These examples, which allow us to recognize a clear sexual symbolism in the generation of fire, prove, therefore, since they originate from different times and different peoples, the existence of a universal tendency to credit to fire production not only a magical but also a sexual significance. This ceremonial or magic repetition of this very ancient, long-outlived observance shows how insistently the human mind clings to the old forms, and how deeply rooted is this very ancient reminiscence of fire boring. One might almost be inclined to see in the sexual symbolism of fire production a relatively late addition to the priestly lore. This may, indeed, be true for the ceremonial elaboration of the fire mysteries, but whether originally the generation of fire was in general a sexual action, that is to say, a “coitus-play,” is still a question. That similar things occur among very primitive people we learn from the Australian tribe of the Watschandies,[302] who in the spring perform the following magic ceremonies of fertilization: They dig a hole in the ground, so formed and surrounded with bushes as to counterfeit a woman’s genitals. They dance the night long around this hole; in connection with this they hold spears in front of themselves in a manner to recall the penis in erection. They dance around the hole and thrust their spears into the ditch, while they cry to it, “Pulli nira, pulli nira, _wataka_!” (Non fossa, non fossa, sed cunnus!) Such obscene dances appear among other primitive races as well.[303] In this spring incantation are contained the elements of the coitus play.[304] This play is nothing but a coitus game, that is to say, originally this play was simply a coitus in the form of sacramental mating, which for a long time was a mysterious element among certain cults, and reappeared in sects.[305] In the ceremonies of Zinzendorf’s followers echoes of the coitus sacrament may be recognized; also in other sects.