LITMIR.BIZ

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for the indirect emotional results of his condition; he can be held responsible for their control. Nothing is gained by refusing to face the possibility that such control may be necessary, and much is lost. There is certainly, as I have tried to indicate, good reason to think that the action and interaction between the spheres of sexual and religious emotion are very intimate. The obscure promptings of the organism at puberty frequently assume on the psychic side a wholly religious character; the activity of the religious emotions sometimes tends to pass over into the sexual region; the suppression of the sexual emotions often furnishes a powerful reservoir of energy to the religious emotions; occasionally the suppressed sexual emotions break through all obstacles.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[407] Acta Sanctorum, May 12th.

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

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

      DIAGRAMS

       Table of Contents

      CHART I.—The Monthly Ecbolic Curve.

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