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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

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 


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