h a ve e r i s h ed ?
p
C icero ( b orn 1 0 5 B C ) discu s se s immo rtality at l e n gth quot
. .
,

ing the Opinio n s o f ma n y but n ot expr essing himself disti n ctly a s

,

believi n g o r disb elievi n g so that it almo st s eems a s i f he wa s what

,

we n e w term a n agn o stic .

P lato ( 4 29 3 47 B C ) said that the pre existence a n d the imm e r

-
. .
-

tality o f th e s oul were traditional b eli efs ; and h e quotes th e opin

ion s Of S ocrate s to this e ffect H e h imself tri ed to prove the .

a ffi rmative on both thes e propo sition s He quotes S ocrates to .

,
“
thi s e ff ect : Death i s merely th e parting o f b ody a n d s oul .

“
The soul i f pure d eparts t o th e invi sibl e wo rld but if
, , ,

tainte d by commu n ion with the body she li n gers h overing n ear
t h e eart h and i s afterward s bor n into the like n es s of some lower
fo rm That which tru e philo s ophy has purified alone ri s es ulti
.

mately to t h e gods .

“
The soul i s th e ins eparabl e vehicle o f life and t h erefo re by , ,

parity of rea soning the s oul can n ot admit of d eath but i s i m

, ,

mo rtal and imperishable .

“
When the o rigi n al particl e s wear ou t and th e bon d s of soul ,

a n d body in th e marrow give way th e soul escapes delightedly ,

an d flies away Thi s i s th e pai n l es s d eath O f n atural decay

. .

Th e S toics were founded by Ze n o about the end O f the Fourth ,

C entury B C ; th ey were a sect who de n ied the existence O f a soul

. .
,

a n d o f c ours e denied a n existe n ce after death

,
.

The Hindu s bel ieved that th e soul s were alike eman ating ,
“
from the same ultimate spiritual es se n c e ( p a r a m a br a h m a n ) as -
,
”
sparks ari se from the fire a n d d estined to retur n thither
, .

I n th e Zoroa stria n religio n A hu ra ( The G o od ) a n d Ah riman

( The Bad ) se n d ou t their spirits to fight fo r the soul s Of ma n kind .

M a n takes part in the conflict by all hi s life a n d activity in this

wo rld By a true co n fession o f faith by go od d eeds by keeping
.
, ,

hi s mind a n d body pure he aid s Ormuzd th e P ower o f G ood ; and

, ,

by fal s e confes sio n a n d evil d eed s he helps Ah riman the P ower ,

5 84 SEX AND SEX W O RS H I P

Of E vil The
. life o f m a n i s divided i n to two periods — the part h e
lives here a n d the part he live s hereafter I Vh a t the hereafter .

hold s i n stor e for him d epe n ds OI I hi s life here ; all thoughts words ,

a n d actio n s ar e r ecorded in a b ook ; at death he comes to the a c

c ou n t a n t s bridge which span s over h ell but r eaches to h eaven

’
.
,

If hi s merits out n umb er hi s d emerit s or si n s he i s p ermitted to ,

cro s s the bridge a n d go to heave n at once ; but if the evil outweigh s

the go od he go es t o hell If the two sides of his l edger account
, .

are eve n ly b ala n ced he go es t o a n i n termediate state O f existence

, ,

where he e n ter s on a prob atio n s o that he ha s a n other opp ortunity

to cho o s e b etwee n heave n or hell t o on e of which h e will b e as ,

signed On the day of fi n al judgment .

Buddha taught : L ife i s evil Karma ( sin ) i s the cause of .

this ; the number of i n dividuals is always the same ; as soo n as

on e i n dividual dies his credits or demerits live a n d pass to another ,
”
until fi n ally by the accumulated merits of ma n y n i r va n a comes
, ,
.

—
N irva n a i s rest E xti n ctio n — E ternal S leep and P eace B u d d h ism .

r ecog n izes n o immortal soul .

The a n cient Greeks r epres e n ted the soul as P sych e ; from t h is

we have such terms a s psychology metemp sycho sis p sychopathia , , ,

etc I n art P syche i s u sually r eprese n ted as a pretty girl with

.

butterfly wi n gs ; butterfly wi n gs ther efo r e designate the soul in

wo rks of art a s much a s birds wings ar e characteri stic of a n gel s
’
,

’
and bat s wi n gs denot e the devil .

I n this con n ection we may co n sider metemp sycho sis o r tran s

migratio n Of souls This idea wa s bas ed on the primitive b elief
.

in r egard to the nature of soul s ; the soul wa s the vital principle ;

it existed in the air a n d wa s taken in with the first inhalation o f
the n ew bor n ; it cau sed the breathi n g a n d whe n breathi n g stopped
-

the b ody died ; which m ea n s that whe n th e body die s th e soul o r

, , ,

breath leaves it a n d r eturn s to it s own el eme n t the air The soul s

, ,
.

are the n ready t o e n ter n ew bodies either similar to the on e they ,

le f t or the b odies of other o rga n isms so that a n an imal soul i n

, ,

on e i n car n atio n may b e a huma n s oul i n the n ext i n carnation or ,

vice versa I Vh e th e r the soul i n m etempsycho si s c a n cha n ge s ex

.

seem s u n likely ; b ecau s e the pr evaili n g ideas co n cerni n g souls

co n sider s ex a fu n dame n tal characteri stic fixed from the b egin
n i n g a n d f or all time S uch i s al s o th e expres sed opi n io n of writ
.

ers lik e K rafft E bi n g a n d others wh o ascribe the sexual perver

-
,
58 6 SEX AND SEX WO RS H I P
’
ment to rememb er one s former condition but it di d no t ther efor e ,

sanctify t h es e practices .

Th e Mormon s t each that s oul s i n endles s numb er s exist in

t h e invi sibl e wo rld awaiting a cha n ce to enter into a human b o d y ;
,

i f they enter a human b ody th ey get a chance to b ecome immortal ,

a n d t o live eit h er in h eaven or hell after th e death o f the bo d y If .

th ey d o n ot enter a b o d y b efo re the end of the world all t h at h ave ,

n ot by t h at tim e entered i n to a huma n b ody p eri sh utterly H ence .

,

it b ecam e a duty of Mo rmo n women to give birth to as many ch il

dren a s po s sible to save thes e soul s a n d a s there ar e mor e women ,

th an men p olygamy wa s adopted to increase the birth rate

,
-
.

Thi s pre exi stence of soul s wa s a very ancien t b elief P l ato

-
.

“
wrote : The s oul i s acknowledged to b e prior t o the b o dy .

We h ave alrea d y l earn ed t h e teach ings o f t h e Kabbal a h

( p 1 94 ) about s oul s ; it taught that so u l s pr e exist a n d are an
.
-
,

d r ogy n ou s or h ermap h rodite Wh en th e soul s ar e ab out to enter

.

human bodie s they ar e divided i n to t h eir two halve s one mal e ,

a n d on e femal e a n d when th e b odie s they ent er grow up

,
Go d ,

caus e s the two bodie s containing th e parts of the s ame soul to

“ ”
meet an d to marry and t h ey twain b ecom e on e fles h an d al so ,

on e s oul .

’
Wh ile the Kabb alah claims t o date back to A dam s time and ,

that it co n tain s What God ha d r eveal e d to A dam it was in fact ,

compo sed ab out 1 000 A D and t h e ascribing to it the greater age

. .
,

wa s in compliance to a habit wh ich wa s indulged in quite exten

s i vel y of writi n g b ooks of prophecy a f t er t h e t hi n g s p r op h es i ed
, ,

h a d occu r r ed a n d the n dating the b o ok b ack s o a s to make it a p

,

p ear as i f th e proph ecie s ha d b een ma d e b efore the fulfilment .

On e such bo ok was called th e A sce n si on of Mo s es which it , ,

wa s claimed wa s writte n by Mo s e s t o Jo shua but which wa s prob

, ,

ably written i n the early p eriod of ou r era just b efor e the d e s t r u c ,

“ ”
tio n of J eru salem A noth er such bo ok was the B ook of E n och
.

which was ascrib ed to E n och ; in Genesis chap v we r ead ,

.
,
“
A dam b egat S eth S eth b egat E no s and E no s
b egat Cai n an and C ainan b egat Mahalal eel and
l“
Mah alal eel b egat Jar ed a n d Jar ed b egat E noch
“
Thi s i s the E noch to wh om the authorship of the B o ok o f
”
E no ch wa s ascrib ed Thi s b ook was however r eally written
.
, ,

about 1 5 0 B C or much later than th e la st Of the canonical bo oks

. .
,

O f the Ol d Te stament It tell s ab out the fall Of the angels h ow

.
,
 SEX A N D SEX W O RS H I P 58 7

t h ey came to earth and married the daughters of m e n a n d b egat ,

a race o f demo n s ; while written 1 5 0 B e addition s and interpola . .

,

tions were added after the b egi n n ing Of our era .

And there ar e n umb er s of o th er similar bo oks J ewi sh a s well ,

as Christia n which a re spoke n o f a s th e A po calyptic B o oks ; the

,

wo r d s mean B ooks o f R evel ation but a s explaine d t h eir p r oph e ,

cies were spurious because the events prophesied had already

,

Thes e bo oks are m ore o r l e s s po etical wo rks of the o rder of

Dante s Divin e C omedy ; fanta stic descripti on s of th e life o f soul s
’

a fter d eath The R evel ation of S t John i s the mo st important

. .

on e.

O rigen on e o f th e churc h father s b elieved in th e pr e exist

,
-
,
-

ence of soul s ; and numerou s oth er writ er s expres sed a si m ilar

belief .

L ucretiu s ridicul ed t h e id ea ; h e said : Mor eover to i m a g i n e ,

that soul s stand r eady at th e amorou s intercours es o r p a r tu r i ,

tion s of b easts t o en t er i n to t h e y ou n g s eem s exceed i ngly r i d i cu

, , ,
~

lou s I t a p p ea r s t oo a bs u r d t o s u pp os e that i m mortal bei n g s in

.

'

infinite numb er s sh ould wait f or mortal b odies a n d conten d em

, ,

u l ou sl y among themselves which shall b e first an d fo remo st to

,

enter .

It i s n ot n eces sary to inquir e i n to the seat of t h e s oul in the

b ody ; some have held that it resides in all parts o f th e body ; some ,

that it re sides in the bl o od ; still oth er s that it resi d e s in the mar ,

r ow T h e ancient B abylonian s as we l earn from cun eiform i n

.
,

s c r i p t i on s fr om th e lib rary of A shurbanipal 2000 B C b eli eved ,

. .
,

t h at the liver was the s eat of the s oul .

We will quote only two opi n ion s by comparatively modern

author s ; L otze suppo s ed that the soul re sided in the p on s va r oli i ;
Descartes that it has its seat i n the pineal gland ; but they mea n t
,

“ ”
by soul n ot a n i m mortal soul but the life principle w h ich whe n
, , ,

it cea sed to exert i n fluence upon the b ody cau se d death an d cea sed , ,

to exist with the b ody .

The pi n eal gland i s u sually pointed out in the dis secti n g ro oms
a s th e s eat of the soul but I su spect n ot in a seriou s but in a
, , ,

ridicul ing ma n ner .

How lo n g ago it wa s when th e A s syrian s and B abyl onian s

wrote about th e vi sit of Ishtar to the U nderwo rld may perhaps ,

not b e defi n itely known but it wa s far earlier than when Mo s es

,
5 88 SEX AND SEX W O RS HI P

wrote We have l earned that whe n anyon e entere d ther e they

.
,

were deprived of everything they wo re— they wer e strippe d naked .

Thi s idea i s simply an expr es si on that physical material ,

c l othi n g can n ot cover or b e wor n by a spiritual soul It i s a sim .

i l a r ide a as that held by S wed e n b org that in he aven all will b e

n aked b ecau s e cl othing i s the livery o f sin
,
i n troduce d in c on s e ,

q u en ce o f the fall O f A dam a n d E ve and therefor e clothing would ,

b e ou t of place in h eave n wher e ther e i s n o sin L ikewis e in such .

,
“ ”
po ems as Da n te s I n fer n o a n d similar apocalyptic b o oks the
’
,

soul s are d escrib ed as n aked a n d they ar e s o figur e d in Do r é s,

’

illu strati on s and in any other illustration s of the s ouls in th e

,

underwo rld .

The anci e n t E gyptia n s were th e firs t to formulate di stinctly

the theory that th e soul s of the upright and go o d wer e rewarde d ,

and the s oul s of the wicked were puni shed i n the future life ( s ee
“
page Their g od Thoth wa s th e autho r of the R itual of the
” “ ”
Dead and of the B ook of R espiration s which pr otects and
“
su stain s the s oul s gives th em life and cau s es them t o bre athe
, ,
”
with the souls O f the gods for ever a n d ever .

Du ring their soj ourn in E gypt the I sraelites n eces sarily mu st

have b ecome acquai n ted with thes e id eas but they did n ot adopt ,

them for t h e immortality of the soul s i s n ot mentione d in th e

,

B ooks of Mo s es A ll J ews b elieved that God dictated the l aws to

.

Mo s es and that he wrot e them down i n the P entateuch ; but s ome

,

also b eli eved that God told Mo s es o ther truth s which wer e n ot
written d own but tran smitted orally Th e S adducees s aid that .

Mo ses wrote down a ll that God had told him a n d as Mo se s did ,

not mentio n immortality ther e i s n o futur e life , .

The primitive Jewi s h conception of the underworld was of

an e n tirely di fferen t character than that O f the E gyptian s ; it was
mor e n early like that of the Greeks in r egard to H ades ; the Jews
called it S he ol I n th e E n gli sh B ible thi s i s indiscriminately ren
.

“ “ ’ ’
dered h ades or h ell ; but the latter word do es n ot mean wh at
“ ”
it mean s in Chri stian theol ogy f or the Jewi sh S heol was a ,

large vaulted tomb wher e the gho st s lay like co rps es in a s epu l
chre without mind o r co n sciou s n ess in a n in expre ssibly dreary
, , ,

co n dition .

The B o ok of E noch wa s similar to Dante s po em in its con ’

cep t i on s a n d i s the first mentio n by a Je wi sh writer of an u n en d

,

i n g pu n ishme n t o f the wicked in hell .

5 90 SEX A N D SEX W O RS H I P

S wedenborg taught explicitly that s exual passion will survive

after d eath ; h e says , that in the immortality the go o d of thi s life
will b ecom e a n gel s of heaven a n d will inhabit the thr ee degre es
o f heave n the i n mo st o f whic h i s nearest to God and t h e ab ode
, ,

Of the mo st p erfect blis s T o quot e hi s own word s from H ea ven

.
,

a n d I ts Won d e r s : The angels of the inmo st heaven ar e the mo st

b eautiful b ecau se they ar e form s of c elestial l ove t h ey .

ar e naked b ecau s e they ar e innoce n t a n d in n ocence correspon d s

,

to n akedn es s .

“
They wh o h ave regarded adult eries a s ab ominabl e and w h o ,

have lived in the chast e l ove of marriage are b eyond all other s in ,

t h e o r d er and fo rm of heaven and thence in all b eauty and for ever ,

r emain in the bloom of youth Th e delight s of their l ove ar e in

.

e ffabl e and increas e throughout all eternity

The wo rds of X enopha n e s apply h ere : Ther e never wa s n or
will b e a man who has clear certainty as to what I say about t h e
gods an d about all things But all ar e free to gu es s
. .

there ar e some gues ses s omething like the trut h .

The early church father s wer e fond of speculation s ab out the

s oul and it s fate and many gues ses wer e made by them ; only
,

they ha d a n idea that they were writi n g fact s .

P aul of Tar su s ( S t P aul ) was a J ew who wa s converted to

.

C hri stianity and hi s teachings ar e among the most important in

,

forming the Chri stian faith H e taught that man i s under t h e

.

influence of two antago n i stic principles ( similar to the Zor oastrian

O rmu zd a n d Ah riman ) on e which h e describ ed a s if it wer e an
,
“ ”
evil spirit which dwell s in men which cau ses evil d esire s and
“ ”
which he called fl esh ; the other el ement in man fears God and
“ ”
tries to d o good ; thi s i s the spirit U ltimately on e or t h e .

other pr evails ; if the fl esh triumphs the s oul will go to hell ; if ,

the Spirit prevails the soul wil l b e saved and go to heaven

,
.

A ugustine rais ed the qu estio n whether when God s eparated , ,

the hermaphrodite A dam ( Gen v 2 ) he al so to ok part of the soul

.
,

and put it in E ve or whether he blew hi s br eath in her no strils

,

an d cr eated a n ew s oul f or h er o r whether she had a soul at all

,
.

A council of the church s eriou sly discus sed the latter propo sition ,

and some O ri en tal s held that women have no s ouls .

A quinas Jerome A ugustin e and other s s eriou sly deb ated such
, ,
“
qu estion s a s thes e : Wh ether soul s go to h eaven or hell i m m e d i
” “
ately after death ? Wh ether the sun and mo on will r eally be
 SEX A N D SEX W O RS H I P 5 91

” “
come ob scured on the day o f Judgment ? W h ether a ll the mem
bers of t h e human b ody wi ll ris e with the body on the last d ay and ,
”
whether the h air and nail s will reappear ?
Chri stian theorie s about th e fate o f the soul s after death were
s ii n p l y an elaboration O f the gen eral P agan b eliefs E arly Chris .

tian s believed that th e end of the wo rld and the day of judgment
wa s at h a nd an d that Chri st woul d r eturn to judge th e living and
,

the d ea d .

From t h e standpoi n t of s ex we ar e n ot intere sted in the d e

tail s of th e evolutio n o f the Chri stian doctrines concerning heave n
o r h ell or pu rgato ry ; so we will clo se thi s par t of the subj ect wit h
a f ew wo rds about th e ruler s of hell .

T h e Jews during the B abylonian captivity ad opted some o f

the b eli efs from the demonol ogy of their captor s F rom the J ews .

thes e wer e a d opted by the Gno stics and they in turn imparte d the
, ,

beli ef to the Christian s ; some critics even claim that P aul held
some G no stic b eliefs .

T h e b elief in an evi l p ower wa s a s stro n g amo n g the Chris

tian s a s among the Zoro astrian s The d evil an d h i s imp s were
.

realities to the Chri stians up to quit e recent times but the belief ,

i n a devil wit h h oofs an d ho rn s and forked tail an d wings of a

, ,

bat in a lake Of brimsto n e and fire i s b ecoming les s strong a l

, , ,

t h ough i t is still held by some pr eacher s who figuratively speak , ,

i n g love to hold their hear ers over the edge o f t h e abys s and
, ,

th reaten to dro p th em into it .

“ ”
The Devil i s th e name applied to the S upreme E vil S pirit ,

wh o is suppo sed to rul e over h ell ; h e i s al so call ed S atan t h e En ,

emy the A dversary the Tempter the P rince o f Devils B eelzebub

, , , , ,

etc In alc h emistic a n d magical writin gs h e i s called S ama el ( first

.

used in the Kabbalah ) the Kabbalah taught that there ar e s even

hells or di ff erent compartments or degrees o f puni shment wh ich
, , ,

ar e presi d ed over by S ama el the serpe n t of E d en

, .

The connection o f the devil with the s erpent in E d en is a com

p a r a ti vel y late t h eo ry which i s not warra n ted by any pas sage in
,

t h e Bibl e fo r i n the early b ook s of the B ible no evil spirit i s men

,

t i on ed ; God hims elf was the in stigato r of goo d a s well as o f evil ,

“
for God h ardened the hearts o f si n ners .

Wh eth er th e conception o f a devil was taken from the B aby

lonian demonol ogy o r from the P ersian ( Ira n ian or Zo roastrian )
, ,

t h eori es about A hr iman is immaterial ; to t h e early Ch ri stian s h e

5 92 SEX AND SEX W O RS H I P

was a very r eal entity a s is evide n ced by I P et v 8 : B e sob er

, .
, ,

b e vigilant ; b ecaus e your adversary the d evil as a ro aring lion ,

walketh about s eeki n g whom he may d evour

, .

The fo rm a scrib ed to the d evil by the C h ri stian s i s prob ably

derived from the fabl ed Greek s atyr s a n d these in turn wer e sug
,

gested by the M en d e s i a n u n io n s of humans with goats Modern .

Christian theori es about the devil ar e mor e like the Zo ro astrian

tha n like th e B abylo n ian ideas .

“ ”
Th e fallen a n gel s of the B o ok of E no ch b ecame the d evil s
o f later theology ; they were all mal es like the angel s of t h e B ibl e
,
.

P aradis e wa s a P agan conception of a place wher e the soul s

would r evel in endles s fe stivities b anquets drink etc an d w h er e
, , , .
,

ther e i s an endl ess s e n suou s bli s s .

The Mohammeda n s b elieve that A l S i r a t ( the way ) i s a

b ridge over hell a s n arr ow a s the cutti n g edge of a razor w h ic h
, ,

— “
exten d s from earth to heave n ; truly a narrow path ”
H eaven .

or paradis e i s a place where the faithful b eliever s will enj oy com

p a n i on s h i p and s exual pl easure s with celestial angel s or h ou r is , ,

forever throughout eter n it y S ome sects of Mohammedan s b elieve

.

that wome n h ave n o soul s and ther efo r e can not let their earthly
,

j ealou si es interfere with th e delights of paradise A r a f i s the .

Mohammedan purgato ry a place b etween hell a n d heaven wh ere

, ,

soul s are purified by bur n ing ou t the d r e s s or evil with fir e .

The N ors emen b elieved that Valhall a ( Va lh Oll ) wa s the place

of immortality f or tho s e slain in battle ; there were twelve nymph s

o f Valhalla called Valkyria who were mounted on fleet h ors es

,

a n d armed who we n t i n to the battles a n d to ok the warrior s whom

,

the N o rn s ( fate s ) had cho s e n f or death to conduct them to Val,

halla where they e n tertai n ed the soul s of the slain with feasting
,

and drinking of mead from cups made of the skulls of t h eir

e n emies .

B ut the mo st elab orate system o f heave n ly entertainment i s

promi sed by th e Hi n du religio n We learn from Mo ore s H in d u
.
’

P antheon that heaven contain s many apartments or degre es ; t h e

analogy to the Chri stia n heaven in this r egard i s striking and a s ,

far as r elate s t o this feature both heaven s ar e probably derived

,
“
from the same folkl or e ; Chri st said : In my Father s hous e ar e ’

”
many ma n si ons ( John xiv ,

S pecial names were give n t o some o f the s eparate degrees or

stages in heaven ; for instance the paradi s e of the god In d ra is
,
 94 SEX A N D SEX W O R S H I P

believers will not conti n ue to live in endl es s torment but will

,

die ; their lot will b e eternal death .

S till o ther s b elieved with Origen that God s mercy will r esul t ’

in the final conversio n and s avi n g of all b eings even including t h e ,

devil an d hi s followers The descent of J esu s for thr ee days

‘

to h ell was a trip to bri n g ab out thi s conversion In modern t h e .

“ ”
ology thi s b elief i s spoken of a s final r estitution of all things ,
and tho s e wh o h old thi s b elief ar e called U niversalists .

We wer e born without ou r con sent and mo st of u s will d ie

wit h out our co n se n t ; we are helpl es s a n d pas sive playthings in
the h ands of natur e or of the god s S O we may a s well meet wh a t
.

ever may b efall u s a s philo sophically as we can doing our duty ,

h ere an d tru sting f or the future t o the power that created u s ;

,

r ememb eri n g th e lines from the epitaph o f Huxley :

And if ther e b e no meeti n g past the grave ,

If all i s dark n e s s silence yet ti s rest

, ,
’
.

B e n ot afraid ye waiti n g hearts that weep

,

Fo r God still giveth hi s b eloved sl eep

’
,
’

A n d if an e n dles s sleep h e will— s e b est .

C ON C L U S I ON

We have n ot attempted to study mythol ogy exhau stively nor ,

t o gain a full knowl edge of the d eiti e s But we have sought to .

trace th e i n fluence of the mystery of s ex on the human mind and ,

especially th e i n flue n ce o f s ex on the devel opment or evolution of

the r eligiou s fee l ing a n d s e n timent which i s so i n timately i n
,

volve d in man s e ffo rt t o expl ai n the origin and desti n y Of our own
’

exi stenc e We h ave l earned h ow th e human mind conceived the

.

C reative P ower fir st as a mer e physical attr i bute o f h i s earth ly

father or paren ts ; that thi s p ower b ecame spi ritualized and p er
,

s on ifi ed a s a heavenly father ( th e A ryan Zeu s P itar or the Greek -

,

Zeus , then as god s like the great L ucifer or L ight giver -

,
“
the su n th e mo o n plan ets and star s and finally a s the Father
'

, , ,
”
in H eaven of modern Christian ity ; we have traced the same
ideas ru n n i n g through primitive folklo re all over the wo rld and ,

from thi s comm on res ervoir o r stock of idea s th e di fferent na

tio n s a n d th e variou s religio n s cull ed thei r ideas We still r etain .

traces Of all the pr eviou s forms of r eligion s in ou r own religion s ;

 SEX A ND SEX WO RS H I P 5 95

we continue the u se o f the fi n g e r ri n g a s a relic of pha llic wo rship

-
,

just as the la n ugo o f the fo etu s o r o f the grown up human b eing

i s a r elic and remi n der of the fur o f his mammalian a n cestry ; we
“ ”
sp eak Of God a s ou r father because a n cestor wo rship was -

on e step in the evolutio n o f our religion ; we r etain a faith in as

“
t r ol og y and thank our lucky stars when we escape from some
d angers b ecau se pla n et wo rship was pr a cticed by ou r a n cesto rs ;
,
-

we h o l d our hand s b efo re our eye s during prayer becaus e untold ,

numb ers o f ou r fo reb ears prayed to the s u n and n eeded t o shiel d

“
thei r eyes wh e n the y tur n ed t o th eir d eity ; we still by Jove ,

Fi g . 3 7l .
—H r e c u l es and Om p h a l e , from p a i t i g
n n by B ou l a n g er .

becaus e the ancie n ts worshipped Jupiter ; we wo rship the virgi n

b ecau se th e E gyptian s worshipped Isi s and we call her Maria b e
cau se the Greeks call ed her Maia ; we speak Of a holy family b e ,
“
cau s e the ancients ado red deitie s i n s ets of father mother and ,
“ ”
baby ; we feel blu e whe n we are sad becau se blu e wa s the ,

color o f mourning and still i s so amo n g th e M ohammedans who s e

, ,

women d ye t h eir clothin g a n d faces blue with i n digo a s a mark

o f mourning ; we u s e the sig n o f th e c r os s b ecau s e the ancients ,

u s e d th e pentagon for the same purpo s es ; w e b elieve and u s e and , ,

do vast numb er s Of thi n gs and rites b ecau s e we have i nh erited ,

the h abit from ou r a n cestor s A s the se cu stoms o r habits o r be

.
5 96 SEX AND SEX W O RS H I P

liefs wer e simply step s i n the evolution o f human thought trans ,

m i tt ed from gen eration to gen er ation even though modified by ,

generation after generation we may if we s o d esir e con si d er

, , ,

thi s gradu al d evelopment of thought to have taken place in a c

“
cor d with a teleological plan and we may po s sibly call it r evela
,
”
tion agreei n g with the adher e n t s of all religions who recognized
,
“ ”
their son s of god s as the great teacher s t o whom the gods , o r
God had revealed th e hidden mysteries of the u n ivers e
,
.

We may agre e with Cl eme n s A lexandrinu s wh o thought t h at

Fi g 3 72
. .
—Ch r i s t de fe
n di n g th e a d ul t er ess .

phallic worship wa s simply on e p h ase of natur e wo rship wh ich l ed -

men to wo rship the heavenly bodie s as god s thu s r eplacing the ,

cru d er a n d coarser id eas connected with the phallus an d the yoni ,

and which in tur n eventually led mankind to fix the mind fir st

, , ,

on the h eavenly b odies then on the h eaven s then on the S piritual

, ,

P ower s which lived in the h eaven s until fi n ally they came to a

,
”
reco g n ition of the T ru e God .

B earing in mind thi s gradual evolution and expan sion o f

speculation s ab out th e supernatu ral s ome aut h o r s have d escrib ed
,

Chri sti an ity a s a system of P o st Christian m etaph ysics bas ed on

-
5 98 SEX A N D SEX W O RS H I P

We h ave learn ed that in all r ealms o f h uman though ts t h e

influence Of s exual pas sio n has made its elf felt an d the love o f the ,

man fo r the woman always has b een i s and always will b e a , ,

mo st powerful factor in co n trolling human thought and action .

Thi s idea wa s symb olized in such myths a s that of H ercule s

a n d Queen O mphale the giant m a n co n trolled a n d subdued by a
,

gentl e woman t h rough love ; o r i n that of S amson an d Delilah , t h e

strong man lured to ruin by the wile s o f a wa n ton woman,
Th e mo st remarkabl e achi eveme n t si n c e th e world b egan is
taking place even n ow—th e mental s ocial educational econ om , , ,

ical p olitical and physical ema n cipatio n of woma n ; thi s has b een
,
“ ”
called the Dawn of the A ge of Woman The controlling r e .
,

fi n ing a n d chastening power of pur e woma n ho od i s making the

whol e wo rl d b etter .

Dogmas cr eed s and Ob s ervance s are fading away but spi r

, ,
e

i t u a l life mo rality love f or ou r fellow men are growing

, ,
-
, .

’
Woman s E mpire holier mor e r efined , ,

Moulds moves a n d sways the fallen yet G od br eath ed

, ,
-

min d ,

L ifting the earth crushed heart t o hop e and h eaven

-
.

In thi s s en s e therefo re nature wor ship may b e consid ered

, ,
-

a s a r eveal ed r eligion implanted in the very natur e o f mankind

“ ”
by the A lmighty and Mysteriou s P ower that men call God ; a
religion which led man from hi s primitive mental state step by ,

step to b etter r eligiou s t h oughts until finally all that i s coar s e

, ,

will b e eliminated from ou r faith s a n d all men will wo r s h ip ,

O ne God ,
as a S pirit ,
in S pirit and in Trut h .
 B I B LI OGRA P HY

The followi n g i s a partial lis t o f bo oks etc from whic h i n ,

.
,

formation has be e n Obtain ed that has b een utilized in thi s bo ok , ,

both for the text a n d f or illustrations

, .

A ge of R easo n Thomas P ai n e ,
.

Al abaster s Moder n B u ddhist

’
.

A l t e r t h u em er A e g y p t en l a n d s , by order of Frederick the Great

’
.

A ncient and Modern Crosses ; S ex Worship .

Ancie n t Faiths E mbo died i n A n cie n t N ames .

An cient P agan and Modern Christia n S ymb oli sm .

A nthropological S o ciety s Jour n als ’

.

A ppleton s E n cyclopedia
’
.

A ppleto n s S cience L ibrary 6 0 vols

’
,
.

A rchaeological S ociety s Journals ’

.

Aristopha n es .

A rme ni a n Outrages various reports ,

.

A rrhenius “f o rks on Geology

’
.

A rt , R o din .

A siatic R esearches .

A thenaeus .

B a n i e r s Mythology of the A nci e n ts

’
.

Barlow s E ssay on S ymbolism

’
.

Barth s R e ligions of India

’
.

Baseler T od t en Ta n z ( Death Da n ce ) - -
.

Beale s L ege n d of Buddha

’
.

Bible ; America n Bible S o ciety s text 1 8 1 6 ’

,
.

B on wi ck s E gyptia n B eliefs
’
.

Borlase s A ntiquities of Cor n w a ll

’
.

British E n cyclopedia .

Burgess E lephanta
’
.

Campbell s P hallic Worship

’
.

Casanova s A u tobiograp h y
’
.

Catullu s .

C h a r ak a S amh ita ancie n t Hi n du medical wo rk

-
, .

5 99
6 00 I
B BL I O GRA P H Y

Clark e s Travels ’
.

Classical Jour n al .

Clavis S apie n tiae ( Key to Wisdom ) 1 54 9 .

Colema n s Mythology of the Hindus ’

.

Comte s Work s ’
.

Cory s A n cient Fragme n ts

’
.

Cory s Mythological I n quiries

’
.

Oust s P ictures of I n dian L i f e

’
.

Dan te s Divine C omedy ( I n ferno

’
,

Darwin s Desce n t of Man ’

.

Darwi n s Origin of S pecies’

.

Dean s S erpent Worship

’
.

Di od or u s S i cu lu s .

Draper s Co n flict of S cie n ce a n d R eligio n

’
.

Drummo n d , N atural L a w i n the S piritual World .

E dki n s Chi n ese Buddhism

’
.

Faber s Origi n of P agan Idolatry

’
.

Fergus on s P alaces of N ineveh ’

.

Ferguso n s S erp e n t Worship ’

.

Fisk e s E xcursions of a n E volutio n ist

’
.

Fisk e s Desti n y of M a n in the L ight of his Origi n

’
.

Forbes Orie n tal Memoirs

’
.

For l on g s R ivers of L ife ’

.

G eddes 81 Thompso n E volutio n of S ex

.
, .

Geographical S o ciety s Magazi n e ’

.

G ori n s E truscan A n tiquities

’
.

Gould s Curious Myths of the Middle A ges

’
.

Gould s Origin of R eligious B eliefs

’
.

Gu m b a ch s Historical A ntiquities ’
.

Haeck el s Works ’
.

Haslam s Cross a n d the S erpent

’
.

Herodotu s .

Higgi n s An a ca l y p se
’
.

Higgi n s Druids ’
.

H i sl op s Two B abylo n s
’
.

History of Medici n e 7 volumes Kurt S prengel , , .

Hi story of th e Cro ss ,

Hi story Of the R e d R ev Wm Cooper , . . .

H oward P hallic Wo rship , .

H u e s Trave l s
’
602 B BLI I OG RA P HY

P rang s A tlas of A rt
’
.

P rescott s Co n quest of Mexico’

.

P ropertius .

R awli n son s A n cie n t E gypt ’

.

R awlinson s A n cie n t Mo n archies ’

.

R en on f Hilbert L ectures fo r 1 8 7 9
’
s .

R immer s A n cie n t S tone Cro sses

’
.

R olli n s A ncient History

’
.

R uskin s Work s ’
.

S a n ger s History of P ro stitutio n

’
.

S cie n ce History of the U niverse .

S cie n ce Maga zine ,

.

S eeley s Wo n ders of E llora

’
.

S ell ow s A n n otatio n s of S acred Book s of H i n dus

’
.

S haw s Travels
’
.

S i va r th a s Bo ok of L ife
’
.

S m i d d y s Druids a n d Towers of Ireland

’
.

S pencer s ( Herb ert ) work s

’
.

S tandard Dictionary .

S wedenborg s Writings ’
.

Tacitus .

Thirty S even N ats i n Burmah

-
.

Tibullus .

T i el e s H is to ry of E gyptian R eligion
’
.

Took s P ant h eon

’
.

Twe n ty Years i n a Harem .

U niversal Dictionary .

Vogt s ( Karl ) work s

’
.

Welt Gem a el d e Gallerie 1 7 vols 1 74 0 1 78 0

-
, ,
-
.

Wes tr opp s S ym bol Worship ’

.

William s Hinduism ’
.

Wilson s E ssays on Hinduism

’
.

Illu stratio n s were copie d from many of th e ab ove mentione d -

books and also from large collections of P hotographs and P rints

,

of P ain tings S culptur es P hotographs o f A rt Model s from na

, ,

tur e E ro tica P erver sions etc

, , , .

Internatio n al S tudio .

C raftsman .
 B BLI I OG R A P H Y 6 03

Fin e A rts Jo u rnal .

Wo rks on A rt .

S ueto n ius a n d other a n cie n t writers .

U n d erwood a n d U n derwood s P hotographs

’
.

R eports on E xcavatio n s i n various la n ds A ssyria E gypt , , ,

Babylo n N i n eveh I n dia R ome P ompeii Hercula n eum

, , , , , ,

G reece etc ,
.

Books on Travel Co n sta n tinople Turkey India P ersia Y u

, , , , ,

catan e tc
, .

Histories B iographies Work s on Geology P al aeontol ogy

, , , ,

Folklore S uperstitio n s “l i t ch c r a f t etc

, , ,
.

Impressions of Med al s a n d S e al s .

Curre n t L iterature L iterary Digest Magazi n es Works on

, , ,

the R eligio n s of various la n ds a n d other book s the titles , ,

o f which I ca n n o t recall n ow .
 GENER A L I N DEX

B i b l es 7 8 , ,

A br a ca d b r a 4 6 6 a
,
B b l i ca l c o m og on y 91
i s
,
B od i e s m a t u r e 3 1 0
A br axas m ed l 3 90 a s
,
, ,

of c h i l d r e 3 09
Ad am a h e rm p h r od i t e a
n
,

y ou t h f u l 3 0 9
,

A s lapi
e cu 535 u s, ,

Ag e f ea r th 2 3
o
B ook of l i f e 4 8 6 ,
,

Ag e f m a ki d 2 0 2 3
o n n
B os om o f w om a 2 5 9 n ,
,
B ot a n om a n cy 4 1 4
,

A g st i i m 3 1 9
no c s ,
,

A gr i o i a 5 70 n
B ra hm a 8 ,
,

A l al s 2 6 2 8
u , ,
B r a h m a i c b i b le 1 1 1
n
,

A m r o C pi d 4 5 3
o r u
B r ea s t 1 5 6 ,
,

A b li m 5 2
na o s ,
B r e a s t w or s h i p 4 8 8 ,

A e t r w or h i p 1 1 4
nc s o s ,
B r ee d i n g of li ve s t ock 2 7 -

A ci e t m 3 2 5
n n en ,
B r i d e p e rf m i g of 2 3 8
,
u n
,

A g l 3 70
n e s,
Bud d h a 1 6 ,

A i m al sex i 1 3 8
n s, n,
B u ddh i sm 1 4 1 7 1 1 2 , , ,

A im l w r h p 430
n a o s i ,
B ud d i n g 5 0 ,

A th r p p h gy 2 5 1
n o o a ,
B u l l w or sh i p of 4 3 1
, ,

A t i ch r i s t 1 0 2
n
,
B u rn i n g a t st a k e 3 4 0 ,

A t i q i ty of t h e a b r t
n u c a e ,
B u r n t off e ri n g s 2 2 0 ,

An n , 3 8 3
C
A p h r od i t e b i r th , of , 1 08
A p i b ll 4 3 1
s u ,
Ca baret ,
an t i q u i ty of ,

A h r 383
s e or i g i n of ,
2 32
,

A r h s 4 71
c e ,
C a n n i b a li s m , 2 5 1
A rr ow 3 8 5 3 99, ,
Ca s t r a t i on ,
21 2

Ar t a n a om y , t 3 03 Ca ves, 1 2 1
Ar t an d et hi c s, 26 9
A t a vi sm , 59 C e n su s on w oma n, 89
A th i e sm , 3 20 C ha m r s, 36 1
Av t es a , 1 24 C h ti t y
as b el t s, 8 3
Chi l dr b od i es 3 09
’
en s ,

C hi na
,
46 0
B a al 4 3 9 4 4 1
, , C oc k w or sh i p ,
438
B a b y l o i a n a c cou n t of
n r ti o
c ea n, 110 C omm u n i sm , 7 3
B a b y l on i an g od s 4 3 8 ,
C on ce p ti o n
,
i m m a cul a te ,

B a cc h a n al i a 5 7 0 , C on cl u si on , 5 94
Be l i e f s pr i mi t i ve 3 4 1
, , C on cu i n a b ge ,
2 02
Con f ci s u u ,
16
B r a hm a n i c ,
111 C on j u g a t i o n, 51
of G r eek s ,
1 06 C oi ti on , 1 6 0
on w om a n, 85 h ow O fte n, 1 74
o r i gi of n ,
12 C osm i c eg g , 1 26
606 G ENE RA L IND EX

H i n d u t r i n i ty ,
8 Lu p er ca l i 5 6 9 a
,

H oa , 3 8 3 L y ca n th r op y 321 ,

H oly f am i li es 4 06 ,
M
H oly w a t er 5 75
w or s h i p
,

H om er s wr i ti n gs 1 06’ M a d on n a ,
488
,

H um a n s a c r i fi ces 2 22 224
M a l e, 5 3 , 1 5 7
, ,

Hy gei a 5 3 5 M al e t r i a n gl e ,
3 94
,
M a mm a r y g la nd, 1 56
M a n of J a va , 2 5
I o ol t
c n c a s s, 5 26 M a n d r a k e s, 4 1 7
I d al i z a ti
e on , 2 89 M a n d a ea n s , 1 2 3
in a r t, 287 M a rr i a g e, 1 7 9
I d ol 3 4 8
s, by ca pt re 1 85 u
,

I ko s 5 26
n , by th ef t 1 8 6 ,

Im g 3 4 8
a es , of su n an d m oon , 4 1 4
I m m la t o p t i
a cu 518 e c n ce on ,
to t r ees 1 3 0 ,

I m m or t al i ty 5 8 0 , M a s t u r b a t i on 1 6 2 ,

I m pr g t i e 55 na on ,
M a t u r e b od i e s 3 1 0 ,
I e e 22 8
nc n s , M ed a l s, 4 77
I ce t 3 74
n s , M e n se s , 1 5 2
I d i a g ds 4 5 6
n n o , M e n s t i u a t i on , 1 5 2
I d ra 9
n
, M e t e m p sy c h os i s , 5 8 4
I f an t i ci d e 7 2
n , M exi c o, 4 6 1
I f r i or i ty of w m e 6 9
n e o n, M i s t l e t oe , 4 1 6
I ti t x al 1 6 6
ns nc ,
se u , M on og a m y , 1 9 2
I s th er e a s l ? 5 8 0 ou a m on g g od s ,
3 76
I ht r s t i p t H d 4 4 0
s a
’
r o a es , M on th l i es , 1 5 2
I is 432 446 44 8
s , , , M on th s, 98
M on s t r osi t i e s , 5 9
M o rg a n a t i c m a rr i a g e s 203
Ja p an 4 6 1 ,

M y th s, 3 2 7
,

Ju pi t e r o Z e r n s, 451

Na i a d s 3 6 9 ,

Na m es of t h e d ay s 99 ,

N a t i o s w i t h ou t r el i g i
n on , 1 18
N a t r e of l i f e 1 4 0
u ,

of s ex, 38
N a vel 1 2 3 ,

N h em i a h on f es t i val s 1 0 2
e ,

L a m a i sm , 1 8 N i rvan a 5 8 4 ,

L aw of th e se a , 5 06 N or s 3 6 1 4 0 6
n , ,

Le ge d of S a rg o 9 6
n n, Nose st c t u r e 2 1 6
,
ru ,

L e g s a d f e t 26 2 n e ,
Nu di ty 2 7 5 2 94, ,

L i be r al i a 5 6 5 N m b e r s sex of 1 0 4
u , ,
,

L i fe a t r e of
,
n 1 40 u ,
N m e r a t i o a c i e t 1 02
u n, n n ,

L i n ga m 3 8 2 ,
Ny m p h s 3 6 8 ,

L i n g am i I d ia 458 n n ,
0
Lo tu s ,
412 Od op h e Fi ss 2 3 1
on ,
e e,

L o ve h ar m s c ,
250 Od or a s axu a l s t i m l a ts u n ,
24 2
L u ck y d a y s ,
1 03 r tt i g 1 7 7
u n ,
 G ENE RA L I NDEX 60 7

Ori gi n of a n i ma ls , 5
of r eli gi o n, 1 1 4 , 1 1 6 , 3 24

Q u r an ’
,
13

Ovu m , hu m a n ,
1 53

R a ce s of m an , 3 4

P an , 3 91
Real i sm 2 8 9 ,

R el t i o m t w m
a ns en o o en , 1 79
P a r cae , or F a t es ,
3 90
R li g i o m i g f 6
e n, ea n n o
ge
,
P a r t h en O- n e si s , 5 7 , 4 94
ri gi of 1 1 4 1 1 6 3 24
o n , ,
i n i n s ec t s , 64
,

R pr d u ti
e 48
o c on ,
P as si o sex l 1 7 5
n, ua ,
a s exu a l , 4 9, 5 1
P e tag r am 3 6 1
n ,
sexu al , 54
P e rf m e f o g d s 2 1 8
u r o , B i g Veda 8 45 7
P erf m e f o h um an s 3 0
, ,
u r , Ri ve r god s 5 76
P e rf m ery 2 1 3
,
u , R om a ce of p l a t n n n a m es 4 22
P er f um s f o m s of 2 3 3
,
e ,
r , R d r a s to m g od
u r 112
P erf um i n g a b i d 2 3 8
, ,
r e,
R tt i g od r 1 7 7
u n o
P er sec t i o 3 3 7
,
u n s,

S
P e rve si o s 1 71
r n ,
S c r d wr i ti g
a e n s, 7
P h al li c fes ti val s, 55 7 S c i fic 21 8
a r es ,

h u m an ,
22 2
sym bol s on h ou ses ,
4 05 S a rgo le g d n, en of ,
96
P ha ll us 1 5 9 ,
S a ty r s 3 6 8 ,

wor s hi p of 3 7 7 ,
S l p t r 2 92
cu u e,

P hi lo s t a t em e t a b t A d
’
s n ou a m, 5 S al 4 7 7
e s,

P hi l o o c r ea t i n 1 04 on , Se n se of h a r i g e n ,
24 8
P h o i i god 4 4 1
en c a n s, f i g ht 2 5 3
o s ,

P i t ca i r I l d 2 8
n s an ,
of s m e ll , 21 3

Pla n t am es 4 22
n ,
of t as t e 2 4 9 ,

of t ou c h 2 5 3
ge d e r
n f 1 31 o , ,

P l an t w r h i p 4 0 8 o s ,
S e rp e n t w orsh i p 5 3 4 ,

Pl t s fe r t il iz t i o i 1 3 6
an , a n n, i n p a r a di se 5 3 8 ,

se x, 1 27 S even gr ea t god s 99 ,

Pla t o s ta t m t abo t m
’
s e en u an , 5 S e x an c i en t th eo r i es of
, ,
1 40,
P ly an d ry 1 8 7 2 00
o , ,
d e t e rm in a t i on o f 6 0 ,

P oly gamy m o g g d 3 76 a n o s, e vol u t i on Of 53 ,

P oly gyn y 1 8 7 ,
in a n i m al s , 1 38
P r a pat ha k a , 1 1 2 i n go s , 3 6 0 d
P r eg an y
n c , 1 5 3, 1 54 i n m an k i n d , 1 3 8
P r i mi ti v b e el i e s , f 34 1 in pl a ts 1 2 7 n ,

m ea ni n g of 2 ,

P r omi sc u ous re l a t i o ns 1 83 n a t u r e of 38 ,

of mb e r s 1 04
nu ,

P ros ti t t i o u n in R om e , 560 s y m b ol s i s c i e ce n n ,
531
P r ot op l as t s ,
1 22 S e xu al i n st i n c t ,
1 66
P sy c h e 5 8 4 ,
S e xu a l o rg a n s, f e m al e ,
1 51
60 8 G E N ER AI I N DE X
.

S exu a l o rgan s ,
ma l e, 1 5 9 U
S exu al p as si on ,
1 75
U l ky d y 1 0 3
n uc a s,
S x l i o am g d i t i
e ua un n on e es,
U l ky m b er 1 0 3
n uc nu s,
S h ell 4 72 ,
U r i e as a r m dy 5 7 9
n e e
S hi t i m 1 4
n o s
,

S i g ht se s of 2 5 3
,

n e
U r i e a s h oly w t r 5 79
n a e ,
, ,

Sil i 368
en ,

Si r 3 73
e n s,

S i st r m 4 6 9
u
V al ky r s 3 72 ,
,

S ix P hi l 1 04 o,
Va m p i r e s 3 6 2 ,
,

S i va 8 Ve d a s, 8 , 4 5 6
,

S k op s i , 2 1 1 Ve n u s, b i r t h of ,
1 08

S m ell ,
sen se of ,
21 3 r
Vi g i n wo h i p rs
,
4 94

S i l r
oc a el a t i on s ,
1 79
S on of Go d , 3 73 Vu l g a r i ty i n art, 28 7
S l 580
ou ,
Vu l va , 4 6 4
S p r m t z a d i v ry f
e a o o ,
sco e o ,

S p e r m a t oz o 1 5 8 o n,

S pr e d of i d ea 3 1
a s, Wa i st 2 6 1 ,

S pr ea d of ma k i d 3 0 n n ,
W a t er 5 7 5 ,

St t a us o f w ma 66 o n
,
W e ddi n g r i n g ,
530
S un d m an w r hi p 544 oon o s ,

S d y 1 01
un a , We re w ol ves 3 6 2 ,

S w st i k ym b ol 5 2 3
a a s , Wh i pp i n g of w om en ,

S y mb l 1 1 6 o s,
W i t c h cr a f t 4 6 3 22 , ,

of sex u n i on , 5 29
W om en m or t a l 5 1 9
, ,

W or s h i p Of a n ce s t or s ,
1 15

T a oi sm , 1 6 of a n i m al s , 4 30

T a st e s e e ,
ns of ,
24 9 Of n a vel , 1 23

T em p t a t i on St . A th n on y , 4 00 of p l a t s 4 08
n ,

T h e or i e s o f se x, 1 40 Of p l a e t s 5 44
n ,

a n ci en t ,
1 42 of su n , m oon , an d t r
s a s,

T ot e m i s m 1 2 8 , Of w om a 5 0 7 n ,

T o c h s e se of 2 5 3
u ,
n , Wr i t i g a cr d
n s, s e ,
7
Tr a s m i gr a t i o of s o l
n n u s, 5 84
Tr i an gl e f em i i e 4 6 3 ,
n n ,

Tr i a gl e m a l e 3 8 7 3 94
n , , , Y ea r s 9 7 ,

Tr i mu r t i 8 , Y on i 4 6 4
,

T r i i t y 4 04
n , Y ou th f ul b od i es ,
3 09
S l er o 3 9 0
a n ,

Twel ve gr ea t god s 98 ,
Z
T h v r s u s , 3 99 Z eu s or Ju i p t er ,
45 1