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Table of contents
PREFACE
THE MOTHER AND HER CHILD-1.1
THE MOTHER AND HER CHILD-1.2
THE MOTHER AND HER CHILD-1.3
THE MOTHER AND HER CHILD-1.4
THE MOTHER AND HER CHILD-1.5
SEXUAL EDUCATION-2.1
SEXUAL EDUCATION-2.2
SEXUAL EDUCATION-2.3
SEXUAL EDUCATION-2.4
SEXUAL EDUCATION-2.5
SEXUAL EDUCATION-2.6
SEXUAL EDUCATION-2.7
SEXUAL EDUCATION-2.8
SEXUAL EDUCATION-2.9
SEXUAL EDUCATION-2.10
SEXUAL EDUCATION-2.11
SEXUAL EDUCATION AND NAKEDNESS-3.1
SEXUAL EDUCATION AND NAKEDNESS-3.2
SEXUAL EDUCATION AND NAKEDNESS-3.3
SEXUAL EDUCATION AND NAKEDNESS-3.4
THE VALUATION OF SEXUAL LOVE-4.1
THE VALUATION OF SEXUAL LOVE-4.2
THE VALUATION OF SEXUAL LOVE-4.3
THE VALUATION OF SEXUAL LOVE-4.4
THE FUNCTION OF CHASTITY-5.1
THE FUNCTION OF CHASTITY-5.2
THE FUNCTION OF CHASTITY-5.3
THE FUNCTION OF CHASTITY-5.4
THE FUNCTION OF CHASTITY-5.5
THE FUNCTION OF CHASTITY-5.6
THE PROBLEM OF SEXUAL ABSTINENCE-6.1
THE PROBLEM OF SEXUAL ABSTINENCE-6.2
THE PROBLEM OF SEXUAL ABSTINENCE-6.3
THE PROBLEM OF SEXUAL ABSTINENCE-6.4
THE PROBLEM OF SEXUAL ABSTINENCE-6.5
THE PROBLEM OF SEXUAL ABSTINENCE-6.6
PROSTITUTION-7.1
PROSTITUTION-7.2
PROSTITUTION-7.3
PROSTITUTION-7.4
PROSTITUTION-7.5
PROSTITUTION-7.6
PROSTITUTION-7.7
PROSTITUTION-7.8
PROSTITUTION-7.9
PROSTITUTION-7.10
PROSTITUTION-7.11
PROSTITUTION-7.12
PROSTITUTION-7.13
PROSTITUTION-7.14
PROSTITUTION-7.15
FOOTNOTES-1
FOOTNOTES-2

survival of a greater sexual freedom formerly existing,[136] but of a 

specialized and ritualized development of that primitive cult of the 

generative forces of Nature which involves the belief that all natural 

fruitfulness is associated with, and promoted by, acts of human sexual 

intercourse which thus acquire a religious significance. At a later stage 

acts of sexual intercourse having a religious significance become 

specialized and localized in temples, and by a rational transition of 

ideas it becomes believed that such acts of sexual intercourse in the 

service of the god, or with persons devoted to the god's service, brought 

benefits to the individual who performed them, more especially, if a 

woman, by insuring her fertility. Among primitive peoples generally this 

conception is embodied mainly in seasonal festivals, but among the peoples 

of Western Asia who had ceased to be primitive, and among whom traditional 

priestly and hieratic influences had acquired very great influence, the 

earlier generative cult had thus, it seems probable, naturally changed 

its form in becoming attached to the temples.[137] 

 

The theory that religious prostitution developed, as a general 

rule, out of the belief that the generative activity of human 

beings possessed a mysterious and sacred influence in promoting 

the fertility of Nature generally seems to have been first set 

forth by Mannhardt in his _Antike Wald- und Feldkulte_ (pp. 283 

et seq.). It is supported by Dr. F.S. Krauss ("Beischlafausuebung 

als Kulthandlung," _Anthropophyteia_, vol. iii, p. 20), who 

refers to the significant fact that in Baruch's time, at a period 

long anterior to Herodotus, sacred prostitution took place under 

the trees. Dr. J.G. Frazer has more especially developed this 

conception of the origin of sacred prostitution in his _Adonis, 

Attis, Osiris_. He thus summarizes his lengthy discussion: "We 

may conclude that a great Mother Goddess, the personification of 

all the reproductive energies of nature, was worshipped under 

different names, but with a substantial similarity of myth and 

ritual by many peoples of western Asia; that associated with her 

was a lover, or rather series of lovers, divine yet mortal, with 

whom she mated year by year, their commerce being deemed 

essential to the propagation of animals and plants, each in their 

several kind; and further, that the fabulous union of the divine 

pair was simulated, and, as it were, multiplied on earth by the 

real, though temporary, union of the human sexes at the sanctuary 

of the goddess for the sake of thereby ensuring the fruitfulness 

of the ground and the increase of man and beast. In course of 

time, as the institution of individual marriage grew in favor, 

and the old communism fell more and more into discredit, the 

revival of the ancient practice, even for a single occasion in a 

woman's life, became ever more repugnant to the moral sense of 

the people, and accordingly they resorted to various expedients 

for evading in practice the obligation which they still 

acknowledged in theory.... But while the majority of women thus 

contrived to observe the form of religion without sacrificing 

their virtue, it was still thought necessary to the general 

welfare that a certain number of them should discharge the old 

obligation in the old way. These became prostitutes, either for 

life or for a term of years, at one of the temples: dedicated to 

the service of religion, they were invested with a sacred 

character, and their vocation, far from being deemed infamous, 


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