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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

since their first menstruation they had noted a tendency for the strings 

to snap at this period; one, a genuine artist, who often performed at 

charity concerts, systematically refused to play at these times, and was 

often embarrassed to find a pretext; the other, who admitted that she was 

nervous and irritable at such times, had given up playing on account of 

the trouble of changing the strings so frequently. Laurent also refers to 

the frequency with which women break things during the menstrual periods, 

and considers that this is not simply due to the awkwardness caused by 

nervous exhaustion or hysterical tremors, but that there is spontaneous 

breakage. Most usually it happens that a glass breaks when it is being 

dried with a cloth; needles also break with unusual facility at this time; 

clocks are stopped by merely placing the hand upon them. 

 

I do not here attempt to estimate critically the validity of these alleged 

manifestations (some of which may certainly be explained by the 

unconscious muscular action which forms the basis of the phenomena of 

table-turning and thought-reading); such a task may best be undertaken 

through the minute study of isolated cases, and in this place I am merely 

concerned with the general influence of the menstrual state in affecting 

the social position of women, without reference to the analysis of the 

elements that go to make up that influence. 

 

There is only one further point to which attention may be called. I 

allude to the way in which the more favorable side of the primitive 

conception of the menstruating woman--as priestess, sibyl, prophetess, an 

almost miraculous agent for good, an angel, the peculiar home of the 

divine element--was slowly and continuously carried on side by side with 

the less favorable view, through the beginnings of European civilization 

until our own times. The actual physical phenomena of menstruation, with 

the ideas of taboo associated with that state, sank into the background as 

culture evolved; but, on the other hand, the ideas of the angelic position 

and spiritual mission of women, based on the primitive conception of the 

mystery associated with menstruation, still in some degree persisted. 

 

It is evident, however, that, while, in one form or another, the more 

favorable aspect of the primitive view of women's magic function has never 

quite died out, the gradual decay and degradation of the primitive view 

has, on the whole, involved a lower estimate of women's nature and 

position. Woman has always been the witch; she was so even in ancient 

Babylonia; but she has ceased to be the priestess. The early Teutons saw 

"_sanctum aliquid et providum_" in women who, for the mediaeval German 

preacher, were only "_bestiae bipedales_"; and Schopenhauer and even 

Nietzsche have been more inclined to side with the preacher than with the 

half-naked philosophers of Tacitus's day. But both views alike are but the 

extremes of the same primitive conception; and the gradual evolution from 

one extreme of the magical doctrine to the other was inevitable. 

 

In an advanced civilization, as we see, these ideas having their ultimate 

basis on the old story of the serpent, and on a special and mysterious 

connection between the menstruating woman and the occult forces of magic, 

tend to die out. The separation of the sexes they involve becomes 

unnecessary. Living in greater community with men, women are seen to 

possess something, it may well be, but less than before, of the 


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