become the magical devices of lovelorn maidens or forsaken
wives practiced in secrecy. It has happened to scatalogical rites to be
regarded as we may gather from the _Clouds_ of Aristophanes, that the
sacred leathern phallus borne by the women in the Bacchanalia was becoming
in his time, an object to arouse the amusement of little boys.

Among many primitive peoples throughout the world, and among the
lower social classes of civilized peoples, urine possesses magic
properties, more especially, it would seem, the urine of women
and that of people who stand, or wish to stand, in sexual
relationship to each other. In a legend of the Indians of the
northwest coast of America, recorded by Boas, a woman gives her
lover some of her urine and says: "You can wake the dead if you
drop some of my urine in their ears and nose." (_Zeitschrift fuer
Ethnologie_, 1894, Heft IV, p. 293.) Among the same Indians there
is a legend of a woman with a beautiful white skin who found on
bathing every morning in the river that the fish were attracted
to her skin and could not be driven off even by magical
solutions. At last she said to herself: "I will make water on
them and then they will leave me alone." She did so, and
henceforth the fish left her. But shortly after fire came from
Heaven and killed her. (Ib., 1891, Heft V, p. 640.) Among both
Christians and Mohammedans a wife can attach an unfaithful
husband by privately putting some of her urine in his drink. (B.
Stern, _Medizin in der Tuerkei_, vol. ii, p. 11.) This practice is
world-wide; thus among the aborigines of Brazil, according to
Martius, the urine and other excretions and secretions are potent
for aphrodisiacal objects. (Bourke's _Scatalogic Rites of All
Nations_ contains many references to the folk-lore practices in
this matter; a study of popular beliefs in the magic power of
urine, published in Bombay by Professor Eugen Wilhelm in 1889, I
have not seen.)

The legends which narrate scatalogic exploits are numerous in the
literature of all countries. Among primitive peoples they often
have a purely theological character, for in the popular
mythologies of all countries (even, as we learn from
Aristophanes, among the Greeks) natural phenomena such as the
rain, are apt to be regarded as divine excretions, but in course
of time the legends take on a m