"Already, however, in a rudimentary form appeared contrary tendencies [strictly speaking they were not contrary, but related, tendencies]. Beneath the mystic passion which concealed it sexual desire was sometimes felt. At sixteen she experienced emotions which she could not master, when thinking of a priest who, she said, loved her. In spite of all remorse she would have been willing to have relations with him. Notwithstanding these passing weaknesses, the idea of purity always possessed her. The nuns, however, were concerned about her exaltation. She was sent away from the convent, became discouraged, and took a place as a servant, but her fervor continued. Her confessor inspired her with great affection; she sends him tender letters. She would be willing to have relations with him, even though she considers the desire a temptation of the devil. The ground was now prepared for the manifestation of hallucinations. 'One evening in May', she writes, 'after being absorbed in thoughts of my confessor, and feeling discouraged, as I thought that Jesus, whom I loved so much, would have nothing to do with me, "Mother," I cried out, "what must I do to win your son?" My eyes were fixed on the sky, and I remained in a state of mad expectation. It was absurd. I to become the mother of the World! My heart went on repeating: "Yes, he is coming; Jesus is coming!"' The psychic erethism, reverberating on the sensorial and sensory centres, led to genital, auditory, and visual hallucinations, which produced the sensation of sexual connection. 'For the first time I went to bed and was not alone. As soon as I felt that touch, I heard the words: "Fear not, it is I." I was lost in Him whom I loved. For many days I was cradled in a world of pleasure; I saw Him everywhere, overwhelming me with His chaste caresses.' On the following day at mass she seemed to see Calvary before her. 'Jesus was naked and surrounded by a thousand voluptuous imaginations; His arms were loosened from the cross, and he said to me: "Come!" I longed to fly to Him with my body, but could not make up my mind to show myself naked. However, I was carried away by a force I could not control, I threw myself on my Saviour's neck, and felt that all was over between the world and me.' From that day, 'by sheer reasoning,' she has understood everything. Previously she thought that the religious life was a renunciation of the joys of marriage and enjoyment generally; now she understands its object. Jesus Christ desires that she should have relations with a priest; he is himself incarnated in priests; just as St. Joseph was the guardian of the Virgin, so are priests the guardians of nuns. She has been impregnated by Jesus, and this imaginary pregnancy pre-occupies her in the highest degree. From this time she masturbated daily. She cannot even go to communion without experiencing voluptuous sensations. Her delusions having thus become systematized, nothing shakes her tenacity in seeking to carry them out; she attempts at all costs to have relations with her confessor, embraces him, throws herself at his knees, pursues him, and so becomes a cause of scandal. When brought to the asylum, there is intense sexual excitement, and she masturbates a dozen times a day, even when talking to the doctor. The sexual organs are normal, the vulva moist and red, the vagina is painful to touch; the contact of the finger causes erectile turgescence. She has had no rest, she says, since she has learned to love her Jesus. He desires her to have sexual relations with someone, and she cannot succeed; 'all my soul's strength is arrested by this constant endeavor.' Her new surroundings modify her behavior, and now it is the doctor whom she pursues with her obsessions. 'I expected everything from the charity of the priests I have known; I have not deserved what I wanted from them. But is not a doctor free to do everything for the good of the patients intrusted to him by Providence? Cannot a doctor thus devote himself? Since I have tasted the tree of life I am tormented by the desire to share it with a loving friend.' Then she falls in love with an employee, and makes the crudest advances to him, believing that she is thus executing the will of Jesus. 'Necessity makes laws,' she exclaims to him, 'the moments are pressing, I have been waiting too long.' She still speaks of her religious vocation which might be compromised by so long a delay. 'I do not want to get married.' Gradually a transformation took place; the love of God was effaced and earthly love became more intense than ever. 'Quitting the heights in which I wished to soar, I am coming so near to earth that I shall soon fix my desires there.' In a last letter Therese recognizes with terror the insanity to which the exaltation of her imagination had led her. 'Now I only believe in God and in suffering; I feel that it is necessary for me to get married.'"

Mariani[402] has very fully described a case of erotico-religious insanity (climacteric paranoia on an hysterical basis) in a married woman of 44. During the early stages of her disorder she inflicted all sorts of penances upon herself (fasting, constant prayer, drinking her own urine, cleaning dirty plates with her tongue, etc.). Finally she felt that by her penances she had obtained forgiveness of her sins, and then began a stage of joy and satisfaction during which she believed that she had entered into a state of the most intimate personal relationship with Jesus. She finally recovered. Mariani shows how closely this history corresponds with the histories of the saints, and that all the acts and emotions of this woman can be exactly paralleled in the lives of famous saints.[403]

The justice of these comparisons becomes manifest when we turn to the records that have been left by holy persons. A most instructive record from this point of view is the autobiography of Soeur Jeanne des Anges, superior of the Ursulines of Loudun in the seventeenth century.[404] She was clever, beautiful, ambitious, fond of pleasure, still more of power. With this, as sometimes happens, she was highly hysterical, and in the early years of her religious life was possessed by various demons of unchastity and blasphemy with whom for many years she was in constant struggle. She fell in love with a priest of Loudun, Grandier, a man whom she had never even seen, only knowing of him as a powerful and fascinating personality at whose feet all women fell, and she imagined that she and the other nuns of her convent were possessed through his influence. She was thus the cause of the trial and execution of Grandier, a famous case in the annals of witchcraft. In her autobiography Soeur Jeanne describes in detail how the demons assailed her at night, appearing in lascivious attitudes, making indecent proposals, raising the bed-clothes, touching all parts of her body, imploring her to yield to them, and she tells how strong her temptation was to yield. On one night, for instance, she writes: "I seemed to feel someone's breath, and I heard a voice saying: 'The time for resistance has gone by, you must no longer rebel; by putting off your consent to what has been proposed you will be injured; you cannot persist in this resistance; God has subjected you to the demands of a nature which you must satisfy on occasions so urgent.' Then I felt impure impressions in my imagination and disordered movements in my body. I persisted in saying at the bottom of my heart that I would do nothing. I turned to God and asked Him for strength in this extraordinary struggle. Then there was a loud noise in my room, and I felt as if someone had approached me and put his hand into my bed and touched me; and having perceived this I rose, in a state of restlessness, which lasted for a long time afterward. Some days later, at midnight, I began to tremble all over my body as I lay in bed, and to experience much mental anxiety without knowing the cause. After this had lasted for some time I heard noises in various parts of my room; the sheet was twice pulled without entirely uncovering me; the oratory close to my bed was upset. I heard a voice on the left side, toward which I was lying. I was asked if I had thought over the advantageous offer that had been made to me. It was added: 'I have come to know your reply; I will keep my promise if you will give your consent; if, on the contrary, you refuse, you will be the most miserable girl in the world, and all sorts of mischances will happen to you.' I replied: 'If there were no God I would fear those threats; I am consecrated to Him.' It was replied to me: 'You will not get much help from God; He will abandon you.' I replied: 'God is my father; He will take care of me; I have resolved to be faithful to Him.' He said: 'I will give you three days to think over it.' I rose and went to the Holy Sacrament with an anxious mind. Having returned to my room, and being seated on a chair, it was drawn from under me so that I fell on the floor. Then the same things happened again. I heard a man's voice saying lascivious and pleasant things to seduce me; he pressed me to give him room in my bed; he tried to touch me in an indecent way; I resisted and prevented him, calling the nuns who were near my room; the window had been open, it was closed; I felt strong movements of love for a certain person, and improper desire for dishonorable things."

She writes again, at a later period: "These impurities and the fire of concupiscence which the evil spirit caused me to feel, beyond all that I can say, forced me to throw myself on to braziers of hot coal, where I would remain for half an hour at a time, in order to extinguish that other fire, so that half my body was quite burnt. At other times, in the depth of winter, I have sometimes passed part of the night entirely naked in the snow, or in tubs of icy water. I have besides often gone among thorns so that I have been torn by them; at other times I have rolled in nettles, and I have passed whole nights defying my enemies to attack me, and assuring them that I was resolved to defend myself with the grace of God." With her confessor's permission, she also had an iron girdle made, with spikes, and wore this day and night for nearly six months until the spikes so entered her flesh that the girdle could only be removed with difficulty. By means of these austerities she succeeded in almost exorcising the demons of unchastity, and a little later, after a severe illness, of which she believed that she was miraculously cured by St. Joseph, she appeared before the world almost as a saint, herself possessing a miraculous power of healing; she traveled through France, bringing healing wherever she went; the king, the queen, and Cardinal Richelieu were at her feet, and so great became the fame of her holiness that her tomb was a shrine for pilgrims for more than a century after her death. It was not until late in life, and after her autobiography terminates, that sexual desire in Soeur Jeanne (though its sting seems never to have quite disappeared) became transformed into passionate love of Jesus, and it is only in her later letters that we catch glimpses of the complete transmutation. Thus, in one of her later letters we read: "I cried with ardor, 'Lord! join me to Thyself, transform Thyself into me!' It seemed to me that that lovable Spouse was reposing in my heart as on His throne. What makes me almost swoon with love and admiration is a certain pleasure which it seems to me that He takes when all my being flows into His, restoring to Him with respect and love all that He has given to me. Sometimes I have permission to speak to our Lord with more familiarity, calling Him my Love, interesting Him in all that I ask of Him, as well for myself as for others."

The lives of all the great saints and mystics bear witness to operations similar to those so vividly described by Soeur Jeanne des Anges, though it is very rarely that any saint has so frankly presented the dynamic mechanism of the auto-erotic process. The indications they give us, however, are sufficiently clear. It is enough to refer to the special affection which the mystics have ever borne toward the Song of Songs,[405] and to note how the most earthly expressions of love in that poem enter as a perpetual refrain into their writings.[406]

The courage of the early Christian martyrs, it is abundantly evident, was in part supported by an exaltation which they frankly drew from the sexual impulse. Felicula, we are told in the acts of Achilles and Nereus,[407] preferred imprisonment, torture, and death to marriage or pagan sacrifices. When on the rack she was bidden to deny Christianity, she exclaimed: "Ego non nego amatorem meum!"—I will not deny my lover who for my sake has eaten gall and drunk vinegar, crowned with thorns, and fastened to the cross.

Christian mysticism and its sexual coloring was absorbed by the Islamic world at a very early period and intensified. In the thirteenth century it was reintroduced into Christendom in this intensified form by the genius of Raymond Lull who had himself been born on the confines of Islam, and his "Book of the Lover and the Friend" is a typical manifestation of sexual mysticism which inspired the great Spanish school of mystics a few centuries later. The "delicious agony" the "sweet martyrdom," the strongly combined pleasure and pain experienced by St. Theresa were certainly associated with physical sexual sensations.[408]

The case of Marguerite-Marie Alacoque is typical. Jesus, as her autobiography shows, was always her lover, her husband, her dear master; she is betrothed to Him, He is the most passionate of lovers, nothing can be sweeter than His caresses, they are so excessive she is beside herself with the delight of them. The central imagination of the mystic consists essentially, as Ribot remarks, in a love romance.[409]

If we turn to the most popular devotional work that was ever written, The Imitation of Christ, we shall find that the "love" there expressed is precisely and exactly the love that finds its motive power in the emotions aroused by a person of the other sex. (A very intellectual woman once remarked to me that the book seemed to her "a sort of religious aphrodisiac.") If we read, for instance, Book III, Chapter V, of this work ("De Mirabili affectu Divini amoris"), we shall find in the eloquence of this solitary monk in the Low Countries neither more nor less than the emotions of every human lover at their highest limit of exaltation. "Nothing is sweeter than love, nothing stronger, nothing higher, nothing broader, nothing pleasanter, nothing fuller nor better in heaven or in earth. He who loves, flies, runs, and rejoices; he is free and cannot be held. He gives all in exchange for all, and possesses all in all. He looks not at gifts, but turns to the giver above all good things. Love knows no measure, but is fervent beyond all measure. Love feels no burden, thinks nothing of labor, strives beyond its force, reckons not of impossibility, for it judges that all things are possible. Therefore it attempts all things, and therefore it effects much when he who is not a lover fails and falls.... My Love! thou all mine, and I all thine."

There is a certain natural disinclination in many quarters to recognize any special connection between the sexual emotions and the religious emotions. But this attitude is not reasonable. A man who is swayed by religious emotions cannot be held responsible for the indirect emotional results of his condition; he can be held responsible for their control. Nothing is gained by refusing to face the possibility that such control may be necessary, and much is lost. There is certainly, as I have tried to indicate, good reason to think that the action and interaction between the spheres of sexual and religious emotion are very intimate. The obscure promptings of the organism at puberty frequently assume on the psychic side a wholly religious character; the activity of the religious emotions sometimes tends to pass over into the sexual region; the suppression of the sexual emotions often furnishes a powerful reservoir of energy to the religious emotions; occasionally the suppressed sexual emotions break through all obstacles.

FOOTNOTES:

[385] Starbuck, The Psychology of Religion, 1899. Also, A.H. Daniels, "The New Life," American Journal of Psychology, vol. vi, 1893. Cf. William James, The Varieties of Religious Experience.

[386] Ed. Hahn, Demeter und Baubo, 1896, pp. 50-51. Hahn is arguing for the religious origin of the plough, as a generative implement, drawn by a sacred and castrated animal, the ox. G. Herman, in his Genesis, develops the idea that modern religious rites have arisen out of sexual feasts and mysteries.

[387] Bloch (Beitraege zur AEtiologie der Psychopathia Sexualis, Bd. I, p. 98) points out the great interest taken by the saints and ascetics in sex matters.

[388] This omission was made by the original publisher of the "Discourse;" several of the most important passages throughout have been similarly cut out.

[389] Rev. J.M. Wilson, Journal of Education, 1881. At about the same period (1882) Spurgeon pointed out in one of his sermons that by a strange, yet natural law, excess of spirituality is next door to sensuality. Theodore Schroeder has recently brought together a number of opinions of religious teachers, from Henry More the Platonist to Baring Gould, concerning the close relationship between sexual passion and religious passion, American Journal of Religious Psychology, 1908.

[390] W. Thomas, "The Sexual Element in Sensibility," Psychological Review, Jan., 1904.

[391] System der gerichtlichen Psychologie, second edition, 1842, pp. 266-68; and more at length in his Allgemeine Diagnostik der psychischen Krankheiten, second edition, 1832, pp. 247-51.

[392] Handboek van de Pathologie en Therapie der Krankzinnigheid, 1863, p. 139 of English edition.

[393] Manuel pratique de Medecine mentale, 1892, p. 31.

[394] Text-book of Mental Diseases, p. 393.

[395] G.H. Savage, Insanity, 1886.

[396] American Journal of Insanity, April, 1895.

[397] "Des Psychoses Religieuses," Archives de Neurologie, 1897.

[398] "Erotopathia," Alienist and Neurologist, October, 1893.

[399] Reference may be specially made to the interesting chapter on "Delire Religieux" in Icard's La Femme pendant la Periode Menstruelle, pp. 211-234.

[400] Psychopathia Sexualis, eighth edition, pp. 8 and 11. Gannouchkine ("La Volupte, la Cruante et la Religion," Annales Medico-Psychologique, 1901, No. 3) has further emphasized this convertibility.

[401] E. Murisier, "Le Sentiment Religieux dans l'Extase," Revue Philosophique, November, 1898. Starbuck, again (Psychology of Religion, Chapter XXX), in a brief discussion of this point, concludes that "the sexual life, although it has left its impress on fully developed religion, seems to have originally given the psychic impulse which called out the latent possibilities of developments, rather than to have furnished the raw material out of which religion was constructed."

[402] "Una Santa," Archivio di Psichiatria, vol. xix, pp. 438-47, 1898.

[403] With regard to the sexual element in the worship of the Virgin, see "Ueber den Mariencultus," L. Feuerbach's Sammtliche Werke, Bd. I, 1846.

[404] Published for the first time (with a Preface by Charcot) in a volume of the Bibliotheque Diabolique, 1886.

[405] The Hebrews, themselves, used the same word for the love of woman and for the Divine love (Northcote, Christianity and Sex Problems, p. 140).

[406] Thus, in St. Theresa's Conceptos del Amor de Dios, the words "Beseme con el beso de su boca,"—Let him kiss me with the kisses of his mouth—constantly recur.

[407] Acta Sanctorum, May 12th.

[408] Leuba and Montmorand, in their valuable and detailed studies of Christian mysticism, though differing from each other in some points, are agreed on this; H. Leuba, "Les Tendances Religieuses chez les Mystiques Chretiens," Revue Philosophique, July and Nov., 1902; B. de Montmorand, "L'Erotomanie des Mystiques Chretiens," id., Oct., 1903. Montmorand points out that physical sexual manifestations were sometimes recognized and frankly accepted by mystics. He quotes from Molinos, a passage in which the famous Spanish quietist states that there is no reason to be disquieted even at the occurrence of pollutions or masturbation, et etiam pejora.

[409] Ribot, La Logique des Sentiments, p. 174.



INDEX OF AUTHORS.

Abricosoff, G. Addinsell Adler AElian AEschines Aetius Alacoque, M. Albrecht Allin Anagnos Angelucci Anges, Soeur Jeanne des Angus, H.C. Anstie Apuleius Aquinas, St. Thomas Archemholtz Aretaeus Aretino Aristophanes Aristotle Arnold, G.J. Aschaffenburg Ashe, T. Ashwell Athenaeus Augustine, St. Avicenna Axenfeld Azara

Babinsky Bachaumont Baelz Baker, Smith Baldwin, J.M. Ball Ballantyne Ballion Balls-Headley Bancroft, H.H. Baraduc Bargagli Barnes, K. Barrus, Clara Bartels, Max Bastanzi Bastian Batut Bauer, Max Baumann Bazalgette Beard Beard, J. Bechterew Bee, J. Bekkers Bell, Blair Bell, Sanford Berger Bellamy Berkhan Berthier Beukemann Beuttner Bevan-Lewis Biernacki Billuart Binet Binswanger Bishop, Mrs. Blackwell, Elizabeth Blandford Bloch, Iwan Block Blumenbach Boas, F. Boethius Bohnius Bolton, T.L. Bonavia Bond, C.H. Bonnier Bossi Boudin Bourke, J.G. Brachet Brantome Breuer Briquet Brockman Brouardel Brown, J.D. Brown-Sequard Brunton, Sir Lauder Bryce, T. Buchan, A.P. Buechler Buechner Buffon Bunge Burchard Burdach Burk, F. Burnet Burns, J. Burr Burton, Robert Buxton, D.W.

Caiger Callari Calmeil Camerer Cameron Campbell, H. Caramuel Carmichael Carpenter, E. Carrara Casanova Chamberlain, A.F. Chapman, J. Charcot Charrin Chaucer Christian Chrysostom Cicero Clark, Campbell Clement of Alexandria Clement of Rome Clipson Clouston Coe, H.C. Cohn, Hermann Cohn, Salmo Cohnstein Colenso, W. Cook, Capt. Cook, Dr. F. Corre Coryat Crawley, A.E. Crichton-Browne, Sir J. Crooke, W. Croom, Sir J. Halliday Cullen Cullingworth Curr Curschmann Cuvier Cyprian

Dallemagne Dalton, E.T. Dalziel Dana Dandinus Daniels Dartigues Darwin, C. Darwin, Erasmus Davidsohn Debreyne Deniker Dennis Denuce Depaul D'Epinay, Mme. Dercum Deslandes Dessoir, Max Dexter Diday Diderot Distant, W.L. Donkin Down, Langdon Dudley Dufour, P. Dugas Duehren, see Bloch, Iwan. Dukes, C. Dulaure Du Maurier Duncan, Matthews Durr Duval, A. Duveyrier Dyer, L.

Ellenberger Ellis, Sir A.B. Ellis, Havelock Ellis, Sir W. Ellis, W.G. Emin, Pasha Emminghaus Epicharmus Eram Erb Ernst Esquirol Eulenburg Evans, M.M. Ezekiel

Fahne Fasbender Fehling Felkin Fere Fernel Ferrero Ferriani Fewkes, J.W. Findley Fleischmann Fliess Forel Forestus Forster, J.R. Fortini Fothergill, J.M. Fournier Foville Franklin, A. Frazer, J.G. Freeman, R.A. French-Sheldon, Mrs. Freud Friedreich, J.B. Fritsch, G. Fuchs Fuerbringer

Gaedeken Galen Gall Gant Gardiner, J.S. Garland, Hamlin Gamier Gason Gattel Gehrung Gennep, A. von Gerard-Varet Gerland Gibbon Giessler Giles, A.E. Gillen Gilles de la Tourette Gioffredi Girandeau Godfrey Goepel Goethe Goncourt Goodell, W. Goodman Gould Gourmont, Remy de Gowers, Sir W.R. Grashoff Greenlees Griesinger Grimaldi Grimm, J. Groos Grosse Gruner Gruenfeld Gualino Gubernatis Gueniot Guerry Guibout Guise, R.E. Gury Guttceit Guyau Guyot

Haddon, A.C. Hahn, E. Haig Hall, Fielding Hall, G. Stanley Haller Hammond, W. Harris, D.F. Hartmann Hawkesworth, J. Haycraft Heape, W. Hegar Helbigius, O. Heifer, J.W. Henle Herman Herodotus Herondas Herrick Hersman Herter Hesiod Hick, P. Hill, S.A. Hinton, James Hippocrates Hirschsprung Hirth, G. Hoche Hohenemser Holder, A.B. Holm Homer Hopkins, H.R. Houssay Howe, J.W. Huchard Hufeland Hughes, C.H. Hummel Hunter, John Hutchinson, Sir J. Hyades Hyrtl

Icard Imbert-Goubeyre

Jacobi, M.P. Jacobs Jaeger James James, W. Janet, Pierre Jastrow, Morris Jenjko Jerome, St. Jessett Joal Joest Johnston, Sir H.H. Johnstone, A.W. Jolly Jones, Lloyd Jortin Juvenal

Kaan Kahlbaum Keill Keith Keller Kellogg Kemble, Fanny Kemsoes Kiernan, J.G. Kind, A. King, A.F.A. Kleinpaul Klemm, K. Kline, L.W. Koch, J.L.A. Koster Kossmann Kowalewsky, M. Kraepelin Krafft-Ebing Krauss, F.S. Krauss, W.C. Krieger Kreichmar Kroner Kulischer

Lacassagne Lactantius Lallemand Landouzy Landry Lane Laschi Laupts Laurent, L. Laycock Learoyd, Mabel Lecky Legludic Lentz Lepois, C. Letamendi Letourneau Leuba Leyden Liguori Lippert Lipps Lobsien Loiman Loliee Lombroso, C. Lombroso, P. Lorion Loewenfeld Lucretius Lull, Raymond Luther Luzet Lydston

MacDonald, A. MacGillicuddy Mackenzie, J.N. MacLean MacMurchy Maeder Malins Malling-Hansen Man, E.H. Mandeville Mannhardt Mantegazza Marchi, Attilio de Marcuse, J. Mariani Marie, A. Marie, P. Marro Marsh Marshall, F. Marston Martial Martineau Mason, Otis Matignon Maudsley Mayr, G. Melinaud Menjago Mercier Metchnikoff Meteyard Meyners, d'Estrez Michelet Miklucho-Macleay Minovici Mirabeau Mitchell, H.W. Mitford Modigliani Moliere Moll Mondiere Mongeri Montague, Lady M.W. Montaigne Montmorand Moraglia Morris, R.T. Morselli Mortimer, G. Moryson, Fynes Moses, Julius Mueller, R. Murisier

Naecke Nansen Negrier Nelson, J. Neugebauer Niceforo Nicolas of Cusa Niebuhr, C. Nietzsche Nipho Norman, Conolly Northcote, H.

Oettinger Ogle Oldfield Oliver Omer, Haleby Oribasius Osier Ossendovsky Osterloh Ostwald, Hans Ott, von Overbury, Sir T. Ovid

Paget, Sir J. Paget, John Pare, A. Parent-Duchatelet Parke, T.H. Partridge Passek Paulus, AEgineta Pausanias Pearson, K. Pechuel-Loesche Peckham Penta Pepys, S. Perez Perry-Coste Peschel Peyer, A. Peyer, J. Pick Pierracini Pilcz Pitcairn Pitres Plant Plato Plazzon Pliny the Elder Ploss Plutarch Pouchet Pouillet Poulet Power Prat Priestley, Sir W. Procopius Pyle

Quetelet Quiros, Bernaldo de

Rabelais Raciborski Raffalovich Ramsay, Sir W.M. Rasmussen Ratzel Rauber Raymond Regis Reinach, S. Reinl Rengger Renooz, Mine. Celine Renouvier Restif de la Bretonne Reuss Reverdin Reys Rhys, Sir J. Ribbing Ribot Richelet Richer Richet Riedel Ries Riolan Ritter Rochholz Rohe Rohleder Roland, Mme. Rolfincius Roemer, L.S.A.M. von Roos, J. de Rosenbach Rosenstadt Rosenthal Rosner Rosse, Irving Roth, H. Ling Roth, W. Roubaud Rousseau Routh, A. Rudeck Rush

Sade, De St. Andre St. Hilaire, J.G. St. Paul, Dr. Salerni Sanchez, T. Sanctis, Sante de Sanctorius Savage Savill Schemer Schmid-Monnard Schrenck-Notzing Schroeder, T. Schroeder, van der Kolk Schuele Schultz, Alwyn Schulz Schurig Schurtz Schuyten Schwartz Schweinfurth Scott, Colin Seerley Selden Seler Selous, E. Semon Semper Senancour Serieux Sergi Shakespeare Shaw, Capel Shufeldt, R.W. Shuttleworth Siebert Sieroshevski Skeat, W.W. Skene Smith, E. Smith, E.H. Smith, F. Smith, Robertson Smith, Theodate Smyth, Brough Sollier Solon Somerville Sonnini Sorel Sormani Soutzo Spencer, Baldwin Spencer, Herbert Spitta Spitzka, E.C. Spurgeon Starbuck Stein, G. Steinen, Karl von den Stendhal Stephenson Stern, B. Sterne Stevens, H.V. Stieda Stirling Stockman Stokes Storer Strack Stratz Stubbs Sudduth Sumner, W.G. Susruta Sutton, Bland Swift Sydenham

Tacitus Tait, Lawson Tallemont des Reaux Tardieu Taylor, R.W. Teacher, J. Tertullian Theresa, St. Thomas, W. Thucydides Thurn, Sir E. im Tille Tillier Tilt Tissot Toulouse Tout, Hill Townsend, C.W. Treutler Trousseau Tuchmann Turner

Uffelmann

Vahness Valera Valleix Vallon Vedeler Velde, van de Velpeau Venette Venturi Viazzi Villagomez Villermay Villerme Virchow Vogel Volkelt Voltaire Voornveld, van

Wade, Sir W.F. Wahl Waitz Walker, A. Wappaeus Ward, H. Wargentin Warman Wasserschleben Wedge wood Weismann Weisser Wellhausen Wenck West, C. West, J.P. Westcott, Wynn Westermarck Wey, H.D. Wichmann Wiel, Van der Willis Wilson, J.M. Wiltshire, A. Winckel Winkler, G. Winter, J.T. Witkowski Wollstonecraft, M. Wood, H.C. Wraxall, Sir N.

Yellowlees

Zacchia Zache Zeller



INDEX OF SUBJECTS.

Africa, modesty in sexual periodicity in Ainu, modesty of American Indians, menstruation in modesty of Anaemia and hysteria Andamanese modesty Animals, breeding season of hysteria in masturbation in modesty in their dislike of dirt Annual sexual rhythm Anus as a centre of modesty Apes, masturbation in menstruation in Arabian festivals Arabs, modesty in their ancient conception of uncleanness Art and auto-erotism Asafoetida in hysteria Attitudes passionnelles Australia, modesty in sexual festivals in Autumn festivals

Baboon, menstruation in Babylonian festivals Bashfulness Bathing, promiscuous Beltane fires Bengal, modesty in sexual periodicity in Birds, dreams of Birthrate, periodicity of Bladder, as a source of dreams foreign bodies in periodicity in expulsive force of Blindness in relation to modesty Blood, primitive ideas about supposed virtues of menstrual Blood-pressure Blushing, the significance of Bonfire festivals Borneo, modesty in Bosom in relation to modesty Brazil, modesty in Bread, periodicity in consumption of Breeding season Brumalia

Camargo Catholic theologians, on delectatio morosa on erotic dreams on masturbation Celibacy and religion Ceremonial element in religion Chastity in Polynesia Chemical rays and sexual periodicity Childbirth, modesty in Children, masturbation in periodicity of growth in spring fever in their lack of modesty Chimpanzee, menstruation in Chinese modesty Chivalry and modesty Chlorosis and hysteria Christianity, in relation to modesty its attitude towards masturbation Christmas festivals Clothing and modesty Cod-piece Coitus, and ceremonial ritual as a sedative in relation to masturbation in relation to menstruation in relation to modesty often painful in hysteria Conception rate Conduct, periodicity in Continence, importance of Convents, hysteria in Coquetry, function of Courtship, the essential element in Crime, periodicity of Criminals, masturbation among sexual outbursts in Crow, breeding habits of Cycling in relation to sexual excitement

Dancing, auto-erotic aspects of Dancing and modesty Darkness in relation to blushing Day-dreaming Deer, breeding habits of Delectatio morosa Denmark, modesty in Diogenes Dionysian festivals Disgust as a factor of modesty Distillatio Dog, breeding season of Drawers, origin of feminine Dreams, and sexual periodicity day erotic Freud on inverted vesical

Easter festivals Eating, modesty in Ecbolic curve Economic factor of modesty Elephants, masturbation in Enuresis, nocturnal Epilepsy, anciently confused with hysteria in relation to masturbation Erotic dreams festivals hallucinations Eskimo, menstruation in modesty of sexual habits of Etruscans, modesty among Evil eye and modesty Excretory customs and modesty Eye disorders and masturbation

Face as a centre of modesty Fear, modesty based on Ferrets, masturbation in Festivals, erotic Fools, Feast of Foot and modesty Frigidity caused by masturbation Fuegians, modesty of

General paralysis, annual curve of Globus hystericus Goethe Gogol Greeks, festivals of modesty among their attitude towards masturbation

Growth, periodicity in

Hair-pin used in masturbation Hallucinations, erotic Head, covering the Heart disease, monthly rhythm in

"Heat" in animals its relation to menstruation Hemicrania, periodicity in Horse exercise and sexual excitement Horses, masturbation in Hottentots, masturbation among Hymen in relation to modesty Hysteria, alleged seasonal prevalence of and chlorosis and masturbation Breuer and Freud on Charcot and coitus often painful in in relation to sexual emotion nocturnal hallucinations of physiological the theory of

Iceland, modesty in Illegitimate births, periodicity of Incubus India, conception rate in masturbation in modesty in Infants, masturbation in Insane, masturbation in the modesty in the Insanity and masturbation periodicity of Inversion, dreams in Ireland, modesty in Ishtar Italy, modesty in

Japanese, masturbation among modesty of Jealousy in relation to modesty

Kadishtu Kierkegaard

Lapps, menstruation among modesty of Lizard and women in folk-lore Love largely based on modesty

Macaque, menstruation in Malay festivals Maori, modesty Marriage caused by masturbation, aversion to Marriage and the hysterical Masturbation among animals among lower human races among higher human races as a sedative combined with religious emotions in men of genius interrupted in the insane methods of periodicity of prevalence of symptoms and results of May-day festivals Mediaeval modesty Medicean Venus, attitude of Menstrual blood, supposed virtues of Menstrual cycle in men Menstruation, among primitive peoples and hysteria and modesty and pregnancy and social position of women as a continuous process as a process of purification cause doubtful euphemisms for in animals occasional absence in health origin of precocity in primitive theory of relation to "heat" relation to ovulation relation to sexual desire Mental energy, periodicity of Metabolism, seasonal influences on Mittelschmerz Mohammedans, attitude towards menstruation modesty of mysticism among Midsummer festivals Monkeys, breeding season of masturbation in menstruation in

Moon and masturbation Moral element in modesty Moritz, K.P. Muscular force, periodicity of Mysticism and sexual emotion

Nakedness, chaste in its effects in relation to modesty Narcissism Nates as a centre of modesty Negroes, modesty of Nervous diseases and masturbation Neurasthenia and masturbation New England, modesty in New Georgians, modesty among New Guinea, folk-lore of menstruation in modesty in New Hebrides, modesty in New Zealand, modesty in Nicobarese modesty Night-inspiration Novel-reading, alleged sexual periodicity in

Obscenity, Roman horror of Oestrus "Onanism," the term Orang-utan, menstruation in Orgasm, spontaneous Ornament as a sexual lure Ovaries with hysteria, alleged association of Ovulation and menstruation

Papuans, modesty of sexual periodicity among Penis suecedaneus Pollutio Pollutio interruptus Polynesian modesty Precocity, sexual Pregnancy, menstrual cycle during Prostitutes, hysteria among masturbation in modesty of Prudery Prurience based on modesty Psychic coitus Psychic traumatism Pulse, periodicity of the

Railway travelling as cause of sexual excitement Rapes, periodicity of Religion and sexual emotions Revery Rhythm Riding as a cause of sexual excitement Ritual factor of modesty Roland, Mme. Romans, modesty of Rosalia Rousseau Russia, conception rate in modesty in Rest

Sacro-pubic region as a centre of modesty St. John's Eve, festival of Samoa Samoyeds, menstruation among Saturnalia Scarlet fever, periodicity of Schools, auto-erotic phenomena in Seasonal periodicity of sexual impulse Seduction and menstruation Seminal emissions during sleep Serpent in folk-lore Sewing-machine as a cause of sexual excitement Sexual anaesthesia induced by masturbation Sexual factor of modesty Sexual desire, in relation to blushing in relation to hysteria in relation to menstruation in relation to modesty in relation to season in women Sexual periodicity in men what we owe to irradiations of Sexual organs viewed differently by savage and civilized peoples Shame, definition and nature of Short sight and modesty Shyness Slang, private Sleep in relation to sexual activity Snake and women in folk-lore Somnambulism of bladder Speech, modesty in Spring, as season of sexual excitement festivals of Swinging, auto-erotic aspects of Succubus Suicide, periodicity of

Taboo and menstruation and modesty Tahiti Tammuz festival Theologians, opinions of Theresa, St. Thigh-friction Thumb-sucking Timidity Tight-lacing as a cause of sexual excitement Torres Straits, modesty at Turkish modesty

Uncleanness, primitive conception of Uric acid, excretion, periodicity of Urine, incontinence of Urtication, as a form of auto-erotism

Valentine's Day Veil, origin of the Vesical dreams Vocabularies, private

Walpurgisnacht Weekly sexual rhythm Witches, erotic hallucinations of Womb anciently thought source of hysteria Women, as property in relation to modesty masturbation among menstruation in sexual impulse in their auto-erotic manifestations in sleep their night-inspiration whether more modest than men

Year, primitive divisions of

Zeus, auto-erotic manifestations in

DIAGRAMS

I.—The Monthly Ecbolic Curve. II.—The Annual Curve of the Conception-rate in Europe. III.—The Annual Ecbolic Curve. IV.—Curve of the Annual Incidence of Insanity in London. V.—Curve of the Annual Incidence of General Paralysis in Paris (Garnier). VI.—The Suicide-rate in London. VII. VIII. IX.—Lunar-monthly Rhythm of Male Sexual Period. X.—Curves of Lunar-monthly Rhythm as Smoothed by taking Pairs of Days. XIa.—Weekly Rhythm of Male Sexual Period. XIb.—Weekly Rhythm of Male Sexual Period. XII.—Weekly Rhythm of Male Sexual Period. XIII.—Joint Weekly Rhythm of Male Sexual Period, years 1886, 1887, 1888, 1892, 1893, 1894, 1895, 1896, 1897 combined.

THE END