sexual assault: the robber who breaks into the house and commits a dangerous act. That, too, is a mythological theme, and in the prehistoric era was certainly a reality too.[45] Wholly apart from the fact that the capture of women was something general in the lawless prehistoric times, it was also a subject of mythology in cultivated epochs. I recall the capture of Proserpina, Deianira, Europa, the Sabine women, etc. We must not forget that, even to-day, marriage customs exist in various regions which recall the ancient custom of marriage by capture. The symbolism of the instrument of coitus was an inexhaustible material for ancient phantasy. It furnished a widespread cult that was designated phallic, the object of reverence of which was the phallus. The companion of Dionysus was Phales, a personification of the phallus proceeding from the phallic Herme of Dionysus. The phallic symbols were countless. Among the Sabines, the custom existed for the bridegroom to part the bride’s hair with a lance. The bird, the fish and the snake were phallic symbols. In addition, there existed in enormous quantities theriomorphic representations of the sexual instinct, in connection with which the bull, the he-goat, the ram, the boar and the ass were frequently used. An undercurrent to this choice of symbol was furnished by the sodomitic inclination of humanity. When in the dream phantasy of modern man, the feared man is replaced by an animal, there is recurring in the ontogenetic re-echo the same thing which was openly represented by the ancients countless times. There were he-goats which pursued nymphs, satyrs with she-goats; in still older times in Egypt there even existed a shrine of a goat god, which the Greeks called Pan, where the Hierodules prostituted themselves with goats.[46] It is well known that this worship has not died out, but continues to live as a special custom in South Italy and Greece.[47]