imes (as among the Aleuts) the animal pantomime dances of
savages may represent the transformation of a captive bird into a lovely
woman who falls exhausted into the arms of the hunter. (H.H. Bancroft,
_Native Races of the Pacific_, vol. i, p. 93.) A system of beliefs which
accepts the possibility that a human being may be latent in an animal
obviously favors the practice of bestiality.

[45] For an example of the primitive confusion between the intercourse of
women with animals and with men see, e.g., Boas, "Sagen aus
British-Columbia," _Zeitschrift fuer Ethnologie_, heft V, p. 558.

[46] Herodotus, Book II, Chapter 46.

[47] Dulare (_Des Divinites Generatrices_, Chapter II) brings together the
evidence showing that in Egypt women had connection with the sacred goat,
apparently in order to secure fertility.

[48] Various facts and references bearing on this subject are brought
together by Blumenbach, _Anthropological Memoirs_, translated by Bendyshe,
p. 80; Block, _Beitraege zur AEtiologie der Psychopathia Sexualis_,
Teil II, pp. 276-283; also Ploss and Bartels, _Das Weib_, seventh edition,
p. 520.

[49] Mantegazza mentions (_Gli Amori degli Uomini_, cap V) that at Rimini
a young goatherd of the Apennines, troubled with dyspepsia and nervous
symptoms, told him this was due to excesses with the goats in his care. A
finely executed marble group of a satyr having connection with a goat,
found at Herculaneum and now in the Naples Museum (reproduced in Fuchs's
_Erotische Element in der Karikatur_), perhaps symbolizes a traditional
and primitive practice of the goatherd.

[50] Bayle (_Dictionary_, Art, Bathyllus) quotes various authorities
concerning the Italian auxiliaries in the south of France in the sixteenth
century and their custom of bringing and using goats for this purpose.
Warton in the eighteenth century was informed that in Sicily priests in
confession habitually inquired of herdsmen if they had anything to do with
their sows. In Normandy priests are advised to ask similar questions.

[51] It is worth noting that in Greek the work choiros means both a sow
and a woman's pudenda; in the _Acharnians_ Aristophanes plays on this
association at some length. The Romans also (as may be gathered from
Varro's _De Re Rustica_) called the feminine pudenda _porcus_.

[52] Schurig, _Gynaecologia_, pp. 280-387; Bloch, op. cit., 270-277. The
Arabs, according to Kocher, chiefly practice bestiality with goats, sheep
and ma