[1] Spencer: Principles of Sociology, vol. i, p. 281.

[A] “Theology and religion are of service in morals and conduct in direct proportion as they have become adapted to our knowledge of natural phenomena”—Lydston: The Diseases of Society, p. 68.

[2] Tito Vignoli: Myth and Science, p. 85.

[B] Clarke in his interesting book gives us some very readable stories anent the ability of animals seeing imaginary objects. I myself have seen a parrot with a marked case of delirium tremens, due to excessive use of alcoholic stimulants (Vid. Author: The Dawn of Reason). Romanes also gives valuable data in his Mental Evolution (in Animal, and in Man) concerning this subject. The fox terrier (Vid. Author: Dawn of Reason) which carried his dreams into his awakened state is apropos.

[3] Maspero (Sayce): The Dawn of Civilization, p. 103, and Maspero: Etudes de Mythologie et d’Archiologie Egyptiennes, vol. ii, pp. 34, 35.

[4] Maspero (Sayce): The Dawn of Civilization, p. 183 et seq.

[C] That the patriarchs had their household gods, we have every reason for believing; these household gods were, however, tutelary divinities, such as were kept in the house of every Chaldean, and were not the images of ancestors. Rachel, the wife of Jacob, stole the household gods of Laban, her father, who is called a Syrian. Abraham himself was a Chaldean. Gen. 11:31; also Gen. 31:19-20.

[5] Bancroft: The Native Races of the Pacific States of North America, vol. i, p. 400.

[6] Balboa: History of Peru.

[7] Garcilasso: The Royal Commentaries of the Incas.

[8] Browlow: Travels, p. 136.

[9] Bancroft: The Native Races of the Pacific States of North America, vol. i, p. 400.

[10] Reclus: Primitive Folk, p. 18.

[11] Dall: Alaska and its Resources, p. 96.

[D] In a letter to me, a naval officer of high rank states that, beyond question of doubt, the Aleutian priests keep male concubines whom they use in their religious observances. He, also, gives other evidences of phallic worship among these people.

[12] Negroes of Benin and Sierra Leone (Bosman, loc. cit., p. 526), Mandingoes (Waitz, vol. ii, p. 3), Bechuanas (Holub, loc. cit., p. 398); quoted also by Westermarck, Human Marriage, p. 206.

[13] Gregory: The Great Rift Valley, p. 351.

[14] Gregory: The Great Rift Valley, p. 351.

[E] Inasmuch as the hÆmaturia occasioned by the larvÆ of Bilharzia has its origin in the parenchyma of the kidney, and, since we have no reason for believing that this race has any idea of histology or pathology, it is manifest folly to ascribe circumcision as a prophylactic measure against this parasite. Bilharzia is now considered a true parasite by Wolfe.

[15] Stuhlmann: Mit Emin Pasha, p. 848.

[16] Johnston: The Kilima-Njaro Expedition, p. 412.

[17] Gregory: The Great Rift Valley, p. 344.

[18] Lumholtz: Among Cannibals, p. 282.

[19] Ibid., p. 279.

[20] Lumholtz: Among Cannibals, p. 283.

[21] Ibid., p. 283.

[22] Eden: The Fifth Continent, p. 69; quoted also by Lumholtz: Among Cannibals.

[23] Gregory: The Great Rift Valley, p. 170.

[24] Stanley: In Darkest Africa, vol. ii, p. 400.

[25] Du Chaillu: Equatorial Africa; ChaillÉ Long: Naked Truths of Naked People; Stanley: In Darkest Africa.

[26] Du Chaillu: Equatorial Africa, p. 240.

[F] Possibly, this god is the same as the god mentioned by Livingstone, Baker, and Stanley.

[27] Bates: The Naturalist on the River Amazon, p. 381.

[28] Prescott: The Conquest of Peru, vol. i, p. 101.

[29] Prescott: The Conquest of Peru, vol. i, p. 95.

[G] Batchelor: The Ainu of Japan, p. 13.

[30] Bird: Unbeaten Tracks in Japan.

[31] Vogt: Lectures on Man.

[32] De Quatrefages: The Human Species.

[H] De Quatrefages, in his Hommes Fossiles, places the Ainus anthropologically among the Primeval Teutons!

[33] Peschel: The Races of Man, p. 388.

[34] Batchelor: The Ainu of Japan, p. 89.

[35] Batchelor: The Ainu of Japan, p. 87.

[36] Knight: The Worship of Priapus.

[37] Knight: The Worship of Priapus, p. 14.

[I] The Aleutians, according to the testimony of unimpeachable witnesses, make their neophytes pass through like physical exercises in preparing them for their duties in celebrating Priapic Rites.

[38] Krafft-Ebing: Psychopathia Sexualis, p. 201; see also Hammond: Impotence in the Male.

[J] Herodotus: Euterpe, 46.

[K] Masculine hetarism is still in vogue among many primitive peoples, and is distinctly a religious rite. “The Kanats of New Caledonia frequently assemble at night in a cabin to give themselves up to this kind of debauchery… In the whole of America, from north to south, similar customs have existed or still exist.” Letourneau: The Evolution of Marriage, p. 62. The same author says: “It was also a widely spread custom throughout Polynesia, and even a special deity presided over it. The Southern Californians did the same, and the Spanish missionaries, on their arrival in the country, found men dressed as women and assuming their part. They were trained to this from youth, and often publicly married to the chiefs. Nero was evidently a mere plagiarist. The existence of analogous customs has been proved against the Guyacurus of La Plata, the natives of the Isthmus of Darien, the tribes of Louisiana, and the ancient Illinois.”

[39] I Kings: chap xi, verse 5.

[40] Ibid., verse 7.

[41] II Kings: chap. xiv, verses 3, 4.

[42] Ibid., chap. xxiii, verse 7.

[43] Herodotus: Euterpe, 64.

[L] Strabo, when writing of the Armenians, who were phallic worshipers, says: “It is the custom of the most illustrious personages to consecrate their virgin daughters to this goddess (AnaÏtis). This in no way prevents them from finding husbands, even after they have prostituted themselves for a long time in the temples of AnaÏtis. No man feels on this account any repugnance to take them as wives.” Strabo: vol. xi., 14; quoted also by Letourneau: The Evolution of Marriage, p. 46.

[44] Reclus: Primitive Folk, p. 69; Sepp: Heidenthum u. Christenthum.

[M] Brugsch Bey is of this same opinion.

[45] Sherwill: The Rajmahal Hills.

[46] Reclus: Primitive Folk, p. 317.

[N] Among certain peoples the blood and the semen bore a close relationship; by certain races they were considered analogous. The Old Testament, the Vedas, the Sagas, and many references of Greek, Latin, Egyptian, Hindu, and Persian mythology point to this as being conclusive.

[O] Speaking of the ceremony of priestly prelibation as it was practiced in the Kingdom of Malabar, Forbes writes as follows: “The ecclesiastic power took precedence of the civil on this particular point, and the sovereign himself passed under the yoke. Like the other women, the queen had to submit to the right of prelibation exercised by the high priest, who had a right to the first three nights, and who was paid fifty pieces of gold besides for his trouble.” Forbes: Oriental Memoirs, vol. i, p. 446; quoted also by Letourneau: The Evolution of Marriage, p. 48. De RÉmusat says that, in Cambodia, the daughters of poor parents retain their virginity longer than their richer sisters simply because they have not the money with which to pay the priest for defloration!

[P] “The people have put the idol named Coppal in a neighboring house; there she is served by priests and Devadichi, or slaves of the gods. These are prostitute girls, whose employment is to dance and to ring little bells in cadence while singing infamous songs, either in the pagoda or in the streets when the idol is carried out in state,” writes Letourneau in The Evolution of Marriage, quoting from Letters Édifiantes. Coppal was and is a Brahminical Venus, and her worship is wholly phallic in character. The ancient Indo-Iranians worshiped a similar deity. The worship of Coppal, both in ritual and in significance, is identical with that of the Greek Aphrodite.

[47] Brugsch, Knight, MÜller, et al.

[48] Spencer: Principles of Sociology, vol. i, p. 798.

[Q] The appearance of the erect male organ of generation is quite sufficient to explain why the snake should be chosen as a symbol in phallic rites.

[49] Bancroft: Native Races, etc., p. 135.

[50] Ibid.

[51] Bancroft (Brinton): Native Races, etc., p. 135.

[R] In the celebrated calendar stone of the Aztecs, there have been found certain hieroglyphics pointing to sun worship, coincidently, to phallicism.

[52] Ibid., p. 134.

[53] Stephens: Yucatan.

[S] Consult Frantz Keller: The Amazon and Madeira Rivers.

[54] Dorsey: Siouan Cults, An. Rep. Bur. Eth., 1889-90, p. 444.

[55] Fletcher: Peabody Museum Report, vol. iii, p. 260.

[56] Turner: An. Rep. Bur. Eth., 1889-90, p. 208.

[57] Prescott: Conquest of Peru, vol. i, p. 110 et seq.

[58] Ibid., p. 112.

[59] Ibid., p. 103.

[60] Biart: The Aztecs, p. 139.

[T] Herodotus: Clio; See also Cary’s translation of Herodotus, page 86 et seq.

[61] Maspero (Sayce): The Dawn of Civilization, p. 640.

[U] The author is fully aware of the fact that writers on phallic worship ascribe other reasons for the adoption of the snake as one of the chief symbols of the worship of the generative principle. He believes, however, that the primitive originators of this cult were, psychically, too immature to evolve any other than simple and objective ideas in regard to this subject; hence he considers the above as the true origin of this symbol. Furthermore, this belief is strengthened by the appearance of the snake in the myths and folklore tales of race-preservation in all peoples where the serpent was a familiar object.

[62] Op. cit., p. 691.

[V] Abraham was a Chaldean, and, in instituting circumcision, was undoubtedly influenced by the religious beliefs of his people. Circumcision, however, was, with him, a new and special phallic rite, and one not in vogue among the Chaldeans. Vid. Genesis, 18:10.

[63] Westermarck: History of Human Marriage, p. 202 et seq.

[64] Westermarck: History of Human Marriage, p. 201 et seq. See, also, Wallace: Travels on the Amazon, p. 117 et seq.

[65] Westermarck: op. cit. ante., p. 106.

[W] After the ceremony of tattooing had been performed, the candidates were admitted to a religious society called Areois, which had for its object an “unrestrained and public abandonment to amorous pleasures.” Letourneau: The Evolution of Marriage, p. 61.

[66] Ellis: Polynesian Researches, vol. i, p. 262; quoted, also, by Westermarck, op. cit. ante., p. 179.

[X] Herodotus gives an interesting instance of the evolution of phallic worship from nature worship. See Clio, 131.

[67] Batchelor: The Ainu of Japan, p. 44.

[68] Westermarck: The History of Human Marriage, p. 30.

[69] WappÄus: Allgem. Bevoelkerungsstatistik.

[70] Bremens: De Situ Daniae, p. 23; quoted, also, by the author of The Worship of the Generative Powers, p. 126.

[71] The Worship of the Generative Powers, p. 124.

[72] The Worship of the Generative Powers, p. 127.

[73] Horace: Priap. Carm., lxxxiv.

[Y] A well informed Jesuit priest once told me that several laws had been made about this time forbidding the worship of the female sexual organ, under the name of abricot or apricot. Rabelais used the word abricot fendu when speaking of the female genital organs. See his works. Was this term derived from the Biblical narrative of the genesis of the human race (the apple), or was it taken from the phallic symbol, the pomegranate? Did Moses get it from the Assyrians in the first place? I think he did.

[74] MartÈne and Durand: Veterum Scriptorum Amplissima Collectio, tom. vii, p. 35. Si quis praecantaverit ad fascinum, vel qualescumque praecantationes excepto symbolum sanctum aut orationem dominicam qui cantat et cui cantatur, tres quadrigesimas in pane et aqua poÉniteat.

[Z] As has been pointed out elsewhere in this work, ancient peoples were essentially symbolical and materialistically symbolical at that; they were very apt to typify nature, sexually, by some object or objects which bore a resemblance real or fancied, to the sexual organs. The red halves of the ripe apricot at the insertion of the stem, look very much like the external genitalia of the human female. The significance and importance of the pomegranate in the mixed religion of the Ancient Hebrews are well brought out in rules laid down for the ornamentations and embroidery of the robes of the priests, etc., etc., Vid. Old Testament.

[75] D. Burchardi: Decretorum libri, lib. x, c. 49.

Some of these clerical references are taken from the Worship of Priapus, but, since this work is exceedingly rare and costly, and is not apt to come under the notice of the general reader, I have thought best to give the original authorities.

[76] MartÈne and Durand: Veterum Scriptorum Collectio Amplissima, tom. vii, col. 1377.

[77] The Chronicles of Lanercroft.

[78] Herodotus: Euterpe, 102.

[AA] For an analogous ceremony, see Herodotus, Euterpe, 60.

[79] Arnobius: Adversus Gentes, lib. v, c. 5.

[80] The Worship of the Generative Powers, p. 135.

[81] Knight: The Worship of Priapus, pp. 3-6,7.

[AB] A modification of this is seen in the derisive gesture of the street Arab who closes all of his fingers, except the middle one, on his palm. The middle finger he holds stiffly erect and the hand is then extended towards the object of his contempt. This gesture, once performed as a deeply religious rite, has now become the contemptuous sign of a boy of the street!

[82] L’Estoile: Confession de Sancy, pp. 383, 391.

[83] The Worship of Priapus, p. 141.

[84] Ibid.

[AC] According to Abel de RÉmusat (Nouv. Mel. Asiatiques, p. 116), the custom of tchin-than, or religious defloration, was formerly in use in Cambodia and Malabar. This custom seems to be analogous to the jus primae noctis, as practiced by many tribes, where the woman, on her bridal night, has to yield herself up to the male marriage guests—jus primae noctis, as thus practiced, must not be confounded with the seignorial right, the right of the lord, or ruler. The former right is regarded in the light of a quasi religious observance, while the latter is not. The former was in vogue in ancient times in the Balearic Isles and among the ancient Peruvians; recently among several aboriginal tribes of India, in Burmah, in Cashmere, in Madagascar, in Arabia, and in New Zealand. Vid. Teulon: Orig. de la Famille, p. 69.

[85] MartÈne et Durand: Coll. Antiq. Can. Paenit., iv, 52.

[86] Ezekiel: chap, xiv, v. 17.

[87] Becan: Origines Antwerpianae, lib. i, pp. 26, 101.

[88] Golnitz: Itinerarium Belgico-Gallicum, p. 52.

[AD] The phallic hand in some form or other is frequently found in the ruins of Herculaneum and Pompeii. The so-called maison d’ joie found in one of the streets of Pompeii is considered by some authorities to have been a minor temple to Venus where priapic rites were celebrated. The stone phallus at the entrance as well as the erotic frescoes on the wall, point to this as being true.

[89] Knight: op. cit. ante., p. 117.

[90] The Worship of the Generative Powers, footnote p. 117.

[91] Knight: The Worship of Priapus, p. 27, et seq.

[92] B. Fay Mills, Sermon to Young Men and Young Women, at Owensboro, Ky., May 20, 1894.

[AE] This knowledge is not confined to the Catholic church alone; in all denominations the pubescent human being is considered most susceptible to religious influences. The cause or raison d ’etre of this susceptibility is, by no means, generally recognized.

[93] Krafft-Ebing, Psychopathia Sexualis, p. 8.

[94] Spitzka: Insanity, p. 39.

[95] Krafft-Ebing: op. cit. ante., p. 8, footnote.

[96] Ibid.

[97] Francis Parkman: The Jesuits in North America, p. 175. “O amour, quand vous embrasserai-je? N’avez vous point pitie de moi dans le tourment que je souffre? HÉlas! mon amour, ma beautÉ, ma vie! au lieu de me guerir, vous vous plaisez À mes maux. Venez donc que je vous embrasse et je meure entre vos bras sacres.” Journal de Marie de l’Incarnation.

[98] Francis Parkman: The Jesuits in North America, p. 176.

[99] Friedreich: Psychologie, p. 389.

[AF] A recent writer, Dr. Lydston, expresses surprise that the brothel should occupy such a prominent place in the ancient chronicles. When the universality and high honor of phallic worship is taken into consideration, the entertainment of the “Captain of the Host” in a brothel ceases to be a matter or cause for surprise; the prominence given such entertainment by the ancient historians is perfectly natural and to be expected. Compare Lydston: The Diseases of Society, p. 305.

[AG] The author believes that upon the correlation of religious emotion and sexual desire depends, in a great measure, the stability of sexual morality. Were it not for this correlation, sexual promiscuity would be the rule throughout the world.

[100] Loc. cit., November, 1894.

[101] Newbold: Appleton’s Popular Science Monthly, February, 1897, p. 516.

[102] Westermarck: History of Human Marriage, p. 352.

[103] Biart: The Aztecs, p. 110.

[104] Huxley: Essays; Haeckel: The History of Creation; Haeckel: The Evolution of Man; Peschel: The Races of Man; De Quatrefages: The Human Species; Draper: The Conflict Between Religion and Science; White: History of the Warfare of Science with Theology; Romanes: Mental Evolution in Man; Wallace: The Malay Archipelago (The Races of Man in the Malay Archipelago, c. xl); Darwin’s Works; Maudsley: The Physiology of Mind; Tylor: Anthropology; Spencer: Synthetic Philosophy—Prin. Psych., Prin. Sociol.

[AH] The sense of familiarity implies previous perception now dissociated, but subconsciously present and struggling up toward the surface of the upper consciousness to gain recognition. Boris Sidis: Multiple Personality, p. 51.

[AI] I know from personal observation that “Seeley Dinners” are of frequent occurrence in New York, as well as in other large cities. J. W., Jr.