of its own apart from any use.  They esteem chastity for its values, magical or real, as a method of self-control which contributes towards the attainment of important ends.  The ability to bear pain and restraint is nearly always a main element in the initiation of youths at puberty.  The custom of refraining from sexual intercourse before expeditions of war and hunting, and other serious concerns involving great muscular and mental strain, whatever the motives assigned, is a sagacious method of economizing energy.  The extremely widespread habit of avoiding intercourse during pregnancy and suckling, again, is an admirable precaution in sexual hygiene which it is extremely difficult to obtain the observance of in civilization.  Savages, also, are perfectly well aware how valuable sexual continence is, in combination with fasting and solitude, to acquire the aptitude for abnormal spiritual powers.

Thus C. Hill Tout (Journal Anthropological Institute, Jan.-June, 1905, pp. 143-145) gives an interesting account of the self-discipline undergone by those among the Salish Indians of British Columbia, who seek to acquire shamanistic powers.  The psychic effects of such training on these men, says Hill Tout, is undoubted.  “It enables them to undertake and accomplish feats of abnormal strength, agility, and endurance; and gives them at times, besides a general exaltation of the senses, undoubted clairvoyant and other supernormal mental and bodily powers.”  At the other end of the world, as shown by the Reports of the Anthropological Expedition to Torres Straits (vol. v, p. 321), closely analogous methods of obtaining supernatural powers are also customary.

There are fundamental psychological reasons for the wide prevalence of asceticism and for the remarkable manner in which it involves self-mortification, even acute physical suffering.  Such pain is an actual psychic stimulant, more especially in slightly neurotic persons.  This is well illustrated by a young woman, a patient of Janet’s, who suffered from mental depression and was accustomed to find relief by slightly burning her hands and feet.  She herself clearly understood the nature of her actions.  “I feel,” she said, “that I make an effort when I hold my hands on the stove, or when I pour boiling water on my feet; it is a violent act and it awakens me:  I feel that it is really done by myself and not by another....  To make a mental effort by itself is too difficult for me; I have to supplement it by physical efforts.  I have not succeeded in any other way; that is all:  when I brace myself up to burn myself I make my mind freer, lighter and more active for several days.  Why do you speak of my desire for mortification?  My parents believe that, but it is absurd.  It would be a mortification if it brought any suffering, but I enjoy this suffering, it gives me back my mind; it prevents my thoughts from stopping:  what would one not do to attain such happiness?”