[4] Dr. Otto Rhyn, Mysteria.
The mysteries of Samothrace were probably simpler. Here the phallus was carried in procession as the emblem of Hermes. In the Dionysian mysteries which were held in mid-winter, the quest of the women was unsuccessful and the festival was repeated in the Spring. The Roman mysteries of Bacchus were of much later development, and consequently became very debased. Men as well as women eventually came to take part in the ceremony, and the whole affair degenerated into the grossest of sexual excesses and perversions.
We have stated what appears to us to have been the underlying motives of the religious festivals and mysteries; namely, the enactment of a drama in which the reproductive qualities of the deity were portrayed. The phallus was carried in procession for this purpose and the women dramatized the motive as searching for the god. Our account can be regarded as little more than an outline, but it is sufficient for our present purposes. It indicates that the mysteries give an expression of phallic worship, just as do the various monuments of art and religion to which we have referred. It may also be said that this same worship is represented in what may be termed early literature, for much of the early mythology deals with the same subject. The study of origins in mythology, however, cannot be dealt with adequately in our present communication.
CONCLUSION
We have now traced the worship of sex, as recorded by the monuments of antiquity, through its various phases. In its simplest form, the generative organs are worshipped without disguise; the sexual act also forms a part of religious ceremonies. Later, a rude symbolism develops. As the race becomes more advanced, this becomes more elaborate, until finally a considerable degree of ingenuity and skill are evidenced. The worship of sex is not only expressed in religious usages, but comes to dominate early art as well; it is also expressed in mythology, and so we find the same symbolical and allegorical expressions in early literature. In fact, the deepest thoughts of primitive races, as expressed in their religion, eventually dominate most of the customs and usages of every day life.
We may appropriately ask, why did primitive people deify the sexual organs? This question may be answered when we understand the religious ceremonies of primitive tribes. The earliest objects worshipped were those which were of known benefit to man. The Aborigines of Australia have very elaborate ceremonies which superficially seem meaningless but when understood have a very definite meaning. This aim is to ensure some certain product of the earth. If it is a Yam[5] ceremony, an elaborate procedure is carried out which is supposed to make yams grow. There is a secret ceremonial object which is a symbol of the yam and which bears to it more or less resemblance. Other ceremonies are carried out for similar purposes. The meaning of all these semi-religious performances, as clearly shown by Spencer Baldwin, is to ensure the benfits which nature gives. This, in brief, explains nature worship, and were it our object at present, it would be most interesting to show the peculiar resemblance of these ceremonies to those carried on in sex worship.
[5] A kind of sweet potato.
As the early races advanced in knowledge, they came to know that the perpetuation of the race depended upon generative attributes. For this reason human generative attributes were deified and appropriate ceremonies were held, just as in the case of nature worship. These are not "lewd practices," as they are not infrequently called. It is indeed regrettable that the subject of sex worship has been disregarded by many historians, as thereby erroneous impressions are given. The facts of nature worship have always been much better understood and its importance has been realized; those of sex worship have been less carefully recorded.
The literature and philosophy which we are accustomed to associate with Greek thought are of a later date. Once such abstract reasoning is possible, sex worship is no longer seriously entertained. The symbolism remains, but is, associated now, not so much with religion as with art. Likewise in India, the early Buddhism, which was sex worship, has changed to the present day Buddhistic Philosophy, the symbols alone remaining.
From all this we are inclined to believe that in sex worship we are dealing with important motives in the development of the race. We make no presence of having exhausted the subject in this communication. The decadence of this religion, as observed in the early Christian period, and in fact well through the middle ages, forms a very interesting history. It is not our purpose, however, to deal with it at present. Likewise, it should be understood that the motives which we have been discussing are not necessarily the earliest manifested in racial development; we have a record of a time in the history of man when the worship of sex had not yet made its appearance but this period also is not a part of our present topic.