other of the essential characters of human nature--is seen in its nakedest
shape by the alienist. Esquirol referred to this relationship, and, many
years ago, J.B. Friedreich, a German alienist of wide outlook and
considerable insight, emphasized the connection between the sexual and the
religious emotions, and brought forward illustrative cases.[391] Schroeder
van der Kolk also remarked: "I venture to express my conviction that we
should rarely err if, in a case of religious melancholy, we assumed the
sexual apparatus to be implicated."[392] Régis, in France, lays it down
that "there exists a close connection between mystic ideas and erotic
ideas, and most often these two orders of conception are associated in
insanity."[393] Berthier considered that erotic forms of insanity are
those most frequently found in convents. Bevan-Lewis points out how
frequently religious exaltation occurs at puberty in women, and religious
depression at the climacteric, the period of sexual decline.[394]
"Religion is very closely allied to love," remarks Savage, "and the love
of woman and the worship of God are constantly sources of trouble in
unstable youth; it is very interesting to note the frequency with which
these two deep feelings are associated."[395] "Closely connected with
salacity, particularly in women," remarks Conolly Norman, when discussing
mania (Tuke's _Dictionary of Psychological Medicine_), "is religious
excitement.... Ecstasy, as we see in cases of acute mental disease, is
probably always connected with sexual excitement, if not with sexual
depravity. The same association is constantly seen in less extreme cases,
and one of the commonest features in the conversation of an acutely
maniacal woman is the intermingling of erotic and religious ideas."
"Patients who believe," remarks Clara Barrus, "that they are the Virgin
Mary, the bride of Christ, the Church, 'God's wife,' and 'Raphael's
consort,' are sure, sooner or later, to disclose symptoms which show that
they are some way or other sexually depraved."[396] Forel, who devotes a
chapter of his book _Die Sexuelle Frage_, to the subject, argues that the
strongest feelings of religious emotion are often unconsciously rooted in
erotic emotion or represent a transformation of such emotion; and, in an
interesting discussion (Ch. VI) of this question in his _Sexualleben
unserer Zeit_, Bloch states that "in a certain sense we may describe the
history of religions as the history of a special manifestation of the
human sexual instinct." Ball, Brouardel, Morselli, Vallon and Marie,[397]
C.H. Hughes,[398] to mention but a few names among many, have emphasized
the same point.[399] Krafft-Ebing deals briefly with the connection
between holiness and the sexual emotion, and the special liability of the
saints to sexual temptations; he thus states his own conclusions:
"Religious and sexual emotional states at the height of their development
exhibit a harmony in quantity and quality of excitement, and can thus in
certain circumstances act vicariously. Both," he adds, "can be converted
into cruelty under pathological conditions."[400]
After quoting these opinions it is, perhaps, not unnecessary to point out
that, while sexual emotion constitutes the main reservoir of energy on
which religion can draw, it is far from constituting either the whole
content of religion or its root. Murisier, in an able study of the
psychology of religious ecstasy, justly protests against too crude an
explanation of its nature, though at the same time he admits that "the
passion of the religious ecstatic lacks nothing of what goes to make up
sexual love, not even jealousy."[401]
Sérieux, in his little work, _Recherches Cliniques sur les Anomalies de
l'Instinct Sexuel_, valuable on account of its instructive cases, records
in detail a case which so admirably illustrates this phase of auto-erotism
on the borderland between ordinary erotic day-dreaming and religious
mysticism, the phenomena for a time reaching an insane degree of
intensity, that I summarize it. "Thérèse M., aged 24, shows physical
stigmata of degeneration. The heredity is also bad; the father is a man of
reckless and irregular conduct; the mother was at one time in a lunatic
asylum. The patient was brought up in an orphanage, and was a troublesome,
volatile child; she treated household occupations with contempt, but was
fond of study. Even at an early age her lively imagination attracted
attention, and the pleasure which she took in building castles in the air.
From the age of seven to ten she masturbated. At her first communion she
felt that Jesus would for ever be the one master of her heart. At
thirteen, after the death of her mother, she seemed to see her, and to
hear her say that she was watching over her child. Shortly afterward she
was overwhelmed by a new grief, the death of a teacher for whom she
cherished great affection on account of her pure character. On the
following day she seemed to see and hear this teacher, and would not leave
the house where the body lay. Tendencies to melancholy appeared. Saddened
by the funeral ceremonies, exhorted by nuns, fed on mystic revery, she
passed from the orphanage to a convent. She devoted herself solely to the
worship of Jesus; to be like Jesus, to be near Jesus, became her constant
pre-occupations. The Virgin's name was rarely seen in her writings, God's
name never. 'I wanted', she said, 'to love Jesus more than any of the nuns
I saw, and I even thought that he had a partiality for me.' She was also
haunted by the idea of preserving her purity. She avoided frivolous
conversation, and left the room when marriage was discussed, such a union
being incompatible with a pure life; 'it was my fixed idea for two years
to make my soul ever more pure in order to be agreeable to Him; the
Beloved is well pleased among the lilies.'
"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 Thérèse 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 (_Beiträge zur Ætiologie 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 Médecine 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
"Délire Religieux" in Icard's _La Femme pendant la Période Menstruelle_,
pp. 211-234.
[400] _Psychopathia Sexualis_, eighth edition, pp. 8 and 11. Gannouchkine
("La Volupté, la Cruanté 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 _Bibliothèque 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
Chrétiens," _Revue Philosophique_, July and Nov., 1902; B. de Montmorand,
"L'Erotomanie des Mystiques Chrétiens," 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
Ælian
Æschines
Aëtius
Alacoque, M.
Albrecht
Allin
Anagnos
Angelucci
Anges, Soeur Jeanne des
Angus, H.C.
Anstie
Apuleius
Aquinas, St. Thomas
Archemholtz
Aretæus
Aretino
Aristophanes
Aristotle
Arnold, G.J.
Aschaffenburg
Ashe, T.
Ashwell
Athenæus
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
Brantôme
Breuer
Briquet
Brockman
Brouardel
Brown, J.D.
Brown-Séquard
Brunton, Sir Lauder
Bryce, T.
Buchan, A.P.
Büchler
Büchner
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
Denucé
Depaul
D'Epinay, Mme.
Dercum
Deslandes
Dessoir, Max
Dexter
Diday
Diderot
Distant, W.L.
Donkin
Down, Langdon
Dudley
Dufour, P.
Dugas
Dühren, _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
Féré
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
Fürbringer
Gaedeken
Galen
Gall
Gant
Gardiner, J.S.
Garland, Hamlin
Gamier
Gason
Gattel
Gehrung
Gennep, A. von
Gérard-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
Grünfeld
Gualino
Gubernatis
Guéniot
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
Loliée
Lombroso, C.
Lombroso, P.
Lorion
Löwenfeld
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
Molière
Moll
Mondière
Mongeri
Montague, Lady M.W.
Montaigne
Montmorand
Moraglia
Morris, R.T.
Morselli
Mortimer, G.
Moryson, Fynes
Moses, Julius
Müller, R.
Murisier
Näcke
Nansen
Négrier
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
Paré, A.
Parent-Duchâtelet
Parke, T.H.
Partridge
Passek
Paulus, Ægineta
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
Quirós, Bernaldo de
Rabelais
Raciborski
Raffalovich
Ramsay, Sir W.M.
Rasmussen
Ratzel
Rauber
Raymond
Régis
Reinach, S.
Reinl
Rengger
Renooz, Mine. Céline
Renouvier
Restif de la Bretonne
Reuss
Reverdin
Reys
Rhys, Sir J.
Ribbing
Ribot
Richelet
Richer
Richet
Riedel
Ries
Riolan
Ritter
Rochholz
Rohé
Rohleder
Roland, Mme.
Rolfincius
Römer, 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. André
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
Schüle
Schultz, Alwyn
Schulz
Schurig
Schurtz
Schuyten
Schwartz
Schweinfurth
Scott, Colin
Seerley
Selden
Seler
Selous, E.
Semon
Semper
Sénancour
Sérieux
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 Réaux
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
Villermé
Virchow
Vogel
Volkelt
Voltaire
Voornveld, van
Wade, Sir W.F.
Wahl
Waitz
Walker, A.
Wappäus
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
Anæmia 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
Mediæval 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 anæsthesia 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.