with it. A similar contention was made
regarding the symbolism associated with the Holy Grail, a sacred vessel
apparently connected with primitive rites at a time far antedating
Christianity. Associated with the old Churches in Ireland similar
phallic emblems have been found, as well as in Europe. These emblems
were used as charms by the primitive people.

We stated above that the early deities of primitive tribes were regarded
as demons during the Christian period. In Teutonic beliefs phallic
deities were developed quite comparable to those of Greece and Rome.
These Teutonic deities came to be regarded as hobgoblins during the
middle ages. They were supposed to be found in lonely places and in
forests, and to emerge at times in order to indulge in all sorts of
sexual excesses, much as the fauns and satyrs of antiquity. The English
had a similar hobgoblin in Robin Goodfellow. This fictitious character
is represented in priapic attitudes in a number of illustrations of old
English ballads. He was doubtless Priapus of antiquity transformed into
a goblin.

Why should superstitions of this kind live century after century?
Frazer[25] has given us the answer: "Superstitions survive because while
they shock the views of the enlightened members of the community, they
are still in harmony with the thoughts and feelings of others, who,
though they are drilled by their betters into an appearance of
civilization, remain barbarians or savages at heart ... I have been led
into making these remarks by the wish to explain why it is that
superstitions of all sorts, political, moral and religious, survive
among people who have the opportunity of knowing better. The reason is
that the better ideas, which are constantly forming in the upper stratum
have not filtered through from the highest to the lowest minds. Such a
filtration is generally slow, and by the time the new emotions have
penetrated to the bottom, if indeed they ever get there, they are often
obsolete and superseded by others at the top."

CHAPTER IV

INTERPRETATIONS

Having followed the worship of sex through its various phases, it is now
desirable to offer such interpretations of its meaning as the facts
appear to warrant. What was the significance of this elaborate ritual;
why did it develop, and how is it to be interpreted from a biological
standpoint in mental evolution. The history of the development of this
ritual may be of considerable interest in itself