Before proceeding to examine these rites there is one point, to which I have alluded earlier, in another connection, upon which our minds must be quite clear, _i.e._, the nature of the injury suffered. Writers upon the subject are of one accord in considering the usual account to be but a euphemistic veiling of the truth, while the close relation between the stories of Adonis and Attis, and the practices associated with the cult, place beyond any shadow of a doubt the fact that the true reason for this universal mourning was the cessation, or suspension, by injury or death, of the reproductive energy of the god upon whose virile activity vegetable life directly, and human life indirectly, depended.[14] What we have need to seize and to insist upon is the overpowering influence which the sense of Life, the need for Life, the essential Sanctity of the Life-giving faculty, exercised upon primitive religions. Vellay puts this well when he says: “En réalité c’est sur la conception de la vie physique, considérée dans son origine, et dans son action, et dans le double principe qui l’anime, que repose tout le cycle religieux des peuples Orientaux de l’Antiquité.”[15] Professor von Schroeder says even more precisely and emphatically: “In der Religion der Arischen Urzeit ist Alles auf Lebensbejahung gerichtet, Mann kann den Phallus als ihr Beherrschendes Symbol betrachten.”[16] And in spite of the strong opposition to this cult manifested in Indian literature, beginning with the _Rig-Veda_, and ripening to fruition in the _Upanishads_, in spite of the rise of Buddhism, with its opposing dictum of renunciation, the ‘Life-Cult’ asserted its essential vitality against all opposition, and under modified forms represents the ‘popular’ religion of India to this day. Each and all of the ritual dramas, reconstructed in the pages of _Mysterium und Mimus_ bear, more or less distinctly, the stamp of their ‘Fertility’ origin,[17] while outside India the pages of Frazer and Mannhardt, and numerous other writers on Folk-lore and Ethnology, record the widespread, and persistent, survival of these rites, and their successful defiance of the spread of civilization. It is to this special group of belief and practice that the Adonis (and more especially its Phrygian counterpart the Attis) worship belong, and even when transplanted to the more restrained and cultured environment of the Greek mainland, they still retained their primitive character. Farnell, in his _Cults of the Greek States_, refers to the worship of Adonis as “a ritual that the more austere State religion of Greece probably failed to purify, the saner minds, bred in a religious atmosphere that was, on the whole, genial, and temperate, revolted from the din of cymbals and drums, the meaningless ecstasies of sorrow and joy, that marked the new religion.”[18]