LITMIR.BIZ

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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 puberty and the sanctity 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 puberty 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 circumstances, 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 sexes 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 substitute 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 bloody 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 sexual character are specially excluded. In the first place, such relations are so intimate that they are incompatible with the sort of repulsion which the sexes 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 sexual intercourse with women and especially with menstruating women. Contact with women, as Crawley shows by abundant illustration, 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 sexual 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 sexual 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 sexual 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 Ælian 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 sexual phenomena taught by mediæval monks—for whom woman was "templum ædificatum 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

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