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 called kaaro, 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, which represent 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 his Central 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 the paltay is 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 the mágh parah. It is held in the month of January, "when the granaries are full of grain, and the people, to use their own expression, 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 a saturnalia, 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 the mágh feast. 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. The brumalia took place in midwinter, when the days were shortest, and the rosalia, 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 Roman saturnalia, and at Sens, the ancient ecclesiastical metropolis of France, it was held at about the same time as the saturnalia, on the 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 on Halloween (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 in some 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]]
Frazer (Golden Bough, 2d ed., 1900, vol. iii, pp. 236-350) fully describes and discusses the dances, bonfires and festivals of spring and summer, of Halloween (October 31), and Christmas. He also explains the sexual character of these festivals. "There are clear indications," he observes (p. 305), "that even human fecundity is supposed to be promoted by the genial heat of the fires. It is an Irish belief that a girl who jumps thrice over the midsummer bonfire will soon marry and become the mother of many children; and in various parts of France they think that if a girl dances round nine fires she will be sure to marry within a year. On the other hand, in Lechrain, people say that if a young man and woman, leaping over the midsummer fire together, escape unsmirched, the young woman will not become a mother within twelve months—the flames have not touched and fertilized her. The rule observed in some parts of France and Belgium, that the bonfires on the first Sunday in Lent should be kindled by the person who was last married, seems to belong to the same class of ideas, whether it be that such a person is supposed to receive from, or impart to, the fire a generative and fertilizing influence. The common practice of lovers leaping over the fires hand-in-hand may very well have originated in a notion that thereby their marriage would be more likely to be blessed with offspring. And the scenes of profligacy which appear to have marked the midsummer celebration among the Ehstonians, as they once marked the celebration of May Day among ourselves, may have sprung, not from the mere license of holiday-makers, but from a crude notion that such orgies were justified, if not required, by some mysterious bond which linked the life of man, to the courses of the heavens at the turning-point of the year."
As regards these primitive festivals, although the evidence is scattered and sometimes obscure, certain main conclusions clearly emerge. In early Europe there were, according to Grimm, only two seasons, sometimes regarded as spring and winter, sometimes as spring and autumn, and for mythical purposes these seasons were alone available.[[143]] The appearance of each of these two seasons was inaugurated by festivals which were religious and often erotic in character. The Slavonic year began in March, at which time there was formerly, it is believed, a great festival, not only in Slavonic but also in Teutonic countries. In Northern Germany there were Easter bonfires always associated with mountains or hills. The Celtic bonfires were held at the beginning of May, while the Teutonic May-day, or Walpurgisnacht, is a very ancient sacred festival, associated with erotic ceremonial, and regarded by Grimm as having a common origin with the Roman floralia and the Greek dionysia. Thus, in Europe, Grimm concludes: "there are four different ways of welcoming summer. In Sweden and Gothland a battle of winter and summer, a triumphal entry of the latter. In Schonen, Denmark, Lower Saxony, and England, simply May-riding, or fetching of the May-wagon. On the Rhine merely a battle of winter and summer, without immersion, without the pomp of an entry. In Franconia, Thuringia, Meissen, Silesia, and Bohemia only the carrying out of wintry death; no battle, no formal introduction of summer. Of these festivals the first and second fall in May, the third and fourth in March. In the first two, the whole population take part with unabated enthusiasm; in the last two only the lower poorer class.... Everything goes to prove that the approach of summer was to our forefathers a holy tide, welcomed by sacrifice, feast, and dance, and largely governing and brightening the people's life."[[144]] The early spring festival of March, the festival of Ostara, the goddess of spring, has become identified with the Christian festival of Resurrection (just as the summer solstice festival has been placed beneath the patronage of St. John the Baptist); but there has been only an amalgamation of closely-allied rites, for the Christian festival also may be traced back to a similar origin. Among the early Arabians the great ragab feast, identified by Ewald and Robertson Smith with the Jewish paschal feast, fell in the spring or early summer, when the camels and other domestic animals brought forth their young and the shepherds offered their sacrifices.[[145]] Babylonia, the supreme early centre of religious and cosmological culture, presents a more decisive example of the sex festival. The festival of Tammuz is precisely analogous to the European festival of St. John's Day. Tammuz was the solar god of spring vegetation, and closely associated with Ishtar, also an agricultural deity of fertility. The Tammuz festival was, in the earliest times, held toward the summer solstice, at the time of the first wheat and barley harvest. In Babylonia, as in primitive Europe, there were only two seasons; the festival of Tammuz, coming at the end of winter and the beginning of summer, was a fast followed by a feast, a time of mourning for winter, of rejoicing for summer. It is part of the primitive function of sacred ritual to be symbolical of natural processes, a mysterious representation of natural processes with the object of bringing them about.[[146]] The Tammuz festival was an appeal to the powers of Nature to exhibit their generative functions; its erotic character is indicated not only by the well-known fact that the priestesses of Ishtar (the Kadishtu, or "holy ones") were prostitutes, but by the statements in Babylonian legends concerning the state of the earth during Ishtar's winter absence, when the bull, the ass, and man ceased to reproduce. It is evident that the return of spring, coincident with the Tammuz festival, was regarded as the period for the return of the reproductive instinct even in man.[[147]] So that along this line also we are led back to a great procreative festival.
Thus the great spring festivals were held between March and June, frequently culminating in a great orgy on Midsummer's Eve. The next great season of festivals in Europe was in autumn. The beginning of August was a great festival in Celtic lands, and the echoes of it, Rhys remarks, have not yet died out in Wales.[[148]] The beginning of November, both in Celtic and Teutonic countries, was a period of bonfires.[[149]] In Germanic countries especially there was a great festival at the time. The Germanic year began at Martinmas (November 11th), and the great festival of the year was then held. It is the oldest Germanic festival on record, and retained its importance even in the Middle Ages. There was feasting all night, and the cattle that were to be killed were devoted to the gods; the goose was associated with this festival.[[150]] These autumn festivals culminated in the great festival of the winter solstice which we have perpetuated in the celebrations of Christmas and New Year. Thus, while the two great primitive culminating festivals of spring and autumn correspond exactly (as we shall see) with the seasons of maximum fecundation, even in the Europe of to-day, the earlier spring (March) and—though less closely—autumn (November) festivals correspond with the periods of maximum spontaneous sexual disturbance, as far as I have been able to obtain precise evidence of such disturbance. That the maximum of physiological sexual excitement should tend to appear earlier than the maximum of fecundation is a result that might be expected.