ifications induced by
changed times and circumstances. This is why fasting and other forms of
'fleshly mortification' play so large a part in the history of religion.
The savage medicine man, the Hindu fakir, the medieval saint, all create
their ecstasies by the simple plan of disturbing the normal operations
of the nervous system. It is not, of course, implied that this is done
with a full consciousness of all that is involved in the practice. The
derangement is to them the condition of the supernatural manifestation,
not the physiological and psychological cause of the experience.

The third main line of evidence is connected with the phenomena of
sexuality. It has been shown that in early stages of culture man
everywhere connects the phenomena of the sexual life with the activity
of supernatural forces. Following the lines of investigation indicated
by Mr. Sidney Hartland, we saw reason to believe that the primitive
conception of procreation is not that afterwards prevalent, but that of
assuming the birth of a child to be due to the direct action of
spiritual beings on the mother. Proofs of this are found in existing
beliefs among primitive peoples, in the magical practices so widely
current to obtain children, and in numerous other customs connected with
childbirth. The phenomenon of puberty in the male and of menstruation in
the female gives a terrifying reality to this belief. But still more
important is the fact that a great deal of assumed religious feeling is
found on analysis to be little more than masked sexuality. The
connection between eroticism and piety has been noted over and over
again by medical observers in the cases that have been brought
professionally under their notice. And it is hardly less marked in a
large number of instances that are usually classed as normal. Thus great
religious teachers have often emphasised the value of a celibate life as
a means of furthering religious devotion, and nearly all have treated it
with marked respect. The reason given for this is that marriage involves
a greater absorption in material or worldly cares, while celibacy
leaves one free to full devotion to the spiritual. But the bottom reason
for it is that sexual and domestic feelings, lacking their proper outlet
in marriage and family life, run with greater force in the outlet
provided by religion. So it happens that we find unmarried men and
women, devoted to the religious life, expressing themselves towards
Je