morbid and narrow-minded mediæval ascetics, clearly stood aside from the popular movement. On the whole, they were submerged because Christianity, like Buddhism, had in it from the first a germ that lent itself to ascetic renunciation, and the sexual life is always the first impulse to be sacrificed to the passion for renunciation. But there were other germs also in Christianity, and Luther, who in his own plebeian way asserted the rights of the body, although he broke with mediæval asceticism, by no means thereby cast himself off from the traditions of the early Christian Church. I have thought it worth while to bring forward this evidence, although I am perfectly well aware that the facts of Nature gain no additional support from the authority of the Fathers or even of the Bible. Nature and humanity existed before the Bible and would continue to exist although the Bible should be forgotten. But the attitude of Christianity on this point has so often been unreservedly condemned that it seems as well to point out that at its finest moments, when it was a young and growing power in the world, the utterances of Christianity were often at one with those of Nature and reason. There are many, it may be added, who find it a matter of consolation that in following the natural and rational path in this matter they are not thereby altogether breaking with the religious traditions of their race. It is scarcely necessary to remark that when we turn from Christianity to the other great world-religions, we do not usually meet with so ambiguous an attitude towards sex. The Mahommedans were as emphatic in asserting the sanctity of sex as they were in asserting physical cleanliness; they were prepared to carry the functions of sex into the future life, and were never worried, as Luther and so many other Christians have been, concerning the lack of occupation in Heaven. In India, although India is the home of the most extreme forms of religious asceticism, sexual love has been sanctified and divinized to a greater extent than in any other part of the world. "It seems never to have entered into the heads of the Hindu legislators," said Sir William Jones long since (_Works_, vol. ii, p. 311), "that anything natural could be offensively obscene, a singularity which pervades all their writings, but is no proof of the depravity of their morals." The sexual act has often had a religious significance in India, and the minutest details of the sexual life and its variations are discussed in Indian erotic treatises in a spirit of gravity, while nowhere else have the anatomical and physiological sexual characters of women been studied with such minute and adoring reverence. "Love in India, both as regards theory and practice," remarks Richard Schmidt (_Beiträge zur Indischen Erotik_, p. 2) "possesses an importance which it is impossible for us even to conceive."