corum, cibus vermium.... Quid superbis, pulvis et cinis, cujus
conceptus cula, nasci miseria, vivere poena, mori angustia?"

[46] See (in Mignes' edition) _S. Odonis abbatis Cluniacensis
Collationes_, lib. ii, cap. IX.

[47] Duehren (_Neue Forshungen ueber die Marquis de Sade_, pp. 432 et seq.)
shows how the ascetic view of woman's body persisted, for instance, in
Schopenhauer and De Sade.

[48] In "The Evolution of Modesty," in the first volume of these
_Studies_, and again in the fifth volume in discussing urolagnia in the
study of "Erotic Symbolism," the mutual reactions of the sexual and
excretory centres were fully dealt with.

[49] "La Morale Sexuelle," _Archives d'Anthropologie Criminelle_, Jan.,
1907.

[50] The above passage, now slightly modified, originally formed an
unpublished part of an essay on Walt Whitman in _The New Spirit_, first
issued in 1889.

[51] Even in the ninth century, however, when the monastic movement was
rapidly developing, there were some who withstood the tendencies of the
new ascetics. Thus, in 850, Ratramnus, the monk of Corbie, wrote a
treatise (_Liber de eo quod Christus ex Virgine natus est_) to prove that
Mary really gave birth to Jesus through her sexual organs, and not, as
some high-strung persons were beginning to think could alone be possible,
through the more conventionally decent breasts. The sexual organs were
sanctified. "Spiritus sanctus ... et thalamum tanto dignum sponso
sanctificavit et portam" (Achery, _Spicilegium_, vol. i, p. 55).

[52] _Paedagogus_, lib. ii, cap. X. Elsewhere (id., lib. ii, Ch. VI) he
makes a more detailed statement to the same effect.

[53] See, e.g., Wilhelm Capitaine, _Die Moral des Clemens von
Alexandrien_, pp. 112 et seq.

[54] _De Civitate Dei_, lib. xxii, cap. XXIV. "There is no need," he says
again (id., lib. xiv, cap. V) "that in our sins and vices we accuse the
nature of the flesh to the injury of the Creator, for in its own kind and
degree the flesh is good."

[55] St. Augustine, _De Civitate Dei_, lib. xiv, cap. XXIII-XXVI.
Chrysostom and Gregory, of Nyssa, thought that in Paradise human beings
would have multiplied by special creation, but such is not the accepted
Catholic doctrine.

[56] W. Capitaine, _Die Moral des Clemens von Alexandrien_, pp. 112 et
seq. Without the body, Tertullian declared, there could be no virginity
and no salvation. The soul itself is corporeal. He carries, indeed, his
idea of the omnipresence of