parel, chastity, and non-pampering of the body generally, may be fruits of the love of purity, shocked by whatever savors of the sensual.
3. They may also be fruits of love, that is, they may appeal to the subject in the light of sacrifices which he is happy in making to the Deity whom he acknowledges.
4. Again, ascetic mortifications and torments may be due to pessimistic feelings about the self, combined with theological beliefs concerning expiation. The devotee may feel that he is buying himself free, or escaping worse sufferings hereafter, by doing penance now.
5. In psychopathic persons, mortifications may be entered on irrationally, by a sort of obsession or fixed idea which comes as a challenge and must be worked off, because only thus does the subject get his interior consciousness feeling right again.
6. Finally, ascetic exercises may in rarer instances be prompted by genuine perversions of the bodily sensibility, in consequence of which normally pain-giving stimuli are actually felt as pleasures.
I will try to give an instance under each of these heads in turn; but it is not easy to get them pure, for in cases pronounced enough to be immediately classed as ascetic, several of the assigned motives usually work together. Moreover, before citing any examples at all, I must invite you to some general psychological considerations which apply to all of them alike.
A strange moral transformation has within the past century swept over our Western world. We no longer think that we are called on to face physical pain with equanimity. It is not expected of a man that he should either endure it or inflict much of it, and to listen to the recital of cases of it makes our flesh creep morally as well as physically. The way in which our ancestors
