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Table of contents
PREFACE
EROTIC SYMBOLISM-1.1
EROTIC SYMBOLISM-1.2
EROTIC SYMBOLISM-2.1
EROTIC SYMBOLISM-2.2
EROTIC SYMBOLISM-2.3
EROTIC SYMBOLISM-2.4
EROTIC SYMBOLISM-2.5
EROTIC SYMBOLISM-3.1
EROTIC SYMBOLISM-3.2
EROTIC SYMBOLISM-3.3
EROTIC SYMBOLISM-3.4
EROTIC SYMBOLISM-3.5
EROTIC SYMBOLISM-4.1
EROTIC SYMBOLISM-4.2
EROTIC SYMBOLISM-4.3
EROTIC SYMBOLISM-5.1
EROTIC SYMBOLISM-5.2
EROTIC SYMBOLISM-5.3
EROTIC SYMBOLISM-6
THE MECHANISM OF DETUMESCENCE-1.1
THE MECHANISM OF DETUMESCENCE-1.2
THE MECHANISM OF DETUMESCENCE-1.3
THE MECHANISM OF DETUMESCENCE-1.4
THE MECHANISM OF DETUMESCENCE-2.1
THE MECHANISM OF DETUMESCENCE-2.2
THE MECHANISM OF DETUMESCENCE-2.3
THE MECHANISM OF DETUMESCENCE-2.4
THE MECHANISM OF DETUMESCENCE-3.1
THE MECHANISM OF DETUMESCENCE-3.2
THE MECHANISM OF DETUMESCENCE-4.1
THE MECHANISM OF DETUMESCENCE-4.2
THE MECHANISM OF DETUMESCENCE-4.3
THE PSYCHIC STATE IN PREGNANCY-1
THE PSYCHIC STATE IN PREGNANCY-2
THE PSYCHIC STATE IN PREGNANCY-3
THE PSYCHIC STATE IN PREGNANCY-4
HISTORIES OF SEXUAL DEVELOPMENT HISTORY-1.1
HISTORIES OF SEXUAL DEVELOPMENT HISTORY-1.2
HISTORIES OF SEXUAL DEVELOPMENT HISTORY-2.1
HISTORIES OF SEXUAL DEVELOPMENT HISTORY-2.2
HISTORIES OF SEXUAL DEVELOPMENT HISTORY-3-4
HISTORIES OF SEXUAL DEVELOPMENT HISTORY-5.1
HISTORIES OF SEXUAL DEVELOPMENT HISTORY-5.2
INDEX OF AUTHORS

The legends which narrate scatalogic exploits are numerous in the 

literature of all countries. Among primitive peoples they often 

have a purely theological character, for in the popular 

mythologies of all countries (even, as we learn from 

Aristophanes, among the Greeks) natural phenomena such as the 

rain, are apt to be regarded as divine excretions, but in course 

of time the legends take on a more erotic or a more obscene 

character. In the Irish _Book of Leinster_ (written down 

somewhere about the twelfth century, but containing material of 

very much older date) we are told how a number of princesses in 

Emain Macha, the seat of the Ulster Kings, resolved to find out 

which of them could by urinating on it melt a snow pillar which 

the men had made, the woman who succeeded to be regarded as the 

best among them. None of them succeeded, and they sent for 

Derbforgaill, who was in love with Cuchullain, and she was able 

to melt the pillar; whereupon the other women, jealous of the 

superiority she had thus shown, tore out her eyes. (Zimmer, 

"Keltische Beitraege," _Zeitschrift fuer Deutsche Alterthum_, vol. 

xxxii, Heft II, pp. 216-219.) Rhys considers that Derbforgaill 

was really a goddess of dawn and dusk, "the drop glistening in 

the sun's rays," as indicated by her name, which means a drop or 

tear. (J. Rhys, _Lectures on the Origin and Growth of Religion as 

Illustrated by Celtic Heathendom_, p. 466.) It is interesting to 

compare the legend of Derbforgaill with a somewhat more modern 

Picardy folk-lore _conte_ which is clearly analogous but no 

longer seems to show any mythologic element, "La Princesse qui 

pisse par dessus les Meules." This princess had a habit of 

urinating over hay-cocks; the king, her father, in order to break 

her of the habit, offered her in marriage to anyone who could 

make a hay-cock so high that she could not urinate over it. The 

young men came, but the princess would merely laugh and at once 

achieve the task. At last there came a young man who argued with 

himself that she would not be able to perform this feat after she 

had lost her virginity. He therefore seduced her first and she 

then failed ignobly, merely wetting her stockings. Accordingly, 

she became his bride. (Kryptadia, vol. i. p. 333.) Such legends, 

which have lost any mythologic elements they may originally have 

possessed and have become merely _contes_, are not uncommon in 

the folk-lore of many countries. But in their earlier more 

religious forms and in their later more obscene forms, they alike 

bear witness to the large place which scatalogic conceptions play 

in the primitive mind. 

 

It is a notable fact in evidence of the close and seemingly normal 

association with the sexual impulse of the scatalogic processes, that an 

interest in them, arising naturally and spontaneously, is one of the most 

frequent channels by which the sexual impulse first manifests itself in 

young boys and girls. 

 

Stanley Hall, who has made special inquiries into the matter, 

remarks that in childhood the products of excretion by bladder 

and bowels are often objects of interest hardly less intense for 


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