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GENERAL PREFACE
THE EVOLUTION OF MODESTY-1.1
THE EVOLUTION OF MODESTY-1.2
THE EVOLUTION OF MODESTY-1.3
THE EVOLUTION OF MODESTY-1.4
THE EVOLUTION OF MODESTY-1.5
THE EVOLUTION OF MODESTY-1.6
THE EVOLUTION OF MODESTY-2.1
THE EVOLUTION OF MODESTY-2.2
THE EVOLUTION OF MODESTY-2.3
THE EVOLUTION OF MODESTY-2.4
THE EVOLUTION OF MODESTY-2.5
THE EVOLUTION OF MODESTY-3
THE EVOLUTION OF MODESTY-4
THE PHENOMENA OF SEXUAL PERIODICITY-1.1
THE PHENOMENA OF SEXUAL PERIODICITY-1.2
FOOTNOTES
THE PHENOMENA OF SEXUAL PERIODICITY-2.1
THE PHENOMENA OF SEXUAL PERIODICITY-2.2
THE PHENOMENA OF SEXUAL PERIODICITY-2.3
THE PHENOMENA OF SEXUAL PERIODICITY-3.1
THE PHENOMENA OF SEXUAL PERIODICITY-3.2
THE PHENOMENA OF SEXUAL PERIODICITY-3.3
THE PHENOMENA OF SEXUAL PERIODICITY-3.4
THE PHENOMENA OF SEXUAL PERIODICITY-3.5
FOOTNOTES
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.1
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.2
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.3
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.4
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.5
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.6
FOOTNOTES
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-2.1
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-2.2
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-2.3
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-2.4
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.1
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.2
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.3
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.4
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.5
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.6
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.7
FOOTNOTES
APPENDIX A-1.1
APPENDIX A-1.2
APPENDIX B-1.1
APPENDIX B-1.2
APPENDIX C-1.1
APPENDIX C-1.2
INDEX OF AUTHORS

 

It is probable that the Mohammedan custom of veiling the face and head 

really has its source solely in another aspect of this ritual factor of 

modesty. It must be remembered that this custom is not Mohammedan in its 

origin, since it existed long previously among the Arabians, and is 

described by Tertullian.[43] In early Arabia very handsome men also veiled 

their faces, in order to preserve themselves from the evil eye, and it has 

been conjectured with much probability that the origin of the custom of 

women veiling their faces may be traced to this magico-religious 

precaution.[44] Among the Jews of the same period, according to 

Buechler,[45] the women had their heads covered and never cut their hair; 

to appear in the streets without such covering would be like a prostitute 

and was adequate ground for divorce; adulterous women were punished by 

uncovering their heads and cutting their hair. It is possible, though not 

certain, that St. Paul's obscure injunction to women to cover their heads 

"because of the angels," may really be based on the ancient reason, that 

when uncovered they would be exposed to the wanton assaults of spirits (1 

Corinthians, Ch. XI, vv. 5-6),[46] exactly as Singhalese women believe 

that they must keep the vulva covered lest demons should have intercourse 

with them. Even at the present day St. Paul's injunction is still observed 

by Christendom, which is, however, far from accepting, or even perhaps 

understanding, the folk-lore ground on which are based such injunctions. 

 

Crawley thus summarizes some of the evidence concerning the 

significance of the veil:-- 

 

"Sexual shyness, not only in woman, but in man, is intensified at 

marriage, and forms a chief feature of the dangerous sexual 

properties mutually feared. When fully ceremonial, the idea takes 

on the meaning that satisfaction of these feelings will lead to 

their neutralization, as, in fact, it does. The bridegroom in 

ancient Sparta supped on the wedding night at the men's mess, and 

then visited his bride, leaving her before daybreak. This 

practice was continued, and sometimes children were born before 

the pair had ever seen each other's faces by day. At weddings in 

the Babar Islands, the bridegroom has to hunt for his bride in a 

darkened room. This lasts a good while if she is shy. In South 

Africa, the bridegroom may not see his bride till the whole of 

the marriage ceremonies have been performed. In Persia, a husband 

never sees his wife till he has consummated the marriage. At 

marriages in South Arabia, the bride and bridegroom have to sit 

immovable in the same position from noon till midnight, fasting, 

in separate rooms. The bride is attended by ladies, and the groom 

by men. They may not see each other till the night of the fourth 

day. In Egypt, the groom cannot see the face of his bride, even 

by a surreptitious glance, till she is in his absolute 

possession. Then comes the ceremony, which he performs, of 

uncovering her face. In Egypt, of course, this has been 

accentuated by the seclusion and veiling of women. In Morocco, at 

the feast before the marriage, the bride and groom sit together 

on a sort of throne; all the time, the poor bride's eyes are 

firmly closed, and she sits amidst the revelry as immovable as a 

statue. On the next day is the marriage. She is conducted after 

dark to her future home, accompanied by a crowd with lanterns and 


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