and plants could not be fertile without the real union of the human sexes. At the present day it might perhaps be vain to look in civilised Europe for customs of this sort observed for the explicit purpose of promoting the growth of vegetation. But ruder races in other parts of the world have consciously employed the intercourse of the sexes as a means to ensure the fruitfulness of the earth; and some rites which are still, or were till lately, kept up in Europe can be reasonably explained only as stunted relics of a similar practice. The following facts will make this plain.
For four days before they committed the seed to the earth the Pipiles of Central America kept apart from their wives "in order that on the night before planting they might indulge their passions to the fullest extent; certain persons are even said to have been appointed to perform the sexual act at the very moment when the first seeds were deposited in the ground." The use of their wives at that time was indeed enjoined upon the people by the priests as a religious duty, in default of which it was not lawful to sow the seed. The only possible explanation of this custom seems to be that the Indians confused the process by which human beings reproduce their kind with the process by which plants discharge the same function, and fancied that by resorting to the former they were simultaneously forwarding the latter. In some parts of Java, at the season when the bloom will soon be on the rice, the husbandman and his wife visit their fields by night and there engage in sexual intercourse for the purpose of promoting the growth of the crop. In the Leti, Sarmata, and some other groups of islands which lie between the western end of New Guinea and the northern part of Australia, the heathen population regard the sun as the male principle by whom the earth or female prínciple is fertilised. They call him Upu-lera or Mr. Sun, and represent him under the form of a lamp made of coco-nut leaves, which may be seen hanging everywhere in their houses and in the sacred fig-tree. Under the tree lies a large flat stone, which serves as a sacrificial table. On it the heads of slain foes were and are still placed in some of the islands. Once a year, at the beginning of the rainy season, Mr. Sun comes down into the holy fig-tree to fertilise the earth, and to facilitate his descent a ladder with seven rungs is considerately placed at his disposal. It is set up under the tree and is adorned with carved figures of the birds whose shrill clarion heralds the approach of the sun in the east. On this occasion pigs and dogs are sacrificed in profusion; men and women alike indulge in a saturnalia; and the mystic union of the sun and the earth is dramatically represented in public, amid song and dance, by the real union of the sexes under the tree. The object of the festival, we are told, is to procure rain, plenty of food and drink, abundance of cattle and children and riches from Grandfather Sun. They pray that he may make every she-goat to cast two or three young, the people to multiply, the dead pigs to be replaced by living pigs, the empty rice-baskets to be filled, and so on. And to induce him to grant their requests they offer him pork and rice and liquor, and invite him to fall to. In the Babar
