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late Middle Ages that there is any clear recognition of the fact that, between the religious emotions and the sexual emotions, there is not only a superficial antagonism, but an underlying relationship. At this time so great a theologian and philosopher as Aquinas said that it is especially on the days when a man is seeking to make himself pleasing to God that the Devil troubles him by polluting him with seminal emissions. With somewhat more psychological insight, the wise old Knight of the Tower, Landry, in the fourteenth century, tells his daughters that "no young woman, in love, can ever serve her God with that unfeignedness which she did aforetime. For I have heard it argued by many who, in their young days, had been in love that, when they were in the church, the condition and the pleasing melancholy in which they found themselves would infallibly set them brooding over all their tender love-sick longings and all their amorous passages, when they should have been attending to the service which was going on at the time. And such is the property of this mystery of love that it is ever at the moment when the priest is holding our Saviour upon the altar that the most enticing emotions come." After narrating the history of two queens beyond the seas who indulged in amours even on Holy Thursday and Good Friday, at midnight in their oratories, when the lights were put out, he concludes: "Every woman in love is more liable to fall in church or at her devotion than at any other time."

The connection between religious emotion and sexual emotion was very clearly set forth by Swift about the end of the seventeenth century, in a passage which it may be worth while to quote from his "Discourse Concerning the Mechanical Operation of the Spirit." After mentioning that he was informed by a very eminent physician that when the Quakers first appeared he was seldom without female Quaker patients affected with nymphomania, Swift continues: "Persons of a visionary devotion, either men or women, are, in their complexion, of all others the most amorous. For zeal is frequently kindled from the same spark with other fires, and from inflaming brotherly love will proceed to raise that of a gallant. If we inspect into the usual process of modern courtship, we shall find it to consist in a devout turn of the eyes, called ogling; an artificial form of canting and whining, by rote, every interval, for want of other matter, made up with a shrug, or a hum; a sigh or a groan; the style compact of insignificant words, incoherences, and repetitions. These I take to be the most accomplished rules of address to a mistress; and where are these performed with more dexterity than by the saints? Nay, to bring this argument yet closer, I have been informed by certain sanguine brethren of the first class, that in the height and orgasmus of their spiritual exercise, it has been frequent with them^[388]; … immediately after which, they found the spirit to relax and flag of a sudden with the nerves, and they were forced to hasten to a conclusion. This may be farther strengthened by observing with wonder how unaccountably all females are attracted by visionary or enthusiastic preachers, though never so contemptible in their outward mien; which is usually supposed to be done upon considerations purely spiritual, without any carnal regards at all. But I have reason to think, the sex hath certain characteristics, by which they form a truer judgment of human abilities and performings than we ourselves can possibly do of each other. Let that be as it will, thus much is certain, that however spiritual intrigues begin, they generally conclude like all others; they may branch upwards toward heaven, but the root is in the earth. Too intense a contemplation is not the business of flesh and blood; it must, by the necessary course of things, in a little time let go its hold, and fall into matter. Lovers for the sake of celestial converse, are but another sort of Platonics, who pretend to see stars and heaven in ladies' eyes, and to look or think no lower; but the same pit is provided for both."

To come down to recent times, in the last century the head-master of Clifton College, when discussing the sexual vices of boyhood, remarked that the boys whose temperament exposes them to these faults are usually far from destitute of religious feelings; that there is, and always has been, an undoubted co-existence of religion and animalism; that emotional appeals and revivals are far from rooting out carnal sin; and that in some places, as is well known, they seem actually to stimulate, even at the present day, to increased licentiousness.^[389]

It is not difficult to see how, even in technique, the method of the revivalist is a quasi-sexual method, and resembles the attempt of the male to overcome the sexual shyness of the female. "In each case," as W. Thomas remarks, "the will has to be set aside, and strong suggestive means are used; and in both cases the appeal is not of the conflict type, but of an intimate, sympathetic and pleading kind. In the effort to make a moral adjustment it consequently turns out that a technique is used which was derived originally from sexual life, and the use, so to speak, of the sexual machinery for a moral adjustment involves, in some cases, the carrying over into the general process of some sexual manifestations."^[390]

The relationship of the sexual and the religious emotions—like so many other of the essential characters of human nature—is seen in its nakedest shape by the alienist. Esquirol referred to this relationship, and, many years ago, J. B. Friedreich, a German alienist of wide outlook and considerable insight, emphasized the connection between the sexual and the religious emotions, and brought forward illustrative cases.^[391] Schroeder van der Kolk also remarked: "I venture to express my conviction that we should rarely err if, in a case of religious melancholy, we assumed the sexual apparatus to be implicated."^[392] Régis, in France, lays it down that "there exists a close connection between mystic ideas and erotic ideas, and most often these two orders of conception are associated in insanity."^[393] Berthier considered that erotic forms of insanity are those most frequently found in convents. Bevan-Lewis points out how frequently religious exaltation occurs at puberty in women, and religious depression at the climacteric, the period of sexual decline.^[394] "Religion is very closely allied to love," remarks Savage, "and the love of woman and the worship of God are constantly sources of trouble in unstable youth; it is very interesting to note the frequency with which these two deep feelings are associated."^[395] "Closely connected with salacity, particularly in women," remarks Conolly Norman, when discussing mania (Tuke's Dictionary of Psychological Medicine), "is religious excitement. … Ecstasy, as we see in cases of acute mental disease, is probably always connected with sexual excitement, if not with sexual depravity. The same association is constantly seen in less extreme cases, and one of the commonest features in the conversation of an acutely maniacal woman is the intermingling of erotic and religious ideas." "Patients who believe," remarks Clara Barrus, "that they are the Virgin Mary, the bride of Christ, the Church, 'God's wife,' and 'Raphael's consort,' are sure, sooner or later, to disclose symptoms which show that they are some way or other sexually depraved."^[396] Forel, who devotes a chapter of his book Die Sexuelle Frage, to the subject, argues that the strongest feelings of religious emotion are often unconsciously rooted in erotic emotion or represent a transformation of such emotion; and, in an interesting discussion (Ch. VI) of this question in his Sexualleben unserer Zeit, Bloch states that "in a certain sense we may describe the history of religions as the history of a special manifestation of the human sexual instinct." Ball, Brouardel, Morselli, Vallon and Marie,^[397] C. H. Hughes,^[398] to mention but a few names among many, have emphasized the same point.^[399] Krafft-Ebing deals briefly with the connection between holiness and the sexual emotion, and the special liability of the saints to sexual temptations; he thus states his own conclusions: "Religious and sexual emotional states at the height of their development exhibit a harmony in quantity and quality of excitement, and can thus in certain circumstances

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