Sex and Sex Worship
October 30, 2017 | Author: Anonymous | Category: N/A
Short Description
and Sex Worship Dragon\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\'s Egg paradise ......
Description
S ex
S ex
an d
Wo rsh ip)
( P h alli c A S cien tifi c
In fluen ce
Tr e a tis e on S ex i ts N atu r e on Ar t S cie n ce Ar chi tec tu r e a n d R e fe r ence to S ex Wor shi p a n d
u
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WA L L
ook
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M D Ph G g y Th P r ri p i L ti t
a r m a co
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Fu n c tion R eli gi on — with S y mboli s m an d
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LO U I S
C V M O S BY .
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1 922
C O M P AN Y
d i ts
S pec i al
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THREE H UN DR ED S E VEN T Y-T WO I LL US TRA TI ON S
ST
an
Le s s o n s
PREFAC E
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 Y ears
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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 .
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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 “ ” perver sions d es crib ed in th es e f or them showi ng that sexual 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 -
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R ecently I was asked t o write my studi es
s ex fo r publica 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 on
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ix
P R E FA C E
“
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 ,
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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 “
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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 .
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Truth ha s roug h flavo r if we bite it through 0 St
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A WAL L .
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C ONTENTS
P r i m i t i ve
P la t o
’
i
s
d ea
i d ea s
5 ; Hi n
,
a
b ou t
d u st or y
r t i on
of
an d
2 ; H e a ve n
s e x,
r th
a n i m al s ,
of
c ea
ea
5
3; C
,
r ea t or h e r m a p h r od i t e
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 C h ri s t i a B i bl e 9 ; B i b l i l a t r y e n
and of
n,
,
n
r eli g i on
14
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o
,
B r a h m a n i sm 8 ; Or a l t r a n sm i s si on
8;
es ,
10;
,
d u Tri n i ty
Hi n
,
K or a
11 ;
,
9 ; J e wi s
,
13;
n,
S t ti ti a
s
h
cs
.
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 L a ma i s m 1 8 ; S t a t i s t i c 1 9 ; S hama i s m n
o s
,
on
,
s,
,
n
u c i a ni s m ,
20
,
B u ddh i s m
14;
,
Ga u t a m a ,
1 6;
.
M A NK I N D
H OW OL D I S
Ge ol ogi ca l
14;
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 ; 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 ; 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 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 a
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E vol u t i on
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37
Di
43 ;
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D a th
39 ;
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dem on s
s ea s e
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N A T UR E My s t e r y
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36 ;
’
45 ;
,
OF S E X
r epro d u ct i o W i t ch cr a f t 4 6 an d
n
,
N A TURE
D ea th
40 ;
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a n g el ,
S ty x
41 ;
C ha
and
r on
,
.
R E PR OD U C T I ON 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 5 7 ; H e ma p h li s m 5 3 ; E vol t i o 5 5 ; P a r th e og e es i of ex 5 3 ; I m pr g a t i o 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 ss
n,
u
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n
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i n i n s e ct s , 6 4
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na
n
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on
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D ah ,
s,
OF
n su
B
n
t
99 ;
n,
D
n e si s ,
r t
c ea
a y s of
n
,
B ook s
91 ; i on , 9 7 ; th e
w E g Wh pp g w
S
89
n,
M
r
en e
w ee k
P er
,
si an
99 ;
r
ve s i on , 97 ;
S bb th a
tt
NI E S
M os es, 95 ; L e g en d
of
W
.
S
K or a
en
ro
r
s,
70 ; 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 ? ’ om a n s n lan d , 76 ; 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 on om a n , 7 8 ; l a v e y of wom a n , 7 9 ; i in om e n , 8 2 ; C h a s i y
C O M OGO
Ge
s
n
W OM A N
om e y ,
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e
u
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In f t i ci de 72 ; S t d r e s s 7 8 ; K or an w b l t 8 3 ; Ce s o w om a an
n
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S T A T US I
u
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n
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OF
a
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1 01
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Y ea r s
of ,
S a rg o
n,
98 ; M on
th
D
96 ; s, 98 ;
ays
G en es i s
of
Wee k s
,
98 ;
,
97 ;
Z odi a c
,
xii
C
ON T EN T S
GE ME T R I A
A ti h r i t 1 0 2 ; P h i l o 1 04 ; S i x
w or l d
,
s
c
n
k
L uc y 1 04 ;
,
,
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unluc
and
ky d a y s
Nu m b er s h ave B I BL E
1 04
se x,
r
n u m b e s,
and
,
C
1 03 ;
r ea ti o
of
n
the
.
GR E E K S
OF TH E
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 ; 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 ,
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P L A NT S
S EX I N
I ggd r a sil 1 2 8 ; A sh t r t r e 1 3 0 ; M a rri a ge t t r es i p l t s 1 3 4 ; F e t il i z a t i o ,
e,
o
an
n
e
L i li th e
th
P r kri t i
1 39 ;
,
a
f er t ili z i g a ge t n
f em al e
n
A
1 43 ;
,
n ci e n
,
t
S
1 40 ; vi e
ws L
F em a l e
t
p
1 3 0 ; Fi r
,
n a m es ,
1 3 1 ; S ex
AN D M
A NK I N D
A d am a h er m p h r od i t 1 3 9 ; P ru h 1 4 0 B fr m m al l 1 4 0 ; R i g ht si d e of b ody m al e 1 49 x 1 4 5 ; M ed i va l vi w 1 4 7 ; M d er vi ew a
ee d
of
p er ca li a
.
A NI M A L S
1 39 ;
,
1 36
,
1 29 ; L u lan of
,
e
n
,
n
S EX I N
c
,
pla t s
in
.
,
T OT E M I S M
Al d er t r ee 1 29 ; B i r h B i r th t r ees 1 3 1 ; G e d r
1 30 ;
,
AN D
1 29 ;
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D A R K SU B J E C T
ON A
P
th l ef t
r ea
a,
a on e ,
e
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I GH T
s
u
e,
H
rg
1 5 0 ; Vu l va , 1 5 1 ; a n s, 1 5 1 ; M en s es , 1 5 2 ; u m a n ovu m , 1 5 3 ; el vi c o e 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 ; e m a o oon , 1 5 8 ; M al e en i a l s , 1 5 9 ; C oi i on , 1 6 0 ; M a s u a i on , 1 6 2 ; e xua l i n s i n c , 1 6 6 ; C oi i on , On a n i s m , 1 6 3 ;
Pr g
,
t
h ow
f te
o
Sp r
r g t rb t
1 74 ;
n,
f or , 1 7 5 ;
se a s on s
S
exu a l
p a ssi o
n
,
t z
t
S
R tt i g
1 75 ;
n
u
t t
g
od o
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,
t
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 ; 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 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 ; bi a g 202 ; P r s t i t t i o C 2 0 4 ; C li b y 2 0 5 ; A s t i i sm 2 0 7 ; S k op i 21 1 ; E h o C t r a ti 2 1 2 o
o
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G R A T IFI C A T I ON
OF T H E
S EN SE S S c r i fi ce
2 1 3 ; P rf m S of S m l l f g d 21 8 ; 21 9 ; H m a a cr i fi es 22 2 ; D r i di 226 ; A zt s ri fi ri fi e 2 2 7 ; I h m ans e 2 2 8 ; P rf m e f o 23 0 ; O d p h D Fi 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 ; 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 i 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 f t t 24 9 ; Ki s 25 0 ; L v k 25 0 ; C i b li m 2 5 1 ; S e f t 253 ; ch f si g ht 2 5 3 ; B S ty 2 5 5 ; L g h i r 2 5 6 ; Ell i p t i h p e f w om 25 7 ; 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 2 6 6 ; S ci l d 26 7 en se
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C
ON T EN T S
xi ii
E THIC S 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 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 a r t 2 8 8 ; I n d ecen cy i n a r t AR T AN D
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UL P T U RE I d e cy 2 94 ; I oc ce d e 2 9 8 ; P om p i i a b a th r
SC
p t u r e 2 92 ; D ece M od e rn p h ot og r a p h y S cul
297 ;
,
n cy
2 94 ;
,
of
th e
n
nu
ce n
,
pr opo rt i o
of
n
Y ou th s E ll i p t i c f r
M en , 3 08 m en , 3 1 2 ;
b od i es
,
Ma gi c 3 1 5 ; An Mul t i pl e b i r th s
n os
t i ci sm
o om
n
n
,
,
.
h t
W om en 3 08 ; W ed ge s h a p e of
r
d
t t
b
,
.
RE D UL I TY
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 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 ; ,
,
,
-
,
A th
31 9 ;
,
r dt
F
w
old
,
Ag
ked ch il d h ood p a i t i gs 3 0 2
na
A T OM Y
P
d
C
31 6 ;
-
of
3 03 ; H e e i y , 3 05 ; C i ld en , 3 08 ; la n of b o y s r u c ur e , 3 1 0 ; a n d M a i ens , 3 0 9 ; o m of om en , 3 1 3 ; em i ni n e ea u y , 3 1 3
of
es
en
n
e
AR T A N
Rul
nn
,
,
ei s
m , 3 20
.
'‘
L Y C A N I H R OP Y L y ca n
th r op y
W i t c h es
321 ;
,
,
RI G I N
O
Dia
3 22 ;
OF
na
an d
A c t aeo
n,
D ph
3 23 ;
a
and
ne
Ap
oll o,
R E L I G I OU S I D E A S
th 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 A 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 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 H ow m y s n ci e n s ? 331
,
,
,
-
n
,
,
,
,
’
,
,
,
.
,
PRI M I T I V E B E L I E F S F ea r 34 5 ;
D rag
Gh osts
of
on s ,
,
F e t i c h es
A r f t h pla e I g A z t ec
f i ca n e i c 34 3 ; d ol s , 3 4 8 ; m a es , 3 4 8
343 ;
,
A h r 347 ; I S to es p illa rs st e p l
34 6 ;
ss
u
,
n 3 5 1 ; P an , 3 5 4 ; e es , et c , , , n i ma ls as syn b ol s of d ei i es , 3 5 6 ; S i vay i t es e i i es, 3 5 7 ; ons , 3 5 8 ; Cr u c i fi x or c os s , 3 5 8
i
A
t
Ik
d t
r
355 ; or L i n
G r eek
,
I di a T r p hi m
S t
u t ee i n 3 44 ; i d ol s , 3 5 0 ; e a
n
,
,
356 ;
gay a ts
,
35 7 ;
G r eek
t
s a tu es
f
o
.
S E X UA L R E L A T I ON S H IP S D aem o
c
D
OF TH E
G OD S
E r
r
xo ci s m , 3 6 1 ; P hil a c t e r i es or 360 ; e m ons , m od e n , 3 6 0 ; n cu b i a n d u ccu b i , a m i es , 3 6 2 ; en t a a m, 3 6 1 ; e e - ol ves , 3 6 2 ; c a ms , 3 6 1 ; ’ i c es , i m on M a u s, 3 6 5 ; i c es i a l of a ba h , 3 6 6 ; 3 64 ; a ni c a ei s m , 3 6 4 ;
h r
n es ,
M
P
h
3 6 6 ; Fa una, 3 6 7 ; al y e ni i , 3 7 0 ;
G
gr
,
S a ty rs
V k rs
,
W r w
S
g
S
il e ni , 3 6 8 368 ; i en s, 3 73 ; S on s 3 72 ; ,
Sr
W od a n
,
3 75 ;
n
,
,
L V e
,
o e
n
,
La
ra
,
3 76
e
,
.
,
,
I E D L I KE M E N D em et r 3 7 5 ; P r s rp i a 3 76 ;
T H E G OD S Am m 0 n , 3 7 5 ;
pr I S Wt h S b t Tr Wt h Nym p h s 3 6 8 N a i a d s 3 6 9 ; A g ls 3 7 0 ; 3 7 3 ; I n ces t an d R a p e 3 74 of Go d V
.
C
ON T EN T S P OL Y G A M Y
M ON OG A M Y ,
O i ri s
an d
s
I
Ze
3 7 6 ; Ju n o, 3 7 7 ;
si s ,
Ju i t e
p
or
us
r
3 77
,
.
P H A L L I C W OR S H IP
U i t y f r l i gi f a th r 3 8 0 L i ga m 3 8 2 ; 3 7 8 ; P h ll i m 3 7 9 ; C r t r t h 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 3 8 6 ; M l e sym b l s 3 8 7 m al e t ri a gl e p ill a r d l m s t 3 8 5 ; A s h r A d Ho 9 3 8 h l l i ew l r y a d m e d a l s 8 8 a m 3 t F r S h r k P j a 3 8 8 li l d ; 3 8 7 s ; L 387 ; ; ; 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 C C A a d Y i 3 9 8 b t r t Y M W l i i v M d 9 3 5 li l G d i b l f o ; m b y ; y of f S t A th o y 4 0 1 ; S i g t r i gl s 3 9 8 ; A rr w 3 9 9 ; T h y r 3 99 ; T m p t t i 4 06 ; N r s 4 0 5 ; H ol y f a mi l i e ig h 4 0 3 ; Tr i i t y 4 0 4 ; P h l l i th Cr o s
o
nc
o
s,
o u
a
,
a
o
,
,
oc
n
n
e
,
,
c
a
,
ce
n
a
n
e
.
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on
a
an
,
.
n
.
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n
n
.
,
,
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.
.
.
n
,
o n
s,
ou ses ,
on
ns
n
,
,
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e
s
o
c
a
,
,
,
a
,
,
e
n
a,
an
nu
n
e ,
e
,
o
u
su s,
n
os s ,
4 06
o
ca
,
s,
e-
-
ea o
,
e
,
,
r
e
e
.
eu
as
an
e c
a s,
o
s
u
,
en
s
a
on s ,
e
o
n
,
.
P L A NT W OR S H IP h ri tm s t r A yri tr f li f r o ts 4 1 6 ; M a drak C
s
ee
an
ss
n
4 22
n a m e s,
o
e
A h
t
l og , 4 0 9 ; of li e, 4 1 5 ;
tr
f Pla t
l c em i s i c ee 41 3 ; 4 1 7 ; L ove c a m s , 4 1 7 ;
e,
o
Yule
M a y p ol e , 4 0 8 ;
4 08 ;
ee,
a
,
h r
G r oves
41 1 ;
,
t t
4 1 5 ; M i s l e oe, lan oma n ce of
,
R
4 22 ;
B i bl e )
the
Wi t ch ha zel
n a m e s,
n
( in
t
p
.
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 D i ) 4 3 7 ; S ca r b a e s i sect 5 8 2 k 4 3 7 ; D ov 4 3 7 ; C k 4 3 7 ; L a m b ( A g
coc
u
e,
u
es,
,
s,
,
oc
nu s
,
S OM E
OF T H E
u
,
,
e
a
,
,
n
u
.
,
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 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 a d m oo 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 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 ; F o r G r ea t G od s 4 5 7 ; S i va 4 5 8 ; Vi s h 4 5 9 ; C hi n a 4 6 0 ; J a p a n 4 6 1 ; M exi co 4 6 1 A ge
’
of
n
n
,
,
n
u
u
,
r
r
r
,
,
,
r
,
,
n
,
,
u
n
u
,
,
,
,
n
,
nu ,
,
n
,
u
n
,
,
,
,
.
,
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 ;
t r i a gl e
,
w
469 ;
n
om e n ,
A br
465 ;
Si t
s r um ,
Ves i ca) p i s czs , 4 7 5 ;
da b ra
D r
M a d on n a , 4 9 3
on e
li
of
s
nn
,
a
w om e E r th
n
a
an
d St
,
as .
m an i t y ,
a
n
en
o
,
,
,
e,
,
,
n,
,
,
,
n
.
,
n
,
,
,
,
n
,
,
.
ge
en o
496 ;
f em i n in e 4 6 3 ; Vul va 4 6 4 ; F em in i n e 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 A r c h es 4 7 1 ; S h el l s 4 72 ; A d or a t i o 4 74 ;
t he
Si g f h g 4 71 ;
V
P rt h
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 ca r e si g of w om an 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 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
oo
.
ol s
466 ;
,
St
469 ;
t r oof s 4 7 9 ; L a b i al b r ea st 4 8 8 ; M a d o
sl a e of
a ca
S ym b
Di
n es i s
ana
p ter
Ju i
,
of
IR G I N W OR S H IP
E
ph
497 ;
es u s ,
,
D
k
Kr
r
I
G od s a
vi
r
bo
rgin
,
n
of
4 98 ;
M a d on n a , 5 0 1 ; Q u een of H ea ven , 5 0 2 ; M a d onn a 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 a d onn a , 4 99 ; J u n o
B er n h a r d of C l a i r va ux 5 0 4 ; G od d es s of R e as on
L e d a , 4 95 ; F o n i c a t i on , 4 9 6 ; e va i a n d i s h n a , 4 9 8 ; si s a s
an d
,
as
5 05 ;
W or s h i p
of
w om an
,
5 06
.
C
ON T E NT S
ABOU T As sy r i a T h r e G ra an
51 0 ;
c es ,
e
F l or a
,
be
I m m a cu l a t
51 7;
,
D D ES SE S
GO
E gy p t
5 08 ;
5 1 2 ; Jun o, 5 1 2 ; H e
F a t es
5 1 6 ; Th e
,
B a by l on i a n
nd
51 3 ;
,
C on c e
e
r
sa n
dra
E s th er
of
5 20 ; L ea en a , 5 2 1 ;
,
Dia p ti o
n
5 1 0 ; Ven us or em i s , 5 1 4 ; L a
,
A rt
or
51 8
A p h r odi t e
t on a
,
,
51 5 ;
.
W OM E N
,
n
na
n,
K i n g Ca de a les 5 1 9 ; T a m er la e a d B a j a zeth
51 9 ;
,
G reece
5 09 ;
,
M E R E M OR T A L S to y
XV
n
C on on
an d
5 21 ;
M od el
,
g ht er 5 2 0 ; Ca s m oth e r of C hi n a 5 21
hi s d a u
,
.
,
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
ds
hi eld
Sig
5 22 ;
,
n
G n os t i cs
t he
of
,
S was t ik a 5 2 3 ; I r is h c r oss e h r h d cor t i o 5 2 5 ; I k o s 5 26 ; p l e 5 2 8 ; W ed di g r i g sym bol g d d s of m t er i t y 5 3 2 ; P s y 5 22 ;
b les s in g 5 24 ; A d a m a d E ve i n c I con ocl a s t s 5 26 C ru x a sa t a 5 2 7 ; H i n d holy 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 ri n gs 5 3 3
5 24 ;
H an
in
n
,
n
,
,
u
,
n
,
u
c
e
n,
a
n
a c s,
n,
,
s,
,
o
n
es
a
n
n
,
,
o e
,
.
,
S E RP E NT W OR S H IP P
e l eus
T h et
an d
rp t
5 3 5 ; S e en m ou n d , a i c , 5 4 0 ; Cr ea i on
P tr k
D rd 535 ; A e c l p Z k w r h i p 5 3 8 ; A d a m E ve Ev 5 4 2 ; W or s h i p f S a ta 543 of
i s , 5 3 4 ; A p pl e 537 ; un i s n a
t
of
i sco
e
s
,
o s
,
e,
u a ,
n,
o
W OR S H IP
i us
s t afi
’
an d
535 ;
,
se
rp e t n
,
H y g ei a
,
5 39 ; S t
.
.
H E A V E N L Y B OD I E S
OF
p l an et s 5 4 5 ; S u myt h s 5 4 9 ; Gold e fl eece 5 4 9 ; M oh amm e d an cr esce t 5 5 1 ; M a rr i a ge of su a d m o 5 5 2 ; H ek a te 5 5 3 ; L u na t i c 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 S un
m oo n , 5 4 5 ;
an d
n
St r a
s
an
d
n
,
n
,
,
n
n
,
on ,
,
,
.
,
P H A L L I C FE S T I V A L S fe L i ber
S exua l l i val s,
,
B a cch a n a li a
,
t
and
m od e
r
557
n,
5 6 5 ; D i on y si a , 5 6 6 ; 5 70 ; a l li c e s i va ls i n
a li a
564 ;
5 70 ;
a n ci en ,
Ph
f t
P r t i t t i i R m e 5 6 0 ; Roma n f es t i F l or ali a 5 6 8 ; L p r ca li a 5 6 9 ; A g io i I di a 5 74 os
u
on
n
o
n
e
u
,
,
r
,
n a,
.
,
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 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 77 ;
,
,
I S
C i ce vi e
w
,
ro
581 ;
P r e- e xi s
’
St
pa r a di s e, 5 90 ; 5 93 ;
M y th
Ka t o Z r oa st r i a
i d ea s, 5 8 0 ; oi cs , 5 8 4 ; o
s
t en ce of
THE R E
of
n
n
n
S t
s ou l s ,
r ta l i t y
i mmo
fs
,
ea 586 ; of t h e om e n sou l s ? 5 91 ;
H a ve w A h a s u er u s
,
,
n
,
e
,
,
n
.
I M M OR T A L S OU L ?
AN
b eli e
N il e 5 7 6 ; Ga g s 5 77 ; Jor d a 5 79 ; U r i n e a s a r em ed y 5 7 9
5 76 ;
,
D
P la t
o s
i
d ea s
,
t r
t
5 8 1 ; M a e i a li s i c 5 84 ; i va n a , 5 84 ;
B u d d h a s t ea c h i n g s Nr 5 8 8 ; H a d e s o r h e l l 5 8 9 ; H e a ve n o r 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 ,
s oul ,
5 94 ; C on c l u s i on , 5 9 5
5 81 ;
’
5 84 ; e vil ,
,
’
,
,
,
.
,
WORS H I P
S EX AND S EX
WO R S H I P )
( PH A L L IC
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 I think therefo r e I am C og i to e r g o s u m ! 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
A N D SEX WO RS H I P
sa x
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 ) .
,
,
.
,
.
,
-
,
,
.
'
,
,
,
,
,
,
,
.
,
,
,
,
,
,
.
,
,
,
.
,
.
,
.
.
,
,
,
indecl
S ecu s ,
S 6 a: u 3 y 1
S ex :
,
,
,
,
.
,
,
,
.
a s ex male or female
4
u s1 I n
,
.
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
an d
th y e
th i
s
t wo s
cau s e
h ll a
be
s
h ll a
on e
a
fles
man
l
ea ve
h Thi .
s
is
f th d m th r g r t m y t ry — Ep h
hi s a
a
ea
er
an
s e
o
.
and
e
.
v,
s
h ll a
3 1 , 32
be
j oi n e d
t
un o
h i s wi
f
e,
s a x AN D s a x
W O R S H IP
3 an d
S exual disti n ctio n s are d erived from the pres e n ce
o f the characteri stic ge n erative o rgan s female r espectively vel op m en t
of
de the male and
.
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 ex
as 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
.
the t wo divisio n s tinction b etween mal e a n d femal e .
of
.
,
.
a n imal s founded
of
,
the di s
on
” .
O riginally , in L atin , either th e wor d
s ecu s or s eam s
wa s u sed ; 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 ,
,
,
.
( s eam 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 A n expla n ation of th e d erivation o f the word
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4
AND
sex
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 although rar ely occurring during coition of hum an s ca s i on a l l y 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 ,
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SEX AND SEX W O R S H IP
6
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 ,
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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 n g merely t o mythology with sacrifice s b elo i i a e t t d p 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 piety religion u s e ted with a careful po n dering of divine thi n gs ,
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AND SEX W O R S H IP
sax
7
tru 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 A
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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 ,
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ar e struck by on e p eculiarity at a very early stage o f V 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 I
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SEX AND
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W O R S H IP
sa x
The I Vor d of God
writi n gs are called
”
of
by the adherents
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 were d efaced o r mutilated by the fanatical zeal o f a ttributes .
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SEX AND
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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 ,
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—Th Tr i m r t i Tr i i t y—B r h m r t r ; Fi g
1
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a
n
y er
;
c
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a nd
S iv
a,
were
u
a , c ea o
d es
t r oy e r
T he
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Vi sh n u ,
Hi n du
pr ese r
Fig Hi
nd u
g od
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—I n d r a
g od us
,
t h e Go d
c on e s p on d i n g
of
t he S k ) ;
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ec k
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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 .
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SEX AND
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S Ex
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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 ,
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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 ,
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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 ,
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SEX AND
W O R S H IP
S Ex
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 a s fo r in stance wh e n thi s Je wi sh G od wi shed to creat e o f Israel 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 ,
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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 a ffi rm e d the Div i n ity o f Je su s and th e Council of C on 3 25 A D d eclared th e Divi n ity of th e Holy Gho st s t a n t i n Op l e i n 38 1 A D .
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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 .
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Chri stian s H indu s Mohamm edan s Jews ,
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The Chri stian s ar e divided R oman C atholics
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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 ” 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 ,
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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 ,
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eMika d o i s the certain gui d e to a knowledge o f go o d
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evil 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 th
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SEX A N D
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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 ” o n ou would n have other s do to u d o ou ot unto them ! o t y y y 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
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17
the name o f the fou n de r o f Buddhis m but i s a — 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 Buddhi sm had overspread the maj o r p a rt o f A si a a n d s oon B C eve n spread to E uro pe where it m a n i fested its el f a s G no sticism n ot
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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 ,
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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 ,
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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 ,
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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 ,
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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 ) ,
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o n e of th es e thr ee r eligion s a n d thre e ways of ” 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 follower s t e r e d uncl assified faiths have ab out P robably
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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 First a n d lowe st th e primitive rocks in which i n thi s o rder 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 ,
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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 “ ” ” The r eptilian forms o f M a mm a ls or the M a mm a li a n Ag e 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 “ L astly cam e the R ecen t P er i od al s o called T h e Ag e of birds 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 ,
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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 ! .
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G e e r a l T h eo log i c a l n
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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 ,
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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 “ Men are what women marry ; by the little girl i n a scho ol es say : 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 ,
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AN D
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FOS S I L S , ET C
E RS
Of
W O R S H IP
25 P ER I ODS
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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 Thi s ape the D r y op i th ecu s partook su fficiently o f h u p l e m en t s “ ” 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 .
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SEX AND SEX W O R S H IP
26
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 ,
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A l l E r pa t d b y G abr i l M x c r d i gg t i b y K rl V og t
Fi g 7 A
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p ai
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a us
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on s
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eu s ,
ac o
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A f t er
Age
eca n
th r op u s
Osb or n
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M en
or of
th e M a n
t h e Ol d
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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 ,
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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 ,
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SEX AND SEX W O R S H IP
28
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 Thi s i s a volcanic i sla n d about three mile s lo n g by two cifi c mile s wide rising abruptly from the deep ocea n and therefor e s u l t ed
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SEX AND SEX W O R S H IP
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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 .
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SEX AND SEX W O R S H I P
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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 “ within th e la st 1 00 year s n o l es s tha n 4 0 Japa n ese 1 8 91 th a t 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 Wh e n the E urope a n s first a n d built a temp l e t o h i m 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 ,
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SEX AND SEX W O R S H IP
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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 ,
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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 ,
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Me xi c a n ; i n t ag li o
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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 ,
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SEX AND SEX W O R S H IP
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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 .
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H OW
? Y A E M AN R C S OF M EN
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 ) .
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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
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 lec tu a ll y
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—T h r
ee vi e
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sa m e
b r t u
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Na mp a I d a h o ;
fig re fo
c la y
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u nd at
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g la c i a l
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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 They wer e there when 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 ! ,
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SEX AND
36
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 ideographs primitive symbols o r carved or o r picture writing 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 ,
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SEX AND SEX WO RS H I P
38
Mankind i s but j ust on th e thr eshold of its intell ectual aecom Geologists say that present co n ditio n s in sustaining p li s h m en t s 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 T o take ou r parts intelligently i n of T h oug h t a n d C on s ci en c e the further d evelopment of m a n ki n d men a n d women mu st .
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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 ,
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S Ex
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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 “ ” N ow the pupil th e boy whom God mad e i s ab sent ; he s sick 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 ” In a n early fi g l eave s togeth er and made th ems elve s apron s “ ” 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 ,
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SEX AND SEX WO RS H I P
40
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 A nd now le st he put fo rth h i s on e o f us t o know good and evil ha n d and take al so of the tree o f life and eat and live fo rever “ f iii he dr ove him u t o the garden and he placed 22 o n G e ( ) 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 ,
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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 ,
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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 ) -
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A ND
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WO R S H I P
s ex
“
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 ) .
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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 T n n o o f mon ey o ly certain day i s fixed fo r paym e n t “hat r ea son 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 ,
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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 -
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S E X AN D S E X
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10
D th ea
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Fi g
r Do é
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11
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B i bl e
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fr om D or é
Dea th
-
A gel n
i l l u s t r a t i on s
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B i ble
W O R S H IP
t r a ti on s
i ll u s
f r om
Fi g
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A
cc o
rd g in
1 2 — Ch “
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Over t h e S t yx M ses XV III Ce ”
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t o th e
Ap
oc a l y
r R w g fr om T em pl e tu ry o
a on
n
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in
p
se
S oul s of
the
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A ND
S Ex
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 ” a ship i s figured carryi n g the soul s to the other world Dead .
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C
h r a
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F e rry ;
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i ll u s
t r a t i on
to
D t
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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 ,
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SEX AND
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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 wa s probably evolved the theo ry o f o r Simulta n eously with it 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 ,
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To
Gone before that u n k n own a n d Sil e n t sh ore
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 :
he
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“7 c ar e waiti n g by the river T “e ar e watchi n g by the sho re Only waiti n g fo r th e boatman ’ S o o n He ll come a n d r ow u s
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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 ’
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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 ,
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S hall we meet b eyo n d the rive r
Wher e the surge s ceas e t o roll W Vh e r e i n all the bright for ever S orrow n e er shall pres s the soul ? ,
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SEX A N D
46
W O RS H I P
S Ex
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 There shall n ot b e found among you a n y on e on om y : ( xviii 1 0 ) 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 “ b ewitch p e ci a ll y the power to produce sicknes s o r death o r of ” 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 ,
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A ND
S Ex
A typical case
S Ex
W O RS H I P
47
such b elief i n the Chri stian church i s the 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 “ ” E lij ah no t s ee d eath ( Hebrews xi or in II Kings ii 1 1 ” went up by a whirl win d into heaven of
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48
AND
S Ex
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
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Wh
I
at
? r o i s R ep 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
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—U pp e r
w,
ro
p l a sm od i a
a m oeb a
of
wer
; lo
ba
am oe
w,
ro
p l a sm od i u m
d g
in
d i vi i n
to
t wo
.
i n to a p erfect specimen of its ki n d ; o r in spading ou r garden we — n may accide tally cut a wo rm i n t wo the tail en d will p roduce a new h ead and the head end will produce a n ew tail and we h ave P o ssibly we should n ot call them n ew individ two individual s — l n a s but they ar e as go od a s n ew 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 ,
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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 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 a r a bl e
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Fi g
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15
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—D i vi
s i on
of
d es m i d s ,
a
b ove ;
of
b el w
c e ll s ,
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 -
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50
WO RS H I P
S Ex
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 ,
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—M i r a c u l ou s r epr od u c t i on
of
in
a
,
a
h an d ; fr om
h a i ry
r
d oo
of
a s ecu l a
li
fe
r h i st ory
of
1 74 0
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M a d on n a
.
”
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 and thi s method of r epro a n d b ecome independe n t individual s duction i s commo n i n many animals a s zoophyte s coral s etc a s well a s in many plants .
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t
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pl t
A k n ow n
an
as
of
“
Li
th e
f
ami
f pl t e
-
an
ly
”
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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
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 ,
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17
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—L
ea
f
of
B ry op h yll u m f or m i n g bu d s on i t s p la n t s on d eca y of t h e
rg i wh i c h l ea f ma
n
b ec om e i n d e
pe
n d en
t
.
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 T h is reproduction i s al s o a s exu a l i ta r y variation can take place 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 “ — protoplasmic can p e r a t i ve impuls e apparently eat each other ,
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SEX AND SEX WO R S H I P
52
—an d
n i b a l i sm
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 .
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18
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—U p pei
I ow,
th r ee
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a m oe b a e
uni t i n
j u ga ti o
of
n
g
to
f or m
p l a s m od i u m ;
a
lo
w er
w,
ro
c on
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 ,
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SEX AND SEX WO RS H I P
54
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 .
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( the spermato zo o n ) and s h e ( the o vum ) co ale sce an d a o “ ” 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 He
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r ep r od u c ti on
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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 ,
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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 ,
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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 ,
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r e pr odu c t i on m o l d a b ove ; ovu m osp a a t h er ozoi d s of F u cu s b el ow Fi g
n
or
20
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P er o
exu a l
in
u
an d
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an
Fi g
t
ca c u s
21
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—C hi oc
i n se c
n ea l
l e a ; m al e i n se c t wi th
f
ts
on
wi n g s
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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 ,
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S Ex
AND SEX WO RS H I P
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 of
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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 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 The mal es i n such species seem t o be til i ze d by a s p e r m a t ozo On 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 “ n a r h o t e t i l i zed by a male the proces s o f pro creatio n i s called p “ ” 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 ,
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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 a n n n o r E rige a C e n t taught that m wa s origi ally si les s n I X ) ( 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 ,
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SEX AND SEX WO RS H I P
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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 “ o riginal d i t i sm i s really only a rever sion in typ e to that of the ” 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 “ A nd likewis e als o the m en l eaving the natural u se R om i 27 : 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 ,
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S Ex
59
roducing what i s miscalled hermaphr oditism but it can not ; p 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 Y et hi s co n formation wa s determi n ed in evolutio n n a t ed later 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 ,
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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 ,
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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 '
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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 H e con g um en t in favor o f a teleological plan in the univer s e 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 ,
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SEX A ND SEX WO RS H I P
63
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 An d
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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 w n i a e s the monthly pr oduction o f an o m and still mo r e m a r k vu p ; 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 .
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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 n n a m a d i s artificial mo re I o o n a n ; g y 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 ual
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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 ,
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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 .
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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 ,
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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 .
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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 ,
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Darwin s theo ry ’
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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 ,
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SEX AND SEX WO RS H I P
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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 .
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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 ,
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Fi g
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—“ T h
26
e
G or i l l a
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b y Fr é m i e t
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soul from A dam or whether God imparted to h er a s oul of her A rgum ents were a d own by blowi n g his b reath in her no stril s 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 .
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SEX AND SEX WO RS H I P
71
as 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 c en tl y
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Fi g 2 7 .
T h e Ca
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p t i ve
M oth e r , ” by
Si di g M em n
n
us u
A
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r ep li ca
of
th i s
i s i n t h e S t L oui .
s
Ar t
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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 ,
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SEX AND SEX WO RS H I P
2
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 ,
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Wi h t
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I
n
C
M os t
hi
of
th
na
l
fi e ds os e
are
s et
wh o g o
t
as
hr e
id
e
e
to
w
t o d ie,
hi h p pl tk l rg eo
c
a
e
a
a
e e
may d os e
r
eso
of
rt
pi
O
dI e
to um
.
W i th t b i g ou
e n
in
t rf r e
e ed
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 .
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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 .
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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 ” “ “ the E co n omists a n d the S hakers are On the other ha n d 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 .
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SEX AND SEX WO RS H I P
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lief that celibacy i s mo r e in accord with the Divine wi ll t h an mar i
r ag e
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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 When thou go est forth to war against thine D eut xxi 1 0 : ,
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SEX AND SEX WO RS HI P
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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 An d it shall b e if be h er hu sba n d and sh e shall b e thy wi fe 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 “ If a man b e fou n d lyi ng with a Deut xxii 2 2 e t s e q : woman marri ed to a hu sba n d then they Shall b oth o f them die n Here the o ff ence was to the hu sb a 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 ,
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SEX AND SEX WO R S H I P
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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 ,
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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 ,
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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 ,
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SEX AND SEX WO RS H I P
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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 T itle XL IV C oncerni n g marryi n g a widow —I f a man 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 ,
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SEX AND SEX WO RS H I P
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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 But if ye wi sh to ex ( Impri sonment f or life ) 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 ,
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SEX AND SEX WO RS H I P
80
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 ,
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28
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—A h c
ai n
-
ga g n
of
wom en
sl a ve s
as
g u e se
b r de A fri ca u
n
ca
rr i e r s
,
c omm on
a
sce n e
in
P ort
u
.
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 ,
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SEX AND SEX WO RS H I P
81
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 car s,
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29
T he C a
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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 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 ,
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ch i l d
0
O
O
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H
Modern Turks o r Kurds have done the same to A rme n ia n
SEX AND SEX WO R S H IP
82
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 ,
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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 ,
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SEX A ND SEX W O R S H I P
84
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 S ome
.
,
—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
m u s eu m s
ca n
be
s ee n
in
E u r op ea n
.
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
an d
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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 ,
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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 .
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th r
h i g m y h g T h f l l wi g i f r m t h d i ly pr b 24 1 9 1 8 f N rt hh m p t R i gh t R Fr d r i k W K t i g B i h p d r pr t d Th E gl B lti m r ti f E g l i h C t h li h g ld b il f C rd i l G i bb ri d i S t d th h i y t rd y ft r d ddr C th l i W m t C th d r l d it r i m L L g id Th b j t f th B i h p d d R r i Th h w H d w h im m h y h gi di f w m d di w m w t j y t E gl d f i h d i h d W i th t h l d i r Wi i g th w p ir d E g l i h w m W w rk h m wi l l b i t t d W i th g r t p rt f h w rk t b idl r d r d E gl i h w m f ll w p A lr d y h E gl i h w m h pr gr m l d b d i bl f t h d it w w m f thi l i t r fi d g t tk T h y W i ll t dy i l d i i t th di r r m di d m i i t r th m d t tf ll y ‘
es s
Y et e o f N o ve m “
ve
a
t
es e
an
to
n
o
o
a
en
s c ove
s
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e ace
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es
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e se
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to
cs
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t
eac
n
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,
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so
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an
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.
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on s
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an
s oc a
an o
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‘
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ns
ar
ve
e
a
au
s ea s e s ,
ar
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o
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n
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.
u
c au se
en
o
v sa ou
o
o
s
e sen n
as
or
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ea
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,
e
ou
an
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an
n
,
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:
sa
a
rus e
a
t
o
as
o
n
a
a
ue
uc t on
ar
.
a
ea
en s
ense
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i
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ar
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en
o
ven
as
o
o
c
‘
as
nn n
s
o
o
a
o
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s c o ve r
n
a
ee
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o
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,
Ju
es se
a
an
an
o
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a
e
n oo n
an
e
th t th
ns
.
o
e
ec
o
g
,
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s
s c o ve r y
e
er
ev
n
“
si
are
e
o
ou s
e
en
en
n ot
e
o
o
e
or
e
e
c a u s es .
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 : -
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N on A n g li ,
A n g eli
s ed
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 .
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,
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 ,
A n g ela e
'
”
( They are angel s ) 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
say
s un t !
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,
'
As t o
the
sex
of
an
gl
e s,
we wi
ll
fi nd
pl
ex
ana
ti
on
l
hr
e se w
e e
.
SEX AND SEX WO RS H I P
88
d o es ,
the n
th e
E ve
femal e
”
) 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 ,
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L ove
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 ’
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The followi n g compariso n s take n from the U S census 1 8 90 are of in terest : ,
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SEX AND SEX WO R S H I P
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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 ,
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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 ) ’
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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 .
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SEX AND SEX WO RS H I P
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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 .
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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 The anci ent J ews con sidered J a h w or J a h we ( Yah we) o r J h oh 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 was con strue d to mean n ot to prono u nce L ord thy God in vain the n ame at all s o that the r ead er s ( cantor s ) in the J ewish syn ” “ e Y always Ad onai when th e written text was a h w a i s d es a g ogu ” “ ” “ 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 ” “ ” “ ion s and atoms in c h emical union i t a ti on of t h e union of 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 .
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SEX AND SEX WO RS H I P
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There i s n o God but God the living ” the s elf sustaining ( Kor an ) ,
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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 ) ’
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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 “ 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 Gen i 3 : ” 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 L ater wh e n the e arth had co ol ed s o that n ot the light of th e sun 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 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 4 : “ 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 .
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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 ” It may b e , that whe n the melte d mas s which b ecame i t wa s s o .
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
ou r
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Lat
i
n
The
na
l ri ty b tw t h J wi h — — J t ri k i g p i t r v J
simi a
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IS
s
e
s
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f or Go d a n d m ay S ni name
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Y a h we s am e n a m e
and
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t
s em
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f th e
SEX AND SEX WO RS H I P
94
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 ’
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Gen i .
m en t
1 4, 1 5
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An d God
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t h e h ea ven , t o d i vi d e
f
o
L e t t h er e be li g h ts i n t h e fi r ma t h e d a y f r om t h e n i g h t ; a n d l e t
s ai d,
n d y ea r s A n d a or a s d y f f f 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
th em be
or s i g n s a n d
or
s ea s on s , a n d
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c r ea t ed
g r ea t
wh a les
t h e wa t er s br ou g h t
a n d eve r y
f or th
l i vi n g
a bu n d a n t ly
c r e a tu r e a
f ter
t h a t m oveth , wh i ch
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 .
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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 ,
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SEX AND SEX WO RS H I P Ag e
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M a m m l a s ; also by the proces s o f evolution by mea n s f
o
of
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the earth bri n gi n g forth G en i 26 28 : A n d God i ma g e a f t e r ou r own li k en es s ; .
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s a i d,
L et
us
m a k e ma n i n
own
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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 ,
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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 Om itting all refer ences to su p e r n a t beh old i t wa s ver y g ood 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 ,
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1 050
The B a
y r ea
s
b yl
f r
a te
on i a n
the
ca
t i me
pti ity v
of
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M os e s
.
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fr
om
59 7 t o 53 8
B C
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a
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ot e
a
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445 B C .
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a
b
ou t
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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 ,
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A t all eve n ts if we omit th e r efer e n ces to the sup ernatural ,
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the days 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 an d
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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 ) .
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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 .
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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 .
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SEX AND SEX WO RS H I P
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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 ,
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tion in which they ruled fixed the n ames of the d ays of the we ek o f s even days which was n ot based on Thi s made a
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R pr e
C h a os ”
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w r e c k i g of t h e Z o d i a c a l X VIII C e t u r y s n
t i on
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t ed as c on s t ell a
sen
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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 ,
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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 in G erman F reya s or r D a iga s F y ) y ( 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 aturn ( Gre ek C ronu s ) t h e first of s t i ti on s b ecame attache d ” “ S even Great Gods exerted many o ccult an d sinister i n flu th e 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 “ ” c ome seven come eleven etc of th e seventh d ay in 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 and a s this was a sym b ol for variou s god o f the vulva or yoni 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 ’
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1 02
SEX AND SEX WO RS H I P
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 an d other materi f fi s h ( N ehemiah xiii 1 5 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 ( of
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Gemet r i a n ow,
A rabic numeration a s we have it
was i n tro d uced about 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 .
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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 .
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S EX
A ND
WO RS H I P
S EX
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 .
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S ome said that th e wo rd
“
who se G reek l etter s 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 l a t e i n os ,
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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 ” “ A t that time no vowel s wer e i n u s e in A rabia a s C F B “ ” alrea d y explain e d , therefo re C F R sp elled C a f i r a n d wa s so .
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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 ” lo n 1 n i n th e I l r l d s bel ed 1 3 ; there wa s n o statio 3 o the railro ad 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 ,
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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 ,
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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 graph s from hi s writi n gs ,
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A D
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u s co n sider a few para
C R EA T I ON OF T H E I VOR L D 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 TH E
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SEX AND SEX WO RS H I P
1 06
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 “ “ ” ” improve or p erfect th e traditio n s dating from u l a t i on s to 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 E zra ,
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Dan iel wrote ab out 600
wr ote ab out 4 5 0 B C ; P hilo 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 “ ” Mothe r E arth s p on d s with the ge n eral vi ews held in regard to 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 B C .
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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 .
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SEX AND SEX WO RS HI P
1 07
L ike the b o oks o f ( about 1 00 0 B C ) and H esio d ( about 800 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 P ho ebu s A p oll o ; A rtemis a n d gl eaming eyed A the n a 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 .
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1 08
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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 wer e hated by their sire from the very first ; H eaven t h ey 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 ,
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34
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fr om p a i n t i n g
B ott i cel li
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S o E art h conspired with her son C rono s ( S aturn ) to avenge 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 he r
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110
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 ,
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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 L on g
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whe n the heaven ab ove had not b een n amed and 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 — — n both existed their water s mi gl ed a n d when n o fiel d s were 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 ag o
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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 .
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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 ,
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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 ; -
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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 ,
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B R AH M AN I C I DE AS
S ome of th e earliest record s
of
religion are co n tai n ed in the 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 .
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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 ! ,
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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 ! ,
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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 ? ,
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Whe n the great water s wen t everywhere holdi n g the germ ,
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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
8
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“
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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 ?
He
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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 ? ,
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SEX AND SEX WO R S H I P
112
T o th e God R u d r a
( S t or m God , L i g h tn i n g God ) -
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1
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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 ! -
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Fr om th e
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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 ,
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The altar is woman 0 Gautama “ On that altar the Deva s o ffer s eed ” the germ ,
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From that oblation ri ses
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For this reason i s water in th e fifth oblatio n calle d man
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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 ,
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B U DDH I S M
F oun dation ( 4 4‘
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N ow
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t
of
the Kingdom
thi s 0 ,
B i kk h u s,
of
R i gh teou snes 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 .
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SEX AND SEX WO RS H I P
1 14
bo dy a n d skull formatio n large facial a n gl e or th og an d n athous j aw large cra n ial c a pacity a n d brai n capability etc Thi s A ryan stock had the n ot merely on accoun t of hi s color 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 ” h n n u s o m o whom we n o w co sid er t o b e b arbaria n s or sav e g 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 — n n o t o that power which t o explain the r elatio n s of ma ki d t o G d 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 This 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 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 ”— a n d i n pr obably all A rya n n atio n s thi s creat or wa s know n ator “ ” 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 “ ” heave n ly father wa s tra n sferred t o a n imagi n ary Jupiter was the same deity a s the Vedic or I n dia n g od Dy a u s n a E n i f d T na ; he was the the G reeks the trusca god Z u s o t r e i a ; p 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 er a t i on s of
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SEX A N D SEX WO R S HI P L u c r e ti u s ,
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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 ,
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at a n early date a moral sid e o f hi s character de 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 In
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SEX AND SEX WO RS H I P
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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 i D i s M a n i bu s to the ancestral god s was a frequent ) ( 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 “ ” “ ” These two wo rd s phallu s a n d yoni ar e gen i n Hi n dustani 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 ”— “ n ot perhap s the b est term ferred to as the phallic wor ship 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 the fear o f or ” 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 ,
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SEX AND SEX WO RS H I P
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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 .
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S EX
A ND SEX WO RS H I P
19
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 “ ” Y ou say God s et A dam long side livi ng soul ( s ee Gen ii “ ” ” Dass what I said s aid a n i n qui sitive pupil o f a fe n ce t o dry “ 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 t i ve s
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SEX AND SEX WO RS H I P
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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 The ( S ee charge of plagiarism p 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 L ife was the n i n fused i n to him a n d God made for him a n d legs 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 n wives without committi g incestuou s u n io n with their own o t g 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 .
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SEX AND SEX WO RS H I P
1 22
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 to
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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 .
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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 ,
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SEX AND SEX WO RS H I P
1 24
water a s a pre exi ste n t materi al which h el d in so lution 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 s i d e r ed
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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 ,
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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 ’
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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 -
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SEX A ND SEX WO R S HI P
1 26
a u n iversal traditio n of a flo od that need n ot have b een the same flo od “ first par L ike i n the story o f the B ible a n other pair of 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 “ ” co smic egg b ecame a feature of o f life a n d creatio n ; a n d the 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 “ primeval 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 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 ,
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SEX A ND SEX WO R S H I P A pul eius an a n cie n t L ati n w rite r
1 27
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 ,
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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 n n d to b e e n dowed with pas sio n s a attributes like themselve s ; eve 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 o t a t o be ble produc E ve n the s oil a n d sto n es were s u ppo sed .
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SEX AND SEX WO RS H I P
1 28
human b ei n gs and the ancie n t Greeks called men who sprang “ ” E ven ou r n egro es who still cul fr om their soil autochtho n es 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 ,
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T o t e mi s m
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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 .
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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 -
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SEX AND SEX WO RS H I P
1 30
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 woman who s e h usband do e s not wh ip h er a n d s afe child birth 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 “ The u p s i d e r ed i n th e same way as the birc h is els ewher e ” 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 In the Wes t p eopl e s ay rude thi n gs about f e s si on in the world L a l u n s profes sion a n d di stribute lectures t o you n g p eopl e in or L a l un s r eal h u s der that mor ality may b e pres erved ‘
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SEX AND SEX WO RS H I P
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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 ” S ci fruit after his kind who s e s eed i s in its elf ; a n d it wa s so 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 ’
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SEX AND SEX WO RS H I P
1 32
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 -
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37
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—A b t
o an i c a l
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ga r de
fr om
n,
a
t om b
at
T h eb es E gy p t ,
,
1 900
B C .
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amo n g the pla n ts i n the backgroun d are a date palm ( Fig 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 n o f a d dealer s in medicinal ro ot s an d gatherers h r m o o c e a a c l p p herb s A ristotl e Mithridate s C a t o Vi r g i l Dio scorides and t h e 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 .
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SEX AND SEX WO RS H I P
1 34
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 a learne d Italian scientis t pub C a es a l p i n u s ( 1 5 1 9 1 6 03 In this 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 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 -
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AND SEX
S EX
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 : ,
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Fl owe r bea r i n g t r e es -
A petalou s properly s o called A petalous ,
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 Irr egular , P apilio n ace ae ,
P olypetalou s
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 .
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wheat barley rice ( Flowerles s pla n ts with s eed s ( fern s liche n s P lants in which flower s and fruit s are n ot apparent ,
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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
:
flower i n g C ompo sit ae
C omp ou n d
h e r ba c e ou s p la n ts
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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
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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
Divide d i nto wo ody trees
ty l ed on ou s and
herbaceou s pla n ts Furt h er subdivi sio n s based on the fruits .
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SEX A N D SEX WO RS H I P
1 36
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 .
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39
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—S t i ec
on
of
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w er
flo
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an d
se c
t i on
of
b ove ; s h ow s f er t i li z a t i o b el ow
m, ‘
ovu
p oll e gr a i n
ns
n
a
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Va ri ou s
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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 ,
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SEX A ND SEX WO RS H I P
1 38
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 ,
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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 ,
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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 ,
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SEX AND SEX WO RS H I P
1 40
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 “ A nd th e L ord fo rme d man of t h e We r ead in Gen esi s ( ii 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 ,
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SEX AND SEX WO RS HI P
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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 Ther e i s n o coming into be E mpedokles ( ab out 4 75 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 or in the fashion of the race o f a n d come to the light o f day 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 .
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SEX AND SEX
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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 a n d again they are br ought together i n to on e by L ove 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 ) .
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SEX A ND SEX WO RS H I P
1 44
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 ,
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SEX AND SEX WO RS H I P
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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 .
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SEX AND SEX WO RS H I P
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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 .
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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 .
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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 -
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w i oppo sed the idea that 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 Am bro s e P are
( 1 51 0
A D .
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SEX A ND SEX WO RS H I P
1 48
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 .
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SEX AND SEX WO RS H IP
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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 ,
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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 .
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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 ,
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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 ,
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Fi g 4 1 .
Fi g
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42
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sym
— Dr b ol
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awi n g
th e
of
Cu i d
p
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vu l va ,
a
d ou b ly p oi n t ed -
an d
P sy ch e
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a nd i t s
elli
pse
from
”
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Fi g 4 3 .
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a n an
— S
se xu a l
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t i qu e s ta t u e
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fem al e p el vi s h ow mg m an o f o u r u s t e w ) (
of
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SEX AND SEX WO RS H I P
1 52
’
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 “ ” o r the doo r to the womb it i s the doo r to the vagi na of life “ “ ” ” 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 .
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Fi g 4 4 .
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— Di gr a
am s
ova
h ow i g n
va
r i e s fr om ,
gi
an
na
l ai d
o
wo k
Ol d
r
pe
n,
on
t e r u s a n d F a ll op i a n t u b es “ A r t i fi ci a l I m pr egn a t i on ” u
in
sec
t i on
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an d
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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 ,
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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 a n d the physical d iscomfo rt due to t h e or in L atin 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 ,
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SEX AND SEX WO RS H I P
1 54
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 or
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Fi g
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47
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—H
u m an
p rm a t oz oa R epr od ol d w ork
s e
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ovu m u ce d
Fi g
an d
fr om
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a n c i en
an
si
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t i ou
48
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— S ti ec
pre gn an t w om a ; p l a ce d th ei r d ea d i n t h e f or b u ri al
on
t P e ru vi an s of a f oe t u s
,
of
n
the
po
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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 ,
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SEX AND SEX WO RS H I P
1 55
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 l asts
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Fi g 4 9 .
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— A
n
a pe
m oth er
an d
h er y ou n
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Fi g
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50
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L o ve
’
s
m oth e
r
r t
S ec e a nd
c
” .
h il d
St t
a ue
of
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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 ,
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SEX A ND SEX WO RS H I P
1 56
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 ,
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Fi g
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51
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—S ec t i on
of
a
hu m an
r gl a d
m a mm a y
n
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s
h ow i n g
t f e r ou s
the la c i
d uc
ts
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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 ” “ “ ” Hen ce i n n early all language s of earth ma o r mama n ame “ “ ” mean s mother P erhap s the n ext articulate soun d will b e b a “ ” pa pa a n d thi s i s suppo s ed t o b e the na m e of the f a ba or “ ” 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 ,
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SEX AND SEX WO RS H I P
1 58
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 .
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—A p r m t z s
a o oon ,
e
en l a
rge d
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R epr
od u c
t i on fr om
an
Ol d
pr i t n
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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 ; ,
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SEX AND SEX WO RS H I P Deut xxiii , 1
1 59
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 :
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5 3 —S t r t r uc u
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rga
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m al e
r el axed
s exu a l
Fi g
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—M
al e
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rg
an,
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o wi n
( D i ag r amm a t i c )
g e r ect i o
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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 n In Fig 5 2 the illu stratio n Shows the shape o f a spermato zoo 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 ) r The bladde where they ar e sto red up f or future u se ( Fig ,
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SEX A ND SEX WO RS H I P
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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 “ ” s exual instinct in the of d iscomfo rt i s th e physical b asi s of 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 ,
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SEX A ND SEX WO RS H I P
Wheth er coition will b e a mutual pleasur e
a on e Sided eu 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 ,
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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 ,
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S EX
WO R S H I P
1 63
under the influe ce the will The o n ly strictly i n ” 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 “ n a d cause s erotic idea s desire s in the waki n g condition o r i n ” voluntary e m is sion s during sl eep Of
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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 ,
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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 ,
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SEX AND SEX WO R S H I P
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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 ,
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t ld o
b
i n t h e B i le
a
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R ut
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an d
B
oa z
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SEX AND SEX WO RS H I P
1 66
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 .
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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 ,
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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 “ A ll the S c i en ce in the numb er f or N ovemb er 1 892 sai d : 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 The mor e important instincts are vi d i n g o f foo d of the latter 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 ,
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SEX A ND SEX WO RS H I P
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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 “
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n s ti n c t
i mp e ls t o
a c t i on
bu t d oes
g u i d e t o i ts p e r f or m
n ot
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 .
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pa i t i g st or y
a
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of
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t Pe rs i an
fr
om
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57
—P
a
t i r e—j u st
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wom e n i n ing
a b ou
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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 l d O o f the Old est and sweetest o f love stories is the P er n O e “ 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 .
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SEX AND SEX WO RS H I P
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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 ,
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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 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 ,
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A q u ai n
t t ry b s o
a s ed
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T h e H a r ve s t e r ,
by G
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tr tt a
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SEX AND SEX WO RS H I P
1 70
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 ,
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E r th l y H m e t i g b y K lb h
T o I ts
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Fi g
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59
t ed
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—A h i l db i th r
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i n t h e K u r f u e r s t en
g ori c al ly ep B i b el 1 7 6 8 r
"
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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 ua l
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And r ea er e a e a r ed a w on d e in e a v e n ; a w o m a n c o t e d wi moo n u n d e h er ee , a n d u on h er ea d a c r ow n of w e ve s t a s , a n d s h e , e n ” t r a va i l m g I n and a n e d t o b e d e ve e d R e v xi i , 1 a n d 2 !
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SEX A ND SEX WO RS H I P
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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 “ ” ” The instincts ar e n ot perverted eve n whe n the p r a c s t in ct s 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 But we ca n n ot e n ter into s ul t s o f suggestio n s a n d teachi n gs 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 n o r a i n n very volu tary act to satisfy th e s exual i st ct p ssio n E 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 .
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SEX AND SEX WO RS H I P
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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 — l r n n a ge tlema a mi n i ster When h e saw thi s last scen e of a p y 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 ,
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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 “ L e t the but i mplie s that it Should n ot b e lo n g b etween times ; 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 .
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S EX
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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 that o n ce i n two o r three years f or the sake of ( about 27 5 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 “ ” so that their coition s eason corre spo n ded with ou r oyster R s eason ,
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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 cau si n g erection H ow sexual pas sio n operates i s cr a l plexu s “ An d it cam e to pass shown in the B ibl e ( II S am xi 2 e t 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 ,
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SEX AND SEX WO R S H I P
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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 .
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60
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—T h e or i g i n
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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 -
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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 Whe n Cyru s died he left no flu en c e on the history of the world and the chiefs agreed among them S p u t o inherit h is ki n gdom 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 .
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61
D a ri
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us
B ecom es K i n g
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fr om Wel t
-
Gem a el d e
Ga l l er i e X VIII ,
C en t u y
r
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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 ,
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SEX AND SEX WO RS HI P
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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 as
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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 W Ve have already l earned that mank in d wa s the product of ,
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SEX AND SEX WO RS H I P
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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 ,
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SEX WO RS H IP
AN D
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 ,
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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 -
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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 Their wives an d at the en d of t en years they were still at war 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 .
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women or vi rgin s all the childre n bor n o f this visit of the dele r th en i os were called a or virgin childre n n i o a t p 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 ,
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ty
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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 ) ,
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F ournier , a Fr e n ch so ciali st , propo s ed to reo rganize society ; of
h e b elieved that the i n stitution
marriage impo se s unnatural 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 — 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 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 “ th ” 1 o f 8 a d a m l l c e e d p r i t r g r t r fr t o t m a v g e e b f ee l ove g or d i g t o t h e ffi i l ga z ett e f th Vl a d im i r S ovi et of W rker s a d S l d i er 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 th e b j ct U d r t h e d cr 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 am o g m b t w ee 1 9 a d 5 0 “ a c h a b i t a t h u sb a d ” Th e c on s e t of t h e m ,
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SEX AND SEX WO RS H I P
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A merican Indians they may
marry within th e same totem ; 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 n ot
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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 ,
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SEX A ND SEX WO R S H I P A s thi s was apt to o ccur more freque n tl y
1 87
mo n g peopl e who 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 a
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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 a n d a kept in s eclusion harems are guard ed by castr ted i n e r a ll y ) ( 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 ”— or something lik e in our public buildings fo r wome n only “ ” 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 .
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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 .
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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 ,
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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 ,
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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 ,
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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 o r eve n s i d e r ed improper f or a m a n to cohabit with his mother 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 Is f o f promi scu ou s i tercours e The l owest orm marriage n of .
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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 ,
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“
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 u merical value s of wor d s , an d to t h e to t h e p eculiar n r i a m t e 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 .
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—A r h t y p c
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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 or
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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 ,
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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 .
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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 ,
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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 ” “ E xcept in the mecha ni sm of its grati qualified a s car n al love 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 ,
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SEX A N D SEX WO R S H I P
1 98
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 ”— B e thou r avished always wi th h er love T h is c en t h 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 .
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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 ’
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Gray
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)
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 ,
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the Church of E n glan d says : T h e woma n s 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 ’
of
The ritual
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own
wi ll
an
d mu s t
wi t h ou t t h e m a n Wh er e h e i s s h e a s h e r m a s t e r , wh om s h e s h a ll f ea r ” j ec t an d obed i en t .
beg i n n or comp l et e a n y thi n g m u s t be, a n d ben d bef or e h i m a n d t o wh om s h e s h a ll be s u b
n ei t h er
.
In Germany the Ka is er said : W Vom a n i s fo r the c h u rch th e “ ” h e K ec u kitche n a n d f or children Frau fuer Kirche D i i s e t ( 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 ,
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SEX AND SEX WO RS HI P to the h u sba d will b e modified will b e r ecognized n
the woman s right in th em
an d
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1 99 ’
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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 ,
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“
A ll thoughts all pas sio n s
delights 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 — L e ) o v C ol eridge ( ,
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a ll
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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 S ow p ect ed that h e keep hi s s e xu al digres sio n s from n otoriety ” 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 -
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Th e p oet B rownin g wrote “
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 Men
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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 ,
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SEX AND SEX WO RS H I P
20 0
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 .
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20 2
SEX AND SEX WO RS H I P
P olybiu s says it prevailed in S parta o f A siatic p eople
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It i s practiced
w by about
no
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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 ,
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Fi g
69
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P r ese t t i n
a
on
of
H a gar
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fr om p ai n ti n g
b y S t eu
b en
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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 ” or ag ain : Abram hearkened to the voice of S arai ( Fig “ 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 ,
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SEX AND
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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 fo r i n sta n ce whom N apoleo n so ard e n tly loved of a Jo sep h in e 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 .
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SEX AND SEX WO RS H I P
20 4
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 L astly such u n ion s ar e bas ed on f e s si on o r calling they like .
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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 My Mid e brethren Wh er ever y ou may b e DO not speak ill of a woman ” My Mid e b rethren n ot
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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 O n the oth er p e t ed in at h l etic games in a state of entir e nudity 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 ,
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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 .
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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 .
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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 ,
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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 “ ” f or I would that all men were even as I myself vii “ I say ther efor e t o the unmarri e d and ( S t P aul wa s a bachelor ) ” widows it i s go od f or th em if they abide even a s I ( I C o r vii .
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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 ,
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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 ” “ Occasio n a lly th e iron Thi s i s call ed th e b aptism by fire 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 n n n e o one o r bo th nipples amputati g or both breasts cutti g ofi ; ; 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 ,
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SEX AND SEX WO RS H I P
21 2
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 a
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21 4
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 ,
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70
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Am g R on
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fr om p a i n t i g
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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 ,
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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 ,
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its proportio n s The female body wa s made for the a d 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 ; Of
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T he
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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 ,
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SEX A N D SEX WO RS H I P
21 6
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 ,
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—D
a n ci n
P k ai
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p a g e an t
L o u i s, 1 9 1 8
in
F or es t
73
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—D i
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of
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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 -
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SEX A N D SEX WO RS H I P
21 8
the fact that on e part of sulphuretted hydrogen gas in parts of air can b e readily recognized by smell
on e
million
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The wor d p erfum e i s derived from the L atin words p er ” “ ” ” meaning by smoke by fumes The very wor d or fu mu m 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 ,
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An Ofi
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er i n g
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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 ,
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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 ,
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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 n ear o r wa s a scrib ed the god s the victim wa s buri ed r n t o ea a ce ; p 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 “ if ter o f E xo d us v 25 God i s represe n ted a s sayi ng to Israel 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 ,
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SEX AND SEX W O RS H I P
2 20
L ater
it wa s b elieved that the go d s were not able t o u s e 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 r 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 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 on ,
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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 ,
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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
P rocreation which wa s suppo sed to reside in the p enis , or to be symb olized by t h e peni s of
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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 shall sur ely b e the L ord s an d of my hou se to meet me ” 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 .
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SEX AND SEX WO RS HI P
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( 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 ,
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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 ,
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76
Cai n
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K i lls A b el
” ,
fr om D r é o
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s
B i b l e il l us
t ra t i o
ns
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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 ,
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SEX A ND SEX WO RS H I P
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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 ,
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77
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—A c h i l l e s
s ac
r i fi ci g
t o t h e m a n es Of P
n
V
u l ci
a t r ocl e s
;
fr om
t h e Fa n c oi s
t om b
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n ea
r
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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 ) ,
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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 ,
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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 The R us sian s who h a d b een i n S ib eria thi s to ok a peculiar fo rm 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 ,
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Fi g 7 9 .
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—A D r
ui
di c hum a n
sa c
r i fice
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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 ,
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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 -
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—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
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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
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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 ,
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228
WO RS H I P
S Ex
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 The a n d f or th e s ame purpo s es a s among the ancient Jews 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 ,
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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 ,
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A M e ss a
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p atr a
e t o Cl eo
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fr om
a
p ai n t i g n
b y M i ss C oom a n s
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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 .
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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 ) ,
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M u sK 82 — S bd m i t h rd u
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n an
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f te r
pho
P i es se ’ s Od o
ne
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m um ‘
Fi g
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omm on c ’
h rd o
of
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a
f te r
e
Fi g 84 .
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— D mi o
n an
t
7th
c
h rd o
of
C,
a
P i e s se
ms9
ft e r
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Od op h on e
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P i e sse
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Od op h on e
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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 -
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SEX AND SEX WO RS H I P
23 2
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 .
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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 ,
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n
g p tia
E y
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at
h i s m eal ,
fr om p l a s t i c
E xposi t i on
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St
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m od el s
L ou i s , 1 9 0 4
s
h ow n
L ou i si an a
at
P r h a se u c
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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 ,
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23 4 ”
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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 ,
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—U suall y
al s o me di cate d 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 “ ” h e i s stimulate d by sight rather than by s emp er p a r a tu s 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 ,
an d
T ooth P a s t es :
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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 ,
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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 h o n 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 p 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 ,
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SEX AND SEX WO RS H I P
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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 tobacco or strongly spice d foo d s r esembl e s S h e u ses no liquor 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 vel op s
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SEX A N D SEX WO RS H I P
238
”
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 .
.
.
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Fi g
.
88
.
We read in the
O i en ta l
r
B
B a th
ook
” ,
from
a
p ai n t i g n
b y B ed t
.
f E s th er in the B ible t h at King 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 t i f O t o w for s o were the days t h eir purification accompli s h ed ( 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 o
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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 i r t leave s and fl owers are bo l ed durin g a whol e night while an g 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 ,
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SEX A N D SEX WO R S H IP
24 0
inform u s that women o f t h at p erio d p erfumed t h eir 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 1 5 00
B C .
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89 — N .
e f er t
A r i Ah m es ;
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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 ,
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SEX AND SEX WO RS H I P
24 2
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 ,
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90
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— 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 wh eth er in L a Gou s s e s ays that th e odor s of the arm pit s 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 ,
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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 Juli a u n laci n g her an d ” H e declare d that ha n ds and bo som and thigh s a n d legs are s el f 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 Tali Da d said : L al u n would ne ed as the po et “ 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 “ u rst bud of d uring coition a s not unli k e that of a newly b ( ) ” 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 .
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SEX AND SEX WO RS H I P
244
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 -
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SEX A N D SEX WO RS H I P
246
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 S he arous es no pas sion s t h at l ea d to of b ees gatherin g honey 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 .
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Fi g
91
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g w i th g a m fr om
ay i n
li n
-
I
an a
a
rr ow
,
or ,
p ai t i g n
n
D g er fig r t i vely
in
n n oc en ce
an
u
a
Fi g
.
a.
,
b y Voi l l em o n t
.
92
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B a th e r
T he
ma de
fr om
a
r epr odu c ti o p a i n ti n g ”
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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 .
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— G o d s throug h
L ove Bles s ed through ar e the 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 ! L ove
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n
SEX A ND SEX WO RS H I P
24 7
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 Y ou
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93 — A t “
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L a st
.
pai ti g n
A l o e fr T of a o
n
n
by
”
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n
om
a
Fi g
.
94
”
S pr i g fr m p P A C t n
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o
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wil l
ai n
ti g n
by
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to
h ap s in some moments Of revery your memory tur back 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 : -
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The smell o f violets in the gree n n d fr a me a back into my empty soul P ou r d The time s when I r emembered to have bee n Joyful and free from blame ’
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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 ,
SEX A N D SEX WO R S H IP
24 8
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 ! of
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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 ,
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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 ; ’
SEX AND SEX WO RS H I P
25 0
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 “ — Doing u n to each other a s they wo ul d ence to the Golden R ule ” 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 .
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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
I
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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 ’
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S oul and soul embraced commingled ble n ded ,
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L ip s
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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 ) ’
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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 .
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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 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 n
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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 i m an s it i s curiou s that we should have such e n dear i ng expres s g ” “ “ ” 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 o n n a Thi s i s said t o b e still do n e among the Fuegia s lthough 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 t i In t h e F ij i Islands cannibalism was part Of their religion ; ,
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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
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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 ,
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SEX AND SEX WO RS H I P
25 4
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 ,
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— A b
ea u
ti f ul
b l on d e g i I l
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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 of
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SEX A ND SEX WO R S H I P
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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 u na rally productive o f the emotion s o f beauty i s Fo r m 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 ,
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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 ’
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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 ,
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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 of
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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 ’
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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 .
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e s of
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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 ; -
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Fair tres s es man s imp erial race ensnar e An d B eauty draws u s with a Singl e hair
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( 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 ,
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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 .
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F eedi n g p a i n ti n g
1 02
—“ A m e r
D oves by S e
of
rr es
an d
Ve n u s,
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H ebe
fr om
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—C on
p a r i s on of h i p s of w om en t h e r i g ht h a s c on t r act e d pel vi s om
Th e
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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 ,
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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 ki sses and they r e an d body ar e said to b e impr i n ts o f angel s 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 ,
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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 ’
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P robably the prettiest dimpl es are the t wo i n a woma n s back
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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 n o n c a c l man mal e i s al so the o n ly male to whom the fema e b reast 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 i n o even if small brea sts down the bo som w thout a o w l fi rm Ing I t n o n n fold underneath a n d with their del icate pi k ippl es p eu b eauti ul breasts o f the f straigh t f or wa r d a r e th e cla s sically tique Greek statu es ” — “ e h a u s ts x — n T h e b o s om of woman that ivo ry thro e o f love th e po s sibilitie s of form b eauty in material obj ects : t t l s e E 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 Budur But a n n her b o som bles se d b e the Gods i s a livi g seducti o 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 .
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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 ’
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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 .
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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 -
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A nd a rai n y d ay i s judged from the me n s stan d point ’
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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
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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 ’
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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 ) ,
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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 and like wi s e h aving b athed o f the mighty S on o f C rono s ( Zeu s ) 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 ,
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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 ,
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Da
d u Ven t
n se
re
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fr om
t g
pa i n i n
a
b y B ed t
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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 ,
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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 ,
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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 ,
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S E X AN D S E X
W O R S H IP
tim e such dances are common in variou s parts
the world ( F ig
of
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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 ,
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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 ,
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26 8
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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 ’
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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
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1 09
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—T h
t
e cu s om a
ry a tt i r e
of
a
S
al om e or
m od e r n
t ge
s a
C ou c h ee Co u c h ee d a n c e -
r
on
the
.
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 ,
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27 0
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 .
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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
S t L ou i s, 1 90 4 .
Fi g
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111
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W a n d sch n ei d er
P rk a
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S t L ou i s .
N a k ed Tr th ” b y L oc a te d i R es er voi r
Th e
Fi g
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P r c h a se E xp osi t i on u
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112
—C o
n ven
fr om t em p l e
t i on a l
at
E gy p t i a n K a rn a k E gyp t ,
a rt , .
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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 ,
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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 “ N ot a singl e antique sta t u e excel s t h e Ve n u s R u skin s ai d : 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 ,
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27 2
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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 .
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H r t te r A r ch a i c G ree k a r t
The
ai
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of
T an a
Fi g
1 14
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Ven u s
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at
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of
M
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r e Pa r i s
t h e L ou v
A
i lo ”
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n t i qu e
;
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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 L aoco on
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SEX A N D SEX WO R S H IP
274
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 .
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117
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M os e s , ” b y
M i c h e l a n g el o
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T om b
M os es wh ich i s a promi n ent feature
of
P pe o
Jul i u s
11,
R
om e
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the tomb of Juliu s II , in 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 of
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SEX A N D SEX WO R S H I P ”
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 “ ” be c a u s e s h e ever ( by a God of infinite L ove a n d C ompa s sion ! 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 .
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118
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L ove,
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”
by
L on ma n
E velyn B
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119
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t i me
S pr g in
K i em s ch
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of
L ove , ” b y
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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 ,
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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 ,
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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 -
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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 ,
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27 8
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 ,
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1 22
Ve rr oc h i c
o
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Ep
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B a p t i sm
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1 21
A
in
of
c a d em y ,
i sod e i n L i
C h i st,
r
”
fe
by
F l or en ce I t al y ,
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of
St
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Fi g
F
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G a rn i er
i rm i n , ” by
1 23
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C h i st,
r
J u d m en t ; M i c h el a n
g
’
g el o
,
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fr om
th e
Va t i c an ,
L ast
Rom e
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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 .
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27 9
A N D SEX WO RS H I P
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
During the middle ages
i t pu r e
con s i d er
.
early every church had a statue or 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 n
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C a th e d
ma de i n
fr om H i g h A l t a r S chl esw i g G er m a y
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ral
A D .
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in 1 5 20
n
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“ A am — d 1 25
fr om
”
E ve , ” “ The a sl e D ea a n c e of th e i s i n we e x l a i n s wh y p i c t u I es of c omm on i n m ed i eva l d a y s
Fi g
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an d
th D
p
B
th
.
k d
t ext
re
so
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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 B i be l con A celebrated edition of the B ible the Ku r fu er s t en — 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 .
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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 — r i t r e o impropriety f suc h art i s mainly subj ective not Ob o p y 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 “ ” bare thigh ed b ecau s e thi s garment open on on e Side o r the 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 .
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n 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
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the b o d y to sig h t wa s not consi d ered to b e i m 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 E xpo sur e
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SEX A N D SEX WO RS H I P
28 2
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 ,
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pai ti g n
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animal s that the expo sure of their b odie s to th e gaze of the a s 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 ,
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Wh y i s it
28 3
“
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 “ B ecaus e SO few women exert themselve s after mar riage s we r s : 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 ,
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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 ” Ther e i s many a man wh o i s daily opp ress e d by t h e su r i ag e ,
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SEX A N D SEX WO RS H I P
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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 .
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Wi l l O t h e W i sp p a i n t i n g b y L e s ch -
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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 “ Af c a n attr a ct h i m a n d h old him to home family a n d mo rality ,
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SEX AND SEX WO RS H I P
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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 ’
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—U
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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 .
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SEX AND SEX WO RS H I P
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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 ,
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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 ,
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Vu lg ar i t y i n Art
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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 R uskin said that
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SEX AND SEX WO RS H I P
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“
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 .
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W r es tli n g B ac ch an tes
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S EX AN D
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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 ,
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Le
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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 .
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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 “ suggestive o r l es s apt to be SO a n d are freque n tly de scribed a s i e they are ofte n ero tically excitan t ,
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the o t h er h and r epre sents the vices ; it sugge sts 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 antique es tly and prop erly as in C u p i d a n d P s y ch e ( p age 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 on
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t h e m a n the animal instin cts o f 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 of
O r t h e pas sionate natur e
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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 ,
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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 ,
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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 “ We U n fo rtu n ately Max N ordau wa s right when h e said : cling like cowards to certain conventionalitie s who s e utter i n con ” el s e we woul d not g r u i ty we feel with every fibr e of our b eing 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 ,
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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 ,
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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 Hab it a n d custom ther efo r e alon e d e t i on ed in polit e society 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 .
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298
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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 “ ” Wh en by Canova whic h i s now kn own a s the B orghes e Venus 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 “ ” a n d that photographed u n drap ed in clas sic po ses ( Fig 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 .
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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
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—M
Fi g 1 4 7 .
d
e
r
11
p ose p op l a r pr es t d a y p h ot ogr a p h y
cl a ssi c en
0
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Fi g 1 4 8 .
B a th of C ou r t L a d i e s ; F rom a p a i n ti n g
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u
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X V III Cen t u r y
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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 .
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SEX AND SEX WO RS H IP
300
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 ,
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SEX AND SEX WO R S H I P
3 02
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 N or i s it neces sary that the figur e g e s ti ve of evil of co u rs 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 It i s difficult t o defin e love ; in L a R o che Fau c a u l d wrot e : 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 It i s ther efo re neces sary i n tu t e s would s oon outnumb er wive s .
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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 ,
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A R T AN A T OM Y of
A t h orough kn owle d ge
anatomy i s n ot n eces sary or even desirabl e to judge or to execut e works of art ; a trained accuracy In fact a thorough knowledge O f of ob servation i s su ffi ci ent 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 o f the total length of ,
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SEX A N D SEX WO RS H IP
3 04
from the t op of the h ead t o the sole of the foot ; this i s % 3 o r very 1 near 4; or % 2 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 .
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1 50
—P r p r t i o
o
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on s
of
h um an b od y
M od er r n
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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 ,
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SEX AND SEX WO RS H I P
3 06
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 ,
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aus s m
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AMERICA
.
Fi g
.
1 53
—H e r ed i t y ;
f t
e f ec
of
t er m a r r i a g e b e t w ee c o d i ff er e n t n a t i on s i d i c a t ed in
u si n s
n
n
,
an d
b e t w een p e rs
on s
of
.
BOAZ with Ru th B ED
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J ES S E
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b a e h S t h B a h w i I D I DAV
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,
Fi g
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1 54
—Th
I MI
TA B LE
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 ,
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SEX A ND SEX WO R S H I P
307
R uth ; Obed begat Jes s e ; a n d Jes s e begat David the 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 O b ed
of
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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 and the righ t to del egate the of first cohabitation with a bride 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 ’
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SEX AND SEX WO R S H I P
3 08
which 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 en ce s
.
,
Fi g
Fi g
.
1 56
—S m
th
oo
b a ck
of
.
a
1 55
—M
woma n
.
u scu l a
,
r back
Fi g
.
1 57
of
a
—T w
.
man
.
hi l d r en
o sma l l c
,
com
p a r ed
.
SEX AND SEX WO RS H I P
31 0
— the pubic hair appears two features
of
beauty to whic h the 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 fr om a t r e
n
e
u
n
Fi g
.
1 62
A
.
m od el
Fi g
.
1 61
,
—“ A Nym p h
.
—S
ex
d i ffe r en ce
in
f orm
,
di
a
gr amm a t i c
.
” ,
b y T ob e r en z
.
SEX A ND SEX WO RS H I P
31 1
”
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 ; n
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valo r forme d
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( 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 ,
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SEX A N D SEX WO RS H I P
31 2
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 ,
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Fi g 1 6 3 .
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Fa r n es e H er c u l es ; s t a t u e i n R om e
an
t i qu e
Fi g 1 6 4 .
—A t i n
n ou s ,
r
f a v or i t e Rom e
H a d i an ,
.
of
E m p e r or
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“
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 .
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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
”
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as applied to t h e human bo d y ( Fig
.
1 66 )
SEX AND SEX W O RS H I P
31 4
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
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,
O I Vom a n ! Who s e fo rm
an d
who s e
soul 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 !
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Fi g
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167
T he
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S r
ou ce ,
fr om p a i t i g
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n
by
T h i ri o
n
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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 .
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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 I Vh e r eu p on the cel ebrat e d physicia n J a cobu s si sted o f s olid gold 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 “ ” — “ ” — i t is n ot k n o wn certain things it can n ot b e explained or “ 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 S h e i s said t o have wiped the perspiratio n su s ( Mark v 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 He i n the black and damn abl e art of sorcery b eyond all others 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 ,
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SEX AND SEX WO RS H I P
31 6
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 The pop e went with them t o a crypt where lay o f their country 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 The Wh o want s t o b ecome p atro n saint of P olan d ? 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 .
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SEX A N D SEX WO R S H I P
31 8
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 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 o f Hi story ! 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 .
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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 Their re s earch e s may lead them t o b elieve certain con ti g a t e elusion s o r th ey may b e confirmed i n their attitud e of doubt ; in .
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1 70
—T h r
ee
h u n d r ed
an d
ty fi ve Gal le ri e
si x
c h il
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d
re
n
at
1 74 0 1 7 8 0
on e
b ir th fr om W el t ,
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Gema el d e
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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 .
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SEX A N D SEX W O RS H I P
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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 .
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A theists have b een but r ar e ; Since natur e s birth
Till
w, she atheist s ne er appear ed ’
no
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earth
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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 A lthough C ic ero thought ,
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SEX A N D SEX WO RS H I P
3 22
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 ( i n they could fly through the air etc B elief the p or 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 ,
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1 71
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—L y
ca on ,
E n g r a vi n g
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h an g e d
XVI I
I
to
wolf
a
C en t u y
r
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Fi g
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“ — T h e W i t c h es 1 72 .
” ,
p a in
1 5 00 , b y H an s B al d u n g
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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 : ,
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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 ,
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T i t 1e p a g e o f work o wi tc h c r a f t wi t ch a a s a f eve r d el i r i u m Fi g
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1 73
-
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n
W eb s t e r s s h o ws t h e
Fi g
’
c
.
1 74
h an ge d
.
—D p h
to
a
X VIII Cen tu ry
.
l au
a
p r sue d rel t r ee
ne
u
.
by En
A p ll o gra vi g o
n
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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 ,
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SEX A N D SEX W O RS H I P
24
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 ,
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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 “ 2 6 (p ) 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 .
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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 .
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Fi g 1 7 7 .
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—C
I o
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r es t or ed by cover i g t h e sk l l w i th of sof t t i s su e s on l i vi n g m en
M a g n on m a n ;
n
m od el e
u
r
’
s
d ep th
wa x t o
.
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 ,
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h ti h t t t m t w p b l i h d i S pt m b r 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 i i g i t p i ti g T h f t ti m t d t w rk l g r f md bi h r b r l ph t d hi m ilh l f g li ri fi g r i tt f m Th m t b y by pp r d l w r l i m b m k ; h p d i ti d h rt b l l m i p r l g d i t t t il g
r t g
‘
l r
I t is i n te es in ea n I n t is to 1 9 1 8 , u n d er t h e a u s ic e s of th e F en c c a ve I n S o u t e n Fr a n c e c o n t a n n an c be e a s ol d , a n d i n c u d e fi u es e ose s ; a s o, a h a s r e i e fi u r e of a on o n , w os e ead an d a r e jom e d od f e c t ly u m a n , b u t t h e e n d o f t h e ve e o u -a I I f o u r s
hr y r l h h h
r ti
-
.
-
on
c on n e c
ca
e
o
an
ra
a n
os
e
en or
co u
n
a
s a e
n sc
eer s,
re
.
a
es
e
c a ve
en
t
n
s
s on s ,
o
u
e
ous
n ec
t
e
e
s
u
n o
a
s
s
s
t
n
ea
s es ,
ou s
o on
a
o
e se
.
cu
s
e
on s ,
u
as
en
ou e
e
an
a
s
e
o
nc
n
are
an s,
e e
e
n
n
ar
o
s,
e
e
o
o
a e
an
a
,
r
an
s
an
e
an o
es
e
a
e
In
are e
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e
o
n oc
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o
er
oes
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 ? ,
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H ow M y t h s T r a vel
B ecom e M odi fi ed
an d
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 ,
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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 ; ,
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but we ideas
get some id ea from known transmigration s of such
ca n
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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 -
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SEX AND SEX WO RS H I P
33 0
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 -
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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 ,
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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 ,
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‘
B y g od s we m e a n e n d owe d u ma n a
W ith h o
hr
e e
ttri b t
a ll
u es an d
r l r lly
n o n -n a t u
g
ene
a
a
as
or
su
p r t r l b l b i g ; ft
s ex u a
e
na u
e n
s
a
o
ein
en ,
g
s,
g
i ma i n e d i n
e ve n ,
as ve r
y
any
l
f rm b b i g o
s a a c i ou s
,
e n
ut
s
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SEX AND SEX W O RS H I P
33 2
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 S ome of th e ancient g or i ca l account of the war of the elements 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 elements wer e for the purpo s e of controlling t h e mas s e s i u s o g ’ 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 ,
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SEX AND SEX WO RS H I P
3 34
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 : ,
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A s demo n strated ab ove n umb ers are th e cau s e e n ce O f A ll Things ; n umb ers ar e a s the G ods ,
of
the exi st
.
X enophanes s aid ( ab out 5 5 0
“ -
There i s on e God the ) 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 B C .
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“
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
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1 04
an d
p
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1 94 ,
as
h
a vi n
g b ri g ea
n
on
s ex
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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 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 ; a n d the fer women b ear chi ldren like unto their sir es ; 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 ,
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li ve d m a i n
ly
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SEX AND SEX WO RS H I P
33 6
Thales ( about 5 8 5 B C ) wa s said to b e th e first p erson who “ ” a n d he was the a ffirmed that th e souls of men wer e immortal 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 From wh ere each god H ero dotu s ( about 4 5 0 B C ) said : 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 I n his c on c ep ( pr opitiou s o r in d ulgent l ove ) 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 .
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SEX AND SEX W O RS H I P
3 38
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 ,
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SEX AND SEX WO RS H I P wh il st the athe i st implo red the mercy o f G od , th e
pe op l e “
33 9
the ki n g and
of
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of
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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 y ym f h ll d ,
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SEX AND SEX WO RS H I P
34 0
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 ,
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T ow e r
T exa s F ebr u a ry ,
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2 0, 1 8 92
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the victims we r e a single garment the san when the fires were kin benito on which were figur ed d evils etc d l ed thi s garment r eadily burned away and the victim was p r ac tically naked I
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SEX AND SEX WO R S H IP
342
trib e had no r eligion ( r ememb er that r eligio n mu st be a ecom by wor ship o f any kind but they wer e afraid of gho sts n i e d a ) p 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 S everal trib e s of I n l i g i on n or a trace of clothing of any kind 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 ,
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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 “ ” On the o ther hand q u u m which mean s Father who i s ab ove 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 ,
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344
SEX AND SEX WO RS H I P
f emal e
rock 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 ) .
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The propitiation o f gho sts wa s prob ably the basis o f many early religious o fferings among the lower races ,
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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 His wo rld h is b elongi n gs in thi s world were sent ther e with h im 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 .
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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
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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 ,
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SEX AND SEX WO RS H I P
346
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 of
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SEX
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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 .
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1 81
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—T h
e
AS S)
n an
g
A h r;
od
ss
u
wi th t h e
ri g h t ha
nd
pi
n e - con e
sy m b ol
of
t h e li n
g
am
i n hi s
.
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 ,
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SEX AND SEX WO RS H I P
3 48
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 ,
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I
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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 .
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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 ; “ Thou shalt n ot make u n to the e any graven image s E xod xx 4 : 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 .
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1 83
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—A zt e c
i d ol s ; t h e co
Gr a ven
fir s t
pi a
on e
bu t t h e
i s m a l e, t h e se xu a l
s e c on d
p a r ts
ar e n
f em al e ; ot s h ow
n
the
th i
r
d
h
ol d s a
cor nu
.
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 ,
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1
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 .
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—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
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a
co
pp e rp l a t
e
of
1 74 0
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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 eve n o f architectural sculptur a l c onstru i ng it to forbid all art 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 ,
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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 ,
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1 85
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—A
m en h i
r
t
s on e
or
p il la
r
i n Ja
pa
n
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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 ,
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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 ,
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The
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R k oc
of
Ag
es ,
a
m od e
r
n
t t
s a ue
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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 ,
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g od ,
P an a Gr eek
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 ,
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55
umber o f o thers ; his mother wa s Oeno e 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 A S with all the repres e n tations of deities the satyrs ( Fig Older fo rms b efore art h a d adva n ced f a r e n ough t o produce mo re O dys seu s , o r quite a ,
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—W r h i p o s
t
se n e d
of
as
a
P a n , wh o i s
p i l la r
re
p
re
Fi g
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1 89
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—Y ou n g g i r l a ff a i
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r
s
c on
fes
t o Ve n u s
si n
g
h er l o ve
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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 S ome of th es e were suppo sed to b e mal e others female Druids 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 ,
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35 6
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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 ” often in couples on e mal e an d one femal e C leopatra s nee dl es , 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 ,
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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 ,
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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 ,
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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 ,
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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 .
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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 .
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r ; lo e r w c r d i al s h e r ald ry ) t e fl ee ( i c r oss sy m b ol cor o a t i o c os s
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1 91 as
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and
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t r a d e m a rk s
as
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a n ci en
s uc
h
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as
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T he the
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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 ’
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SEX AND SEX W O RS H I P
3 60
S E XU A L R EL ATI ON S H I P S OF TH E GODS
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 n demon wa s a goo d spirit r guardia angel whil e in R ome t h is o ) ( 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 N early
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SEX AND SEX W O RS H I P
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the G r eek alphab et combined with the monogram of C h ri st ( c h It meant that Christ was the b egi n n i n g a n d the end of all an d r ) 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 ,
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B ulgari a and adj acent S lavonic lan d s t h er e still prevail s 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 n
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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 .
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SEX AND SEX WO RS H I P be
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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 -
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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 -
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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 ,
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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 and on or Talmudic teachi n gs on Ma n ichaeism 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 .
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SEX AND SEX WO RS H I P
36 6
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 ,
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“ — R t r 1 94 e u
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fr om p ai t in g n
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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 a n d multitu d es c ei ve and give birth to the fruit s of such unions 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
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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 i n n pers on would b e co victed Tying the arms cro s s c e d e t 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 ,
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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 ( ,
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B oth the male fa u n u s
the female fa u n a could fo retell the 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 an d
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1 9 6 —N y m p h s
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the
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p h D aph
ty r s
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T hi s
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 ,
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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 guardian angel s The se or 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 ,
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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 The r eb ellio n of the a n gels under a n d produced a race of gia n ts 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 ’
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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 ,
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I wa n t to b e a n angel A nd with the angel s stand
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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 ,
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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 .
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1 98
—A A g l o a m e di eva l t omb i F l or e ce I t a l y n
a
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—“ T h S i r e
i n g by
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N or s emen ; they take part i n the
1 99
en s
fr om
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T hem a n n
a
p ai t n
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went ou t armed and moun ted on fleet h ors es to battles 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
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SEX A N D SEX W O RS H I P
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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 “ And mating of parents with children We r ead ( Gen xix 3 0 3 8 ) an d dwelt in a cave he and h i s L e t went up ou t of Zo ar 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 Thu s wer e b oth the daughters of L ot wi th o f our father 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 .
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S Ex
AND
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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 ,
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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 “ An d earth , in so oth bare first indee d l i ke to H esiod s ays : 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 -
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Thi s describ es the incestuous loves of heaven wi th hi s mo ther eart h ’ n 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 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 .
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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 ,
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SEX A N D
3 76
WO RS H I P
S Ex
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 ,
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M on og amy
—P
lyg amy
o
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 .
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SEX A N D SEX WO RS H I P
3 78
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 ,
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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 r n t n t e s co m a x e e e c p p y p ed ! 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 .
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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
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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 F ather w h o ou r Father ” 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 .
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200
—K i g n
R a db od u s
r ef
u s es
ba
t o be b a
p t i zed
p ti z ed
h ad t o b e
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I na
n
m ed i eva l
k ed
t i m es th ose a b ou t
t o be
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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 .
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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
( 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 ator
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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 This theory that the man gave chil a n d grow ( S ee p ” 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 when R achel 1 R achel i s quoted a s having the same i d ea for 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 .
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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 ,
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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 “ “ ” B aal P e e r the Maste r o f t h e O pen s i d e r e d i de ntical with “ “ ” ” ” ing t h e Ma ster of the H ol e or th e Master of the Vulva ,
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2 02
—Th p h e
s ym
a ll u s
bol s
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—P h a lli c
203
sy m b ol s u se d
m e d i e va l
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by t he
t i mes
a lc
h em i s t s
in
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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 .
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hated he ope n ed her womb ;
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etc
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O aths wer e taken by appeali n g to s ome g od ;
by touching 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 or
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SEX AND
38 4
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 .
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in their hieroglyphic writi n gs
a c t or
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father ;
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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 G od did n ot create ol og i c u s e o f a n y o rga n o f the human b ody 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 ,
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SEX A N D
386
W O RS H I P
S Ex
”
p eni s was A sher the p owerful the opener ; the right te sticl e “ ” “ ” was call ed A nu or O n and was suppo s ed to b e superior the l eft te sticle was a n d to produce male O ffspri n g ( s ee p ” “ 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 wa s mal e in antiquity a s we l earnt in the old o d h e b t o i d e s y f ,
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—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 “ And they ( Jacob and hi s p eopl e ) j ourn eyed from (v 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 ) ,
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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 -
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,
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 with its th e s a cr ed m a l e t r i a n g le 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 '
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SEX A N D SEX WO R S H I P
38 8
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 ,
-
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-
,
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Fi g
.
207
—T m pl D e
e
om e
S r i n u gu r ;
at
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 ,
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SEX AND SEX W O RS HI P
3 90
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 The P arcae presided a n d to the S candi n avian Trinity of the N or n s 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 ,
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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 ,
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Fi g
20 7 A -
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,
— Ab r
a xa s c
M ed al s ;
h arm
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,
,
u se d
as
t h e g od P
an ,
c
h a rm s a g a i n s t
to
cu r e
or
pr
d i sea se
e ve n
.
No
t s te r il i ty
.
IV
is
a.
p h all i c
.
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 ,
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SEX A N D SEX WO RS H I P
1
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 in
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Fi g 2 08 .
—“ T h P r e
a
ca e,
T h um a n n
or
F a t es
,
” b y
Fi g
2 09
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le
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.
r
—T h Tri i ty
n o,
n
e
in
the
X
,
i n ve n te d
III
C en
tu ry
at
Se
.
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 ,
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SEX A N D SEX WO R S H IP
3 92
irr egular Shape mo re or les s trap ezoid ; the Sides wer e narrowe st The si d e s of the templ e ab ove and wider toward t h e bottom 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 ,
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.
“ — Off r i g 21 0 e
Fi g 2 1 1 .
.
—M
e n e ph t h a
f ri g
of e
n
to
to
n
S et i
,
P an , ”
sa m e a s
fr om
a
2 1 2, b u t
p ai n ti n g
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r e a l i s t i c a l ly r e pr es e n t e d
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SEX A N D SEX WO R S H IP
3 94
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 It was n ot confined to the wo n derful edifices on a man s pub es which served as the tomb s f or the P haraoh s who er ecte d t h em The pyr C h a eop s wh o bui lt thi s pyramid lived ab out 30 5 0 B C a mid i s 4 80 feet high and 7 6 4 feet squar e at t h e base S ome .
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21 4
—T wo g
en i i
r
g ua d i n
g
a
t om b G i zeh ,
,
g pt
E y
.
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 .
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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 -
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Fi g
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21 5
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A
G oth i c m a l e t r i a n gl e
Fi g
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21 6
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—G
od
pp e r i g t o M os es r i g b sh a
a
bu
n
n n
u
i n the
.
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 ” “ ab ove thi s on the ba s e of th e co rnice occur the h ead i n g B i bli a ; — — t f o f an angel 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 .
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SEX A N D SEX WO R S H I P
396
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 ,
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Fi g
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21 7 — T i tl
e
p a ge
f u e r s t en
-
Bb i
of
the
“
K ur
Fi g
.
21 8
” l e .
—G
p pea r i n g Moun t N eb o
od
M oses
to
a
on
.
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 ,
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SEX A N D SEX WO RS H IP
3 98
wer e curved outward givi n g the design the shap e o f a h eraldic “ ” ” “ escutcheon mea n s i s and n on es t mean s i s n ot ; p a ter Est ” ” “ “ 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 slightly different form o f it a n d the wo rd d c u s mea n s God 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 ,
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221
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—T h Tr i i t y e
n
bu t
s
t ill
A
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in
m edi eva l
u se
Fi g
d es i g n ,
f em i n i
.
Y
222
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ne
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n
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Y W
t he
.
e
t r i a g le
M C A
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—T h
.
u
as
pp e r u se
wer
th e lo
.
C
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A
,
t he
is
d
by t h e
as u se
d
by
.
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 .
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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 The god i s sometimes figured as ridin g on a dove of sugar cane 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 ,
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22 3
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is
L ove
mbol
a sy
R
t d;
e si s e
of
”
t he li n
the
g am
,
a
rr ow
Fi g
.
224
—T h H i e
ndu
of
g od
l o ve
.
.
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 .
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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 .
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2 25
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—A F wi th
,
,
,
aun
a
Di
an d
Ny m p h p la y i g
on y s u s
n
,
r ed
Fi g
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2 26
—G i
rl
p l a y i g w i th n
r ed
.
a
Di on ys u s
.
ame such word s as a m or ou s and all ot h er wor d s wh ic h 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 R oman
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SEX A N D SEX WO R S H I P
40 2
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 ,
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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 ’
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SEX A N D SEX WO R S H I P
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 -
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t i on
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A th n
on y ,
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b y Von L e y d en
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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
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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 '
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SEX A N D SEX WO R S H I P
4 04
”
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 .
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—Fr esco
b y Fr a
A g n
el i c o
da
F i es ol e
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S
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M a r c o,
F l or en ce
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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 ,
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SEX A N D SEX WO RS H IP
4 06
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 r o wer e wo rshipped in every par t of E gypt P ta P htah n s o ( ) 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 5 000
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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 The T rimurti or H indu Trinity wa s an f ate s of gods and m en ,
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40 7
SEX AND SEX WO RS H I P 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 A stands f or B rahma U f or Vish n u and M fo r 0 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 ,
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an d
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r
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l ik
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in
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hp a
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SEX A N D SEX WOR S H IP
40 8
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 ,
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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 i h 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 ,
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SEX A N D SEX WO R S H IP
41 0
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 ,
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g i g a t i c t r ees i n Ger m a y n a m e d t h e “ T h r e e G r a c es ” on a c cou n t of th ei r g r a ce f u l pr op or t i on s Fi g 2 3 2 .
n
ee
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Fi g
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23 3
— T hr “
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ee
G r a ce s
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by
T h orwal d
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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 ,
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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 I s ta r a h Is h tar 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 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 “ Thou s h alt n ot plant the e a grove of any tree s near unt o xvi 2 1 : “ ” 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 .
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SEX A N D SEX WO RS H I P
12
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 “ A nd Jacob vowed a vow s aying If God will b e wit h me 20 22 : 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 ,
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SEX AND SEX WO R S H I P
41 4
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 ,
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236
—M r i g ar
a
e
of
the
su n
amd
al c
m oon ,
p are ts
h em i s ti c
n
of
the
Ph i l
os
op h e r
’
s
s t on e
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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 Fr om a n d h e s educed the queen 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 ; ,
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SEX AND SEX WO RS H I P
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 ,
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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 ) W Vh 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 on e a n elm tree from which they of the A esir foun d two trees 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 ,
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An i n
Ma
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n
e xa m
pl
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of
th i
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su
p r titi e
s
on
i s d es c
ri b
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i n the
n o ve
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To H a ve
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to H
old ,
SEX A N D SEX WO RS H I P
41 6
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 ”
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 A ll H eal
,
or “
,
,
,
,
,
,
.
’
,
.
,
.
,
,
,
,
,
,
.
,
.
,
,
.
,
,
,
.
,
41 8
Fi g
W OR S I I
SEX A N D SEX
.
— Fr 3 7 2
6 1 4 8 a t i s n t a S i t u s r h O , e om t
d i s e t r ee
Fi g
.
an d
M — 24 0
N a r ci s su s
.
Pa m
.
an d r a k e R oot s fr om ,
IP
ra
Fi g un
t h e C od ex N
)
.
238
—M
r oot s
an d
r ake
( or
r
l d o v e y ;
w
ea pol i t a/ us ,
at
V
i en n a
.
al
41 9
SEX A N D SEX W O R S H IP
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 ,
,
Fi g
.
24 1
man
.
T he
r k d a es
g od d e s s
Di
to
os cor i
H eu r e si s
d es ;
51 2
g i vi n g
Fi g
24 2
.
r
Ge m a n y
Fi g
.
Tw 24 3 — .
o ca
rr ots
—M
t i me pr p r t y e
o
A D .
.
of
e
a l se
)
at
on e ,
of
.
Fi g
.
r k (f E m p er or R u d ol p h II
an d a
.
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 if yelli ng of the mandrake root whic h woul d h ave kille d h im he ,
ha d h ear d it ( F ig
.
SEX A N D SEX WO RS H I P
4 20
Thi s sh ows a drawi n g of man d rak e ro ots after figures in C od ex N ea p oli ta n u s in the N atio n al L ibrary at Vienn a ( Fig ,
th e
,
H eu r e s i s
The goddes s the
Fi g
.
.
givi n g m an drakes to Di os cu r i d es ; from
C od ex C on s ta n ti n op oli tan u s ,
24 5
.
— A p r ip r t a sn
oo
.
Fi g
.
A D
246
.
.
.
51 2
,
—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
N
TH E
I p om oea p u r pu r ea L ob e l i a C a r d i n a l i s '
r
S t y ch n os S t I g n a t i i A mi/ m t i h y llu m .
rp
P y r us m a lu s
( van )
A con i t u m N a p e llus M i t e l la d i p h y l la ’
I mp a t i ens p a l li d a D i p s ac us p i losu s
I
FU L FI I ‘ '
)
M or n i n g
gl or y
.
r d i n al S a i n t I gn a t i u s ; J a c k i n th e p u l p i t M i i st er ; M o ks h ood B i s h op s ca p S l i pp er s S h ep h er d s st a ff Ca
-
~
-
n
n
’
,
’
,
SEX A N D SEX W O RS H I P G ol d en B a sk et
r
S ol i d a g o
od o a
A ly ss u m
s ax a t i l e
p a ti en s f u lva A s c y ru m C r ux A d r ca e A sp h od el es r m os s R a n urw ul us a c r i s
of
,
n
a
r od
g ol d S p eckl ed j ewel s A d r ew s C r oss St S i l ve r r od
I m
-
4 23
n
.
u
’
,
,
G ol d
cu p
.
( T H E S ER M ON ) C
L y c h n i s d i oi ca
M a lus
,
p
’
C a r oli/n i a nu m n uta ns
'
p
Gn a h a li u m d i oi ca
Li
CH
E S S OR ) N o ti de Ja ck i a b x S k ll p F ri r ow l B r a dy b ott l e N s w hi pp i g
C ON F
ra g op og o n p r a t ens i s H er n a d i a s o or a S cu t e lla r i a l t e fl a T
o n
n
a
ri
or
u
A c t a ea
a
’
o
-
,
,
c
s
n
m e la n ch o li c us
s
’
un
n
Wh i t e
a l ba
( PE N I T E N T
-
ca
-
a
r
ra n t hu s
.
-
A con i t u m N a p el l us N u p ha a d uen a A ma
fe
AP T ER II
( FAT H E R
n
Gh ost ! ever l a s t i n g !
H ol y
fi i ci n a l is
o
r u s a l em !
N eve r f a i l L i ve f or ever ; C h r i s t s ey e Bl a z i n g S t a r S t a r of B eth l eh em ;
Gn a h a l i u m p o ly oep h a lu m S a lvi a ve b en a ca
A ng eli c a
Je
H on es y
( e a rn)
r C h a ma eli r i u m Or n i t h og a lu m
of
t
L i n a r i a bi en n i s P y ru s
r os s
b ea
ds
.
S I N N ER S )
r os ti s a l ba E u p a t o r i u m p er f ol i a t u m B r om us s c a li u s
R ed t op J oe P y e ,
S en ecio J a co b ea
S t i k i g W i lli e N i m b l W i ll T ll ed t Op
Ag
e
n
M u h len berg i a d i y us a T r i od n
‘
a
r ope
cu pr ea
C h ea t ; n
n
e
a
,
r
r
O y za s a t i e a P h leu m p r e t e n s e
B i d e ns
P i k po ke t D t hm an s br ee ch es D t ch m a s p i p e S h ep h e r d s p u r e ; D st y mi ll e r ; R a gged r ob i B gga r ti k B gga r s l i ; B ci g B e t R gg d L a dy Cu k ol d ;
Di a n t hus b a r b a t ws
S weet W il li am
ps ella bu r s a p as t or i s Di cen t r a cu eul la ri a A r i s t ol c h i a S i ph o C a p s e lla b r s a p as t or s? S en e ci o ci e r a r i a Ca
~
o
u
-
n
L y ch n i s
fi
e s - c ueu li
p E ch i n os p er mu m Vi r g i n i o um S a p on a r i a ofli oi n a lis
B i d en s
bi
-
i nn a ta
N i g e l la D a mas cen a
f r on d os a M a n t is i a ( va n )
c
s
c
-
’
u c
n
u
’
’
s
u
n
’
e
s
’
e
ou n a
c
ce
n
e
c
s
,
s
SEX AND SEX WO RS H I P
4 24
W il d S w eet W il l i a m B oy s l ove ;
P h l ox m a cu l a t a
A r t em i s i a A br ot a n u m
,
’
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
r
A t r i p l ex h o t en s i s
( D I N N ER ) Py
r us
Vi c-t u a l s a n d d r i n k ; M i l k p ea
M a lu s ( c a n )
Ga la t ca g la b ella C a s t i ll ei a c oc ci n ea L a thy
n
r us pr a t e
ns i s
P y r us M a lu s
r ei a
S a tu
P a i t ed c p E verl a t i g p
S a lm a
r D ck s m ea t S a ge ; R abbi t s f oot B u tt er a d e gg s ; B i tt er s wee t l Va t er c r e s s L a mb l ett c e G r een c h eese
r
a ven s e
r
n
S o la m u m Du l c am a
Py
r us
-
ffi c m a le
P y r us M a lu s a
ra
o
o li t o
,
’
L i n a r i a vu lg a i s
C off ea
’
u
fii ci n a li s
Va ler i on e l la
;
S a vo y
o
N as tu r ti u m
ea
H om i n y ;
( va n )
h or t ens i s
T r i f ol i u m
n
s
L emn a mi n or ’
u
ri a
u
( c an )
.
r a bi ca
C off ee
Wi n e
M a lu s ( va n )
.
.
C H AP T ER
(I
N
TH E
M EADOW )
R h exi a M a r i a n a
F ou r o cl oc k A f t er oon l ad i es ; S p i n g b ea u t y S w ee t J u n e H a rb i n ge r of S pr i n g M ea d ow b ea u t y
C l em a t i s
L a d i es
M i r a bi li s J a lap a
’
M i r a bi li s l on g i flor a
n
r
C l a y t on i a Vi g i n i c a P y u s M a lus ( va n )
r
r
r
E i g en i a
b u l b os a
vi t a l ba
R os a B
e l li s
wer ; ,
ru m
c en t i
f oli a i n t eg r i f ol i a
S we t Ci ci l y B l k ey ed S M a d w S w et
Os m or r h i za b r em s t y li s
e
A b r u s p r ec a t or i u s S p i a ea s a li ci f o li a
r
( TH E o l y g on i cu
A n t h y ll i s
B AT H
m p er s i ca r i a
r ri a
vu l n e a
o
e
-
—
II
a ym a i d s
R ed
er m u d i a n u m
E u p a t o i u m p ur p u r eu m S p i r a ea l ob a t a
u sa n ,
-
e
N cp e t a g lec h on a P y r u s M a lu s ( va n ) S i s y r i n c h i/um B
,
ac
r
P
bo
H e d ge m a i d s F a i r m a i d s of F r a n ce
N e p e t a g l e c h om a R a n u n ou lus a c on i t i f o l i a L i li um bu l b i f e
’
.
c
h ee k
.
.
Bl ue ey e d
L i ly
Q Q
t h e m ea d o
-
u e en
of
u e en
of
w
the
pr a i ri e
DI S R OB I N G ) L a d i es ’
th u m b
L a di es
fi n ge r s
’
.
,
SEX A N D SEX WO RS H I P
426
r
Sa
r
d on P r i d e T r um p et s H or se ta i l Ma r c s ta il D o g s t ai l ; H ou n d s t on gu e
fii ci n a li s
S a p ona i a
L on
o
fla va
r a cen i a
E q u i s e t u m h y em a l e
r
-
r
’
H i pp u i s vu lg a i s E l eus i n e I
’
n d i oa
C y n og los s u m ofii c i n a le L a/ur u s
ru s
M a la s
,
va r
Ve
W on d er of t h e w orl d ! M a i d en s b l u sh -
-
-
’
.
.
PE E P ER )
r ofii ci n a lis J a t r op h a s t i mu los a
A la i a
b a th
’
nus
'
J a ck -b y t h e -
ci s t u la
A r u n d i rwr i a m a cr os
-
h ed g e
Tr ea d li g htl y S pru ce C ock s com b
com m u n i s
C elos i a
-
n ob i l i s
( TH E
A b i es
-
’
D i p s a cu s S y lves t r i s M i r a b i li s J a l a p a Py
.
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
r a s ti s C a n d ens i s E u p h r as i a ofi l ci n a li s Vi n ca m a j or
H yd
a
‘
/
( TH E
T EM P TAT I ON ) b u sh
N i g e l la D a m a s cen a
D e vi l i n
C h e lon e g la b r a Op h i og l oss u m vu lg a t um
S k eh ea d A dd r t g
-
-
a-
na
’
e
r
on
s
ue
;
r th
I p om oea p a n d u a t a C h a m a e li i u m C a oli n i a n u m
M an
Ci tr us A u r a nti u m
F or b i dd en fru i t G all of t h e ea r th ; L ove i n i d len ess
r
P
r
r en a n t h es
s e rp en t a r i a
ea
,
evi l s
-
-
FAL L ) L ove i n -
P
R u m ex P a t i en t i a ot en t i lla
-
bi t,
’
-
N i g el la D a m a s cen a
P
th e
-
.
( TH E
ru m
of
,
Vi ola t r i c ol or
L i g us t
D
-
-
a - mi s
t;
a ss i on s
Vu lg a r e
r
p a lu s t i s
P i s u m S a t i vu m
CH
( TH E P y r u s M a lus S ol a n u m
Or
ni
nig
( va r
N E XT N I GH T )
.
rum u m b e lla t u m
t h og a lu m
r cae a L u t et i a n a M i r a bi li s J a la p a A let i s f a r i n os a Ci
r
C l em a t i s
AP T ER I V
( va r
.
S mm er N i g ht h a d e T e O l ck E ha t r s u
s
n
nc
’
c o
n
B ea u t y
e
of
’
the
z g st a r s L a d i es b ow er B la i n
ght sh a d e n i g ht
ni
.
.
SEX AND SEX WO RS H I P ( S L E EP I N G s om n i
S o la n um
I
n N oc EN c E
)
S l py i ght sh de U pri g ht vi r g i s b owe r Y l l w b ed t r w S w e t c e t e d be d s t r w l d y s bed t r a w ; O
f er u m
e ec t a
a
n
ee
r
C l em a t i s
4 27
n
Ga li um ve r u m
e
G a l i u m t r i floru m
o
-
a
s
-
’
-
D i a n t h us d e lt oi d es L i l i a/m C a n a d ens i s
N od d i n g
er m ud i a n u m
-
Bea u t
r
pa
g ht
-
pr etty
cae r u l ea
ca
G ol d en
hai r ;
m ai d e n
r y op h y l lus T ul i p s ;
Gesne r i a na
L eu c a n t h emu m vu lg a R os a
-
n e - se -
P oly t r i ch a m vu lg a r e Tu li
,
L il y ; y by n i
No
A n t en n a i a M a r g a r e t i c um
Di a n t h u s
s
re B lu e ey e d lily M ai d e n p i n k
H ous t on i a
,
n
s
a
ur
L i g us t r u m vu lg a
-
e
Ga li um ver u m
S i s y r i nch i mn B
’
re
ca n i n a
ru m t r i color
Ga li um ve
Vi ola
( TH E
T EM P I ER ) ’ ’
S weet
Di a n t h us ba r ba t us P
m
ol y g on u/
Jo
hn ;
G old en l oc k s R e d s h an k s
p e rs i ca r i a
,
,
P oly g on um B i t or t a S t a p h y l ea t r i f ol ia S olid g o d r a s
/
o
a
B la d de r r od
R ed
o
nu t
R i gi d gold e od Q e d li ght n
S t i lli n g i a
s y l va t i ca
ue n
’
s
r
e
,
.
( R E P U L S ED )
r ot a n od or a t a
A r t em i s i a A b N y mp h a ea
um
Vi o la t r i col or L a ct u c a
L e tt u ce
s a l i va
Bh a n g ! Cu d d l e m e t o ye u l Whi te L ily
Vi ola t r i c olo r L i li um
-
ca n d i d u m
N i g el la Dam as c eu a
L ove i n
L i c h en i g u i a r i us
Sp k ;
-
-
-
a-
-
p u zz l
un
“
Y ew
To ch u
( TH E
me
n ot
RAP E )
Vi ola t r i color T ri t om a
u va
ri a
e
R e d -h ot po
ker
!
;
a
SEX A N D SEX WO RS H I P
428
Q u i ck Rape
I mp a t i en s p a l li d a
S ed u m
h an d
i n the
a lbu m
P ke S t i k t i g ht M i st r e f th i g ht L ve li e b l ed i g o
c
I
’
o ly a n t h u s
ra
A ma
t u be
r os a
er c h em i a
ss o
m e la n c h ol i cu s
nthus
(HI S B
o
s-
-
e n
e
n
E S C AP E )
vol u b i l i s
R h S p ee d w us
Ver on i ca
fii c i n a li s
o
Vi ola t r i c olor
J oh n n y
H u m u lu s L u p u lu s
H op
el l ,
-
j
um
p er
( 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 ( CON S E Q U E N C E S ) m a nth e A t m b el l lg a r i S l f h eal CH
Gen t i a n a P B
r
u n e ll a
on /
n eu
vu
u u
s
R u bi g o
a ln ea
S e n ec i o
au
e
a
Ta
E u p h r as i a h eli o s c op a
Li
r
i
ti
r ep ens
cu m
n
s
-
F em a l e r eg u l a t or
re
T a n a c e t u m vu lg a r e T
Q ( TH E
H a l es i a t e t r a p t e '
B
AB
Y
n sy
ttle good ;
ui c
ke
ns
.
)
S w dr p
ra
o
no
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
P y r us
P y r us
.
c ou
oc
P
ap ay a
( H ER S a m bu c u s C a n a d e n s i s
A
ra l a i
p
his i da
A s c l ep i a s
n
D eli i s C k y b ab y
.
P
b l eed i g
M oth e r ,
M a l us ( va r ) M a lu s va r )
A r u m M a c ul a t um C a r i ca
c u r as s i vi c a
apawl ‘
F OL K S ) de r W i l d el d e r R e d h ea d El
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 ) .
H e r a c l i u m la n a t u m
r
A n d r op og on m u i c a t u s
A
r a li a
.
r a c e m os a
B r oth e r
J on a
th a n
.
SEX A N D SEX W O R S H IP
430
WOR S H I P
A N I M AL
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 , ,
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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 ,
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Fi g 2 5 0 .
—H i
n
du
Cosm o
g on y
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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 .
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SEX AND SEX W O R S H IP
43 2
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 .
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Fi g
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25 1
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—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 fir s t p i ct u r e ( c oi t i o ) i u pp er ow n
n
n
n
r
n
( a b ou t
1 05 0
S ee
.
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 .
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SEX AND SEX W O R S H IP
4 34
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 ,
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Fi g
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25 3
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—S r d b ac e
th i s
to
,
I d i a M a y th o sa d p i l gr i m s w or s h i p th i b l l ( s ee a t f oot of t h e m a n )
i n U m m e r n a t h C a ve ,
ull
c a ve a n n u a l l y
to
n
s
n
.
u
n
u
c om e
.
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 ,
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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 ,
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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
T ok i o
in
,
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 ,
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SEX AND SEX W O R S H IP
43 6
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 .
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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 ,
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25 5
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—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 -
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SEX A N D SEX W O R S H IP
438
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 ,
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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 .
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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 who wa s some modification of Ishtar o r A starte h a s hi s 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 ,
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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 The Babylonia n s th e sto ry of the flo od as later foun d in the Bible “ ” 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 ) h th r t t t h t h w l gr t g d ( d g dd f ll wi g G r k S m ) w r A p ll A r H p h H rm H r Ath A rt m i A p h d d i ti Z id P h ti Thi h w r i g r l ly pt d r i H d D m t r Pliny the E lder ( bo rn 23
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e
es
o
es :
a an
e au
eu s,
e
o s
ose
e e
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s a e
a
t
on ,
o
o,
s,
o
t
e
e ve
e ve
e s,
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s
ea
t
e
an
s
a e s t os ,
e
n ot
o
ene a
e
o
e s se s
e s,
e
ac c e
e
e,
e e
en a,
ve s o n
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t
e
o
e
o
s,
n
ee
ro
rt e .
SEX A N D SEX W O R S H IP
44 0
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 ,
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to ok the H e to ok H e to ok He took H e to ok He to ok He to ok
mighty diadem from off her h ea d away the j ewelled earrings from her e ar s away the golden chain s ab out h er neck away the ornaments O f her breast away the studded girdle of her wai st away her b racelets and anklet s away th e garment coveri n g her n akednes s i
A s so o n as Ishtar entered the lan d whe n ce
n
t
i
t i
t
.
one r eturn Al ,
Then Al l a tu said :
latu saw her 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 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 su n
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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 -
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SEX A N D SEX W O R S H IP
44 2
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 ,
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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 ,
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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 ,
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SEX AND SEX W O R S H IP
444
Zoro aster ( o r Zarat h u stra ) was the founder of t h e P er sian The mai n idea of h i s t h eology or Iranian mythol ogy or r eligion 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 In this theol or he can help A hriman or E vil by b eing wi cked it i s og y ther e i s littl e or nothi n g of a s exual nature ; in fact 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 on his forehea d to protect him against the m n i r a n g ( cow urin e ) 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 .
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SEX AND SEX W O R S H IP
44 6
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 ,
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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 -
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Fi g 2 5 9 .
W or shi p of S et i t h e s cu l p t u r e i n t h e ru i n s of
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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 -
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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 .
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SEX AND SEX W O R S H IP
44 8
r e e r n ermes the of letters r learni g he wa s o r d inarily o p o d ; H g s ented with the head of a n ibi s and as carrying a tablet an d a r eed in his hands A mong hi s u t sometime s al so with the u a s b n e p ” ” “ “ title s were lord of truth the chief in the path of th e dea d ” “ s crib e o f the truth It was his speci al o ffi ce to b e pres a n d the t o see en t in A me n ti ( underwo rld ) w h en the soul s wer e judged 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 ” “ R itual of the Dead which of many medical book s a n d of the 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 ,
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Th e Os i ri s M yt h
or
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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 ,
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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 The festival of the Op a l i a in he r ho no r occurred on o f farm ers Decemb er 1 9th and 2otb I n hon or of S atur n the fe stival of the S aturnalia was held ; ,
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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 ) ” I n both Greece a n d R ome he always r e Zeus the F ather 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 ,
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45 1
SEX AND SEX W O RS H I P
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 ,
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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 ; In Greece H era ( L atin L eto wa s the same as Gea or E arth 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 ,
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SEX A N D SEX WO R S H I P
45 2
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 .
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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 .
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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 .
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SEX AND SEX WO RS H I P
45 4
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 .
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pr i es t
B a cch u s
Of
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com m i
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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 H owever at tu t e d suicide by p oiso n ed wi n e which lo oks b etter 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 ,
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SEX AND SEX WO R S H I P
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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 ,
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 an d
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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 ,
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SEX A N D SEX WO RS H I P
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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 .
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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 ,
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458
AND SEX WO RS H I P
S Ex
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 ,
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S EX A ND SEX WO R S H I P
er s Of men a n d wom e n tho s e Of man
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4 59
i n tellectual powers greater than
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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 “ ” The first a t a va r s o r incarnatio n s p e r i en c e d a n umb er O f 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 “ ” “ ” Re the wo rld S ome of hi s o ther name s mean S avio r
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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 ,
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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 .
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SEX AND SEX WO RS H I P
46 2
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 .
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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
th e con sider ation O f what Go ethe calle d Da s 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 Of the The A lmighty shall ble s s thee with bl es sin gs ” 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 We pas s
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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 “ ” ” G lory to God ! r esponded some o f the audi ence own im age “ “ 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 ,
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The
r g i Of t h e e t r i an gl e
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sa c i c d
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f e m i i e sym 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 f m i ni e t r i a gle t h e m o s ve er i s Fi g
26 6
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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 ” “ C ircl e a n d the S acred F emi n i n e T ria n gl e ( Fig ,
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S EX
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WO R S H I P
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— variation s the
B esi d e s thes e we have the circle wi th a do t “ ” 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 ,
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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 ,
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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 The wo rd was ge n erally arra n ged in the fo rm a n d mi sfo rtun e of the femi nine tria n gl e thu s .
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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 ,
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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 ,
.
,
,
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,
’
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,
,
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
A zt
and
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 N o tice is Sh own in this plaster cast of a vi rgin mo n s ( Fi g 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 ,
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SEX AND SEX WO RS H I P
468
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 ,
.
,
,
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.
Fi g m on s
2 70
.
.
—A
r
ve n e i s ;
f e rt i l i t y
pl as th e
te r
cast
r i gi n
o
of
of
a
the
vi si
rgi n
gn
of
Fi g
.
271
.
— Th
I s ht a r ; a f t er a s m a ll B r i t i s h M u se m u
.
P h oe
e
n i ci an
r
i vo y fi
G odd es s
gur e
in th e
.
method of indicating curl s i s quite p ecul iar , but fr equent 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
t i on a l
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,
,
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,
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SEX A N D SEX W O RS HI P
4 70
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 ,
.
,
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,
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,
,
Fi g
.
2 72
.
— I i h ldi g th s s,
sym b ol o f
o
n
vi
e
rg i i ty n
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
.
.
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 .
.
,
,
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,
,
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 .
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Fi g
.
2 74
.
—R k r d oc
t om b s
,
-
c a ve
in
P
a l es
en
t r a n ces
ti n e
,
Fi g 2 7 5
to
.
—S t
on e
h en g e
f em ) of a r ch e s f em ) g le ( m os a ) m on ol i th s
su
.
.
.
t
c on s i s s
of
rr ou n d i n g
ci
a
r
cl e
s om e si n
.
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 ,
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SEX AND SEX WO RS H I P
47 2
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 ,
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-
,
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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 In a similar ma n n er the shell s a s held by the nymph s (p 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 ,
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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 ,
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-
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Fi g
.
2 79
—T h
e
,
godd ess h er y on i ;
M ay a
I
ndia
-
D
e va ,
s
h ow i n g
—L w r
r u s w or sh i p p i n g h i s m oth er I si s sym boli ze d b y fr om a d oor of li f e a y o i ; u pp e r a d a g op a i n I n d i a Fi g
280
.
o
e
n
,
,
,
.
Ho
,
,
.
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 of
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-
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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 “ 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 ,
,
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i
s
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Fi g
.
— E ll i p t i
c
s
h ape
of
w om a
n
Fi g
.
the
.
R
28 2 os a
—I mm a cu l a t e
ry
of
B l e s s ed
the
pt i o V i rg i
C on c e
n
n
,
;
fr om
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 l it i s s ometi e s used mere y as m ; 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 -
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S E X AN D S E X
476
Fi g
beth
.
2 8 3 —M ee t i n g .
A l t a r p i ece
M a ry
an d
C ol og n e
in
-
.
Of
E li
(
za
a b ou
t
W O R S H IP
Fi g
284
.
p ai t i g n
R e rr ec t fr om R a p h a l an d P e ru gi n o
T he
.
n
by
i on , ”
su
e
.
1 4 00
Fi g
fr om AD .
.
.
285
— M ry a
t r p i ece
al a
an
1 5 00
.
-
in
by
a
d oor
of
Ni cc ol o A l
li
fe
,
u nn o ,
Fi g
28 6
.
se al s,
( y on i )
—A
in th e
f em a le
.
.
f ew
h pe
s a
pr essi o s of medi c t h e ci r cl e ( br eas t )
im
of
t r ia n gl e ( p u b e s )
n
,
an d
the
oval
or
elli
SEX A ND SEX WO RS H I P
4 78
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 .
,
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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
g
E n la n d
C a th e d
ral
,
Fi g
.
288
g
.
—VVi n d OW
E n lan
.
d
D m b l e A bbey m p r e w i th Fi g
( Co
.
of
an
u
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 “ ” — f or go od luck i s the same 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 ,
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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 the yo n i goddes s T o the li ving yoni o f thi s s en t a t i ve o f Kali 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 ,
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SEX AND
480
W O R S H IP
S EX
”
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 .
,
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’
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This wo rshi p i s indicated in this r epres entation ( Fig
Fi g 2 89 .
N ot r e Chu rc h
—L
Dam e, of
St
.
rge figu r e fr om r oof of P a ri s ; sm al l on e fr om M a r y t h e B ea u t i f l Ve i ce a
,
u
M aha Kali con s ort out her tongu e -
,
of
the
n
,
g od
H g
.
2 90
.
— M h a
a-
K ali wi f e
S i va, I
,
n
.
of
290 )
th e
of
g od
di a
.
S iva , t h e Destroyer , by h er putting
.
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 N ear
,
,
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 .
m od el
.
—A at
p ol e i n Al a sk a fr om C h i c a g o W orl d s F a i r 1 8 93 t otem
,
.
2 95 — A zt .
.
’
,
ec
se
rp t w or sh i p fr om en
,
0 0 0
R a wli
0
.
-
A
E gyp ti an
an
.
0
Fi g
Fi g 2 94
a
cu r i ou s
r in A f t er
pill a
templ e
.
n son .
0 0 0
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 — 2 9 3 ) note the legs spread wid e apart a woma n s legs fo r ( Fig 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 ,
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’
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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 ’
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SEX A ND SEX WO RS H I P
484
all 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 I
n
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Fi g
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29 7
.
— M
ri
ao
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 ,
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SEX AND SEX WO RS H I P
48 6
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 -
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,
-
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,
,
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,
Fi g
.
3 0 0 —F r .
om
the
“
Bo ok
S i va rt h a
of
Li
fe
,
” b y
Fi g
.
,
3 0 1 —F r .
om
the
“
B ook
S i va r t h a
.
of
Li
fe
,
”
by
.
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 T h e faculties n ec t ed wit h the physical nouris h ment of t h e chil d ,
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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 E ach d ivi sion of the b odily functio n s co rrespo n d s i n ( Fig — o its c h aracter with a divi sion f t h e mental faculties Wh ic h r etain 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 -
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,
,
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.
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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 ,
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SEX AND SEX WO RS H I P
488
Wors h i p
of
A lm a N a t u r a ,
or of
( Wors h ip
t h e N ou r i shi n g P ower
of
of
N at u r e
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 .
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,
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Fi g
.
3 03
.
—V
en u s
nu
r si n g
On e writer said that the b o som
t h e L oves
.
woman exhau sts the po s 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 of
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SEX
4 90
SEX WO R S H IP
AN D
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
E gyp t i an t em pl e
G r ea t M oth er s cu l p tu r e
.
.
3 05
.
Th e
-
.
o
es s es
n
.
3 06
—C r t
.
a
h
ou c e
p a t r a fr om
C l eo
,
th e
or
R
si ose
gn a tu r e
tta sto n e
Fi g
of .
B
.
.
3 01
ru ch saa l
of
o
,
.
Fi g
of
g dd N r th E gy p t a d S ou th E gyp t cr own in g P t ol N ot i ce t h e br east s em y Fi g
XI I
—A
n n u n ci a
t
E va n g el a r i u m ,
Cen t u r y
.
m
fr C a rl s r h e
i on ,
o
u
,
t h
e
en d
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 — T h e cartouche o f P tolemy a woman 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 .
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SEX AND SEX WO RS H I P
4 92
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 a sym b ol of God , as the agency by whic h or lily 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 “ on the 25 th of lated that Chri st was conceived in the wo rn March year 0 However a mi stake in calculation wa s made , and it .
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-
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,
Fi g s om e
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,
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3 08
.
—A
t rr a
su b e
b
ro
n ea n
fi gu r e f o d i t em p l e s i S a r d i i a n ze
un
n
n
Fi g
n
.
3 09
—A
s sy
of
.
ri a goddess n
a b ou
t
21 00
of
B C .
m a te
r n i ty
,
.
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 .
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SEX A N D SEX WO R S H IP
494
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 ,
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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 -
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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 ,
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’
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’
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Fi g
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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 .
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SEX AND SEX WO RS H I P
4 96
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 ,
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Fi g
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31 3
.
—R
em u s
R ml
an d
o
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 -
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SEX A N D SEX WO R S H I P
4 98
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 oh s ,
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Fi g
th e
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head s
f em a l e
—D
ki
31 6
.
on
t h e b as e
s ym b ol s
e va
nu
n
the
of
wi th t h e
r s i g Kr i sh
Dia
fi ger s n
of
na
na
Of
h er
; the
E
t r ay f u l l
p h esu s ;
r i ght h an d
th e
of
an i mal s
h a s t h e m ea n i n
w or s h i pp e r f or m s
t h e m al e
g
of
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 .
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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 ,
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-
31 7
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—M
o
t h e r E a rth
as
A l h emi t i ; g oa t r si g g R em s a d R m l us
M a d on n a ,
w olf
nu
r si
n
c
c
s
u
n
nu
o
u
n
He
rc
u l es ,
an d
a
sh e
.
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 ,
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SEX A N D SEX WO R S H I P
5 00
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 ,
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Fi g
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318
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Jun o
as
a
M a d on n a
.
Fi g
.
31 9
M a d on n a
.
an d
r e z etti
Lo
n
C h il d ,
”
by
.
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 .
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“
”
We O ften speak of Mother E arth ; E arth a s Gea i s a s The conceit ol d a deity a s the b egi n ni n g o f G r eek mythology 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 ,
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SEX A N D SEX WO RS H I P
50 2
by the anci ent Greek s and ” “ M other Of the Gods
R oman s
( F ig
S he wa s calle d
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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 -
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3 20
ha r d
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of
—Th C la i
e
g i ves
M a d on n a
r va
ux
a
t a st e
of
St
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B e rn
k
h er m i l
Fi g
32l
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—M ry Q a
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u een
H ea ve n
of
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— painted t h e
an d he 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 ” “ i l d ear lady s m i lk ma d onna mi k w h ch o r L ieb frauen milc h ( ) 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 .
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SEX AND SEX WO RS H I P “
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 .
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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 ) ,
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Fi g
322
f ou
t er y )
n oi s , n ow
H
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M
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—A
nd
is
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m a d on n a
figu r e
(
cl a y
p ot
w h e r e E a s t S t L ou i s I l li T h e fig u r e b el on g s t o P r of ,
of
S t L ou i s .
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3 23
—M d a
on n a con sol a
g u er eau
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Wh el p l ey
Fi g
t r i ce
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by Bo u
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Of
E ve n i n the art
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 .
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SEX A N D SEX WO RS H I P
5 04
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 we find thi s i n g a mother on the d eath O f her child ( Fig ” typ e among the sister s t h e C at h oli c ch urc h , among t h e of ” “ 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 .
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hours of eas e 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 ! O , woman ! In
ou r
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Duri n g the F rench R evolution , towar d the end
of
the E igh t e en th C e n tury the F re n ch p eopl e wor shipp ed woman in the s h ape from who s e b ar e br east s flowed streams of a statu e o f N atur e “ ” o f water A l so as an actual woman t h e Godde s s of R eas on who was carri ed in triumph through the streets O f ( Fig 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 I n pr ecis ely this s ens e the sacre d em s en t a t i ve and re mi nder 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 ,
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SEX A N D SEX W O RS H I P
an 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
en ces
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
Fi g 3 2 6 .
— S i ki g n
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n
Of
the
Ti ta
nic
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T h e L i on i n L ove, ” b y Ga r d et
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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 .
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5 07
SEX AND SEX W O RS H I P
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 .
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W or sh i p S i n di n g by T his s ta t u e r eprese ts t he a d mi ra t i on ve n e r a t i o and of a d u l a t i on a d o r a t i on Fi g
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327
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n
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n
Ni gh t
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( S ee
p oe m
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by
de
C ou
r t on
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t p a ge )
on n e x
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n
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w om a
328
b y m an
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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 ,
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“
Disguis e our b on d age a s we will , ’
Ti s Woman—Woman rules
us
still !
SEX AND SEX W O R S H I P
5 08
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 “ Min erva or divi n e wi sdom the femi nin e side of i n te r p r e t e d a s 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 ,
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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 ! ‘
God
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Then fell a rain drop in hi s hollow ha n d ; ’ B e thou its s overeign ocean murmured he turb aned s ea An d there aro s e a silver — ” T o frame the tropic glory of the land -
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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 ,
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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 ,
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SEX A N D SEX W O R S H I P
51 0
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 Thi s i s imp ortant to of lower an d more s avage A siatic o rigin .
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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 S he ti a ll y the go d des s o f the s en sual or carnal feature o f love 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 ,
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SEX A N D SEX W O RS H I P
51 2
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 ,
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SEX A N D SEX W O R S H I P
51 4
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 ,
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SEX A N D SEX W O RS HI P
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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 -
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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
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T h e M oon
F r
K a lb a c h
” by ai y ,
Sh e gave birth t o twi n s , A pollo i s sai d on p age 5 4 9
an d
u
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Diana , about whom m ore
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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 ,
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SEX A N D SEX WO RS H I P
51 6
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 .
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Fi g
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—F l r G dd o
o a,
es s of
F l ow e r s
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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 .
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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 That sh e was a vi rgin ( s ee N u m v vs 1 1 to 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 and th e Christi an s were what we s i d e r ed a man like other m en now call U n itarian s N estoriu s the patriarch of C on stantinople said in a s ermo n : L et n o one call Mary the Moth er ( 4 28 4 3 1 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 ,
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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 ,
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Women
M er e M or tal
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 ” F o r th i s m igh t b ecome favorably dispo s ed toward t h e po em 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 which r eveal ed rather t h an clot h ed the form T hi s cos ves ti 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
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SEX A N D SEX W O RS H I P
5 20
hi d Gyge in hi s r oom s o that when the que en u n 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 C an d a u l es
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33l
— A tip n
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t r
a e
mu
r d er s
his m o
th e r T h es s al on i ca
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a 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 en i n g
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5 22
SEX A N D SEX W O R S H I P
wrot e much in exaltation O f woma n en l ob
H e n ce
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”
he i s calle d
F rau
( 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 council of nineteen memb ers preside s over a n d men d icancy 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 ! .
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S EXU A L U N I ON A M ON G DEI TI E S
Con si d er ati ons 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 Gen eral
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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 .
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3 32
ws lef t ;
to t h e Je
f or m f or m
on
—S i g
G n os t i cs Kn own D avi d s S h i e ld U su al t h e r i g h t a n a l c h em i st i c
n of
as on
the
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Fi g
ti ka 26 7
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s y m b ol
u n i on
S ee
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333
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— Th
—
A
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’
s
H amm er
sy m
n
n
u
or
,
Sw
as
p ol y a n d r i c d s eve r a l m e t r i a gl e i n Fi g
b ol
w om a a s i gn i n p b i c
on e
th i s
or
of
n.
n
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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 .
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SEX A N D SEX W O RS H I P
5 24
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 ,
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P g a
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3 34
an , o
s ym b oli c
—A I r i h r n
th er s of
ea
c os s
s
rly C h r i s ti a
p ol y a
ndric
;
bu t
n,
u n i on
s om e
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al l
wer e w er e
Fi g 3 3 5 .
—H a d s
b l essi g : F i r s t
in
n
n
,
t r i i ty ; s ec on d H i n d u sy m b ol 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
m a le
n
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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 .
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SEX AND SEX W O RS HI P
5 26
”
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 ,
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—P
d or a s cep t r e an
b ol s ; Z eu s b y a D i an a b y of w h e a t a d t h e fi s t w om a ,
r
n
n
an d
,
c
G r ee k P a n th eon
p
,
a
th e
r
Ju n e b y a e a c oc e sc en t m oo n , a n d
h e r b ox
s y m b oli
z ed
.
Th e
d e i t i es
m a rk e d b y s y m c a d u c eu s , C e r e s b y c a r s are
k M e r cu r y by t h e Ve s by be i n g n a k ed ,
nu
t h e vu l va
,
et c
.
P an d or a
was
.
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 ,
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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 ,
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338
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—N
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e f er t - h ot ep
Li
fe
is
r ece i ves li f e fr om A n u k a h A ci e t 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 .
n
s c ul
n
p tu re
.
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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 ,
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SEX A N D SEX W O RS H I P
5 28
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 4 1 3 ) m en t e n spea k i n g of tree o r grove wo rship ( p 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 ,
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339
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—A H i n d u
r
p l a ce ; devot ee s d evot e th ei r l i ves t o s t d y gs Of ever y f ea tu r e of th ese Obj ec t s
s a c ed
in
u
th e
h i d d en
m ea n
.
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 P raj a Y e t in the main the foll owi n g idea i s thu s shown : 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 ,
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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 which it symb olizes o f the prie st ; it i s worn over the phallus Thi s symbolic union of the b rid e an d bridegr oom befor e t h e .
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Fi g of
.
342
.
—J
l ove ; t h e
s exu a l
u n i on
H in d u
u gu d h at r i ,
fi n ger
an d
I
ing
g oddess
sym b ol s
Fi g
.
” i n g ,
of
sym
.
343
R p h ael ;
by
b ol s
a
of
rr i a ge of t h e fi ge r
The M a
.
n
sexu a l u n i on
the an d
Vi r
r i ng
.
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 ,
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SEX A N D SEX W O R S H I P
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 .
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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
d es i g n a t e
n ow
to
and
b ot a
sy m b ols
th e
sexes
are
in
u se
d
z ool o gy
ny .
—I
pp e r r i ght h a d figu re S u b en E gyp t i a n g odd es s of m a a u a s s ce p t r e t e r n i t y p l a ce s a r i g o ( sym b ol of a li n g am ) Fi g
345
.
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n
t he
u
n
-
,
n
n
,
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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 ,
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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 ’
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SEX A N D SEX W O RS H I P
532
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 ,
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346
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—S
am e
i d ea
as
t he l as
t figu r e
,
r e r eali st i c
but m o
.
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 .
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SEX A N D SEX WO RS H IP
534
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 .
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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
an d
us
T h et i s fr om ,
an
am
p h or a f ou d n
at
Rh
od es
.
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 Theti s This pres s on Of th e b eautiful N ereid or water nymph 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 r od
or
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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 ,
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Fi g
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348
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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 In r eality there were large s nake partook o f the o ff ered food “ numb er s o f temple attendants or femal e templ e slaves ( d a u g h who s e duty it was to tempt th e patients to t ers o f the 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 O nce every year on s p on s i ve, t h e pr ogn o si s was les s favorable ,
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SEX A N D SEX W O R S H IP
536
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 ,
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Fi g
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349
—A
es cu l a
pius
ci n e
,
t h e g od of
Medi
350
.
— Hy g i
e a,
Ae
.
s cu l a
the
pi
d au g ht e r
of
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 .
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SEX AND SEX W O R S H IP
53 8
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 God O f the P lumed S erp ent a rattlesn ake and hol d wi s s i or 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 ,
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353
.
— A zt Th e
ec
g od
r
K ol owi s si
c es c e n
t
m oon
— r tt l a
an d
k e N ot e t h e com p a r e w i th Fi g 3 6 1 a
es n a
s ol a
.
.
r d i sc
an d
th e
.
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 -
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IP WO RS H SEX A N D SEX
t‘ 1 g
.
354
“ .
T em p t a t i on
fi g
.
355
.
of
A
d a m a n d E ve ,
A d am
,
E ve
”
fr
om a
pp erp l a t e co
nt e r e S h e t d p an
of
” b e R o y ,
1 71 4 A D
d er
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SEX A N D SEX W O RS H I P
5 40 Num
.
xxxi ,
“
17
k no wn
Kill every woman that h ath
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 T h e gr eatest ch arm p racticed by the druids of Gr eat B ritain “ 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 tree o f 3 5 5 ) an d .
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356
—H r
S rp e t A Pa P e
n
t r oy i n g t h e G r ea t E gy p t i a n ; a f t er R a wl in s on o us
,
d es
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Fi g
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35 7
Ar dan ar i s exu a l
-
.
—H i d h rm p h r d i t d i t y n
I wari s
p as si on
,
u
se
e
a
rp e n t s
as
o
e
sy m
b ol s
e
.
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 ! ,
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of
SEX
5 42
W OR SH IP
AN D S EX
“
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 ’
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35 8
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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 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 c O-
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SEX A N D SEX W O RS H I P
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
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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 .
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SEX A N D SEX W O RS H I P
5 44
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 .
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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 al n or wa s the i n dulging i n coitio n i n th e t emples a divine act 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 Bu t that do e s not make t h e act o r a bitch a s the ca s e may b e “ ” 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 ,
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SEX A N D SEX WO RS H I P
54 6
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 ,
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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 n naturally the heave 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 .
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SEX AND SEX
548
W O RS H I P
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 like t h e n ot di fficult t o make ou t a profil e face o f a pretty girl “ — 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 o f whom we have read b efore taug h t t h at A naxagoras ( 500 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 an d
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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 ” fleece r eferred to the pubic hai r ,
gol d en
.
Jas on wa s an Io n ia n ; the Io n ian s were wor shipp ers of t h e Jas o n s trip was a j our su n and great trader s a n d navigator s ney i n s earch of profit ( the golden fleece ) ’
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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 .
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Fi g
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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 ’
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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 ,
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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 ,
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SEX A N D SEX W O RS H I P
55 2
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 .
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Fi g
—Th
Alph e w t r by D i
s u ed
of
360
.
by
a e
a u s,
p h A r e th sa mm c h a g e d i t o a s pr i g
n ym
e
is
an a
u
n
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n
n
Fi g r i age
E gy p t
.
.
36 1
of
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—H d d r ea
su n
and
-
ess
m oon ;
r epr es e t s m a r K a a k t emp l e n
rn
,
.
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 A s pr otectre s s O f girli sh purity a n d chastity Dian a wa s water 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 .
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SEX A N D SEX WO RS H I P
5 54
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 ,
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Fi g
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3 6 2 —M rr i g a
an
a
a l ch e m i s
e
of
an d
s un
t i c r epr es e t a t i on n
m oo n ;
Fi g
.
363
.
The
C on ce
pa i ti g n
.
n
p
” i o n t ,
r
fr om
a
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 ” “ ou r plan ets G reek word p l a n et e s 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 ,
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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 ,
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Fi g 3 6 4 .
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—I fl n
u en c e of
t h e m oon
on
th e
h ea d s
II
i n t he XV
of
wom e n ;
C en t u y
r
from
an en
gr a vi g n
by L a g n i e t ,
.
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
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SEX AND SEX W O RS H I P
55 6
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 ,
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SEX A N D SEX W O RS H I P
558
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 — t o n the city has 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 ’
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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 Thes e public proces sion s o f the maidens and i n g them th eir appeari n g naked in their exercise s a n d danci n gs were i n Operating upon the you n g with th e rigo r c i t em en t s to marriage ” 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 ,
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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 wh o followed thi s callin g b ecau s e they o f r espectabl e families ” “ 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 .
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SEX A N D SEX W O R S H I P
562
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 ) -
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no
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of
thi s kind ha s come down to ou r time : A d S or or es ” — u a t u r o t o the Four S i sters I also show a call b ell Of tho s e Q 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 a h ou s e
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SEX A N D SEX W O R S H I P whi ch perhaps ou r phras e o f ,
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vi va l
“
63
painting the town r ed
”
i s a sur
.
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 ,
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C al l be l l s , -
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and
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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 ,
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5 64
SEX A N D SEX
W OR S H rP
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 In every field a n d in ma n y a square statues of P riapus 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 E ven tho s e who go to church i n a n exclusively religiou s man n er on Easter or Christmas foren o ons come home to eat and drink a and
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SEX AND SEX W O RS H I P
566
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 The r eligiou s p art of t h e festival p e tu a t e d in ou r E aster 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 .
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567
SEX A N D SEX W O RS HI P
In recent times vari ou s author s have writte n on P s y ch op a thi a de scribin g the s exual ab erration s a n d perversion s a s s exua l i 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 ,
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op en fi
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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 ,
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SEX AND SEX WO RS H I P
568
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 Zeu s agr eed t o on Zeu s t o compel P luto to r etu r n her to earth 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 n t Of the s ame fol k lor e myth p was simply a varia It n a 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 .
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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 A D ) wro te a treatis e on E ducation Qui n tillia n 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 N or i s thi s wo n derful ; we have taught them ; immodest 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 “
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C ON C E R N I N G T H E B A C CH AN AL IA
the S e n ate ma d e inquiri es “ A G reek of mean co n ditio n came L ivy reco rded a s follows : 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 I
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1 86
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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 The young on the h ead o f tho se who advised him to such a step 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 ,
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SEX A N D SEX W O RS H I P
5 72
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 -
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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 ,
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5 74
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 A n d the kings and prophets Often h ad ( xvi 1 7 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 ,
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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 .
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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 A nd G od said L e t the wa Gen i 20 : ter s bring forth abu n da n tly th e movi n g creature that hath .
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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 ,
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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 ,
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5 78
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 on Chri st as have b een b aptized into Chri st have put Ther e o u y 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 .
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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 .
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—K i g n
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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 .
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SEX AND SEX W O RS H I P
Whether thi s story implies that there i s a special virtu e ’
woman s uri n e I leave to the judgme n t ,
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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 l r calls it which wa s thu s excited to a desir e of know h a s t u s p ) ’ 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 .
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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 .
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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 .
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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 T h en b eyond E mp edokl es ( fl 44 5 B C ) quotes S o crates : 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 Ther e await men wh en they H e r a k l ei t o s ( fl 5 00 B C ) wro te : ” die such thi n gs as they l o ok n ot f or n or dream of “ But i f On the other ha n d L ucr etiu s ( b or n 98 B C ) said : 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 H erodotu s
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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 r i h e s 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 th e soul escapes delightedly a n d body in th e marrow give way 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 ,
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SEX AND SEX W O RS H I P
5 84
— n n vil The life f m a i s divided i to two periods the part h e o Of 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 but r eaches to h eaven c ou n t a n t s bridge which span s over h ell 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 .
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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 .
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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 Wh en th e soul s ar e ab out to enter d r ogy n ou s or h ermap h rodite human bodie s they ar e divided i n to t h eir two halve s one mal e Go d a n d when th e b odie s they ent er grow up a n d on e femal e 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 A sce n si on of Mo s es which it On e such bo ok was called th e 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“ a n d Jar ed b egat E noch Mah alal eel b egat Jar ed “ 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 ,
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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 ,
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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 Mor eover to i m a g i n e L ucretiu s ridicul ed t h e id ea ; h e said : 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 which shall b e first an d fo remo st to u l ou sl y among themselves 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 ’
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SEX AND SEX W O RS HI P
5 88
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 n u e ce f n E o the fall O f A dam a d ve and therefor e clothing would q 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 ,
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5 90
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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 ,
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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 E arly Chris s ii n p l y an elaboration O f the gen eral P agan b eliefs 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 ,
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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 r and s exual pl easure s with celestial angel s r h u is n i on h i o o a s p p 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 ,
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94
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 : ,
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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 ,
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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 ; ,
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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 -
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—H r
e c u l es
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Om p h a l e ,
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by
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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 ,
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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 ,
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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 -
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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 i t u a l life mo rality love f or ou r fellow men are growing ,
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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 -
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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 .
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A ge of R easo n Thomas P ai n e Al abaster s Moder n B u ddhist ,
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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 .
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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 -
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I O GRA P H Y
Clark e s Travels Classical Jour n al Clavis S apie n tiae ( Key to Wisdom ) 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 ’
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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 .
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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 ’
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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 ’
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Hilbert L ectures fo r 1 8 7 9 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 ’
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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 S culptur es P hotographs o f A rt Model s from na of P ain tings tur e E ro tica P erver sions etc -
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I OG R A P H Y
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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 .
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GENER A L I N DEX
B i b l es 7 8 B b l i ca l c o m og on y 91 B od i e s m a t u r e 3 1 0 of c h i l d r e 3 09 y ou t h f u l 3 0 9 B ook of l i f e 4 8 6 B os om o f w om a 2 5 9 B ot a n om a n cy 4 1 4 B ra hm a 8 B r a h m a i c b i b le 1 1 1 B r ea s t 1 5 6 B r e a s t w or s h i p 4 8 8 B r ee d i n g of li ve s t ock 2 7 B r i d e p e rf m i g of 2 3 8 Bud d h a 1 6 B u ddh i sm 1 4 1 7 1 1 2 B ud d i n g 5 0 B u l l w or sh i p of 4 3 1 B u rn i n g a t st a k e 3 4 0 B u r n t off e ri n g s 2 2 0 ,
A br a ca d b r a 4 6 6 A br axas m ed l 3 90 Ad am a h e rm p h r od i t e A s lapi 535 f ea r th 2 3 Ag Ag e f m a ki d 2 0 2 3 A g st i i m 3 1 9 A gr i o i a 5 70 A l al s 2 6 2 8 A m r o C pi d 4 5 3 A b li m 5 2 A e t r w or h i p 1 1 4 A ci e t m 3 2 5 A g l 3 70 A i m al sex i 1 3 8 A im l w r h p 430 A th r p p h gy 2 5 1 A t i ch r i s t 1 0 2 A t i q i ty of t h e a b r t a
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A p h r od i t e b i r th A p i b ll 4 3 1 A h r 383 A r h s 4 71 A rr ow 3 8 5 3 99
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B a al 4 3 9 4 4 1 B a b y l o i a n a c cou n t of B a b y l on i an g od s 4 3 8 B a cc h a n al i a 5 7 0 Be l i e f s pr i mi t i ve 3 4 1 n
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C omm u n i sm , 7 3 C on ce
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C on cl u si on , 5 94
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B r a hm a n i c of G r eek s
of
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C a n n i b a li s m , 2 5 1
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