73,
1899). It may be added that Maeder ("Interpretation de Quelques Reves,"
_Archives de Psychologie_, April, 1907) brings forward various items of
folk-lore showing the phallic significance of the serpent, as well as
evidence indicating that, in the dreams of women of to-day, the snake
sometimes has a sexual significance.
[362] W.R. Smith, _Kinship and Marriage in Early Arabia_, 1885, p. 307.
The point is elaborated in the same author's _Religion of Semites_, second
edition, Appendix on "Holiness, Uncleanness, and Taboo," pp. 446-54. See
also Wellhausen, _Reste Arabischen Heidentums_, second edition, pp.
167-77. Even to the early Arabians, Wellhausen remarks (p. 168), "clean"
meant "profane and allowed," while "unclean" meant "sacred and forbidden."
It was the same, as Jastrow remarks (_Religion of Babylonia_, p. 662),
among the Babylonian Semites.
[363] J.C. Frazer, _The Golden Bough_, Chapter IV.
[364] E. Durkheim, "La Prohibition de l'Inceste et ses Origines," _L'Annee
Sociologique_, Premiere Annee, 1898, esp. pp. 44, 46-47, 48, 50-57.
Crawley (_Mystic Rose_, p. 212) opposes Durkheim's view as to the
significance of blood in relation to the attitude towards women.
[365] _British Association Report on North Western Tribes of Canada_,
1890, p. 581.
[366] _Laws of Manu_, iv, 41.
[367] Pliny, who, in Book VII, Chapter XIII, and Book XXVIII, Chapter
XXIII, of his _Natural History_, gives long lists of the various good and
evil influences attributed to menstruation, writes in the latter place:
"Hailstorms, they say, whirlwinds, and lightnings, even, will be scared
away by a woman uncovering her body while her monthly courses are upon
her.
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