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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

and reprehensible holiday-making." These festivals appear to be intimately 

associated with Dionysus worship, and the flower-festival of Dionysus, as 

well as the Roman Liberales in honor of Bacchus, was celebrated in March 

with worship of Priapus. The festivals of the Delian Apollo and of 

Artemis, both took place during the first week in May and the Roman 

Bacchanales in October.[135] 

 

The mediaeval Feast of Fools was to a large extent a seasonal orgy licensed 

by the Church. It may be traced directly back through the barbatories of 

the lower empire to the Roman _saturnalia_, and at Sens, the ancient 

ecclesiastical metropolis of France, it was held at about the same time as 

the _saturnalia_, on the Feast of the Circumcision, i.e., New Year's Day. 

It was not, however, always held at this time; thus at Evreux it took 

place on the 1st of May.[136] 

 

The Easter bonfires of northern-central Europe, the Midsummer (St. John's 

Eve) fires of southern-central Europe, still bear witness to the ancient 

festivals.[137] There is certainly a connection between these bonfires and 

erotic festivals; it is noteworthy that they occur chiefly at the period 

of spring and early summer, which, on other grounds, is widely regarded as 

the time for the increase of the sexual instinct, while the less frequent 

period for the bonfires is that of the minor sexual climax. Mannhardt was 

perhaps the first to show how intimately these spring and early summer 

festivals--held with bonfires and dances and the music of violin--have 

been associated with love-making and the choice of a mate.[138] In spring, 

the first Monday in Lent (Quadrigesima) and Easter Eve were frequent days 

for such bonfires. In May, among the Franks of the Main, the unmarried 

women, naked and adorned with flowers, danced on the Blocksberg before the 

men, as described by Herbels in the tenth century.[139] In the central 

highlands of Scotland the Beltane fires were kindled on the 1st of May. 

Bonfires sometimes took place on Halloween (October 31st) and Christmas. 

But the great season all over Europe for these bonfires, then often held 

with erotic ceremonial, is the summer solstice, the 23d of June, the eve 

of Midsummer, or St. John's Day.[140] 

 

The Bohemians and other Slavonic races formerly had meetings with sexual 

license. This was so up to the beginning of the sixteenth century on the 

banks of rivers near Novgorod. The meetings took place, as a rule, the day 

before the Festival of John the Baptist, which, in pagan times, was that 

of a divinity known by the name of Jarilo (equivalent to Priapus). Half a 

century later, a new ecclesiastical code sought to abolish every vestige 

of the early festivals held on Christmas Day, on the Day of the Baptism, 

of Our Lord, and on John the Baptist's Day. A general feature of all these 

festivals (says Kowalewsky) was the prevalence of the promiscuous 

intercourse of the sexes. Among the Ehstonians, at the end of the 

eighteenth century, thousands of persons would gather around an old ruined 

church (in the Fellinschen) on the Eve of St. John, light a bonfire, and 

throw sacrificial gifts into it. Sterile women danced naked among the 

ruins; much eating and drinking went on, while the young men and maidens 

disappeared into the woods to do what they would. Festivals of this 

character still take place at the end of June in some districts. Young 

unmarried couples jump barefoot over large fires, usually near rivers or 


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