Studies in the Psychology of Sex Volume I Part 22

[337]

The surgeons, it may be remarked, have especially stated the harmlessness of masturbation in too absolute a manner. Thus, John Hunter (Treatise on the Venereal Disease, 1786, p. 200), after pointing out that "the books on this subject have done more harm than good," adds, "I think I may affirm that this act does less harm to the const.i.tution in general than the natural." And Sir James Paget, in his lecture on "s.e.xual Hypochondriasis," said: "Masturbation does neither more nor less harm than s.e.xual intercourse practiced with the same frequency, in the same conditions of general health and age and circ.u.mstances."

[338]

It is interesting to note that an a.n.a.logous result seems to hold with animals. Among highly-bred horses excessive masturbation is liable to occur with injurious results. It is scarcely necessary to point out that highly-bred horses are apt to be abnormal.

[339]

With regard to the physical signs, the same conclusion is reached by Legludic (in opposition to Martineau) on the basis of a large experience. He has repeatedly found, in young girls who acknowledged frequent masturbation, that the organs were perfectly healthy and normal, and his convictions are the more noteworthy, since he speaks as a pupil of Tardieu, who attached very grave significance to the local signs of s.e.xual perversity and excess. (Legludic, Notes et Observations de Medecine Legale, 1896, p. 95.) Matthews Duncan (Goulstonian Lectures on Sterility in Women, 1884, p. 97) was often struck by the smallness, and even imperfect development, of the external genitals of women who m.a.s.t.u.r.b.a.t.e. Clara Barrus considers that there is no necessary connection between hypertrophy of the external female genital organs and masturbation, though in six cases of prolonged masturbation she found such a condition in three (American Journal of Insanity, April, 1895, p. 479). Bachterew denies that masturbation produces enlargement of the p.e.n.i.s, and Hammond considers there is no evidence to show that it enlarges the c.l.i.toris, while Guttceit states that it does not enlarge the nymphae; this, however, is doubtful. It would not suffice in many cases to show that large s.e.xual organs are correlated with masturbation; it would still be necessary to show whether the size of the organs stood to masturbation in the relation of effect or of cause.

[340]

Thus, Bechterew ("La Phobie du Regard," Archives de Neurologie, July, 1905) considers that masturbation plays a large part in producing the morbid fear of the eyes of others.

[341]

It is especially an undesirable tendency of masturbation, that it deadens the need for affection, and merely eludes, instead of satisfying, the s.e.xual impulse. "Masturbation," as G.o.dfrey well says (The Science of s.e.x, p. 178), "though a manifestation of s.e.xual activity, is not a s.e.xual act in the higher, or even in the real fundamental sense. For s.e.x implies duality, a characteristic to which masturbation can plainly lay no claim. The physical, moral, and mental reciprocity which gives stability and beauty to a normal s.e.xual intimacy, are as foreign to the masturbator as to the celibate. In a sense, therefore, masturbation is as complete a negative of the s.e.xual life as chast.i.ty itself. It is, therefore, an evasion of, not an answer to, the s.e.xual problem; and it will ever remain so, no matter how surely we may be convinced of its physical harmlessness."

[342]

"I learnt that dangerous supplement," Rousseau tells us (Part I, Bk. III), "which deceives Nature. This vice, which bashfulness and timidity find so convenient, has, moreover, a great attraction for lively imaginations, for it enables them to do what they will, so to speak, with the whole fair s.e.x, and to enjoy at pleasure the beauty who attracts them, without having obtained her consent."

[343]

"Ich hatte sie wirklich verloren, und die Tollheit, mit der ich meinen Fehler an mir selbst rachte, indem ich auf mancherlei unsinnige Weise in meine physische Natur sturmte, um der sittlichen etwas zu Leide zu thun, hat sehr viel zu den korperlichen Uebeln beigetragen, unter denen ich einige der besten Jahre meines Lebens verlor; ja ich ware vielleicht an diesem Verl.u.s.t vollig zu Grunde gegangen, hatte sich hier nicht das poetische Talent mit seinen Heilkraften besonders hulfreich erwiesen." This is scarcely conclusive, and it may be added that there were many reasons why Goethe should have suffered physically at this time, quite apart from masturbation. See, e.g., Bielschowsky, Life of Goethe, vol. i, p. 88.

[344]

Les Obsessions, vol. ii, p. 136.

[345]

A somewhat similar cla.s.sification has already been made by Max Dessoir, who points out that we must distinguish between onanists aus Noth, and onanists aus Leidenschaft, the latter group alone being of really serious importance. The cla.s.sification of Dallemagne is also somewhat similar; he distinguishes onanie par impulsion, occurring in mental degeneration and in persons of inferior intelligence, from onanie par evocation ou obsession.

[346]

W. Xavier Sudduth, "A Study in the Psycho-physics of Masturbation," Chicago Medical Recorder, March, 1898. Haig, who reaches a similar conclusion, has sought to find its precise mechanism in the blood-pressure. "As the s.e.xual act produces lower and falling blood-pressure," he remarks, "it will of necessity relieve conditions which are due to high and rising blood-pressure, such, for instance, as mental depression and bad temper; and, unless my observation deceives me, we have here a connection between conditions of high blood-pressure with mental and bodily depression and acts of masturbation, for this act will relieve these conditions and tend to be practiced for this purpose." (Uric Acid, 6th edition, p. 154.)

[347]

Northcote discusses the cla.s.sic att.i.tude towards masturbation, Christianity and s.e.x Problems, p. 233.

[348]

El Ktab, traduction de Paul de Regla, Paris, 1893.

[349]

Remy de Gourmont, Physique de l'Amour, p. 133.

[350]

Tillier, L'Instinct s.e.xuel, Paris, 1889, p. 270.

[351]

G. Hirth, Wege zur Heimat, p. 648.

[352]

Fere, in the course of his valuable work, L'Instinct s.e.xuel, stated that my conclusion is that masturbation is normal, and that "l'indulgence s'impose." I had, however, already guarded myself against this misinterpretation.

APPENDIX A.

THE INFLUENCE OF MENSTRUATION ON THE POSITION OF WOMEN.

A question of historical psychology which, so far as I know, has never been fully investigated is the influence of menstruation in const.i.tuting the emotional atmosphere through which men habitually view women.[353] I do not purpose to deal fully with this question, because it is one which may be more properly dealt with at length by the student of culture and by the historian, rather than from the standpoint of empirical psychology. It is, moreover, a question full of complexities in regard to which it is impossible to speak with certainty. But we here strike on a factor of such importance, such neglected importance, for the proper understanding of the s.e.xual relations of men and women, that it cannot be wholly ignored.

Among the negroes of Surinam a woman must live in solitude during the time of her period; it is dangerous for any man or woman to approach her, and when she sees a person coming near she cries out anxiously: "Mi kay! Mi kay!"-I am unclean! I am unclean! Throughout the world we find traces of the custom of which this is a typical example, but we must not too hastily a.s.sume that this custom is evidence of the inferior position occupied by semi-civilized women. It is necessary to take a broad view, not only of the beliefs of semi-civilized man regarding menstruation, but of his general beliefs regarding the supernatural forces of the world.

There is no fragment of folk-lore so familiar to the European world as that which connects woman with the serpent. It is, indeed, one of the foundation stones of Christian theology.[354] Yet there is no fragment of folk-lore which remains more obscure. How has it happened that in all parts of the world the snake or his congeners, the lizard and the crocodile, have been credited with some design, sinister or erotic, on women?

Of the wide prevalence of the belief there can be no doubt. Among the Port Lincoln tribe of South Australia a lizard is said to have divided man from woman.[355] Among the Chiriguanos of Bolivia, on the appearance of menstruation, old women ran about with sticks to hunt the snake that had wounded the girl. Frazer, who quotes this example from the "Lettres edifiantes et curieuses," also refers to a modern Greek folk-tale, according to which a princess at p.u.b.erty must not let the sun shine upon her, or she would be turned into a lizard.[356] The lizard was a s.e.xual symbol among the Mexicans. In some parts of Brazil at the onset of p.u.b.erty a girl must not go into the woods for fear of the amorous attacks of snakes, and so it is also among the Macusi Indians of British Guiana, according to Schomburgk. Among the Basutos of South Africa the young girls must dance around the clay image of a snake. In Polynesian mythology the lizard is a very sacred animal, and legends represent women as often giving birth to lizards.[357] At a widely remote spot, in Bengal, if you dream of a snake a child will be born to you, reports Sarat Chandra Mitra.[358] In the Berlin Museum fur Volkerkunde there is a carved wooden figure from New Guinea of a woman into whose v.u.l.v.a a crocodile is inserting its snout, while the same museum contains another figure of a snake-like crocodile crawling out of a woman's v.u.l.v.a, and a third figure shows a small round snake with a small head, and closely resembling a p.e.n.i.s, at the mouth of the v.a.g.i.n.a. All these figures are reproduced by Ploss and Bartels. Even in modern Europe the same ideas prevail. In Portugal, according to Reys, it is believed that during menstruation women are liable to be bitten by lizards, and to guard against this risk they wear drawers during the period. In Germany, again, it was believed, up to the eighteenth century at least, that the hair of a menstruating woman, if buried, would turn into a snake. It may be added that in various parts of the world virgin priestesses are dedicated to a snake-G.o.d and are married to the G.o.d.[359] At Rome, it is interesting to note, the serpent was the symbol of fecundation, and as such often figures at Pompeii as the genius patrisfamilias, the generative power of the family.[360] In Rabbinical tradition, also, the serpent is the symbol of s.e.xual desire.

There can be no doubt that-as Ploss and Bartels, from whom some of these examples have been taken, point out-in widely different parts of the world menstruation is believed to have been originally caused by a snake, and that this conception is frequently a.s.sociated with an erotic and mystic idea.[361] How the connection arose Ploss and Bartels are unable to say. It can only be suggested that its shape and appearance, as well as its venomous nature, may have contributed to the mystery everywhere a.s.sociated with the snake-a mystery itself fortified by the a.s.sociation with women-to build up this world-wide belief regarding the origin of menstruation.

This primitive theory of the origin of menstruation probably brings before us in its earliest shape the special and intimate bond which has ever been held to connect women, by virtue of the menstrual process, with the natural or supernatural powers of the world. Everywhere menstruating women are supposed to be possessed by spirits and charged with mysterious forces. It is at this point that a serious misconception, due to ignorance of primitive religious ideas, has constantly intruded. It is stated that the menstruating woman is "unclean" and possessed by an evil spirit. As a matter of fact, however, the savage rarely discriminates between bad and good spirits. Every spirit may have either a beneficial or malignant influence. An interesting instance of this is given in Colenso's Maori Lexicon as ill.u.s.trated by the meaning of the Maori word atua.

The importance of recognizing the special sense in which the word "unclean" is used in this connection was clearly pointed out by Robertson Smith in the case of the Semites. "The Hebrew word tame (unclean)," he remarked, "is not the ordinary word for things physically foul; it is a ritual term, and corresponds exactly to the idea of taboo. The ideas 'unclean' and 'holy' seem to us to stand in polar opposition to one another, but it was not so with the Semites. Among the later Jews the Holy Books 'defiled the hands' of the reader as contact with an impure thing did; among Lucian's Syrians the dove was so holy that he who touched it was unclean for a day; and the taboo attaching to the swine was explained by some, and beyond question correctly explained, in the same way. Among the heathen Semites,[362] therefore, unclean animals, which it was pollution to eat, were simply holy animals." Robertson Smith here made no reference to menstruation, but he exactly described the primitive att.i.tude toward menstruation. Wellhausen, however, dealing with the early Arabians, expressly mentions that in pre-Islamic days, "clean" and "unclean" were used solely with reference to women in and out of the menstrual state. At a later date Frazer developed this aspect of the conception of taboo, and showed how it occurs among savage races generally. He pointed out that the conceptions of holiness and pollution not having yet been differentiated, women at childbirth and during menstruation are on the same level as divine kings, chiefs, and priests, and must observe the same rules of ceremonial purity. To seclude such persons from the rest of the world, so that the dreaded spiritual danger shall not spread, is the object of the taboo, which Frazer compares to "an electrical insulator to preserve the spiritual force with which these persons are charged from suffering or inflicting, harm by contact with the outer world." After describing the phenomena (especially the prohibition to touch the ground or see the sun) found among various races, Frazer concludes: "The object of secluding women at menstruation is to neutralize the dangerous influences which are supposed to emanate from them at such times. The general effect of these rules is to keep the girl suspended, so to say, between heaven and earth. Whether enveloped in her hammock and slung up to the roof, as in South America, or elevated above the ground in a dark and narrow cage, as in New Zealand, she may be considered to be out of the way of doing mischief, since, being shut off both from the earth and from the sun, she can poison neither of these great sources of life by her deadly contagion. The precautions thus taken to isolate or insulate the girl are dictated by regard for her own safety as well as for the safety of others.... In short, the girl is viewed as charged with a powerful force which, if not kept within bounds, may prove the destruction both of the girl herself and of all with whom she comes in contact. To repress this force within the limits necessary for the safety of all concerned is the object of the taboos in question. The same explanation applies to the observance of the same rules by divine kings and priests. The uncleanliness, as it is called, of girls at p.u.b.erty and the sanct.i.ty of holy men do not, to the primitive mind, differ from each other. They are only different manifestations of the same supernatural energy, which, like energy in general, is in itself neither good nor bad, but becomes beneficent or malignant according to its application."[363]

More recently this view of the matter has been further extended by the distinguished French sociologist, Durkheim. Investigating the origins of the prohibition of incest, and arguing that it proceeds from the custom of exogamy (or marriage outside the clan), and that this rests on certain ideas about blood, which, again, are traceable to totemism,-a theory which we need not here discuss,-Durkheim is brought face to face with the group of conceptions that now concern us. He insists on the extreme ambiguity found in primitive culture concerning the notion of the divine, and the close connection between aversion and veneration, and points out that it is not only at p.u.b.erty and each recurrence of the menstrual epoch that women have aroused these emotions, but also at childbirth. "A sentiment of religious horror," he continues, "which can reach such a degree of intensity, which can be called forth by so many circ.u.mstances, and reappears regularly every month to last for a week at least, cannot fail to extend its influence beyond the periods to which it was originally confined, and to affect the whole course of life. A being who must be secluded or avoided for weeks, months, or years preserves something of the characteristics to which the isolation was due, even outside those special periods. And, in fact, in these communities, the separation of the s.e.xes is not merely intermittent; it has become chronic. The two elements of the population live separately." Durkheim proceeds to argue that the origin of the occult powers attributed to the feminine organism is to be found in primitive ideas concerning blood. Not only menstrual blood but any kind of blood is the object of such feelings among savage and barbarous peoples. All sorts of precautions must be observed with regard to blood; in it resides a divine principle, or as Romans, Jews, and Arabs believed, life itself. The prohibition to drink wine, the blood of the grape, found among some peoples, is traced to its resemblance to blood, and to its sacrificial employment (as among the ancient Arabians and still in the Christian sacrament) as a subst.i.tute for drinking blood. Throughout, blood is generally taboo, and it taboos everything that comes in contact with it. Now woman is chronically "the theatre of b.l.o.o.d.y manifestations," and therefore she tends to become chronically taboo for the other members of the community. "A more or less conscious anxiety, a certain religious fear, cannot fail to enter into all the relations of her companions with her, and that is why all such relations are reduced to a minimum. Relations of a s.e.xual character are specially excluded. In the first place, such relations are so intimate that they are incompatible with the sort of repulsion which the s.e.xes must experience for each other; the barrier between them does not permit of such a close union. In the second place, the organs of the body here specially concerned are precisely the source of the dreaded manifestations. Thus it is natural that the feelings of aversion inspired by women attain their greatest intensity at this point. Thus it is, also, that of all parts of the feminine organization it is this region which is most severely shut out from commerce." So that, while the primitive emotion is mainly one of veneration, and is allied to that experienced for kings and priests, there is an element of fear in such veneration, and what men fear is to some extent odious to them.[364]

These conceptions necessarily mingled at a very early period with men's ideas of s.e.xual intercourse with women and especially with menstruating women. Contact with women, as Crawley shows by abundant ill.u.s.tration, is dangerous. In any case, indeed, the same ideas being transferred to women also, coitus produces weakness, and it prevents the acquisition of supernatural powers. Thus, among the western tribes of Canada, Boas states: "Only a youth who has never touched a woman, or a virgin, both being called te 'e 'its, can become shamans. After having had s.e.xual intercourse men as well as women, become t 'k-e 'el, i.e., weak, incapable of gaining supernatural powers. The faculty cannot be regained by subsequent fasting and abstinence."[365] The mysterious effects of s.e.xual intercourse in general are intensified in the case of intercourse with a menstruating woman. Thus the ancient Indian legislator declares that "the wisdom, the energy, the strength, the sight, and the vitality of a man who approaches a woman covered with menstrual excretions utterly perish."[366] It will be seen that these ideas are impartially spread over the most widely separated parts of the globe. They equally affected the Christian Church, and the Penitentials ordained forty or fifty days penance for s.e.xual intercourse during menstruation.

Yet the twofold influence of the menstruating woman remains clear when we review the whole group of influences which in this state she is supposed to exert. She by no means acts only by paralyzing social activities and destroying the powers of life, by causing flowers to fade, fruit to fall from the trees, grains to lose their germinative power, and grafts to die. She is not accurately summed up in the old lines:-

"Oh! menstruating woman, thou'rt a fiend From whom all nature should be closely screened."

Her powers are also beneficial. A woman at this time, as aelian expressed it, is in regular communication with the starry bodies. Even at other times a woman when led naked around the orchard protected it from caterpillars, said Pliny, and this belief is acted upon (according to Bastanzi) even in the Italy of to-day.[367] A garment stained with a virgin's menstrual blood, it is said in Bavaria, is a certain safeguard against cuts and stabs. It will also extinguish fire. It was valuable as a love-philter; as a medicine its uses have been endless.[368] A sect of Valentinians even attributed sacramental virtues to menstrual blood, and partook of it as the blood of Christ. The Church soon, however, acquired a horror of menstruating women; they were frequently not allowed to take the sacrament or to enter sacred places, and it was sometimes thought best to prohibit the presence of women altogether.[369] The Anglo-Saxon Penitentials declared that menstruating women must not enter a church. It appears to have been Gregory II who overturned this doctrine.

In our own time the slow disintegration of primitive animistic conceptions, aided certainly by the degraded conception of s.e.xual phenomena taught by mediaeval monks-for whom woman was "templum aedificatum super cloacam"-has led to a disbelief in the more salutary influences of the menstruating woman. A fairly widespread faith in her pernicious influence alone survives. It may be traced even in practical and commercial-one might add, medical-quarters. In the great sugar-refineries in the North of France the regulations strictly forbid a woman to enter the factory while the sugar is boiling or cooling, the reason given being that, if a woman were to enter during her period, the sugar would blacken. For the same reason-to turn to the East-no woman is employed in the opium manufactory at Saigon, it being said that the opium would turn and become bitter, while Annamite women say that it is very difficult for them to prepare opium-pipes during the catamenial period.[370] In India, again, when a native in charge of a limekiln which had gone wrong, declared that one of the women workers must be menstruating, all the women-Hindus, Mahometans, aboriginal Gonds, etc.,-showed by their energetic denials that they understood this superst.i.tion.[371]

In 1878 a member of the British Medical a.s.sociation wrote to the British Medical Journal, asking whether it was true that if a woman cured hams while menstruating the hams would be spoiled. He had known this to happen twice. Another medical man wrote that if so, what would happen to the patients of menstruating lady doctors? A third wrote (in the Journal for April 27, 1878): "I thought the fact was so generally known to every housewife and cook that meat would spoil if salted at the menstrual period, that I am surprised to see so many letters on the subject in the Journal. If I am not mistaken, the question was mooted many years ago in the periodicals. It is undoubtedly the fact that meat will be tainted if cured by women at the catamenial period. Whatever the rationale may be, I can speak positively as to the fact."

It is probably the influence of these primitive ideas which has caused surgeons and gynaecologists to dread operations during the catamenial period. Such, at all events, is the opinion of a distinguished authority, Dr. William Goodell, who wrote in 1891[372]: "I have learned to unlearn the teaching that women must not be subjected to a surgical operation during the monthly flux. Our forefathers, from time immemorial, have thought and taught that the presence of a menstruating woman would pollute solemn religious rites, would sour milk, spoil the fermentation in wine-vats, and much other mischief in a general way. Influenced by h.o.a.ry tradition, modern physicians very generally postpone all operative treatment until the flow has ceased. But why this delay, if time is precious, and it enters as an important factor in the case? I have found menstruation to be the very best time to curette away fungous vegetations of the endometrium, for, being swollen then by the afflux of blood, they are larger than at any other time, and can the more readily be removed. There is, indeed, no surer way of checking or of stopping a metrorrhagia than by curetting the womb during the very flow. While I do not select this period for the removal of ovarian cysts, or for other abdominal work, such as the extirpation of the ovaries, or a kidney, or breaking up intestinal adhesions, etc., yet I have not hesitated to perform these operations at such a time, and have never had reason to regret the course. The only operations that I should dislike to perform during menstruation would be those involving the womb itself."

It must be added to this that we still have to take into consideration not merely the surviving influence of ancient primitive beliefs, but the possible existence of actual nervous conditions during the menstrual period, producing what may be described as an abnormal nervous tension. In this way, we are doubtless concerned with a tissue of phenomena, inextricably woven of folk-lore, autosuggestion, false observation, and real mental and nervous abnormality. Laurent (loc. cit.) has brought forward several cases which may ill.u.s.trate this point. Thus, he speaks of two young girls of about 16 and 17, slightly neuropathic, but without definite hysterical symptoms, who, during the menstrual period, feel themselves in a sort of electrical state, "with tingling and p.r.i.c.kling sensations and feelings of attraction or repulsion at the contact of various objects." These girls believe their garments stick to their skin during the periods; it was only with difficulty that they could remove their slippers, though fitting easily; stockings had to be drawn off violently by another person, and they had given up changing their chemises during the period because the linen became so glued to the skin. An orchestral performer on the double-ba.s.s informed Laurent that whenever he left a tuned double-ba.s.s in his lodgings during his wife's period a string snapped; consequently he always removed his instrument at this time to a friend's house. He added that the same thing happened two years earlier with a mistress, a cafe-concert singer, who had, indeed, warned him beforehand. A harpist also informed Laurent that she had been obliged to give up her profession because during her periods several strings of her harp, always the same strings, broke, especially when she was playing. A friend of Laurent's, an official in Cochin China, also told him that the strings of his violin often snapped during the menstrual periods of his Annamite mistress, who informed him that Annamite women are familiar with the phenomenon, and are careful not to play on their instruments at this time. Two young ladies, both good violinists, also affirmed that ever since their first menstruation they had noted a tendency for the strings to snap at this period; one, a genuine artist, who often performed at charity concerts, systematically refused to play at these times, and was often embarra.s.sed to find a pretext; the other, who admitted that she was nervous and irritable at such times, had given up playing on account of the trouble of changing the strings so frequently. Laurent also refers to the frequency with which women break things during the menstrual periods, and considers that this is not simply due to the awkwardness caused by nervous exhaustion or hysterical tremors, but that there is spontaneous breakage. Most usually it happens that a gla.s.s breaks when it is being dried with a cloth; needles also break with unusual facility at this time; clocks are stopped by merely placing the hand upon them.

I do not here attempt to estimate critically the validity of these alleged manifestations (some of which may certainly be explained by the unconscious muscular action which forms the basis of the phenomena of table-turning and thought-reading); such a task may best be undertaken through the minute study of isolated cases, and in this place I am merely concerned with the general influence of the menstrual state in affecting the social position of women, without reference to the a.n.a.lysis of the elements that go to make up that influence.

There is only one further point to which attention may be called. I allude to the way in which the more favorable side of the primitive conception of the menstruating woman-as priestess, sibyl, prophetess, an almost miraculous agent for good, an angel, the peculiar home of the divine element-was slowly and continuously carried on side by side with the less favorable view, through the beginnings of European civilization until our own times. The actual physical phenomena of menstruation, with the ideas of taboo a.s.sociated with that state, sank into the background as culture evolved; but, on the other hand, the ideas of the angelic position and spiritual mission of women, based on the primitive conception of the mystery a.s.sociated with menstruation, still in some degree persisted.

It is evident, however, that, while, in one form or another, the more favorable aspect of the primitive view of women's magic function has never quite died out, the gradual decay and degradation of the primitive view has, on the whole, involved a lower estimate of women's nature and position. Woman has always been the witch; she was so even in ancient Babylonia; but she has ceased to be the priestess. The early Teutons saw "sanctum aliquid et providum" in women who, for the mediaeval German preacher, were only "bestiae bipedales"; and Schopenhauer and even Nietzsche have been more inclined to side with the preacher than with the half-naked philosophers of Tacitus's day. But both views alike are but the extremes of the same primitive conception; and the gradual evolution from one extreme of the magical doctrine to the other was inevitable.

In an advanced civilization, as we see, these ideas having their ultimate basis on the old story of the serpent, and on a special and mysterious connection between the menstruating woman and the occult forces of magic, tend to die out. The separation of the s.e.xes they involve becomes unnecessary. Living in greater community with men, women are seen to possess something, it may well be, but less than before, of the angel-devil of early theories. Menstruation is no longer a monstrific state requiring spiritual taboo, but a normal physiological process, not without its psychic influences on the woman herself and on those who live with her.

[353]

Several recent works, however, notably Frazer's Golden Bough and Crawley's Mystic Rose, throw light directly or indirectly on this question.

[354]

Robertson Smith points out that since snakes are the last noxious animals which man is able to exterminate, they are the last to be a.s.sociated with demons. They were ultimately the only animals directly and constantly a.s.sociated with the Arabian jinn, or demon, and the serpent of Eden was a demon, and not a temporary disguise of Satan (Religion of Semites, pp. 129 and 442). Perhaps it was, in part, because the snake was thus the last embodiment of demonic power that women were a.s.sociated with it, women being always connected with the most ancient religious beliefs.

[355]

In the northern territory of the same colony menstruation is said to be due to a bandicoot scratching the v.a.g.i.n.a and causing blood to flow (Journal of the Anthropological Inst.i.tute, p. 177, November, 1894). At Glenelg, and near Portland, in Victoria, the head of a snake was inserted into a virgin's v.a.g.i.n.a, when not considered large enough for intercourse (Brough Smyth, Aborigines of Victoria, vol. ii, p. 319).