It is this, his will to live, that he _utters and represents_." In a monograph[33] of the Shinto religion of the Japanese, R. Hitchcock states that the leading function of the female deity is to increase the food supply. She is given the name of the Goddess of Food, or the Producer of Trees and the Parent of Grasses. She is spoken of as Abundant-Food-Lady, and seems to be a personification of the earth. A further description of these rites is unnecessary, as wherever found they are all of the same general type. They have been described in North America, in Central Africa, in Japan, in Siberia, in India and they probably exist in many other localities. The above references indicate that they were primitive man's expression of his desire for food, this fundamental motive finding expression in an elaborate ritual. Now since in the above rites, where the increase of the food supply is the main motive, the entire development and symbolism centers about articles of food, and since in the phallic rites an entirely analagous development and symbolism centers about the generative organs, it is only reasonable to infer that the phallic rites have to do with the desire for children. In this we have the meaning of sex worship. It is primitive man's expression of his desire for the perpetuation of the race and so it represents a biological necessity, the earlier motive being for the preservation of the individual. Fortunately the conclusions which the above arguments would appear to warrant are borne out by the statements of those who have studied these matters in great detail. Miss J. Harrison,[34] who also quotes Dr. Frazer, states: "The two great interests of primitive man are food and children. As Dr. Frazer has well said, if man the individual is to live he must have food; if his race is to persist he must have children, 'to live and to cause to live, to eat food and to beget children, these were the primary wants of man in the past, and they will be the primary wants of men in the future so long as the world lasts.' Other things may be added to enrich and beautify human life, but, unless these wants are first satisfied, humanity itself must cease to exist. These two things, therefore, food and children, were what man chiefly sought to secure by the performance of magical rites for the regulation of the seasons. They are the very foundation stones of that ritual from which art, if we are right, took its rise." There is a very striking parallelism between these two rites. It would be interesting to trace out these analogies step by step, but we shall refer to them only in a general way.