III.

Periodicity has been noted in various disorders of nervous character. Periodic insanity has long been known and studied (see,e.g., Pilcz,Die periodischen Geistesstörungen, 1901); it is much commoner in women than in men. Periodicity has been observed in stammering (a six-weekly period in one case), and notably in hemicrania or migraine, by Harry Campbell, Osler, etc. (The periodicity of a case of hemicrania has been studied in detail by D. Fraser Harris,Edinburgh Medical Journal, July, 1902.) But the cycle in these cases is not always, or even usually, of a menstrual type.

It is now possible to turn to an investigation which, although of very limited extent, serves to place the question of a male menstrual cycle for the first time on a sound basis. If there is such a cycle analogous to menstruation in women, it must be a recurring period of nervous erethism, and it must be demonstrably accompanied by greater sexual activity. In theAmerican Journal of Psychologyfor 1888, Mr. Julius Nelson, afterward Professor of Biology at the Rutgers College of Agriculture, New Brunswick, published a study of dreams in which he recorded the results of detailed observations of his dreams, and also of seminal emissions during sleep (by him termed "gonekbole" or "ecbole"), during a period of something over two years. Mr. Nelson found that both dreams and ecboles fell into a physiological cycle of 28 days. The climax of maximum dreaming (as determined by the number of words in the dream record) and the climax ofmaximum ecbole fell at the same point of the cycle, the ecbolic climax being more distinctly marked than the dream climax.

The question of cyclic physiological changes is considerably complicated by our uncertainty regarding the precise length of the cycle we may expect to find. Nelson finds a 28-day cycle satisfactory. Perry-Coste, as we shall see, accepts a strictly lunar cycle of 29½ days. Fliess has argued that in both women and men, many physiological facts fall into a cycle of 23 days, which he calls male, the 28-day cycle being female. (W. Fliess,Die Beziehungen zwischen Nase und weiblichen Geschlechts-Organen, 1897, pp. 113et seq.) Although Fliess brings forward a number of minutely-observed cases, I cannot say that I am yet convinced of the reality of this 23-day cycle. It is somewhat curious, however, that at the same time as Fliess, though in apparent independence, and from a different point of view, another worker also suggested that there is a 23-day physiological cycle (John Beard,The Span of Gestation and the Cause of Birth, Jena, 1897). Beard approaches the question from the embryological standpoint, and argues that there is what he terms an "ovulation unit" of about 23½ days, in the interval from the end of one menstruation to the beginning of the next. Two "ovulation units" make up one "critical unit," and the length of pregnancy, according to Beard, is always a multiple of the "critical unit;" in man, the gestation period amounts to six critical units. These attempts to prove a new physiological cycle deserve careful study and further investigation. The possibility of such a cycle should be borne in mind, but at present we are scarcely entitled to accept it.

So far as I am aware, Professor Nelson's very interesting series of observations, which, for the first time, placed the question of a menstrual rhythm in men on a sound and workable basis, have not directly led to any further observations. I am, however, in possession of a much more extended series of ecbolic observations completed before Nelson's paper was published, although the results have only been calculated at a comparatively-recent date. I now propose to present a summary of these observations, and consider how far they confirm Nelson's conclusions. These observations cover no less a period than twelve years, between the ages of 17 and 29, the subject, W. K., being a student, and afterward schoolmaster, leading, on the whole, a chaste life. The records were faithfully made throughout the whole of this long period. Here, if anywhere, should be materialfor the construction of a menstrual rhythm on an ecbolic basis. While the results are in many respects instructive, it can scarcely, perhaps, be said that they absolutely demonstrate a monthly cycle. When summated in a somewhat similar manner to that adopted by Nelson in his ecbolic observations, it is not difficult to regard the maximum, which is reached on the 19th to 21st days of the summated physiological month, as a real menstrual ecbolic climax, for no other three consecutive days at all approach these in number of ecboles, while there is a marked depression occurring four days earlier, on the 16th day of the month. If, however, we split up the curve by dividing the period of twelve years into two nearly equal periods, the earlier of about seven years and the latter of about four years, and summate these separately, the two curves do not present any parallel as regards the menstrual cycle. It scarcely seems to me, therefore, that these curves present any convincing evidence in this case of a monthly ecbolic cycle (and, therefore, I refrain from reproducing them), although they seem to suggest such a cycle. Nor is there any reason to suppose that by adopting a different cycle of thirty days, or of twenty-three days, any more conclusive results would be obtained.

It seems, however, when we look at these curves more closely, that they are not wholly without significance. If I am justified in concluding that they scarcely demonstrate a monthly cycle, it may certainly be added that they show a rudimentary tendency for the ecboles to fall into a fortnightly rhythm, and a very marked and unmistakable tendency to a weekly rhythm. The fortnightly rhythm is shown in the curve for the earlier period, but is somewhat disguised in the curve for the total period, because the first climax is spread over two days, the 7th and 8th of the month. If we readjust the curve for the total period by presenting the days in pairs, the fortnightly tendency is more clearly brought out (Chart I).

A more pronounced tendency still is traceable to a weekly rhythm. This is, indeed, the most unquestionable fact brought out by these curves. All the maxima occur on Saturday or Sunday, with the minima on Tuesday, Wednesday, Thursday, or Friday. This very pronounced weekly rhythm will serve toswamp more or less completely any monthly rhythm on a 28-day basis. Although here probably seen in an exaggerated form, it is almost certainly a characteristic of the ecbolic curve generally.[123]I have been told by several young men and women, especially those who work hard during the week, that Saturday, and especially Sunday afternoon, are periods when the thoughts spontaneously go in an erotic direction, and at this time there is a special tendency to masturbation or to spontaneous sexual excitement. It is on Friday, Saturday, Sunday, and Monday, according to Guerry's tables,[124]that the fewest suicides are committed, Tuesday, Wednesday, and Thursday, with, however, a partial fall on Wednesday, those on which most suicides are committed, so that there would appear to be an antagonism between sexual activity and the desire to throw off life. It also appears (in the reports of the Bavarian factory inspectors) that accidents in factories have a tendency to occur chiefly at the beginning of the week, and toward the end rather than in the middle.[125]Even growth, as Fleischmann has shown in the case of children, tends to fall into weekly cycles. It is evident that the nervous system is profoundly affected by the social influences resulting from the weekly cycle.

The analysis of this series of ecbolic curves may thus be said to recall the suggestion of Laycock, that the menstrual cycle is really made up of four weekly cycles, the periodic unit, according to Laycock, being three and one-half days. I think it would, however, be more correct to say that the menstrual cycle, perhaps originally formed with reference to the influence of the moon on the sexual and social habits of men and other animals, tends to break up by a process of segmentation into fortnightly and weekly cycles. If we are justified in assuming that there is a male menstrual cycle, we must conclude that in such a case asthat just analyzed, the weekly rhythm has become so marked as almost entirely to obliterate the larger monthly rhythm.

However constituted, there seems little doubt that a physiological weekly cycle really exists. This was, indeed, very clearly indicated many years ago by the observations of Edward Smith, who showed that there are weekly rhythms in pulse, respiration, temperature, carbonic acid evolution, urea, and body-weight, Sunday being the great day of repair and increase of weight.[126]

In an appendix to this volume I am able to present the results of another long series of observations of nocturnal ecbolic manifestations carried out by Mr. Perry-Coste, who has elaborately calculated the results, and has convinced himself that on the basis of a strictly lunar month, thus abolishing the disturbing influence of the weekly rhythm, which in his case also appears, a real menstrual rhythm may be traced.[127]

It does not appear to me, however, even yet, that a final answer to the question whether a menstrual sexual rhythm occurs in men can be decisively given in the affirmative. That such a cycle will be proved in many cases seems to me highly probable, but before this can be decisively affirmed it is necessary that a much larger number of persons should be induced to carry out on themselves the simple, but protracted, series of observations that are required.

Since the first edition of this volume appeared, numerous series of ecbolic records have reached me from different parts of the world. The most notable of these series comes from a professional man, of scientific training, who has for the past six years lived in different parts of India, where the record was kept. Though the record extends over nearly six years, there are two breaks in it, due to a visit to England, and to loss of interest. Both involuntary and voluntary discharges are included in the record. The involuntary discharges occurred during sleep, usually with an erotic dream, in which the subject invariably awaked and frequently made an effort to check the emission. The voluntary discharges in most cases commenced during sleep, orin the half-waking state; deliberate masturbation, when fully awake, was comparatively rare. The proportion of involuntary to more or less voluntary ecboles was about 3 to 1. A third kind of sexual manifestation (of frequency intermediate between the other two forms) is also included, in which a high degree of erethism is induced during the half waking state, culminating in an orgasm in which the power of preventing discharge has been artificially acquired. The subject, E. M., was 32 years of age when the record began. He belongs to a healthy family, and is himself physically sound, 5 feet 6 inches in height, but weight low, due to rickets in infancy. In early life he stammered badly; his temperament is emotional and self-conscious, while his work is unusually exacting, and he lives for most of the year in a very trying climate. As a boy he was very religious, and has always felt obliged to resist sexual vice to the utmost, though there have been occasional lapses.As regards lunar periodicity, E. M., has summated his results in a curve, after the same manner as Mr. Perry-Coste, beginning with the new moon. The periods covered include 54 lunar months, and the total number of discharges is 176; the average frequency is about 3 per month of twenty-eight days. The curve, for the most part, zigzags between a frequency of 4 and 9, but on the twenty-fourth day it falls to 1, and then rises uninterruptedly to a height of 11 on the twenty-seventh day, falling to 2 on the next day. Whether a really menstrual rhythm is thus indicated I do not undertake to decide, but I am inclined to agree with E. M. himself that there is no definite evidence of it. "It looks to me," he writes, "as if the only real rhythm (putting aside the annual cycle) will be found to be the average period between the ecboles, varying in different persons, but in my case, about nine and one-eighth days. May not the ecbolic period in men be compared to the menstrual period in women, and be an example of the greater katabolic activity of men? There is the period of tumescence, and the ecbole constituting the detumescence. The week-end holiday would hasten the detumescence, but about every third week-end there would tend to be delay to enable the system to get back into its regulation nine or ten days' stride. This might possibly be the explanation of the curves. The recent emissions were nearly all involuntary during sleep. Age may have something to do with the change in character."E. M.'s curves frequently show the influence of weekly periodicity, in the tendency to ecbole on Sunday, or sometimes on Saturday or Monday. In recent years there has been some tendency for this climax to be thrown towards the middle of the week, but, on the whole, Wednesday is the point of lowest frequency.In another case, the subject, A. N., who has spent nearly all hislife in the State of Indiana, has kept a record of sexual manifestations between the ages of 30 and 34. The data, which cover four years, have not been sent to me in a form which enables the possibility of a monthly curve to be estimated, but A. N., who has himself arranged the data on a lunar monthly basis, considers that a monthly curve is thus revealed. "My memoranda," he writes, "show that discharges occur most frequently on the first, second, and third days after new moon. There is also another period on the fourteenth and fifteenth, which might indicate a semi-lunar rhythm. The days of minimum discharge are the seventh, eighth, twenty-second, and twenty-third." It may be added that the yearly average of ecbolic manifestations, varying between 50 and 55, comes out as 52, or exactly one per week.A weekly periodicity is very definitely shown by A. N.'s data. Sunday once more stands at the head of the week as regards frequency, in this case very decisively. The figures are as follows:—

As regards lunar periodicity, E. M., has summated his results in a curve, after the same manner as Mr. Perry-Coste, beginning with the new moon. The periods covered include 54 lunar months, and the total number of discharges is 176; the average frequency is about 3 per month of twenty-eight days. The curve, for the most part, zigzags between a frequency of 4 and 9, but on the twenty-fourth day it falls to 1, and then rises uninterruptedly to a height of 11 on the twenty-seventh day, falling to 2 on the next day. Whether a really menstrual rhythm is thus indicated I do not undertake to decide, but I am inclined to agree with E. M. himself that there is no definite evidence of it. "It looks to me," he writes, "as if the only real rhythm (putting aside the annual cycle) will be found to be the average period between the ecboles, varying in different persons, but in my case, about nine and one-eighth days. May not the ecbolic period in men be compared to the menstrual period in women, and be an example of the greater katabolic activity of men? There is the period of tumescence, and the ecbole constituting the detumescence. The week-end holiday would hasten the detumescence, but about every third week-end there would tend to be delay to enable the system to get back into its regulation nine or ten days' stride. This might possibly be the explanation of the curves. The recent emissions were nearly all involuntary during sleep. Age may have something to do with the change in character."

E. M.'s curves frequently show the influence of weekly periodicity, in the tendency to ecbole on Sunday, or sometimes on Saturday or Monday. In recent years there has been some tendency for this climax to be thrown towards the middle of the week, but, on the whole, Wednesday is the point of lowest frequency.

In another case, the subject, A. N., who has spent nearly all hislife in the State of Indiana, has kept a record of sexual manifestations between the ages of 30 and 34. The data, which cover four years, have not been sent to me in a form which enables the possibility of a monthly curve to be estimated, but A. N., who has himself arranged the data on a lunar monthly basis, considers that a monthly curve is thus revealed. "My memoranda," he writes, "show that discharges occur most frequently on the first, second, and third days after new moon. There is also another period on the fourteenth and fifteenth, which might indicate a semi-lunar rhythm. The days of minimum discharge are the seventh, eighth, twenty-second, and twenty-third." It may be added that the yearly average of ecbolic manifestations, varying between 50 and 55, comes out as 52, or exactly one per week.

A weekly periodicity is very definitely shown by A. N.'s data. Sunday once more stands at the head of the week as regards frequency, in this case very decisively. The figures are as follows:—

In another case which has reached me from the United States, the data are slighter, but deserve note, as the subject is a trained psychologist, and I quote the case in his own words. Here, it will be seen, there appears to be a tendency for the ecbolic cycle to cover a period of about six weeks. In this case, also, there is a tendency for the climax to occur about Saturday or Sunday. "X. is 38 years old, unmarried, fair health, pretty good heredity; university trained, and engaged in academic pursuits. He thinks he may have completed puberty at about 13, though he has no proof that he was in the full possession of his sex-powers until he was 15 years 3 months old (when he had his first emission). His sex life has been normal. He masturbated somewhat when he slept with other boys (or men) during early manhood, but not to excess."During the autumn of 1889 (when 28 years of age) he observed that at certain times he had an itching feeling about the testicles; that he felt slightly irritable; that the penis erected with the slightest provocation, and that this peculiar feeling usually passed away with a nightly emission. Indeed, so regular was the matter that he usually wore a loin garment at these times, to prevent the semen getting on the bedding. This peculiar feeling ordinarily continued for two or three days. He recalls at these times that he felt that he would like to wrestle with some one, for there seemed to be a muscular tension. These states returned with apparent regularity, and the intervals seemed to be about six weeks, though no effort was made to measure the periods until 1893. The following notes are taken from the diaries of X.:—

"During the autumn of 1889 (when 28 years of age) he observed that at certain times he had an itching feeling about the testicles; that he felt slightly irritable; that the penis erected with the slightest provocation, and that this peculiar feeling usually passed away with a nightly emission. Indeed, so regular was the matter that he usually wore a loin garment at these times, to prevent the semen getting on the bedding. This peculiar feeling ordinarily continued for two or three days. He recalls at these times that he felt that he would like to wrestle with some one, for there seemed to be a muscular tension. These states returned with apparent regularity, and the intervals seemed to be about six weeks, though no effort was made to measure the periods until 1893. The following notes are taken from the diaries of X.:—

"Thursday, December 29, 1892. The peculiar feeling.(This is the only entry.)"Thursday, February 9, 1893. The peculiar feeling.(The diary notes that X. awoke nights to find erections, andthat the feeling continued until Sunday night following, whenthere was an emission.)"Friday, March 27, 1893. The peculiar feeling.(The diary notes that there was an emission the next night,and that the feeling disappeared.)"Wednesday, May 3, 1893. The peculiar feeling.(The diary notes that it continued until Saturday night, whenX. had sexual relations, and that it then disappeared.)"Wednesday, June 14, 1893. The peculiar feeling.(The diary states that the next night X. had an emission,and the disappearance of the feeling.)"Thursday, July 27, 1893. The peculiar feeling.(The diary notes that it was apparent at about 3 o'clockthat afternoon. That night at 10 o'clock, X. had sexualintercourse, and the feeling was not noted the next day.)"Friday, September 8, 1893. The peculiar feeling.(Continued until Tuesday, the 11th, and then disappeared.No sexual intercourse, and no nightly emission.)"Wednesday, October 25, 1893. The peculiar feeling.(Continued until Saturday night, when there was a nightlyemission.)"Saturday, December 9, 1893. The peculiar feeling.(Continued until Monday night, when there was sexualrelations.)

"Thursday, December 29, 1892. The peculiar feeling.(This is the only entry.)

"Thursday, February 9, 1893. The peculiar feeling.(The diary notes that X. awoke nights to find erections, andthat the feeling continued until Sunday night following, whenthere was an emission.)

"Friday, March 27, 1893. The peculiar feeling.(The diary notes that there was an emission the next night,and that the feeling disappeared.)

"Wednesday, May 3, 1893. The peculiar feeling.(The diary notes that it continued until Saturday night, whenX. had sexual relations, and that it then disappeared.)

"Wednesday, June 14, 1893. The peculiar feeling.(The diary states that the next night X. had an emission,and the disappearance of the feeling.)

"Thursday, July 27, 1893. The peculiar feeling.(The diary notes that it was apparent at about 3 o'clockthat afternoon. That night at 10 o'clock, X. had sexualintercourse, and the feeling was not noted the next day.)

"Friday, September 8, 1893. The peculiar feeling.(Continued until Tuesday, the 11th, and then disappeared.No sexual intercourse, and no nightly emission.)

"Wednesday, October 25, 1893. The peculiar feeling.(Continued until Saturday night, when there was a nightlyemission.)

"Saturday, December 9, 1893. The peculiar feeling.(Continued until Monday night, when there was sexualrelations.)

It will be noted that the intervals observed were of about six weeks' duration, excepting one, that from September to October, when it was nearly seven weeks."These observations were not recorded after 1893. X. thinks that in 1894 the intervals were longer, an opinion which is based on the fact that for a period of six months he had no sexual intercourse and no nightly emissions. The times during this six months when he had the 'peculiar feeling,' the sensation was so slight as to be scarcely noted. In 1895, the feeling seemed more pronounced than ever before, and X. thinks that it may have recurred as often as once a month. In 1896, 1897, and 1898, the intervals, he thinks, lengthened—at times, he thought, wholly disappeared. During 1899, while they did not recur often, when they did come the sensation was pronounced, althoughthe emission was less common. There was a peculiar 'heavy' feeling about the testicles, and a marked tendency towards erection of the penis, especially at night-time (while sleeping). X. often awoke to find a tense erection. Moreover, these feelings usually continued a week."1. In general, X. is of the opinion that as he grows older these intervals lengthen, though this inference is not based onrecordeddata."2. He notes that a discharge (through sexual intercourse or in sleep) invariably brings the peculiar feeling to a close for the time being."3. He notes that sexual intercourseat the timestops it; but, when there has been sexual intercourse within a week or ten days of the time (based upon the observations of 1893), that it had no tendency to check the feeling."In another case, that of F. C., an Irish farmer, born in Waterford, the data are still more meagre, though the periodicity is stated to be very pronounced. He is chaste, steady, with occasional lapses from strict sobriety, healthy and mentally normal, living a regular open-air life, far from the artificial stimuli of towns. The observations refer to a period when he was from 20 to 27 years of age. During this period, nocturnal emissions occurred at regular intervals of exactly a month. They were ushered in by fits of irritability and depression, and usually occurred in dreamless sleep. The discharges were abundant and physically weakening, but they relieved the psychic symptoms, though they occasioned mental distress, since F. C. is scrupulous in a religious sense, and also apprehensive of bad constitutional effects, the result of reading alarmist quack pamphlets.In another case known to me, a young man leading a chaste life, experienced crises of sexual excitement every ten to fourteen days, the crisis lasting for several days.Finally, an interesting contribution to this subject, suggested by thisStudy, has been made and published (in the proceedings of the Amsterdam International Congress of Psychology, in 1907) by the well-known Amsterdam neurologist and psychologist, Dr. L. S. A. M. Von Römer under the title, "Ueber das Verhältniss zwischen Mondalter und Sexualität." Von Römer's data are made up not of nocturnal involuntary emissions, but of the voluntary acts of sexual intercourse of an unmarried man, during a period of four years. Von Römer believes that these, to a much greater extent than those of a married man, would be liable to periodic influence, if such exist. On making a curve of exact lunar length (similarly to Perry-Coste), he finds that there are, every month, two maxima and two minima, in a way that approximately resemble Perry-Coste's curve. The main point in Von Römer's results is, however, the correspondence that he finds with the actual lunarphases; the chief maximum occurs at the time of the full moon, and the secondary maximum at the time of the new moon, the minima being at the first and fourth quarters. He hazards no theory in explanation of this coincidence, but insists on the need for further observations. It will be seen that A. N.'s results (antep. 117) seem in the main to correspond to Von Römer's.

It will be noted that the intervals observed were of about six weeks' duration, excepting one, that from September to October, when it was nearly seven weeks.

"These observations were not recorded after 1893. X. thinks that in 1894 the intervals were longer, an opinion which is based on the fact that for a period of six months he had no sexual intercourse and no nightly emissions. The times during this six months when he had the 'peculiar feeling,' the sensation was so slight as to be scarcely noted. In 1895, the feeling seemed more pronounced than ever before, and X. thinks that it may have recurred as often as once a month. In 1896, 1897, and 1898, the intervals, he thinks, lengthened—at times, he thought, wholly disappeared. During 1899, while they did not recur often, when they did come the sensation was pronounced, althoughthe emission was less common. There was a peculiar 'heavy' feeling about the testicles, and a marked tendency towards erection of the penis, especially at night-time (while sleeping). X. often awoke to find a tense erection. Moreover, these feelings usually continued a week.

"1. In general, X. is of the opinion that as he grows older these intervals lengthen, though this inference is not based onrecordeddata.

"2. He notes that a discharge (through sexual intercourse or in sleep) invariably brings the peculiar feeling to a close for the time being.

"3. He notes that sexual intercourseat the timestops it; but, when there has been sexual intercourse within a week or ten days of the time (based upon the observations of 1893), that it had no tendency to check the feeling."

In another case, that of F. C., an Irish farmer, born in Waterford, the data are still more meagre, though the periodicity is stated to be very pronounced. He is chaste, steady, with occasional lapses from strict sobriety, healthy and mentally normal, living a regular open-air life, far from the artificial stimuli of towns. The observations refer to a period when he was from 20 to 27 years of age. During this period, nocturnal emissions occurred at regular intervals of exactly a month. They were ushered in by fits of irritability and depression, and usually occurred in dreamless sleep. The discharges were abundant and physically weakening, but they relieved the psychic symptoms, though they occasioned mental distress, since F. C. is scrupulous in a religious sense, and also apprehensive of bad constitutional effects, the result of reading alarmist quack pamphlets.

In another case known to me, a young man leading a chaste life, experienced crises of sexual excitement every ten to fourteen days, the crisis lasting for several days.

Finally, an interesting contribution to this subject, suggested by thisStudy, has been made and published (in the proceedings of the Amsterdam International Congress of Psychology, in 1907) by the well-known Amsterdam neurologist and psychologist, Dr. L. S. A. M. Von Römer under the title, "Ueber das Verhältniss zwischen Mondalter und Sexualität." Von Römer's data are made up not of nocturnal involuntary emissions, but of the voluntary acts of sexual intercourse of an unmarried man, during a period of four years. Von Römer believes that these, to a much greater extent than those of a married man, would be liable to periodic influence, if such exist. On making a curve of exact lunar length (similarly to Perry-Coste), he finds that there are, every month, two maxima and two minima, in a way that approximately resemble Perry-Coste's curve. The main point in Von Römer's results is, however, the correspondence that he finds with the actual lunarphases; the chief maximum occurs at the time of the full moon, and the secondary maximum at the time of the new moon, the minima being at the first and fourth quarters. He hazards no theory in explanation of this coincidence, but insists on the need for further observations. It will be seen that A. N.'s results (antep. 117) seem in the main to correspond to Von Römer's.

[117]

Even counting the pulse is a comparatively recent method of physiological examination. It was not until 1450 that Nicolas of Cusa advocated counting the pulse-beats. (Binz,Deutsche medizinische Wochenschrift, October 6, 1898.)

[118]

I leave this statement as it stands, though since the first publication of this book it has ceased to be strictly accurate.

[119]

Sanctorius,Medicina Statica, Sect. I, aph. lxv.

[120]

American Journal of Obstetrics, xiv, 1882.

[121]

Zoönomia, Section XXXVI.

[122]

I reproduced these notes in full in earlier editions of this volume.

[123]

Moll refers to the case of a man whose erotic dreams occurred every fortnight, and always on Friday night (Libido Sexualis, Band I, p. 136). One is inclined to suspect an element of autosuggestion in such a case; still, the coincidence is noteworthy.

[124]

See Durkheim,Le Suicide, p. 101.

[125]

We must, of course, see here the results of the disorganization produced by holidays, and the exhaustion produced by the week's labor; but such influences are still the social effects of the cosmic week.

[126]

E. Smith,Health and Disease, Chapter III. I may remark that, according to Kemsoes (Deutsche medizinische Wochenschrift, January 20, 1908, andBritish Medical Journal, January 29, 1898), school-children work best on Monday and Tuesday.

[127]

See Appendix B.

The Annual Sexual Rhythm—In Animals—In Man—Tendency of the Sexual Impulse to become Heightened in Spring and Autumn—The Prevalence of Seasonal Erotic Festivals—The Feast of Fools—The Easter and Midsummer Bonfires—The Seasonal Variations in Birthrate—The Causes of those Variations—The Typical Conception-rate Curve for Europe—The Seasonal Periodicity of Seminal Emissions During Sleep—Original Observations—Spring and Autumn the Chief Periods of Involuntary Sexual Excitement—The Seasonal Periodicity of Rapes—Of Outbreaks among Prisoners—The Seasonal Curves of Insanity and Suicide—The Growth of Children According to Season—The Annual Curve of Bread-consumption in Prisons—Seasonal Periodicity of Scarlet Fever—The Underlying Causes of these Seasonal Phenomena.

That there are annual seasonal changes in the human organism, especially connected with the sexual function, is a statement that has been made by physiologists and others from time to time, and the statement has even reached the poets, who have frequently declared that spring is the season of love.

Thus, sixty years ago, Laycock, an acute pioneer in the investigation of the working of the human organism, brought together (in a chapter on "The Periodic Movements in the Reproductive Organs of Woman," in hisNervous Diseases of Women, 1840, pp. 61-70) much interesting evidence to show that the system undergoes changes about the vernal and autumnal equinoxes, and that these changes are largely sexual.Edward Smith, also a notable pioneer in this field of human periodicity, and, indeed, the first to make definite observations on a number of points bearing on it, sums up, in his remarkable book,Health and Disease as Influenced by Daily, Seasonal, and Other Cyclical Changes in the Human System(1861), to the effect that season is a more powerful influence on the system than temperature or atmospheric pressure; "in the early and middle parts of spring every function of the body is in its highest degree of efficiency," while autumn is "essentially a period of change from the minimum toward the maximum of vital conditions." He found that in April and May most carbonic acid is evolved, there being then a progressive diminution to September, and then a progressive increase; the respiratory rate also fell from a maximum in April to a minimum maintained at exactly the same level throughout August, September,October, and November; spring was found to be the season of maximum, autumn of minimum, muscular power; sensibility to tactile and temperature impressions was also greater in spring.Kulischer, studying the sexual customs of various human races, concluded that in primitive times, only at two special seasons—at spring and in harvest-time—did pairing take place; and that, when pairing ceased to be strictly confined to these periods, its symbolical representation was still so confined, even among the civilized nations of Europe. He further argued that the physiological impulse was only felt at these periods. (Kulischer, "Die geschlechtliche Zuchtwahl bei den Menschen in der Urzeit,"Zeitschrift für Ethnologie, 1876, pp. 152 and 157.) Cohnstein ("Ueber Prädilectionszeiten bei Schwangerschaft,"Archiv für Gynäkologie, 1879) also suggested that women sometimes only conceive at certain periods of the year.Wiltshire, who made various interesting observations regarding the physiology of menstruation, wrote: "Many years ago, I concluded that every women had a law peculiar to herself, which governed the times of her bringing forth (and conceiving); that she was more prone to bring forth at certain epochs than at others; and subsequent researches have established the accuracy of the forecast." He further stated his belief in a "primordial seasonal aptitude for procreation, the impress of which still remains, and, to some extent, governs the breeding-times of humanity." (A. Wiltshire, "Lectures on the Comparative Physiology of Menstruation,"British Medical Journal, March, 1883, pp. 502, etc.)Westermarck, in a chapter of hisHistory of Human Marriage, dealing with the question of "A Human Pairing Season in Primitive Times," brings forward evidence showing that spring, or, rather, early summer, is the time for increase of the sexual instinct, and argues that this is a survival of an ancient pairing season; spring, he points out, is a season of want, rather than abundance, for a frugivorous species, but when men took to herbs, roots, and animal food, spring became a time of abundance, and suitable for the birth of children. He thus considers that in man, as in lower animals, the times of conception are governed by the times most suitable for birth.Rosenstadt, as we shall see later, also believes that men to-day have inherited a physiological custom of procreating at a certain epoch, and he thus accounts for the seasonal changes in the birthrate.Heape, who also believes that "at one period of its existence the human species had a special breeding season," follows Wiltshire in suggesting that "there is some reason to believe that the human female is not always in a condition to breed." (W. Heape, "Menstruation and Ovulation ofMacacus rhesus,"Philosophical Transactions, 1897;id."The Sexual Season of Mammals,"Quarterly Journal Microscopical Science, 1900.)

Edward Smith, also a notable pioneer in this field of human periodicity, and, indeed, the first to make definite observations on a number of points bearing on it, sums up, in his remarkable book,Health and Disease as Influenced by Daily, Seasonal, and Other Cyclical Changes in the Human System(1861), to the effect that season is a more powerful influence on the system than temperature or atmospheric pressure; "in the early and middle parts of spring every function of the body is in its highest degree of efficiency," while autumn is "essentially a period of change from the minimum toward the maximum of vital conditions." He found that in April and May most carbonic acid is evolved, there being then a progressive diminution to September, and then a progressive increase; the respiratory rate also fell from a maximum in April to a minimum maintained at exactly the same level throughout August, September,October, and November; spring was found to be the season of maximum, autumn of minimum, muscular power; sensibility to tactile and temperature impressions was also greater in spring.

Kulischer, studying the sexual customs of various human races, concluded that in primitive times, only at two special seasons—at spring and in harvest-time—did pairing take place; and that, when pairing ceased to be strictly confined to these periods, its symbolical representation was still so confined, even among the civilized nations of Europe. He further argued that the physiological impulse was only felt at these periods. (Kulischer, "Die geschlechtliche Zuchtwahl bei den Menschen in der Urzeit,"Zeitschrift für Ethnologie, 1876, pp. 152 and 157.) Cohnstein ("Ueber Prädilectionszeiten bei Schwangerschaft,"Archiv für Gynäkologie, 1879) also suggested that women sometimes only conceive at certain periods of the year.

Wiltshire, who made various interesting observations regarding the physiology of menstruation, wrote: "Many years ago, I concluded that every women had a law peculiar to herself, which governed the times of her bringing forth (and conceiving); that she was more prone to bring forth at certain epochs than at others; and subsequent researches have established the accuracy of the forecast." He further stated his belief in a "primordial seasonal aptitude for procreation, the impress of which still remains, and, to some extent, governs the breeding-times of humanity." (A. Wiltshire, "Lectures on the Comparative Physiology of Menstruation,"British Medical Journal, March, 1883, pp. 502, etc.)

Westermarck, in a chapter of hisHistory of Human Marriage, dealing with the question of "A Human Pairing Season in Primitive Times," brings forward evidence showing that spring, or, rather, early summer, is the time for increase of the sexual instinct, and argues that this is a survival of an ancient pairing season; spring, he points out, is a season of want, rather than abundance, for a frugivorous species, but when men took to herbs, roots, and animal food, spring became a time of abundance, and suitable for the birth of children. He thus considers that in man, as in lower animals, the times of conception are governed by the times most suitable for birth.

Rosenstadt, as we shall see later, also believes that men to-day have inherited a physiological custom of procreating at a certain epoch, and he thus accounts for the seasonal changes in the birthrate.

Heape, who also believes that "at one period of its existence the human species had a special breeding season," follows Wiltshire in suggesting that "there is some reason to believe that the human female is not always in a condition to breed." (W. Heape, "Menstruation and Ovulation ofMacacus rhesus,"Philosophical Transactions, 1897;id."The Sexual Season of Mammals,"Quarterly Journal Microscopical Science, 1900.)

Except, however, in one important respect, with which we shall presently have to deal, few attempts have been made to demonstrate any annual organic sexual rhythm. The supposition of such annual cycle is usually little more than a deduction from the existence of the well-marked seasonal sexual rhythm in animals. Most of the higher animals breed only once or twice a year, and at such a period that the young are born when food is most plentiful. At other periods the female is incapable of breeding, and without sexual desires, while the male is either in the same condition or in a condition of latent sexuality. Under the influence of domestication, animals tend to lose the strict periodicity of the wild condition, and become apt for breeding at more frequent intervals. Thus among dogs in the wild state the bitch only experiences heat once a year, in the spring. Among domesticated dogs, there is not only the spring period of heat, early in the year, but also an autumn period, about six months later; the primitive period, however, remains the most important one, and the best litters of pups are said to be produced in the spring. The mare is in season in spring and summer; sheep take the ram in autumn.[128]Many of the menstruating monkeys also, whether or not sexual desire is present throughout the year, only conceive in spring and in autumn. Almost any time of the year may be an animal's pairing season, this season being apparently in part determined by the economic conditions which will prevail at birth. While it is essential that animals should be born during the season of greatest abundance, it is equally essential that pairing, which involves great expenditure of energy, should also take place at a season of maximum physical vigor.

As an example of the sexual history of an animal through the year, I may quote the following description, by Dr. A. W. Johnstone, of the habits of the American deer: "Our common American deer, in winter-time, is half-starved for lack of vegetation in the woods; the low temperature, snow, and ice, make his conditions of life harder for lack of the proper amount of food, whereby he becomes an easier prey to carnivorous animals. He has difficulty even in preserving life. In spring he sheds his winter coat, and is provided with a suit of lighter hair, andwhile this is going on the male grows antlers for defence. The female about this time is far along in pregnancy, and when the antlers are fully grown she drops the fawn. When the fawns are dropped vegetation is plentiful and lactation sets in. During this time the male is kept fully employed in getting food and guarding his more or less helpless family. As the season advances the vegetation increases and the fawn begins to eat grass. When the summer heat commences the little streams begin to dry up, and the animal once more has difficulty in supporting life because of the enervating heat, the effect of drought on the vegetation, and the distance which has to be traveled to get water; therefore, fully ten months in each year the deer has all he can do to live without extra exertion incident to rutting. Soon after the autumn rains commence vegetation becomes more luxurious, the antlers of the male and new suits of hair for both are fully grown, heat of the summer is gone, food and drink are plentiful everywhere, the fawns are weaned, and both sexes are in the very finest condition. Then, and then only, in the whole year, comes the rut, which, to them as to most other animals, means an unwonted amount of physical exercise besides the everyday runs for life from their natural enemies, and an unusual amount of energy is used up. If a doe dislikes the attention of a special buck, miles of racing result. If jealous males meet, furious battles take place. The strain on both sexes could not possibly be endured at any other season of the year. With approach of cold weather, climatic deprivations and winter dangers commence and rut closes. In all wild animals, rut occurs only when the climatic and other conditions favor the highest physical development. This law holds good in all wild birds, for it is then only that they can stand the strain incident to love-making. The common American crow is a very good study. In the winter he travels around the ricefields of the South, leading a tramp's existence in a country foreign to him, and to which he goes only to escape the rigors of the northern climate. For several weeks in the spring he goes about the fields, gathering up the worms and grubs. After his long flight from the South he experiences several weeks of an almost ideal existence, his food is plentiful, he becomes strong and hearty, and then he turns to thoughts of love. In the pairing season he does more work than at any other time in the year: fantastic dances, racing and chasing after the females, and savage fights with rivals. He endures more than would be possible in his ordinary physical state. Then come the care of the young and the long flights for water and food during the drought of the summer. After the molt, autumn finds him once more in flock, and with the first frosts he is off again to the South. In the wild state, rut is the capstone of perfect physical condition." (A. W. Johnstone, "The Relation of Menstruation to the other Reproductive Functions,"American Journal of Obstetrics, vol. xxxii, 1895.)Wiltshire ("Lectures on the Comparative Physiology of Menstruation,"British Medical Journal, March, 1888) and Westermarck (History of Human Marriage, Chapter II) enumerate the pairing season of a number of different animals.With regard to the breeding seasons of monkeys, little seems to be positively known. Heape made special inquiries with reference to the two species whose sexual life he investigated. He was informed thatSemnopithecus entellusbreeds twice a year, in April and in October. He accepts Aitcheson's statement that theMacacus rhesus, in Simla, copulates in October, and adds that in the very different climate of the plains it appears to copulate in May. He concludes that the breeding season varies greatly in dependence on climate, but believes that the breeding season is always preserved, and that it affects the sexual aptitude of the male. He could not make his monkeys copulate during February or March, but is unable to say whether or not sexual intercourse is generally admitted outside the breeding season. He quotes the observation of Breschet that monkeys copulate during pregnancy.

Wiltshire ("Lectures on the Comparative Physiology of Menstruation,"British Medical Journal, March, 1888) and Westermarck (History of Human Marriage, Chapter II) enumerate the pairing season of a number of different animals.

With regard to the breeding seasons of monkeys, little seems to be positively known. Heape made special inquiries with reference to the two species whose sexual life he investigated. He was informed thatSemnopithecus entellusbreeds twice a year, in April and in October. He accepts Aitcheson's statement that theMacacus rhesus, in Simla, copulates in October, and adds that in the very different climate of the plains it appears to copulate in May. He concludes that the breeding season varies greatly in dependence on climate, but believes that the breeding season is always preserved, and that it affects the sexual aptitude of the male. He could not make his monkeys copulate during February or March, but is unable to say whether or not sexual intercourse is generally admitted outside the breeding season. He quotes the observation of Breschet that monkeys copulate during pregnancy.

In primitive human races we very frequently trace precisely the same influence of the seasonal impulse as may be witnessed in the higher animals, although among human races it does not always result that the children are born at the time of the greatest plenty, and on account of the development of human skill such a result is not necessary. Thus Dr. Cook found among the Eskimo that during the long winter nights the secretions are diminished, muscular power is weak, and the passions are depressed. Soon after the sun appears a kind of rut affects the young population. They tremble with the intensity of sexual passion, and for several weeks much of the time is taken up with courtship and love. Hence, the majority of the children are born nine months later, when the four months of perpetual night are beginning. A marked seasonal periodicity of this kind is not confined to the Arctic regions. We may also find it in the tropics. In Cambodia, Mondière has found that twice a year, in April and September, men seem to experience a "veritable rut," and will sometimes even kill women who resist them.[129]

These two periods, spring and autumn—the season for greeting the appearance of life and the season for reveling in its finalfruition—seem to be everywhere throughout the world the most usual seasons for erotic festivals. In classical Greece and Rome, in India, among the Indians of North and South America, spring is the most usual season, while in Africa the yam harvest of autumn is the season chiefly selected. There are, of course, numerous exceptions to this rule, and it is common to find both seasons observed. Taking, indeed, a broad view of festivals throughout the world, we may say that there are four seasons when they are held: the winter solstice, when the days begin to lengthen and primitive man rejoices in the lengthening and seeks to assist it;[130]the vernal equinox, the period of germination and the return of life; the summer solstice, when the sun reaches its height; and autumn, the period of fruition, of thankfulness, and of repose. But it is rarely that we find a people seriously celebrating more than two of these festival seasons.

In Australia, according to Müller as quoted by Ploss and Bartels, marriage and conception take place during the warm season, when there is greatest abundance of food, and to some extent is even confined to that period. Oldfield and others state that the Australian erotic festivals take place only in spring. Among some tribes, Müller adds, such as the Watschandis, conception is inaugurated by a festival calledkaaro, which takes place in the warm season at the first new moon after the yams are ripe. The leading feature of this festival is a moonlight dance, representing the sexual act symbolically. With their spears, regarded as the symbols of the male organ, the men attack bushes, whichrepresent the female organs. They thus work themselves up to a state of extreme sexual excitement.[131]Among the Papuans of New Guinea, also, according to Miklucho-Macleay, conceptions chiefly occur at the end of harvest, and Guise describes the great annual festival of the year which takes place at the time of the yam and banana harvest, when the girls undergo a ceremony of initiation and marriages are effected.[132]In Central Africa, says Sir H. H. Johnston, in hisCentral Africa, sexual orgies are seriously entered into at certain seasons of the year, but he neglects to mention what these seasons are. The people of New Britain, according to Weisser (as quoted by Ploss and Bartels), carefully guard their young girls from the young men. At certain times, however, a loud trumpet is blown in the evening, and the girls are then allowed to go away into the bush to mix freely with the young men. In ancient Peru (according to an account derived from a pastoral letter of Archbishop Villagomez of Lima), in December, when the fruit of thepaltayis ripe, a festival was held, preceded by a five days' fast. During the festival, which lasted six days and six nights, men and women met together in a state of complete nudity at a certain spot among the gardens, and all raced toward a certain hill. Every man who caught up with a woman in the race was bound at once to have intercourse with her.

Very instructive, from our present point of view, is the account given by Dalton, of the festivals of the various Bengal races. Thus the Hos (a Kolarian tribe), of Bengal, are a purely agricultural people, and the chief festival of the year with them is themágh parah. It is held in the month of January, "when the granaries are full of grain, and the people, to use their ownexpression, full of devilry." It is the festival of the harvest-home, the termination of the year's toil, and is always held at full moon. The festival is asaturnalia, when all rules of duty and decorum are forgotten, and the utmost liberty is allowed to women and girls, who become like bacchantes. The people believe that at this time both men and women become overcharged with vitality, and that a safety valve is absolutely necessary. The festival begins with a religious sacrifice made by the village priest or elders, and with prayers for the departed and for the vouchsafing of seasonable rain and good crops. The religious ceremonies over, the people give themselves up to feasting and to drinking the home-made beer, the preparation of which from fermented rice is one of a girl's chief accomplishments. "The Ho population," wrote Dalton, "are at other seasons quiet and reserved in manner, and in their demeanor toward women gentle and decorous; even in their flirtations they never transcend the bounds of decency. The girls, though full of spirits and somewhat saucy, have innate notions of propriety that make them modest in demeanor, though devoid of all prudery, and of the obscene abuse, so frequently heard from the lips of common women in Bengal, they appear to have no knowledge. They are delicately sensitive under harsh language of any kind, and never use it to others; and since their adoption of clothing they are careful to drape themselves decently, as well as gracefully; but they throw all this aside during themághfeast. Their nature appears to undergo a temporary change. Sons and daughters revile their parents in gross language, and parents their children; men and women become almost like animals in the indulgence of their amorous propensities. They enact all that was ever portrayed by prurient artists in a bacchanalian festival or pandean orgy; and as the light of the sun they adore, and the presence of numerous spectators, seems to be no restraint on their indulgence, it cannot be expected that chastity is preserved when the shades of night fall on such a scene of licentiousness and debauchery." While, however, thus representing the festival as a mere debauch, Dalton adds that relationships formed at this time generally end in marriage. There is also a flower festival in April and May,of religious nature, but the dances at this festival are quieter in character.[133]

In Burmah the great festival of the year is the full moon of October, following the Buddhist Lent season (which is also the wet season), during which there is no sexual intercourse. The other great festival is the New Year in March.[134]

In classical times the great festivals were held at the same time as in northern and modern Europe. Thebrumaliatook place in midwinter, when the days were shortest, and therosalia, according to early custom in May or June, and at a later time about Easter. After the establishment of Christianity the Church made constant efforts to suppress this latter festival, and it was referred to by an eighth century council as "a wicked 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 mediæval 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 Romansaturnalia, and at Sens, the ancient ecclesiastical metropolis of France, it was held at about the same time as thesaturnalia, onthe 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 onHalloween (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 insome districts. Young unmarried couples jump barefoot over large fires, usually near rivers or ponds. Licentiousness is rare.[141]But in many parts of Russia the peasants still attach little value to virginity, and even prefer women who have been mothers. The population of the Grisons in the sixteenth century held regular meetings not less licentious than those of the Cossacks. These were abolished by law. Kowalewsky regards all such customs as a survival of early forms of promiscuity.[142]

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