III.

The Annual Sexual Rhythm--In Animals--In Man--Tendency of the Sexual Impulse to become Heightened in Spring and Autumn--The Prevalence of Seasonal Erotic Festivals--The Feast of Fools--The Easter and Midsummer Bonfires--The Seasonal Variations in Birthrate--The Causes of those Variations--The Typical Conception-rate Curve for Europe--The Seasonal Periodicity of Seminal Emissions During Sleep--Original Observations--Spring and Autumn the Chief Periods of Involuntary Sexual Excitement--The Seasonal Periodicity of Rapes--Of Outbreaks among Prisoners--The Seasonal Curves of Insanity and Suicide--The Growth of Children According to Season--The Annual Curve of Bread-consumption in Prisons--Seasonal Periodicity of Scarlet Fever--The Underlying Causes of these Seasonal Phenomena.


That there are annual seasonal changes in the human organism, especially connected with the sexual function, is a statement that has been made by physiologists and others from time to time, and the statement has even reached the poets, who have frequently declared that spring is the season of love.

Thus, sixty years ago, Laycock, an acute pioneer in the investigation of the working of the human organism, brought together (in a chapter on "The Periodic Movements in the Reproductive Organs of Woman," in his _Nervous Diseases of Women_, 1840, pp. 61-70) much interesting evidence to show that the system undergoes changes about the vernal and autumnal equinoxes, and that these changes are largely sexual.

Edward Smith, also a notable pioneer in this field of human periodicity, and, indeed, the first to make definite observations on a number of points bearing on it, sums up, in his remarkable book, _Health and Disease as Influenced by Daily, Seasonal, and Other Cyclical Changes in the Human System_ (1861), to the effect that season is a more powerful influence on the system than temperature or atmospheric pressure; "in the early and middle parts of spring every function of the body is in its highest degree of efficiency," while autumn is "essentially a period of change from the minimum toward the maximum of vital conditions." He found that in April and May most carbonic acid is evolved, there being then a progressive diminution to September, and then a progressive increase; the respiratory rate also fell from a maximum in April to a minimum maintained at exactly the same level throughout August, September, October, and November; spring was found to be the season of maximum, autumn of minimum, muscular power; sensibility to tactile and temperature impressions was also greater in spring.

Kulischer, studying the sexual customs of various human races, concluded that in primitive times, only at two special seasons--at spring and in harvest-time--did pairing take place; and that, when pairing ceased to be strictly confined to these periods, its symbolical representation was still so confined, even among the civilized nations of Europe. He further argued that the physiological impulse was only felt at these periods. (Kulischer, "Die geschlechtliche Zuchtwahl bei den Menschen in der Urzeit," _Zeitschrift fuer Ethnologie_, 1876, pp. 152 and 157.) Cohnstein ("Ueber Praedilectionszeiten bei Schwangerschaft," _Archiv fuer Gynaekologie_, 1879) also suggested that women sometimes only conceive at certain periods of the year.

Wiltshire, who made various interesting observations regarding the physiology of menstruation, wrote: "Many years ago, I concluded that every women had a law peculiar to herself, which governed the times of her bringing forth (and conceiving); that she was more prone to bring forth at certain epochs than at others; and subsequent researches have established the accuracy of the forecast." He further stated his belief in a "primordial seasonal aptitude for procreation, the impress of which still remains, and, to some extent, governs the breeding-times of humanity." (A. Wiltshire, "Lectures on the Comparative Physiology of Menstruation," _British Medical Journal_, March, 1883, pp. 502, etc.)

Westermarck, in a chapter of his _History of Human Marriage_, dealing with the question of "A Human Pairing Season in Primitive Times," brings forward evidence showing that spring, or, rather, early summer, is the time for increase of the sexual instinct, and argues that this is a survival of an ancient pairing season; spring, he points out, is a season of want, rather than abundance, for a frugivorous species, but when men took to herbs, roots, and animal food, spring became a time of abundance, and suitable for the birth of children. He thus considers that in man, as in lower animals, the times of conception are governed by the times most suitable for birth.

Rosenstadt, as we shall see later, also believes that men to-day have inherited a physiological custom of procreating at a certain epoch, and he thus accounts for the seasonal changes in the birthrate.

Heape, who also believes that "at one period of its existence the human species had a special breeding season," follows Wiltshire in suggesting that "there is some reason to believe that the human female is not always in a condition to breed." (W. Heape, "Menstruation and Ovulation of _Macacus rhesus_," _Philosophical Transactions_, 1897; id. "The Sexual Season of Mammals," _Quarterly Journal Microscopical Science_, 1900.)

Except, however, in one important respect, with which we shall presently have to deal, few attempts have been made to demonstrate any annual organic sexual rhythm. The supposition of such annual cycle is usually little more than a deduction from the existence of the well-marked seasonal sexual rhythm in animals. Most of the higher animals breed only once or twice a year, and at such a period that the young are born when food is most plentiful. At other periods the female is incapable of breeding, and without sexual desires, while the male is either in the same condition or in a condition of latent sexuality. Under the influence of domestication, animals tend to lose the strict periodicity of the wild condition, and become apt for breeding at more frequent intervals. Thus among dogs in the wild state the bitch only experiences heat once a year, in the spring. Among domesticated dogs, there is not only the spring period of heat, early in the year, but also an autumn period, about six months later; the primitive period, however, remains the most important one, and the best litters of pups are said to be produced in the spring. The mare is in season in spring and summer; sheep take the ram in autumn.[128] Many of the menstruating monkeys also, whether or not sexual desire is present throughout the year, only conceive in spring and in autumn. Almost any time of the year may be an animal's pairing season, this season being apparently in part determined by the economic conditions which will prevail at birth. While it is essential that animals should be born during the season of greatest abundance, it is equally essential that pairing, which involves great expenditure of energy, should also take place at a season of maximum physical vigor.

As an example of the sexual history of an animal through the year, I may quote the following description, by Dr. A.W. Johnstone, of the habits of the American deer: "Our common American deer, in winter-time, is half-starved for lack of vegetation in the woods; the low temperature, snow, and ice, make his conditions of life harder for lack of the proper amount of food, whereby he becomes an easier prey to carnivorous animals. He has difficulty even in preserving life. In spring he sheds his winter coat, and is provided with a suit of lighter hair, and while this is going on the male grows antlers for defence. The female about this time is far along in pregnancy, and when the antlers are fully grown she drops the fawn. When the fawns are dropped vegetation is plentiful and lactation sets in. During this time the male is kept fully employed in getting food and guarding his more or less helpless family. As the season advances the vegetation increases and the fawn begins to eat grass. When the summer heat commences the little streams begin to dry up, and the animal once more has difficulty in supporting life because of the enervating heat, the effect of drought on the vegetation, and the distance which has to be traveled to get water; therefore, fully ten months in each year the deer has all he can do to live without extra exertion incident to rutting. Soon after the autumn rains commence vegetation becomes more luxurious, the antlers of the male and new suits of hair for both are fully grown, heat of the summer is gone, food and drink are plentiful everywhere, the fawns are weaned, and both sexes are in the very finest condition. Then, and then only, in the whole year, comes the rut, which, to them as to most other animals, means an unwonted amount of physical exercise besides the everyday runs for life from their natural enemies, and an unusual amount of energy is used up. If a doe dislikes the attention of a special buck, miles of racing result. If jealous males meet, furious battles take place. The strain on both sexes could not possibly be endured at any other season of the year. With approach of cold weather, climatic deprivations and winter dangers commence and rut closes. In all wild animals, rut occurs only when the climatic and other conditions favor the highest physical development. This law holds good in all wild birds, for it is then only that they can stand the strain incident to love-making. The common American crow is a very good study. In the winter he travels around the ricefields of the South, leading a tramp's existence in a country foreign to him, and to which he goes only to escape the rigors of the northern climate. For several weeks in the spring he goes about the fields, gathering up the worms and grubs. After his long flight from the South he experiences several weeks of an almost ideal existence, his food is plentiful, he becomes strong and hearty, and then he turns to thoughts of love. In the pairing season he does more work than at any other time in the year: fantastic dances, racing and chasing after the females, and savage fights with rivals. He endures more than would be possible in his ordinary physical state. Then come the care of the young and the long flights for water and food during the drought of the summer. After the molt, autumn finds him once more in flock, and with the first frosts he is off again to the South. In the wild state, rut is the capstone of perfect physical condition." (A.W. Johnstone, "The Relation of Menstruation to the other Reproductive Functions," _American Journal of Obstetrics_, vol. xxxii, 1895.)

Wiltshire ("Lectures on the Comparative Physiology of Menstruation," _British Medical Journal_, March, 1888) and Westermarck (_History of Human Marriage_, Chapter II) enumerate the pairing season of a number of different animals.

With regard to the breeding seasons of monkeys, little seems to be positively known. Heape made special inquiries with reference to the two species whose sexual life he investigated. He was informed that _Semnopithecus entellus_ breeds twice a year, in April and in October. He accepts Aitcheson's statement that the _Macacus rhesus_, in Simla, copulates in October, and adds that in the very different climate of the plains it appears to copulate in May. He concludes that the breeding season varies greatly in dependence on climate, but believes that the breeding season is always preserved, and that it affects the sexual aptitude of the male. He could not make his monkeys copulate during February or March, but is unable to say whether or not sexual intercourse is generally admitted outside the breeding season. He quotes the observation of Breschet that monkeys copulate during pregnancy.

In primitive human races we very frequently trace precisely the same influence of the seasonal impulse as may be witnessed in the higher animals, although among human races it does not always result that the children are born at the time of the greatest plenty, and on account of the development of human skill such a result is not necessary. Thus Dr. Cook found among the Eskimo that during the long winter nights the secretions are diminished, muscular power is weak, and the passions are depressed. Soon after the sun appears a kind of rut affects the young population. They tremble with the intensity of sexual passion, and for several weeks much of the time is taken up with courtship and love. Hence, the majority of the children are born nine months later, when the four months of perpetual night are beginning. A marked seasonal periodicity of this kind is not confined to the Arctic regions. We may also find it in the tropics. In Cambodia, Mondiere has found that twice a year, in April and September, men seem to experience a "veritable rut," and will sometimes even kill women who resist them.[129]

These two periods, spring and autumn--the season for greeting the appearance of life and the season for reveling in its final fruition--seem to be everywhere throughout the world the most usual seasons for erotic festivals. In classical Greece and Rome, in India, among the Indians of North and South America, spring is the most usual season, while in Africa the yam harvest of autumn is the season chiefly selected. There are, of course, numerous exceptions to this rule, and it is common to find both seasons observed. Taking, indeed, a broad view of festivals throughout the world, we may say that there are four seasons when they are held: the winter solstice, when the days begin to lengthen and primitive man rejoices in the lengthening and seeks to assist it;[130] the vernal equinox, the period of germination and the return of life; the summer solstice, when the sun reaches its height; and autumn, the period of fruition, of thankfulness, and of repose. But it is rarely that we find a people seriously celebrating more than two of these festival seasons.

In Australia, according to Mueller as quoted by Ploss and Bartels, marriage and conception take place during the warm season, when there is greatest abundance of food, and to some extent is even confined to that period. Oldfield and others state that the Australian erotic festivals take place only in spring. Among some tribes, Mueller adds, such as the Watschandis, conception is inaugurated by a festival called _kaaro_, which takes place in the warm season at the first new moon after the yams are ripe. The leading feature of this festival is a moonlight dance, representing the sexual act symbolically. With their spears, regarded as the symbols of the male organ, the men attack bushes, which represent the female organs. They thus work themselves up to a state of extreme sexual excitement.[131] Among the Papuans of New Guinea, also, according to Miklucho-Macleay, conceptions chiefly occur at the end of harvest, and Guise describes the great annual festival of the year which takes place at the time of the yam and banana harvest, when the girls undergo a ceremony of initiation and marriages are effected.[132] In Central Africa, says Sir H.H. Johnston, in his _Central Africa_, sexual orgies are seriously entered into at certain seasons of the year, but he neglects to mention what these seasons are. The people of New Britain, according to Weisser (as quoted by Ploss and Bartels), carefully guard their young girls from the young men. At certain times, however, a loud trumpet is blown in the evening, and the girls are then allowed to go away into the bush to mix freely with the young men. In ancient Peru (according to an account derived from a pastoral letter of Archbishop Villagomez of Lima), in December, when the fruit of the _paltay_ is ripe, a festival was held, preceded by a five days' fast. During the festival, which lasted six days and six nights, men and women met together in a state of complete nudity at a certain spot among the gardens, and all raced toward a certain hill. Every man who caught up with a woman in the race was bound at once to have intercourse with her.

Very instructive, from our present point of view, is the account given by Dalton, of the festivals of the various Bengal races. Thus the Hos (a Kolarian tribe), of Bengal, are a purely agricultural people, and the chief festival of the year with them is the _magh parah_. It is held in the month of January, "when the granaries are full of grain, and the people, to use their own expression, full of devilry." It is the festival of the harvest-home, the termination of the year's toil, and is always held at full moon. The festival is a _saturnalia_, when all rules of duty and decorum are forgotten, and the utmost liberty is allowed to women and girls, who become like bacchantes. The people believe that at this time both men and women become overcharged with vitality, and that a safety valve is absolutely necessary. The festival begins with a religious sacrifice made by the village priest or elders, and with prayers for the departed and for the vouchsafing of seasonable rain and good crops. The religious ceremonies over, the people give themselves up to feasting and to drinking the home-made beer, the preparation of which from fermented rice is one of a girl's chief accomplishments. "The Ho population," wrote Dalton, "are at other seasons quiet and reserved in manner, and in their demeanor toward women gentle and decorous; even in their flirtations they never transcend the bounds of decency. The girls, though full of spirits and somewhat saucy, have innate notions of propriety that make them modest in demeanor, though devoid of all prudery, and of the obscene abuse, so frequently heard from the lips of common women in Bengal, they appear to have no knowledge. They are delicately sensitive under harsh language of any kind, and never use it to others; and since their adoption of clothing they are careful to drape themselves decently, as well as gracefully; but they throw all this aside during the _magh_ feast. Their nature appears to undergo a temporary change. Sons and daughters revile their parents in gross language, and parents their children; men and women become almost like animals in the indulgence of their amorous propensities. They enact all that was ever portrayed by prurient artists in a bacchanalian festival or pandean orgy; and as the light of the sun they adore, and the presence of numerous spectators, seems to be no restraint on their indulgence, it cannot be expected that chastity is preserved when the shades of night fall on such a scene of licentiousness and debauchery." While, however, thus representing the festival as a mere debauch, Dalton adds that relationships formed at this time generally end in marriage. There is also a flower festival in April and May, of religious nature, but the dances at this festival are quieter in character.[133]

In Burmah the great festival of the year is the full moon of October, following the Buddhist Lent season (which is also the wet season), during which there is no sexual intercourse. The other great festival is the New Year in March.[134]

In classical times the great festivals were held at the same time as in northern and modern Europe. The _brumalia_ took place in midwinter, when the days were shortest, and the _rosalia_, according to early custom in May or June, and at a later time about Easter. After the establishment of Christianity the Church made constant efforts to suppress this latter festival, and it was referred to by an eighth century council as "a wicked and reprehensible holiday-making." These festivals appear to be intimately associated with Dionysus worship, and the flower-festival of Dionysus, as well as the Roman Liberales in honor of Bacchus, was celebrated in March with worship of Priapus. The festivals of the Delian Apollo and of Artemis, both took place during the first week in May and the Roman Bacchanales in October.[135]

The mediaeval Feast of Fools was to a large extent a seasonal orgy licensed by the Church. It may be traced directly back through the barbatories of the lower empire to the Roman _saturnalia_, and at Sens, the ancient ecclesiastical metropolis of France, it was held at about the same time as the _saturnalia_, on the Feast of the Circumcision, i.e., New Year's Day. It was not, however, always held at this time; thus at Evreux it took place on the 1st of May.[136]

The Easter bonfires of northern-central Europe, the Midsummer (St. John's Eve) fires of southern-central Europe, still bear witness to the ancient festivals.[137] There is certainly a connection between these bonfires and erotic festivals; it is noteworthy that they occur chiefly at the period of spring and early summer, which, on other grounds, is widely regarded as the time for the increase of the sexual instinct, while the less frequent period for the bonfires is that of the minor sexual climax. Mannhardt was perhaps the first to show how intimately these spring and early summer festivals--held with bonfires and dances and the music of violin--have been associated with love-making and the choice of a mate.[138] In spring, the first Monday in Lent (Quadrigesima) and Easter Eve were frequent days for such bonfires. In May, among the Franks of the Main, the unmarried women, naked and adorned with flowers, danced on the Blocksberg before the men, as described by Herbels in the tenth century.[139] In the central highlands of Scotland the Beltane fires were kindled on the 1st of May. Bonfires sometimes took place on Halloween (October 31st) and Christmas. But the great season all over Europe for these bonfires, then often held with erotic ceremonial, is the summer solstice, the 23d of June, the eve of Midsummer, or St. John's Day.[140]

The Bohemians and other Slavonic races formerly had meetings with sexual license. This was so up to the beginning of the sixteenth century on the banks of rivers near Novgorod. The meetings took place, as a rule, the day before the Festival of John the Baptist, which, in pagan times, was that of a divinity known by the name of Jarilo (equivalent to Priapus). Half a century later, a new ecclesiastical code sought to abolish every vestige of the early festivals held on Christmas Day, on the Day of the Baptism, of Our Lord, and on John the Baptist's Day. A general feature of all these festivals (says Kowalewsky) was the prevalence of the promiscuous intercourse of the sexes. Among the Ehstonians, at the end of the eighteenth century, thousands of persons would gather around an old ruined church (in the Fellinschen) on the Eve of St. John, light a bonfire, and throw sacrificial gifts into it. Sterile women danced naked among the ruins; much eating and drinking went on, while the young men and maidens disappeared into the woods to do what they would. Festivals of this character still take place at the end of June in some districts. Young unmarried couples jump barefoot over large fires, usually near rivers or ponds. Licentiousness is rare.[141] But in many parts of Russia the peasants still attach little value to virginity, and even prefer women who have been mothers. The population of the Grisons in the sixteenth century held regular meetings not less licentious than those of the Cossacks. These were abolished by law. Kowalewsky regards all such customs as a survival of early forms of promiscuity.[142]

Frazer (_Golden Bough_, 2d ed., 1900, vol. iii, pp. 236-350) fully describes and discusses the dances, bonfires and festivals of spring and summer, of Halloween (October 31), and Christmas. He also explains the sexual character of these festivals. "There are clear indications," he observes (p. 305), "that even human fecundity is supposed to be promoted by the genial heat of the fires. It is an Irish belief that a girl who jumps thrice over the midsummer bonfire will soon marry and become the mother of many children; and in various parts of France they think that if a girl dances round nine fires she will be sure to marry within a year. On the other hand, in Lechrain, people say that if a young man and woman, leaping over the midsummer fire together, escape unsmirched, the young woman will not become a mother within twelve months--the flames have not touched and fertilized her. The rule observed in some parts of France and Belgium, that the bonfires on the first Sunday in Lent should be kindled by the person who was last married, seems to belong to the same class of ideas, whether it be that such a person is supposed to receive from, or impart to, the fire a generative and fertilizing influence. The common practice of lovers leaping over the fires hand-in-hand may very well have originated in a notion that thereby their marriage would be more likely to be blessed with offspring. And the scenes of profligacy which appear to have marked the midsummer celebration among the Ehstonians, as they once marked the celebration of May Day among ourselves, may have sprung, not from the mere license of holiday-makers, but from a crude notion that such orgies were justified, if not required, by some mysterious bond which linked the life of man, to the courses of the heavens at the turning-point of the year."

As regards these primitive festivals, although the evidence is scattered and sometimes obscure, certain main conclusions clearly emerge. In early Europe there were, according to Grimm, only two seasons, sometimes regarded as spring and winter, sometimes as spring and autumn, and for mythical purposes these seasons were alone available.[143] The appearance of each of these two seasons was inaugurated by festivals which were religious and often erotic in character. The Slavonic year began in March, at which time there was formerly, it is believed, a great festival, not only in Slavonic but also in Teutonic countries. In Northern Germany there were Easter bonfires always associated with mountains or hills. The Celtic bonfires were held at the beginning of May, while the Teutonic May-day, or _Walpurgisnacht_, is a very ancient sacred festival, associated with erotic ceremonial, and regarded by Grimm as having a common origin with the Roman _floralia_ and the Greek _dionysia_. Thus, in Europe, Grimm concludes: "there are four different ways of welcoming summer. In Sweden and Gothland a battle of winter and summer, a triumphal entry of the latter. In Schonen, Denmark, Lower Saxony, and England, simply May-riding, or fetching of the May-wagon. On the Rhine merely a battle of winter and summer, without immersion, without the pomp of an entry. In Franconia, Thuringia, Meissen, Silesia, and Bohemia only the carrying out of wintry death; no battle, no formal introduction of summer. Of these festivals the first and second fall in May, the third and fourth in March. In the first two, the whole population take part with unabated enthusiasm; in the last two only the lower poorer class.... Everything goes to prove that the approach of summer was to our forefathers a holy tide, welcomed by sacrifice, feast, and dance, and largely governing and brightening the people's life."[144] The early spring festival of March, the festival of Ostara, the goddess of spring, has become identified with the Christian festival of Resurrection (just as the summer solstice festival has been placed beneath the patronage of St. John the Baptist); but there has been only an amalgamation of closely-allied rites, for the Christian festival also may be traced back to a similar origin. Among the early Arabians the great _ragab_ feast, identified by Ewald and Robertson Smith with the Jewish _paschal_ feast, fell in the spring or early summer, when the camels and other domestic animals brought forth their young and the shepherds offered their sacrifices.[145] Babylonia, the supreme early centre of religious and cosmological culture, presents a more decisive example of the sex festival. The festival of Tammuz is precisely analogous to the European festival of St. John's Day. Tammuz was the solar god of spring vegetation, and closely associated with Ishtar, also an agricultural deity of fertility. The Tammuz festival was, in the earliest times, held toward the summer solstice, at the time of the first wheat and barley harvest. In Babylonia, as in primitive Europe, there were only two seasons; the festival of Tammuz, coming at the end of winter and the beginning of summer, was a fast followed by a feast, a time of mourning for winter, of rejoicing for summer. It is part of the primitive function of sacred ritual to be symbolical of natural processes, a mysterious representation of natural processes with the object of bringing them about.[146] The Tammuz festival was an appeal to the powers of Nature to exhibit their generative functions; its erotic character is indicated not only by the well-known fact that the priestesses of Ishtar (the Kadishtu, or "holy ones") were prostitutes, but by the statements in Babylonian legends concerning the state of the earth during Ishtar's winter absence, when the bull, the ass, and man ceased to reproduce. It is evident that the return of spring, coincident with the Tammuz festival, was regarded as the period for the return of the reproductive instinct even in man.[147] So that along this line also we are led back to a great procreative festival.

Thus the great spring festivals were held between March and June, frequently culminating in a great orgy on Midsummer's Eve. The next great season of festivals in Europe was in autumn. The beginning of August was a great festival in Celtic lands, and the echoes of it, Rhys remarks, have not yet died out in Wales.[148] The beginning of November, both in Celtic and Teutonic countries, was a period of bonfires.[149] In Germanic countries especially there was a great festival at the time. The Germanic year began at Martinmas (November 11th), and the great festival of the year was then held. It is the oldest Germanic festival on record, and retained its importance even in the Middle Ages. There was feasting all night, and the cattle that were to be killed were devoted to the gods; the goose was associated with this festival.[150] These autumn festivals culminated in the great festival of the winter solstice which we have perpetuated in the celebrations of Christmas and New Year. Thus, while the two great primitive culminating festivals of spring and autumn correspond exactly (as we shall see) with the seasons of maximum fecundation, even in the Europe of to-day, the earlier spring (March) and--though less closely--autumn (November) festivals correspond with the periods of maximum spontaneous sexual disturbance, as far as I have been able to obtain precise evidence of such disturbance. That the maximum of physiological sexual excitement should tend to appear earlier than the maximum of fecundation is a result that might be expected.

The considerations so far brought forward clearly indicate that among primitive races there are frequently one or two seasons in the year--especially spring and autumn--during which sexual intercourse is chiefly or even exclusively carried on, and they further indicate that these primitive customs persist to some extent even in Europe to-day. It would still remain, to determine whether any such influence affects the whole mass of the civilized population and determines the times at which intercourse, or fecundation, most frequently takes place.

This question can be most conveniently answered by studying the seasonal variation in the birthrate, calculating back to the time of conception. Wargentin, in Sweden, first called attention to the periodicity of the birthrate in 1767.[151] The matter seems to have attracted little further attention until Quetelet, who instinctively scented unreclaimed fields of statistical investigation, showed that in Belgium and Holland there is a maximum of births in February, and, consequently, of conceptions in May, and a minimum of births about July, with consequent minimum of conceptions in October. Quetelet considered that the spring maximum of conceptions corresponded to an increase of vitality after the winter cold. He pointed out that this sexual climax was better marked in the country than in towns, and accounted for this by the consideration that in the country the winter cold is more keenly felt. Later, Wappaeus investigated the matter in various parts of northern and southern Europe as well as in Chile, and found that there was a maximum of conceptions in May and June attributable to season, and in Catholic countries strengthened by customs connected with ecclesiastical seasons. This maximum was, he found, followed by a minimum in September, October, and November, due to gradually increasing exhaustion, and the influence of epidemic diseases, as well as the strain of harvest-work. The minimum is reached in the south earlier than in the north. About November conceptions again become more frequent, and reach the second maximum at about Christmas and New Year. This second maximum is very slightly marked in southern countries, but strongly marked in northern countries (in Sweden the absolute maximum of conceptions is reached in December), and is due, in the opinion of Wappaeus, solely to social causes. Villerme reached somewhat similar results. Founding his study on 17,000,000 births, he showed that in France it was in April, May, and June, or from the spring equinox to the summer solstice, and nearer to the solstice than the equinox, that the maximum of fecundations takes place; while the minimum of births is normally in July, but is retarded by a wet and cold summer in such a manner that in August there are scarcely more births than in July, and, on the other hand, a very hot summer, accelerating the minimum of births, causes it to fall in June instead of in July.[152] He also showed that in Buenos Ayres, where the seasons are reversed, the conception-rate follows the reversed seasons, and is also raised by epochs of repose, of plentiful food, and of increased social life. Sormani studied the periodicity of conception in Italy, and found that the spring maximum in the southern provinces occurs in May, and gradually falls later as one proceeds northward, until, in the extreme north of the peninsula, it occurs in July. In southern Italy there is only one maximum and one minimum; in the north there are two. The minimum which follows the spring or summer maximum increases as we approach the south, while the minimum associated with the winter cold increases as we approach the north.[153] Beukemann, who studied the matter in various parts of Germany, found that seasonal influence was specially marked in the case of illegitimate births. The maximum of conceptions of illegitimate children takes place in the spring and summer of Europe generally; in Russia it takes place in the autumn and winter, when the harvest-working months for the population are over, and the period of rest, and also of minimum deathrate (September, October, and November), comes round. In Russia the general conception-rate has been studied by various investigators. Here the maximum number of conceptions is in winter, the minimum varying among different elements of the population. Looked at more closely, there are maxima of conceptions in Russia in January and in April. (In Russian towns, however, the maximum number of conceptions occurs in the autumn.) The special characteristics of the Russian conception-rate are held to be due to the prevalence of marriages in autumn and winter,[154] to the severely observed fasts of spring, and to the exhausting harvest-work of summer.

It is instructive to compare the conception-rate of Europe with that of a non-European country. Such a comparison has been made by S.A. Hill for the Northwest Provinces of India. Here the Holi and other erotic festivals take place in spring; but spring is not the period when conceptions chiefly take place; indeed, the prevalence of erotic festivals in spring appears to Hill an argument in favor of those festivals having originated in a colder climate. The conceptions show a rise through October and November to a maximum in December and January, followed by a steady and prolonged fall to a minimum in September. This curve can be accounted for by climatic and economic conditions. September is near the end of the long and depressing hot season, when malarial influences are rapidly increasing to a maximum, the food-supply is nearly exhausted, and there is the greatest tendency to suicide. With October it forms the period of greatest mortality. December, on the other hand, is the month when food is most abundant, and it is also a very healthy month.[155]

For a summary of the chief researches into this question, see Ploss and Bartels, _Das Weib_; also, Rosenstadt, "Zur Frage nach den Ursachen welche die Zahl der Conceptionen, etc," _Mittheilungen aus den embryologischen Institute Universitaet Wien_, second series, fasc. 4, 1890. Rosenstadt concludes that man has inherited from animal ancestors a "physiological custom" which has probably been further favored by climatic and social conditions. "Primitive man," he proceeds, "had inherited from his ancestors the faculty of only reproducing himself at determined epochs. On the arrival of this period of rut, fecundation took place on a large scale, this being very easy, thanks to the promiscuity in which primitive man lived. With the development of civilization, men give themselves up to sexual relations all the year around, but the 'physiological custom' of procreating at a certain epoch has not completely disappeared; it remains as a survival of the animal condition, and manifests itself in the recrudescence of the number of conceptions during certain months of the year." O. Rosenbach ("Bemerkungen ueber das Problem einer Brunstzeit beim Menschen," _Archiv fuer Rassen und Gesellschafts-Biologie_, Bd. III, Heft 5) has also argued in favor of a chief sexual period in the year in man, with secondary and even tertiary climaxes, in March, August, and December. He finds that in some families, for several generations, birthdays tend to fall in the same months, but his paper is, on the whole, inconclusive.

Some years ago, Prof. J.B. Haycraft argued, on the basis of data furnished by Scotland, that the conception-rate corresponds to the temperature-curve (Haycraft, "Physiological Results of Temperature Variation," _Transactions of the Royal Society of Edinburgh_, vol. xxix, 1880). "Temperature," he concluded, "is the main factor regulating the variations in the number of conceptions which occur during the year. It increases their number with its elevation, and this on an average of 0.5 per cent, for an elevation of 1 deg. F." Whether or not this theory may fit the facts as regards Scotland, it is certainly altogether untenable when we take a broader view of the phenomena.

Recently Dr. Paul Gaedeken of Copenhagen has argued in a detailed statistical study ("La Reaction de l'Organisme sous l'Influence Physico-Chimiques des Agents Meteorologiques," _Archives d'Anthropologie Criminelle_, Feb., 1909) that the conception-rate, as well as the periodicity of suicide and allied phenomena, is due to the action of the chemical rays on the unpigmented skin in early spring, this action being physiologically similar to that of alcohol. He seeks thus to account for the marked and early occurrence of such periodic phenomena in Greenland and other northern countries where there is much chemical action (owing to the clear air) in early spring, but little heat. This explanation would not cover an autumnal climax, the existence of which Gaedeken denies.

In order to obtain a fairly typical conception-curve for Europe, and to allow the variations of local habit and custom to some extent to annihilate each other, I have summated the figures given by Mayr for about a quarter of a million births in Germany, France, and Italy,[156] obtaining a curve (Chart 2) of the conception-rate which may be said roughly to be that of Europe generally. If we begin at September as the lowest point, we find an autumn rise culminating in the lesser maximum of Christmas, followed by a minor depression in January and February. Then comes the great spring rise, culminating in May, and followed after June by a rapid descent to the minimum.

In Canada (see e.g., _Report of the Registrar General of the Province of Ontario_ for 1904), the maximum and minimum of conceptions alike fall later than in Europe; the months of maximum conception are June, July, and August; of minimum conception, January, February, and March. June is the favorite month for marriage.

It would be of some interest to know the conception-curve for the well-to-do classes, who are largely free from the industrial and social influences which evidently, to a great extent, control the conception-rate. It seems probable that the seasonal influence would here be specially well shown. The only attempt I have made in this direction is to examine a well-filled birthday-book. The entries show a very high and equally maintained maximum of conceptions throughout April, May and June, followed by a marked minimum during the next three months, and an autumn rise very strongly marked, in November. There is no December rise. As will be seen, there is here a fairly exact resemblance to the yearly ecbolic curve of people of the same class. The inquiry needs, however, to be extended to a very much larger number of cases.

Mr. John Douglass Brown, of Philadelphia, has kindly prepared and sent me, since the above was written, a series of curves showing the, annual periodicity of births among the educated classes in the State of Pennsylvania, using the statistics as to 4,066 births contained in the Biographical Catalogue of Matriculates of the College of the University of Pennsylvania. Mr. Brown prepared four curves: the first, covering the earliest period, 1757-1859; the second, the period 1860-1876; the third, 1877-1893; while the fourth presented the summated results for the whole period. (The dates named are those of the entry to classes, and not of actual occurrence of birth.) A very definite and well-marked curve is shown, and the average number of births (not conceptions) per day, for the whole period, is as follows:--

Jan. Feb. Mar. Apr. May June July Aug. Sept. Oct. Nov. Dec. 10.5 11.4 11 8.3 10.2 10.5 11.5 12.6 12.3 11.6 12 11.7

There is thus a well-marked minimum of conceptions (a depression appearing here in each of the three periods, separately) about the month of July. (In the second period, however, which contains the smallest number of births, the minimum occurs in September.) From that low minimum there is steady and unbroken rise up to the chief maximum in November. (In the first period, however, the maximum is delayed till January, and in the second period it is somewhat diffused.) There is a tendency to a minor maximum in February, specially well marked in the third and most important period, and in the first period delayed until March.

A very curious and perhaps not accidental coincidence might be briefly pointed out before we leave this part of the subject. It is found[157] by taking 3000 cases of children dying under one year that, among the general population, children born in February and September (and therefore conceived in May and December) appear to possess the greatest vitality, and those born in June, and, therefore, conceived in September, the least vitality.[158] As we have seen, May and December are precisely the periods when conceptions in Europe generally are at a maximum, and September is precisely the period when they are at a minimum, so that, if this coincidence is not accidental, the strongest children are conceived when there is the strongest tendency to procreate, and the feeblest children when that tendency is feeblest.

Nelson, in his study of dreams and their relation to seasonal ecbolic manifestations, does not present any yearly ecbolic curve, as the two years and a half over which his observations extend scarcely supply a sufficient basis. On examining his figures, however, I find there is a certain amount of evidence of a yearly rhythm. There are spring and autumn climaxes throughout (in February and in November); there is no December rise. During one year there is a marked minimum from May to September, though it is but slightly traceable in the succeeding year. These figures are too uncertain to prove anything, but, as far as they go, they are in fair agreement with the much more extensive record, that of W.K. (_ante_ p. 113), which I have already made use of in discussing the question of a monthly rhythm. This record, covering nearly twelve years, shows a general tendency, when the year is divided into four periods (November-January, February-April, May-July, August-October) and the results summated, to rise steadily throughout, from the minimum in the winter period to the maximum in the autumn period. This steady upward progress is not seen in each year taken separately. In three years there is a fall in passing from the November-January to the February-April quarter (always followed by a rise in the subsequent quarter); in three cases there is a fall in passing from the second to the third quarter (again always followed by a rise in the following quarter), and in two successive years there is a fall in passing from the third to the fourth quarter. If, however, beginning at the second year, we summate the results for each year with those for all previous years, a steady rise from season to season is seen throughout. If we analyze the data according to the months of the year, still more precise and interesting results (as shown in the curve, Chart 3) are obtained; two maximum points are seen, one in spring (March), one in autumn (October, or, rather, August-October), and each of these maximum points is followed by; a steep and sudden descent to the minimum points in April and in December. If we compare this result with Perry-Coste's also extending over a long series of years, we find a marked similarity. In both alike there are spring and autumn maxima, in both the autumn maximum is the highest, and in both also there is an intervening fall. In both cases, again, the maxima are followed by steep descents, but while in both the spring maximum occurs in March, in Perry-Coste's case the second maximum, though of precisely similar shape, occurs earlier, in June-September instead of August-October. In Perry-Coste's case, also, there is an apparently abnormal tendency, only shown in the more recent years of the record, to an additional maximum in January. The records certainly show far more points of agreement than of discrepancy, and by their harmony, as well with each other as with themselves, when the years are taken separately, certainly go far to prove that there is a very marked annual rhythm in the phenomena of seminal emissions during sleep, or, as Nelson has termed it, the ecbolic curve. We see, also, that the great yearly organic climax of sexual effervescence corresponds with the period following harvest, which, throughout the primitive world, has been a season of sexual erethism and orgy; though those customs have died out of our waking lives, they are still imprinted on our nervous texture, and become manifest during sleep.

The fresh records that have reached me since the first edition of this book was published show well-marked annual curves, though each curve always has some slight personal peculiarities of its own. The most interesting and significant is that of E.M. (see _ante_ p. 116), covering four years. It is indicated by the following monthly frequencies, summated for the four years:--

Jan. Feb. Mar. Apr. May June July Aug. Sept. Oct. Nov. Dec. 16 13 14 22 19 19 12 12 14 14 12 24

E.M. lives in India. April, May, and June, are hot months, but not unhealthy, and during this season, moreover, he lives in the hills, under favorable conditions, getting plenty of outdoor exercise. July, August, and September, are nearly as hot, but much damper, and more trying; during these months, E.M. is living in the city, and his work is then, also, more exacting than at other times, September is the worst month of all; he has a short holiday at the end of it. During December, January, and February, the climate is very fine, and E.M.'s work is easier. It will be seen that his ecbolic curve corresponds to his circumstances and environment, although until he analyzed the record he had no idea that any such relationship existed. Unfavorable climatic conditions and hard work, favorable conditions and lighter work, happen to coincide in his life, and the former depress the frequency of seminal emissions; the latter increase their frequency. At the same time, the curve is not out of harmony with the northern curves. There is what corresponds to a late spring (April) climax, and another still higher, late autumn (December) climax. A very interesting point is the general resemblance of the ecbolic curves to the Indian conception-curves as set forth by Hill (_ante_ p. 140). The conception-curve is at its lowest point in September, and at its highest point in December-January, and this ecbolic curve follows it, except that both the minimum and the maximum are reached a little earlier. When compared with the English annual ecbolic curves (W.K. and Perry-Coste), both spring and autumn maxima fall rather later, but all agree in representing the autumn rise as the chief climax.

The annual curve of A.N. (_ante_ p. 117), who lives in Indiana, U.S.A., also covers four years. It presents the usual spring (May-June, in this case) and autumn (September-October) climaxes. The exact monthly results, summated for the four years, are given below; in order to allow for the irregular lengths of the months, I have reduced them to daily averages, for convenience treating the four years as one year:--

Jan. Feb. Mar. Apr. May June July Aug. Sept. Oct. Nov. Dec. 13 9 13 20 23 22 20 20 21 23 9 16 .42 .32 .42 .66 .74 .73 .64 .64 .70 .74 .30 .52

In his book on _Adolescence_, Stanley Hall refers to three

ecbolic records in his possession, all made by men who were doctors of philosophy, and all considering themselves normal. The best of these records made by "a virtuous, active and able man," covered nearly eight years. Stanley Hall thus summarizes the records, which are not presented in detail: "The best of these records averages about three and a half such experiences per month, the most frequent being 5.14 for July, and the least frequent 2.28, for September, for all the years taken together. There appears also a slight rise in April, and another in November, with a fall in December." The frequency varies in the different individuals. There was no tendency to a monthly cycle. In the best case, the minimum number for the year was thirty-seven, and the maximum, fifty. Fifty-nine per cent. of all were at an interval of a week or less; forty per cent. at an interval of from one to four days; thirty-four per cent, at an interval of from eight to seventeen days, the longest being forty-two days. Poor condition, overwork, and undersleep, led to infrequency. Early morning was the most common time. Normally there was a sense of distinct relief, but in low conditions, or with over-frequency, depression. (G.S. Hall, _Adolescence_, vol. i, p. 453.) I may add that an anonymous article on "Nocturnal Emissions" (_American Journal of Psychology_, Jan., 1904) is evidently a fuller presentation of the first of Stanley Hall's three cases. It is the history of a healthy, unmarried, chaste man, who kept a record of his nocturnal emissions (and their accompanying dreams) from the age of thirty to thirty-eight. In what American State he lived is not mentioned. He was ignorant of the existence of any previous records. The yearly average was 37 to 50, remaining fairly constant; the monthly average was 3.43. I reproduce the total results summated for the months, separately, and I have worked out the daily average for each month, for convenience counting the summated eight years as one year:--

Jan. Feb. Mar. Apr. May June July Aug. Sept. Oct. Nov. Dec. 27 27 27 31 29 28 36 25 18 27 30 24 .87 .94 .87 1.03 .93 .93 1.16 .81 .60 .87 1.00 .77

Here, as in all the other curves we have been able to consider, we may see the usual two points of climax in spring and in autumn; the major climax covers April, May, June, and July, the minor autumnal climax is confined to November. In the light of the evidence which has thus accumulated, we may conclude that the existence of an annual ecbolic curve, with its spring and autumn climaxes, as described in the first edition of this book, is now definitely established.

If we are to believe, as these records tend to show, that the nocturnal and involuntary voice of the sexual impulse usually speaks at least as loudly in autumn as in spring, we are confronted by a certain divergence of the sleeping sexual impulse from the waking sexual instinct, as witnessed by the conception-curve, and also, it may be added, by the general voice of tradition, and, indeed, of individual feeling, which concur, on the whole, in placing the chief epoch of sexual activity in spring and early summer, more especially as regards women.[159] It is not impossible to reconcile the contradiction, assuming it to be real, but I will refrain here from suggesting the various explanations which arise. We need a broader basis of facts.

There are many facts to show that early spring and, to a certain extent, autumn are periods of visible excitement, mainly sexual in character. We have already seen that among the Eskimo menstruation and sexual desire occur chiefly in spring, but cases are known of healthy women in temperate climes who only menstruate twice a year, and in such cases the menstrual epochs appear to be usually in spring and autumn. Such, at all events, was the case in a girl of 20, whose history has been recorded by Dr. Mary Wenck, of Philadelphia.[160] She menstruated first when 15 years old. Six months later the flow again appeared for the second time, and lasted three weeks, without cessation. Since then, for five years, she menstruated during March and September only, each time for three weeks, the flow being profuse, but not exhaustingly so, without pain or systemic disturbance. Examination revealed perfectly normal uterus and ovarian organs. Treatment, accompanied by sitz-baths during the time of month the flow should appear, accomplished nothing. The semi-annual flow continued and the girl seemed in excellent health.

It is a remarkable fact that, as noted by Dr. Hamilton Wey at Elmira, sexual outbursts among prisoners appear to occur at about March and October. "Beginning with the middle of February," writes Dr. Wey in a private letter, "and continuing for about two months, is a season of ascending sexual wave; also the latter half of September and the month of October. We are now (March 30th) in the midst of a wave."

According to Chinese medicine, it is the spring which awakens human passions. In early Greek tradition, spring and summer were noted as the time of greatest wantonness. "In the season of toilsome summer," says Hesiod (_Works and Days_, xi, 569-90), "the goats are fattest, wine is best, women most wanton, and men weakest." It was so, also, in the experience of the Romans. Pliny (_Natural History_, Bk. XII, Ch. XLIII) states that when the asparagus blooms and the cicada sings loudest, is the season when women are most amorous, but men least inclined to pleasure. Paulus AEgineta said that hysteria specially abounds during spring and autumn in lascivious girls and sterile women, while more recent observers have believed that hysteria is particularly difficult to treat in autumn. Oribasius (_Synopsis_, lib. i, cap. 6) quotes from Rufus to the effect that sexual feeling is most strong in spring, and least so in summer. Rabelais said that it was in March that the sexual impulse is strongest, referring this to the early warmth of spring, and that August is the month least favorable to sexual activity (_Pantagruel_, liv. v, Ch. XXIX). Nipho, in his book on love dedicated to Joan of Aragon, discussed the reasons why "women are more lustful and amorous in summer, and men in winter." Venette, in his _Generation de l'homme_, harmonized somewhat conflicting statements with the observation that spring is the season of love for both men and women; in summer, women are more amorous than men; in autumn, men revive to some extent, but are still oppressed by the heat, which, sexually, has a less depressing effect on women. There is probably a real element of truth in this view, and both extremes of heat and cold may be regarded as unfavorable to masculine virility. It is highly probable that the well-recognized tendency of piles to become troublesome in spring and in autumn, is due to increased sexual activity. Piles are favored by congestion, and sexual excitement is the most powerful cause of sudden congestion in the genito-anal region. Erasmus Darwin called attention to the tendency of piles to recur about the equinoxes (_Zooenomia_, Section XXXVI), and since his days Gant, Bonavia, and Cullimore have correlated this periodicity with sexual activity.

Laycock, quoting the opinions of some earlier authorities as to the prevalence of sexual feeling in spring, stated that that popular opinion "appears to be founded on fact" (_Nervous Diseases of Women_, p. 69). I find that many people, and perhaps especially women, confirm from their own experience, the statement that sexual feeling is strongest in spring and summer. Wichmann states that pollutions are most common in spring (being perhaps the first to make that statement), and also nymphomania. (In the eighteenth century, Schurig recorded a case of extreme and life-long sexual desire in a woman whose salacity was always at its height towards the festival of St. John, _Gynaecologia_, p. 16.) A correspondent in the Argentine Republic writes to me that "on big estancias, where we have a good many shepherds, nearly always married, or, rather, I should say, living with some woman (for our standard of morality is not very high in these parts), we always look out for trouble in springtime, as it is a very common thing at this season for wives to leave their husbands and go and live with some other man." A corresponding tendency has been noted even among children. Thus, Sanford Bell ("The Emotion of Love Between the Sexes," _American Journal Psychology_, July, 1902) remarks: "The season of the year seems to have its effect upon the intensity of the emotion of sex-love among children. One teacher, from Texas, who furnished me with seventy-six cases, said that he had noticed that in the matter of love children seemed 'fairly to break out in the springtime.' Many of the others who reported, incidentally mentioned the love affairs as beginning in the spring. This also agrees with my own observations."

Crichton-Browne remarks that children in springtime exhibit restlessness, excitability, perversity, and indisposition to exertion that are not displayed at other times. This condition, sometimes known as "spring fever," has been studied in over a hundred cases, both children and adults, by Kline. The majority of these report a feeling of tiredness, languor, lassitude, sometimes restlessness, sometimes drowsiness. There is often a feeling of suffocation, and a longing for Nature and fresh air and day-dreams, while work seems distasteful and unsatisfactory. Change is felt to be necessary at all costs, and sometimes there is a desire to begin some new plan of life.[161] In both sexes there is frequently a wave of sexual emotion, a longing for love. Kline also found by examination of a very large number of cases that between the ages of four and seventeen it is in spring that running away from home most often occurs. He suggests that this whole group of phenomena may be due to the shifting of the metabolic processes from the ordinary grooves into reproductive channels, and seeks to bring it into connection with the migrations of animals for reproductive purposes.[162]

It has long been known that the occurrence of insanity follows an annual curve,[163] and though our knowledge of this curve, being founded on the date of admissions to asylums, cannot be said to be quite precise, it fairly corresponds to the outbreaks of acute insanity. The curve presented in Chart 4 shows the admissions to the London County Council Lunatic Asylums during the years 1893 to 1897 inclusive; I have arranged it in two-month periods, to neutralize unimportant oscillations. In order to show that this curve is not due to local or accidental circumstances, we may turn to France and take a special and chronic form of mental disease: Garnier, in his _Folie a Paris_, presents an almost exactly similar curve of the admissions of cases of general paralysis to the Infirmerie Speciale at Paris during the years 1886-88 (Chart 5). Both curves alike show a major climax in spring and a minor climax in autumn.

Crime in general in temperate climates tends to reach its maximum at the beginning of the hot season, usually in June. Thus, in Belgium, the minimum is in February; the maximum in June, thence gradually diminishing (Lentz, _Bulletin Societe Medecine Mentale Belgique_, March, 1901). In France, Lacassagne has summated the data extending over more than 40 years, and finds that for all crimes June is the maximum month, the minimum being reached in November. He also gives the figures for each class of crime separately, and every crime is found to have its own yearly curve. Poisonings show a chief maximum in May, with slow fall and a minor climax in December; assassinations have a February and a November climax. Parricides culminate in May-June, and in October (Lacassagne's tables are given by Laurent, _Les Habitues des Prisons de Paris_, Ch. 1).

Notwithstanding the general tendency for crime to reach its maximum in the first hot month (a tendency not necessarily due to the direct influence of heat), we also find, when we consider the statistics of crime generally (including sexual crime), that there is another tendency for minor climaxes in spring and autumn. Thus, in Italy, Penta, taking the statistics of nearly four thousand crimes (murder, highway robbery, and sexual offences), found the maximum in the first summer months, but there were also minor climaxes in spring and in August and September (Penta, _Rivista Mensile di Psichiatria_, 1899). In nearly all Europe (as is shown by a diagram given by Lombroso and Laschi, at the end of the first volume of _Le Crime Politique_), while the chief climaxes occur about July, there is, in most countries, a distinct tendency to spring (usually about March) and autumn (September and November) climaxes, though they rarely rise as high as the July climax.

If we consider the separate periodicity of sexual offences, we find that they follow the rule for crimes generally, and usually show a chief maximum in early summer. Aschaffenburg finds that the annual periodicity of the sexual impulse appears more strongly marked the more abnormal its manifestations, which he places in the following order of increasing periodicity: conceptions in marriage, conceptions out of marriage, offences against decency, rape, assaults on children (_Centralblatt fuer Nervenheilkunde_, January, 1903). In France, rapes and offences against modesty are most numerous in May, June, and July, as Villerme, Lacassagne, and others have shown. Villerme, investigating 1,000 such cases, found a gradual ascent in frequency (only slightly broken in March) to a maximum in June (oscillating between May and July, when the years are considered separately), and then a gradual descent to a minimum in December. Legludic gives, for the 159 cases he had investigated, a table showing a small February-March climax, and a large June-August maximum, the minimum being reached in November-January. (Legludic, _Attentats aux Moeurs_, 1896, p. 16.) In Germany, Aschaffenburg finds that sexual offences begin to increase in March and April, reach a maximum in June or July, and fall to a minimum in winter (_Monatsschrift fuer Psychiatrie_, 1903, Heft 2). In Italy, Penta shows that sexual offences reach a minor climax in May (corresponding, in his experience, with the maximum for crimes generally, as well as with the maximum for conceptions), and a more marked climax in August-September (Penta, _I Pervertimenti Sessuali_, 1893, p. 115; id. _Rivista Mensile di Psichiatria_, 1899).

Corre, in his _Crime en Pays Creole_, presents charts of the seasonal distribution of crime in Guadeloupe, with relation to temperature, which show that while, in a mild temperature like that of France and England, crime attains its maximum in the hot season, it is not so in a more tropical climate; in July, when in Guadeloupe the heat attains its maximum degree, crime of all kinds falls suddenly to a very low minimum. Even in the United States, where the summer heat is often excessive, it tends to produce a diminution of crime.

Dexter, in an elaborate study of the relationship of conduct to the weather, shows that in the United States assaults present the maximum of frequency in April and October, with a decrease during the summer and the winter. "The unusual and interesting fact demonstrated here with a certainty that cannot be doubted is," he concludes, "that the unseasonably hot days of spring and autumn are the pugnacious ones, even though the actual heat be much less than for summer. We might infer from this that conditions of heat, up to a certain extent, are vitalizing, while, at the same time, irritating, but above that limit, heat is so devitalizing in its effects as to leave hardly energy enough to carry on a fight." (E.G. Dexter, _Conduct and the Weather_, 1899, pp. 63 _et seq._)

It is not impossible that the phenomena of seasonal periodicity in crimes may possess a real significance in relation to sexual periodicity. If, as is possible, the occurrence of spring and autumn climaxes of criminal activity is due less to any special exciting causes at these seasons than to the depressing influences of heat and cold in summer and winter, it may appear reasonable to ask whether the spring and autumn climaxes of sexual activity are not really also largely due to a like depressing influence of extreme temperatures at the other two seasons.

Not only is there periodicity in criminal conduct, but even within the normal range of good and bad conduct seasonal periodicity may still be traced. In his _Physical and Industrial Training of Criminals_, H.D. Wey gives charts of the conduct of seven prisoners during several years, as shown by the marks received. These charts show that there is a very decided tendency to good behavior during summer and winter, while in spring (February, March, and April) and in autumn (August, September and October) there are very marked falls to bad conduct, each individual tending to adhere to a conduct-curve of his own. Wey does not himself appear to have noticed this seasonal periodicity. Marro, however, has investigated this question in Turin on a large scale and reaches results not very dissimilar from those shown by Wey's figures in New York. He noted the months in which over 4,000 punishments were inflicted on prisoners for assaults, insults, threatening language, etc., and shows the annual curve in Tavola VI of his _Caratteri dei Delinquenti_. There is a marked and isolated climax in May; a still more sudden rise leads to the chief maximum of punishment in August; and from the minimum in October there is rapid ascent during the two following months to a climax much inferior to that of May.

The seasonal periodicity of bad conduct in prisons is of interest as showing that we cannot account for psychic periodicity by invoking exclusively social causes. This theory of psychic periodicity has been seriously put forward, but has been investigated and dismissed, so far as crime in Holland is concerned, by J.R.B. de Roos, in the Transactions of the sixth Congress of Criminal Anthropology, at Turin, in 1906 (_Archivio di Psichiatria_ fasc. 3, 1906).

The general statistics of suicides in Continental Europe show a very regular and unbroken curve, attaining a maximum in June and a minimum in December, the curve rising steadily through the first six months, sinking steadily through the last six months, but always reaching a somewhat greater height in May than in July.[164] Morselli shows that in various European countries there is always a rise in spring and in autumn (October or November).[165] Morselli attributes these spring and autumn rises to the influence of the strain of the early heat and the early cold.[166] In England, also, if we take a very large number of statistics, for instance, the figures for London during the twenty years between 1865 and 1884, as given by Ogle (in a paper read before the Statistical Society in 1886), we find that, although the general curve has the same maximum and minimum points, it is interrupted by a break on each side of the maximum, and these two breaks occur precisely at about March and October.[167] This is shown in the curve in Chart 6, which presents the daily average for the different months.

The growth of children follows an annual rhythm. Wahl, the director of an educational establishment for homeless girls in Denmark, who investigated this question, found that the increase of weight for all the ages investigated was constantly about 33 per cent. greater in the summer half-year than in the winter half-year. It was noteworthy that even the children who had not reached school-age, and therefore could not be influenced by school-life, showed a similar, though slighter, difference in the same direction. It is, however, Malling-Hansen, the director of an institution for deaf-mutes in Copenhagen, who has most thoroughly investigated this matter over a great many years. He finds that there are three periods of growth throughout the year, marked off in a fairly sharp manner, and that during each of these periods the growth in weight and height shows constant characteristics. From about the end of November up to about the end of March is a period when growth, both in height and weight, proceeds at a medium rate, reaching neither a maximum nor a minimum; increase in weight is slight, the increase in height, although trifling, preponderating. After this follows a period during which the children show a marked increase in height, while increase in weight is reduced to a minimum. The children constantly lose in weight during this period of growth in height almost as much as they gain in the preceding period. This period lasts from March and April to July and August. Then follows the third period, which continues until November and December. During this period increase in height is very slight, being at its early minimum; increase in weight, on the other hand, at the beginning of the period (in September and October), is rapid and to the middle of December very considerable, daily increase in weight being three times as great as during the winter months. Thus it may be said that the spring sexual climax corresponds, roughly, with growth in height and arrest of growth in weight, while the autumn climax corresponds roughly with a period of growth in weight and arrest of growth in height. Malling-Hansen found that slight variations in the growth of the children were often dependent on changes in temperature, in such a way that a rise of temperature, even lasting for only a few days, caused an increase of growth, and a fall of temperature a decrease in growth. At Halle, Schmid-Monnard found that nearly all growth in weight took place in the second half of the year, and that the holidays made little difference. In America, Peckham has shown that increase of growth is chiefly from the 1st of May to the 1st of September.[168] Among young girls in St. Petersburg, Jenjko found that increase in weight takes place in summer. Goepel found that increase in height takes place mostly during the first eight months of the year, reaching a maximum in August, declining during the autumn and winter, in February being _nil_, while in March there is sometimes loss in weight even in healthy children.

In the course of a study as to the consumption of bread in Normal schools during each month of the year, as illustrating the relationship between intellectual work and nutrition, Binet presents a number of curves which bring out results to which he makes no allusion, as they are outside his own investigation. Almost without exception, these curves show that there is an increase in the consumption of bread in spring and in autumn, the spring rise being in February, March, and April; the autumn rise in October or November. There are, however, certain fallacies in dealing with institutions like Normal schools, where the conditions are not perfectly regular throughout the year, owing to vacations, etc. It is, therefore, instructive to find that under the monotonous conditions of prison-life precisely the same spring and autumn rises are found. Binet takes the consumption of bread in the women's prison at Clermont, where some four hundred prisoners, chiefly between the ages of thirty and forty, are confined, and he presents two curves for the years 1895 and 1896. The curves for these two years show certain marked disagreements with each other, but both unite in presenting a distinct rise in April, preceded and followed by a fall, and both present a still more marked autumn rise, in one case in September and November, in the other case in October.[169]

Some years ago, Sir J. Crichton-Browne stated that a manifestation of the sexual stimulus of spring is to be found in the large number of novels read during the month of March ("Address in Psychology" at the annual meeting of the British Medical Association, Leeds, 1889; _Lancet_, August 14, 1889). The statement was supported by figures furnished by lending libraries, and has since been widely copied. It would certainly be interesting if we could so simply show the connection between love and season, by proving that when the birds began to sing their notes, the young person's fancy naturally turns to brood over the pictures of mating in novels. I accordingly applied to Mr. Capel Shaw, Chief Librarian of the Birmingham Free Libraries (specially referred to by Sir J. Crichton-Browne), who furnished me with the Reports for 1896 and 1897-98 (this latter report is carried on to the end of March, 1898).

The readers who use the Birmingham Free Lending Libraries are about 30,000 in number; they consist very largely of young people between the ages of 14 and 25; somewhat less than half are women. Certainly we seem to have here a good field for the determination of this question. The monthly figures for each of the ten Birmingham libraries are given separately, and it is clear at a glance that without exception the maximum number of readers of prose-fiction at all the libraries during 1897-98 is found in the month of March. (I have chiefly taken into consideration the figures for 1897-98; the figures for 1896 are somewhat abnormal and irregular, probably owing to a decrease in readers, attributed to increased activity in trade, and partly to a disturbing influence caused by the opening of a large new library in the course of the year, suddenly increasing the number of readers, and drafting off borrowers from some of the other libraries.) Not only so, but there is a second, or autumnal climax, almost equaling the spring climax, and occuring with equal certainty, appearing during 1897-98 either in October or November, and during 1896, constantly in October. Thus, the periodicity of the rate of consumption of prose-fiction corresponds with the periodicity which is found to occur in the conception rate and in sexual ecbolic manifestations.

It is necessary, however, to examine somewhat more closely the tables presented in these reports, and to compare the rate of the consumption of novels with that of other classes of literature. In the first place, if, instead of merely considering the consumption of novels per month, we make allowance for the varying length of the months, and consider the average _daily_ consumption per month, the supremacy of March at once vanishes. February is really the month during which most novels were read during the first quarter of 1898, except at two libraries, where February and March are equal. The result is similar if we ascertain the daily averages for the first quarter in 1897, while, in 1896 (which, however, as I have already remarked, is a rather abnormal year), the daily average for March in many of the libraries falls below that for January, as well as for February. Again, when we turn to the other classes of books, we find that this predominance which February possesses, and to some extent shares with March and January, by no means exclusively applies to novels. It is not only shared by both music and poetry,--which would fit in well with the assumption of a sexual _nisus_,--but the department of "history, biography, voyages, and travels" shares it also with considerable regularity; so, also, does that of "arts, sciences, and natural history," and it is quite well marked in "theology, moral philosophy, etc.," and in "juvenile literature." We even have to admit that the promptings of the sexual instinct bring an increased body of visitors to the reference library (where there are no novels), for here, also, both the spring and autumnal climaxes are quite distinct. Certainly this theory carries us a little too far.

The main factor in producing this very marked annual periodicity seems to me to be wholly unconnected with the sexual impulse. The winter half of the year (from the beginning of October to the end of March), when outdoor life has lost its attractions, and much time must be spent in the house, is naturally the season for reading. But during the two central months of winter, December and January, the attraction of reading meets with a powerful counter-attraction in the excitement produced by the approach of Christmas, and the increased activity of social life which accompanies and for several weeks follows Christmas. In this way the other four winter months--October and November at the autumnal end, and February and March at the spring end--must inevitably present the two chief reading climaxes of the year; and so the reports of lending libraries present us with figures which show a striking, but fallacious, resemblance to the curves which are probably produced by more organic causes.

I am far from wishing to deny that the impulse which draws young men and women to imaginative literature is unconnected with the obscure promptings of the sexual instinct. But, until the disturbing influence I have just pointed out is eliminated, I see no evidence here for any true seasonal periodicity. Possibly in prisons--the value of which, as laboratories of experimental psychology we have scarcely yet begun to realize--more reliable evidence might be obtained; and those French and other prisons where novels are freely allowed to the prisoners might yield evidence as regards the consumption of fiction as instructive as that yielded at Clermont concerning the consumption of bread.

Certain diseases show a very regular annual curve. This is notably the case with scarlet fever. Caiger found in a London fever hospital a marked seasonal prevalence: there was a minor climax in May (repeated in July), and a great autumnal climax in October, falling to a minimum in December and January. This curve corresponds closely to that usually observed in London.[170] It is not peculiar to London, or to urban districts, for in rural districts we find nearly the same spring minor maximum and major autumnal maximum. In Russia it is precisely the same. Many other epidemic diseases show very similar curves.

An annual curve may be found in the expulsive force of the bladder as measured by the distance to which the urinary stream can be projected. This curve, as ascertained for one case, is interesting on account of the close relationship between sexual and vesical activity. After a minimum point in autumn there is a rise through the early part of the year to a height maintained through spring and summer, and reaching its maximum in August.[171] This may be said to correspond with the general tendency found in some cases of nocturnal seminal emissions from a winter minimum to an autumn maximum.

There is an annual curve in voluntary muscle strength. Thus in Antwerp, where the scientific study of children is systematically carried out by a Pedological Bureau, Schuyten found that, measured by the dynamometer, both at the ages of 8 and 9, both boys and girls showed a gradual increase of strength from October to January, a fall from January to March and a rise to June or July. March was the weakest month, June and July the strongest.[172]

Schuyten also found an annual curve for mental ability, as tested by power of attention, which for much of the year corresponded to the curve of muscular strength, being high during the cold winter months. Lobsien, at Kiel, seeking to test Schuyten's results and adopting a different method so as to gauge memory as well as attention, came to conclusions which confirmed those of Schuyten. He found a very marked increase of ability in December and January, with a fall in April; April and May were the minimum months, while July and October also stood low.[173] The inquiries of Schuyten and Lobsien thus seem to indicate that the voluntary aptitudes of muscular and mental force in children reach their maximum at a time of the year when most of the more or less involuntary activities we have been considering show a minimum of energy. If this conclusion should be confirmed by more extended investigations, it would scarcely be matter for surprise and would involve no true contradiction. It would, indeed, be natural to suppose that the voluntary and regulated activities of the nervous system should work most efficiently at those periods when they are least exposed to organic and emotional disturbance.

So persistent a disturbing element in spring and autumn suggests that some physiological conditions underlie it, and that there is a real metabolic disturbance at these times of the year. So few continuous observations have yet been made on the metabolic processes of the body that it is not easy to verify such a surmise with absolute precision. Edward Smith's investigations, so far as they go, support it, and Perry-Coste's long-continued observations of pulse-frequency seem to show with fair regularity a maximum in early spring and another maximum in late autumn.[174] I may also note that Haig, who has devoted many years of observations to the phenomena of uric-acid excretion, finds that uric acid tends to be highest in the spring months, (March, April, May) and lowest at the first onset of cold in October.[175]

Thus, while the sexual climaxes of spring and autumn are rooted in animal procreative cycles which in man have found expression in primitive festivals--these, again, perhaps, strengthening and developing the sexual rhythm--they yet have a wider significance. They constitute one among many manifestations of spring and autumn physiological disturbance corresponding with fair precision to the vernal and autumnal equinoxes. They resemble those periods of atmospheric tension, of storm and wind, which accompany the spring and autumn phases in the earth's rhythm, and they may fairly be regarded as ultimately a physiological reaction to those cosmic influences.


FOOTNOTES:

[128] F. Smith, _Veterinary Physiology_; Dalziel, _The Collie_.

[129] Mondiere, Art "Cambodgiens," _Dictionnaire des Sciences Anthropologiques_.

[130] This primitive aspect of the festival is well shown by the human sacrifices which the ancient Mexicans offered at this time, in order to enable the sun to recuperate his strength. The custom survives in a symbolical form among the Mokis, who observe the festivals of the winter solstice and the vernal equinox. ("Aspects of Sun-worship among the Moki Indians," _Nature_, July 28, 1898.) The Walpi, a Tusayan people, hold a similar great sun-festival at the winter solstice, and December is with them a sacred month, in which there is no work and little play. This festival, in which there is a dance dramatizing the fructification of the earth and the imparting of virility to the seeds of corn, is fully described by J. Walter Fewkes (_American Anthropologist_, March, 1898). That these solemn annual dances and festivals of North America frequently merge into "a lecherous _saturnalia_" when "all is joy and happiness," is stated by H.H. Bancroft (_Native Races of Pacific States_, vol. i, p. 352).

[131] As regards the northern tribes of Central Australia, Spencer and Gillen state that, during the performance of certain ceremonies which bring together a large number of natives from different parts, the ordinary marital rules are more or less set aside (_Northern Tribes of Central Australia_, p. 136). Just in the same way, among the Siberian Yakuts, according to Sieroshevski, during weddings and at the great festivals of the year, the usual oversight of maidens is largely removed. (_Journal of the Anthropological Institute_, Jan.-June, 1901, p. 96.)

[132] R.E. Guise, _Journal of the Anthropological Institute_, 1899, pp. 214-216.

[133] Dalton, _Ethnology of Bengal_, pp. 196 et seq. W. Crooke (_Journal of the Anthropological Institute_, p. 243, 1899) also refers to the annual harvest-tree dance and _saturnalia_, and its association with the seasonal period for marriage. We find a similar phenomenon in the Malay Peninsula: "In former days, at harvest-time, the Jakuns kept an annual festival, at which, the entire settlement having been called together, fermented liquor, brewed from jungle fruits, was drunk; and to the accompaniments of strains of their rude and incondite music, both sexes, crowning themselves with fragrant leaves and flowers, indulged in bouts of singing and dancing, which grew gradually wilder throughout the night, and terminated in a strange kind of sexual orgie." (W.W. Skeat, "The Wild Tribes of the Malay Peninsula," _Journal of the Anthropological Institute_, 1902, p. 133.)

[134] Fielding Hall, _The Soul of a People_, 1898, Chapter XIII.

[135] See e.g., L. Dyer, _Studies of the Gods in Greece_, 1891, pp. 86-89, 375, etc.

[136] For a popular account of the Feast of Fools, see Loliee, "La Fete des Fous," _Revue des Revues_, May 15, 1898; also, J.G. Bourke, _Scatologic Rites of all Nations_, pp. 11-23.

[137] J. Grimm (_Teutonic Mythology_, p. 615) points out that the observance of the spring or Easter bonfires marks off the Saxon from the Franconian peoples. The Easter bonfires are held in Lower Saxony, Westphalia, Lower Hesse, Geldern, Holland, Friesland, Jutland, and Zealand. The Midsummer bonfires are held on the Rhine, in Franconia, Thuringia, Swabia, Bavaria, Austria, and Silesia. Schwartz (_Zeitschrift fuer Ethnologie_, 1896, p. 151) shows that at Lauterberg, in the Harz Mountains, the line of demarcation between these two primitive districts may still be clearly traced.

[138] _Wald und Feldkulte_, 1875, vol. i, pp. 422 et seq. He also mentions (p. 458) that St. Valentine's Day (14th of February),--or Ember Day, or the last day of February,--when the pairing of birds was supposed to take place, was associated, especially in England, with love-making and the choice of a mate. In Lorraine, it may be added, on the 1st of May, the young girls chose young men as their valentines, a custom known by this name to Rabelais.

[139] Rochholz, _Drei gaugoettinnen_, p, 37.

[140] Mannhardt, ibid., pp. 466 et seq. Also J.G. Frazer, _Golden Bough_, vol ii, Chapter IV. For further facts and references, see K. Pearson (_The Chances of Death_, 1897, vol, ii, "Woman as Witch," "Kindred Group-marriage," and Appendix on "The '_Mailehn_' and '_Kiltgang_,'") who incidentally brings together some of the evidence concerning primitive sex-festivals in Europe. Also, E. Hahn, _Demeter und Baubo_, 1896, pp. 38-40; and for some modern survivals, see Deniker, _Races of Man_, 1900, Chapter III. On a lofty tumulus near the megalithic remains at Carnac, in Brittany, the custom still prevails of lighting a large bonfire at the time of the summer solstice; it is called Tan Heol, or Tan St. Jean. In Ireland, the bonfires also take place on St. John's Eve, and a correspondent, who has often witnessed them in County Waterford, writes that "women, with garments raised, jump through these fires, and conduct which, on ordinary occasions would be reprobated, is regarded as excusable and harmless." Outside Europe, the Berbers of Morocco still maintain this midsummer festival, and in the Rif they light bonfires; here the fires seem to be now regarded as mainly purificatory, but they are associated with eating ceremonies which are still regarded as multiplicative. (Westermarck, "Midsummer Customs in Morocco," _Folk-Lore_, March, 1905.)

[141] Mannhardt (op. cit., p. 469) quotes a description of an Ehstonian festival in the Island of Moon, when the girls dance in a circle round the fire, and one of them,--to the envy of the rest, and the pride of her own family,--is chosen by the young men, borne away so violently that her clothes are often torn, and thrown down by a youth, who places one leg over her body in a kind of symbolical coitus, and lies quietly by her side till morning. The spring festivals of the young people of Ukrainia, in which, also, there is singing, dancing, and sleeping together, are described in "Folk-Lore de l'Ukrainie." Kryptadia, vol. v, pp. 2-6, and vol. viii, pp. 303 et seq.

[142] M. Kowalewsky, "Marriage Among the Early Slavs," _Folk-Lore_, December, 1890.

[143] A. Tille, however (_Yule and Christmas_, 1899), while admitting that the general Aryan division of the year was dual, follows Tacitus in asserting that the Germanic division of the year (like the Egyptian) was tripartite: winter, spring, and summer.

[144] Grimm, _Teutonic Mythology_ (English translation by Stallybrass), pp. 612-630, 779, 788.

[145] Wellhausen, _Reste Arabischen Heidentums_, 1897, p. 98.

[146] See, e.g., the chapter on ritual in Gerard-Varet's interesting book, _L'Ignorance et l'Irreflexion_, 1899, for a popular account of this and allied primitive conceptions.

[147] Jastrow, _Religion of Babylonia_, especially pp. 485, 571; regarding the priestesses, Jastrow remarks: "Among many nations, the mysterious aspects of woman's fertility lead to rites that, by a perversion of their original import, appear to be obscene. The prostitutes were priestesses attached to the Ishtar cult, and who took part in ceremonies intended to symbolize fertility." Whether there is any significance in the fact that the first two months of the Babylonian year (roughly corresponding to our March and April), when we should expect births to be at a maximum, were dedicated to Ea and Bel, who, according to varying legends, were the creators of man, and that New Year's Day was the festival of Bau, regarded as the mother of mankind, I cannot say, but the suggestion may be put forward.

[148] _Celtic Heathendom_, p. 421.

[149] Grimm, _Teutonic Mythology_, p. 1465. In England, the November, bonfires have become merged into the Guy Fawkes celebrations. In the East, the great primitive autumn festivals seem to have fallen somewhat earlier. In Babylonia, the seventh month (roughly corresponding to September) was specially sacred, though nothing is known of its festivals, and this also was the sacred festival month of the Hebrews, and originally of the Arabs. In Europe, among the southern Slavs, the Reigen, or Kolo--wild dances by girls, adorned with flowers, and with skirts girt high, followed by sexual intercourse--take place in autumn, during the nights following harvest time.

[150] A. Tille, _Yule and Christmas_, p. 21, etc.

[151] Long before Wargentin, however, Rabelais had shown some interest in this question, and had found that there were most christenings in October and November, this showing, he pointed out, that the early warmth of spring influenced the number of conceptions (_Pantagruel_, liv. v, Ch. XXIX). The spring maximum of conceptions is not now so early in France.

[152] Villerme, "De la Distribution par mois des conceptions," _Annales d'Hygiene Publique_, tome v, 1831, pp. 55-155.

[153] Sormani, _Giornale di Medicina Militare_, 1870.

[154] Throughout Europe, it may be said, marriages tend to take place either in spring or autumn (Oettinger _Moralstatistik_, p. 181, gives details). That is to say, that there is a tendency for marriages to take place at the season of the great public festivals, during which sexual intercourse was prevalent in more primitive times.

[155] Hill, _Nature_, July 12, 1888.

[156] G. Mayr, _Die Gesetzmaessigkeit im Gesellschaftsleben_, 1877, p. 240.

[157] Edward Smith (_Health and Disease_), who attributes this to the lessened vitality of offspring at that season. Beukemann also states that children born in September have most vitality.

[158] Westermarck has even suggested that the December maximum of conceptions may be due to better chance of survival for September offspring (_Human Marriage_, Chapter II). It may be noted that though the maximum of conceptions is in May, relatively the smallest proportion of boys is conceived at that time. (Rauber, _Der Ueberschuss an Knabengeburten_, p. 39.)

[159] Krieger found that the great majority of German women investigated by him menstruated for the first time in September, October, or November. In America, Bowditch states that the first menstruation of country girls more often occurs in spring than at any other season.

[160] _Women's Medical Journal_, 1894.

[161] It is, perhaps, worth while noting that the wisdom of the mediaeval Church found an outlet for this "spring fever" in pilgrimages to remote shrines. As Chaucer wrote, in the _Canterbury Tales_:--

"Whane that Aprille with his showers sote The droughts of March hath pierced to the root, Thaen longen folk to gon on pilgrimages, And palmers for to seeken strange stronds."

[162] L.W. Kline, "The Migratory Impulse," _American Journal of Psychology_, 1898, vol. x, especially pp. 21-24.

[163] Mania comes to a crisis in spring, said the old physician, Aretaeus (Bk. 1, Ch. V).

[164] This is, at all events, the case in France, Prussia, and Italy. See, for instance, Durkheim's discussion of the cosmic factors of suicide, _Le Suicide_, 1897, Chapter III. In Spain, as Bernaldo de Quiros shows (_Criminologia_, p. 69), there is a slight irregular rise in December, but otherwise the curve is perfectly regular, with maximum in June, and minimum in January.

[165] This holds good of a south European country, taken separately. A chart of the annual incidence of suicide by hanging, in Roumania, presented by Minovici (_Archives d'Anthropologie Criminelle_, 1905, p. 587), shows climaxes of equal height in May and September.

[166] Morselli, _Suicide_, pp. 55-72.

[167] Ogle himself was inclined to think that these breaks were accidental, being unaware of the allied phenomena with which they may be brought into line. It is true that (as Gaedeken objects to me) the autumnal break is very slight, but it is probably real when we are dealing with so large a mass of data.

[168] _Pedagogical Seminary_, June, 1891, p. 298. For a very full summary and bibliography of investigations regarding growth, see F. Burk, "Growth of Children in Height and Weight," _American Journal of Psychology_, April, 1898.

[169] _L'Annee Psychologique_, 1898.

[170] _Lancet_, June 6, 1891. Edward Smith had pointed out many years earlier that scarlet fever is most fatal in periods of increasing vitality.

[171] Havelock Ellis, "The Bladder as a Dynamometer," _American Journal of Dermatology_, May, 1902.

[172] See, e.g., summary in _Internationales Centrablatt fuer Anthropologie_, 1902, Heft 4, p. 207.

[173] Summarized in _Zeitschrift fuer Psychologie der Sinnesorgane_, 1903, p. 135.

[174] Camerer found that from September to November is the period of greatest metabolic activity.

[175] Haig, _Uric Acid_, 6th edition, 1903, p. 33.