The venereal sense is unlike the other special senses in that it is general, as well as referable to special organs and nerves. In its psychological action it “especially contributes to the development of sympathies which connect man not only with his coevals, but with his fellows of all preceding and succeeding generations as well. Upon it is erected this vast superstructure of intellect, of social and moral sentiment, of voluntary effort and endeavor.”[64-1] Of all the properties of organized matter, that of transmitting form and life is the most wonderful; and if we examine critically the physical basis of the labors and hopes of mankind, if we ask what prompts its noblest and holiest longings, we shall find them, in the vast majority of instances, directly traceable to this power. No wonder then that religion, which we have seen springs from man’s wants and wishes, very often bears the distinct trace of their origin in his reproductive functions. The liens of the family are justly deemed sacred, and are naturally associated with whatever the mind considers holy. The duty of a citizen to become a father was a prominent feature in many ancient religions. How much honor the sire of many sons had in Rome and Palestine is familiar to all readers. No warrior, according to German faith, could gain entrance to Valhalla unless he had begotten a son. Thus the preservation of the species was placed under the immediate guardianship of religion. Such considerations explain the close connection of sexual thoughts with the most sacred mysteries of faith. In polytheisms, the divinities are universally represented as male or female, virile and fecund. The processes of nature were often held to be maintained through such celestial nuptials. Yet stranger myths followed those of the loves of the gods. Religion, as the sentiment of continuance, finding its highest expression in the phenomenon of generation, had to reconcile this with the growing concept of a divine unity. Each separate god was magnified in praises as self-sufficient. Earth, or nature, or the season is one, yet brings forth all. How embody this in concrete form? The startling refuge was had in the image of a deity at once of both sexes. Such avowedly were Mithras, Janus, Melitta, Cybele, Aphrodite, Agdistis; indeed nearly all the Syrian, Egyptian, and Italic gods, as well as Brahma, and, in the esoteric doctrine of the Cabala, even Jehovah, whose female aspect is represented by the “Shekinah.” To this abnormal condition the learned have applied the adjectives epicene, androgynous, hermaphrodite, arrenothele. In art it is represented by a blending of the traits of both sexes. In the cult it was dramatically set forth by the votaries assuming the attire of the other sex, and dallying with both.[66-1] The phallic symbol superseded all others; and in Cyprus, Babylonia and Phrygia, once in her life, at least, must every woman submit to the embrace of a stranger.