Ancient Pagan and Modern Christian Symbolism Exposed and Explained
A NC IENT PA G A N
A ND
M H I M L M ODERN C R STIAN SY BO IS .
TH MA S INMA N M D O . , . ,
“ A U THOR O F A NC IENT FA ITHS EM B OD IED TN A NC I E NT N A ME S
REV ISED A D ENLARGED N .
W ITH N SS Y O N B A A L S ON TH E SSY RI N A E A WOR HIP, A A “ S C R D V A N D OTH R A LLIE D S YM B OLS A E GRO E , E .
JO HN NE W T O N E , T C .
f o urth QEb iti on .
W ITH TW O H U ND R E D ILL U STR A TIONS .
N E W Y O R K
J. W. BOU TON 70 6 BR A D , O WAY .
1 884 .
PREFACE TO FIRST EDITION.
THE woodcuts in the present vol ume originally appeared in a
t wo t A n ci en t Fai ths large work, in hick volumes , entitled
mb d ed i c ames t e o i n An i en t N . It has been suggested o me
o f an d by many, that a collection these Figures , their explana
tion , are more likely to be generally examined than a very
o n e voluminous book . The is , as it were , an alphabet ;
o n e the other, an essay . The opens the eyes ; the other gives them opportunities to use their vision . The o n e
e r ff fo r t aches to ead ; the other a ords means practice . A s the larger work endeavours to demonstrate the existence o f a
th e so state of things almost unknown to British public , it is necessary to furnish overwhelming proof that the allegations
o f and accusations made against certain nations antiquity,
o f C and some doctrines hristianity, are substantially true .
C o f onsequently, the number witnesses is greater than is absolutely necessary to prove the point .
12 RODN Y ST T V , E REE , LI ERPOOL ,
Ju l 1 869 . y,
2 0 38 7 31
PREFACE TO SECOND EDITION.
THE demand which has sprung up for this work has induced
A to the uthor make it more complete than it was originally . But it could not be made perfect without being expanded
into a volume whose siz e would be incompatible with cheap
' ness . When every Figure would supply a text fo r a long i d scourse , a close attention is required lest a description
should be developed into a dissertation .
A t o In this work , the uthor is obliged to confine himself
o f o u the explanation symbols , and cannot launch t into
so f ar ancient and modern faiths , except in as they are
typified by the use o f certain conventional signs .
A great many who peruse a book like this fo r the first
h o w time , and find strange were the ideas which for some
thousands o f years permeated the religious opinions o f the e civilised world , might naturally consid r that the Author is a
mere visionary — o n e who is possessed o f a hobby that he S rides to death . uch a notion is strengthened by finding
that there is scarcely any subject treated of except the o n e
f to which associates religion , a matter o the highest aim
h o f t h e e th . man , wit ideas most int nsely ear ly kind But
a thoughtful reader will readily discern that an essay o n
Symbolism must be confined to visible emblem s . By n o vi fair means can an author who makes th e crucifix his text
C o r introduce the subject of the onfessional , the Eucharist ,
. No r c an o n e Extreme Unction , who knows that Buddha and Jesus alike inaugurated a faith which was unmarked by
l m e visible symbo is , bring into an int rpretation of emblems a comparison between th e preaching of two such distinguished l A h men . In ike manner, the ut or is obliged to pass over if m Ch the d ference between Judais , ristianity as propounded by the son of Mary , and that which passes current for
Christianity in Rome and most countries o f Europe .
All e these points , and many more , have b en somewhat
’ u A f lly discussed in the uthor s larger work, so often referred to in this, and to that he must refer the curious . The
m t following pages are si ply a chap er taken from a book,
h i n complete per aps itself, but only as a brick may be
e w o f z perf ct , ithout giving to an individual any idea the si e , style , or architecture of the house from which it has be en If taken . readers will regard these pages as a beam in A a building, the uthor will be content .
8 V N T RR C , YVYA E A E ,
CLIFTON ST , BRI OL, 1 7 A u s t 8 4 . ug , INTRODUCTION.
IT e may, we think , be taken for grant d, that nothing is ,
t o f R or has ever been , adop ed into the service eligion , If without a definite purpose . it be supposed that a religion is bu ilt upon the foundation of a distinct revelation from the
A H to lmighty, as the ebrew is said be , there is a full belief that every emblem , rite , ceremony, dress , symbol , etc . , has
. C a a special signification Many earnest hristi ns, indeed , see
o f z in Judaic ordinances a reference to Jesus Na areth . I “ a have , for example , heard a pious man assert th t leprosy ” was only another word for sin ; but he was greatly staggered in this belief when I pointed o ut to h im that if a person ’ s whole body was affected he was no longer unclean
(Lev . xiii . which seemed on the proposed hypothesis to demonstrate that when a sinner was as black as hell he
o f . A n was the equal a saint ccording to such an i terpreter,
o f the paschal lamb is a type Jesus , and consequently all
o f whom his blood sprinkles are blocks wood, lintels , and
- 2 2 side posts (Exod . xii . , By the same style o f meta “ ” h ri cal b - p o reasoning , Jesus was typ ified y the scape goat, d and the proof is clear, for one was riven away into the
o n e wildern ess , and the other voluntarily went there to & H be destroyed , the other to be tempted by the devil ence we infer that there is nothing repugnant to the minds o f the i pious in an exam nation respecting the use of symbols , and into that which is shadowed forth by them . What has been done for Judaism may be attempte d fo r other forms of religion . viii
A s the Hebrews and Christians believe their religion
Go d - ff to be given , so other nations , having a di erent
o w n . h theology, regard their peculiar tenets T ough we may, with that unreasoning prejudice and blind bigotry which are
m S - com on to the Briton and the paniard , and pre eminently
m h S c m so to the ass of Iris and cot h en amongst ourselves ,
to C th e and the arlists in peninsula, disbelieve a heathen
t o pretension a divine revelation , we cannot doubt that the
e tc . o f P symbols , , aganism have a meaning , and that it is as lawful to scrutinise the mysteries which they enfold as it is to speculate upon the Urim and Thummim o f the Jews .
h as Yet, even this freedom , by some , been denied for there are a fe w amongst us who adh ere rigidly to the precept
to o f vi z . addressed the followers Moses, , Take heed that
Ho w thou enquire not after their gods , saying, did these ‘ D . nations serve their gods P ( eut . xii The intention - o f the prohibition thus enunciated is well marked in the 1 w t follo ing words , which indica e that the writer believed that the adoption o f heathen gods would follow inquiry respecting
- - them . It is not n o w a days feared that we may become
h o r Ma ometans if we read the Koran , Buddhists if we study the Dhammapada but th ere are priests who fear th at an inquiry into ecclesiastical matters may make their followers
P P o r apists , rotestants , Wesleyans , Baptists, Unitarians , h some ot er religion which the Presbytery object t o . The dislike o f inquiry ever attends those wh o profess a religion which is believed o r known t o be weak .
o f th e The philosopher present day, being freed from the
c hi sha kles once riveted around him by a dominant erarchy , D may regard the precept in euteronomy in another light . Seeing that the same symbolism is common t o many forms of religion , professed in countries widely apart both as regards
m th e o f ti e and space , he thinks that danger inquiry into
’ 1 li k even so Wi l l I do e wrs e . i x
n o t e faiths is the adoption of foreign , but the relinquishm nt o f f present methods o religious belief. When we see the
o n same ideas promulgated as divine truth , the ancient banks
G o f of the anges , and the modern shores the Mediterranean , we are constrained to adm it that they have something com
h o f mon in t eir source . They may be the result celestial revelation , or they may all alike emanate from human
. As n e o f ingenuity men invent w forms religion now, there
A s is a presumption that others may have done so formerly . all men are essentially human , so we may believe that their inventions will be c haracterised b y the virtues and the fail
o f m . A ings hu anity gain , experience tells us that similarity
h . in thoug t involves similarity in action Two sportsmen ,
o ff seeing a hare run from between them , will fire at it so simultaneously that each is unaware that the other shot . So a resemblance in religious belief will eventuate in the selection o f analogous symbolism . We search into emblem s with an intention diff erent from that with which we inquire into ordinary language . The
o f o f last tells us the relationship nations upon Earth , the
o f o f i H first the probable connections mank nd with eaven . Th e devout Ch ristian believes that all who venerate the Cross may hope for a happy eternity, without ever dreaming that H the sign of his faith is as ancient as omeric Troy, and was used by the Phoenicians probably before the Jews had any existence as a people ; whilst an equally pious Mahometan
C o f regards the rescent as the passport to the realms bliss , without a thought that the symbol was in use long before the
P o f A rophet llah was born , and amongst those nations which
’ P o r it was the rophet s mission to convert to destroy .
’ Letters and words mark the ordinary current o f man s
h m S thoug t , whilst religious sy bols how the nature o f his
. vi z aspirations But all have this in common , . , that they m M ay be misunderstood . any a Brahmin has uttered prayers in a language to h im unintelligible ; and many a Christian uses words in his devotions o f which he never “ ” “ e n Om man e c an i 0 m s eks to know the meani g p , ” “ “ ” man ee adme hou m Amen A ve M ari a u ri ssima p , , and p
ai . In may f rly be placed in the same category like manner,
o f the signification an emblem may be unknown . The
r A z antiqua y finds in Lycian coins , and in tec ruins , figu res for which he can frame n o meaning ; whilst the ordinary
- o f s o f church goer also sees , in his place worship , design A which none can give him a rational explanation . gain , we
m a find that a language y find professed interpreters , whose system o f exposition is wholly wrong ; and th e sam e m ay be h m h said of symbols . I ave seen , for exa ple , t ree distinctly
f t o o n e A r di ferent interpretations given ssy ian inscription , and have heard as many opposite explanations o f a p arti cu
o f . lar figure, all which have been incorrect
r o f In the inte pretation unknown languages and symbols , th e observer gladly allows that much may be wrong ; but this h im does not prevent believing that some may be right . In
h i s ll giving judgment, he wi examine as closely as he can
t s e f in o the yst m adopted by each inquirer, the amount o
i a materi als at his d sposal , and , generally, the cumen which
to t . P h in has been brought the ask er aps , an investigation t such as we describe , the most impor ant ingredient is care in collation and comparison . But a scholar can only collate ffi satisfactorily when he has su cient means , and these demand much time and re search . The labour requires more i time than ord nary working folk can command , and more patience than those who have leisure are generally disposed to give . Unquestionably , we have as yet had few attempts in
England to classify and explain ancient and modern symbols . It is perhaps n o t strictly true that there has been so much a th e o f r laxity in research , which we here speak , as a d ead o f
n o f maki g public the results inquiry . Investigators , as a xi
rule , have a respect for their own prejudices , and dislike to m ake known to others a kn owledge which has brought
w . pain to their o n minds Like the Brahmin of the story, they will destroy a fine microscope rather than permit their co - religionists to know that they drink living creatures in
o r t u . o f their water, eat mi es in their fr it The motto such
to . people is , If truth is disagreeable, cling error The following attempts to explain much o f an cient and modern symbolism can only be regarded as tentative . The various devices contained herein seem to me to support the
c views whi h I have been led to form from other sources , by a
o f careful inquiry into the signification ancient names , and
ri the examination o f ancient faiths . The figures were o gi n ally intended as corroborative o f evidence drawn from numerous ancient and modern writings ; and the idea o f l co lecting them , and , as it were, making them speak for
- h as . l themselves , been an after thought In the fol owing
u e tc . hi pages I have simply reprinted the fig res , w ch appear in A n ci en t Fai ths embo di ed i n A n ci en t Names (second
. t edition) I make no at empt to exhaust the subject . There are hundreds o f emblems which find herein no place ; and there are explanations of symbols current to which I make n o ex ter i c reference , for they are simply o .
Fo r f o f the benefit o many my readers, I must explain
o f . the meaning the last word italicised In most , if not in all , forms of religion , there are tenets not generally imparte d to to fe w the vulgar, and only given a select under the seal o f A secrecy . similar reticence exists in common life .
fo r There are secrets kept from children , example, that are
k to ar can a commonly nown all parents ; there are , familiar to c o f do tors , which patients have no idea . For example,
o r when a lad innocently asks the family surgeon , his parent , where the last new baby came from , he is put o ff with f a reply , wide of the mark , yet su ficient for him . When I xi i
to put such a question the maids in the kitchen , to which
ac pl e for a time I was relegated , the first answer was that the baby came from the parsley bed . On hearing this , I went into the garden , and, finding the bed had been unmoved , f came back and reproached my informant o r falsehood .
A o nother then t ok up the word , and said it was the carrot
As o f bed which the baby came from . a roar laughter followed this remark, I felt that I was being cheated , and asked no more questions . Then I could not , now I can , h understand the eso t eri c sense of the sayings . T ey had to the servants two distinct sign ific ati o n s . The only one which I could then c omprehend was exo t eri c ; that which was known to my elders was the eso t eri c meaning . In “ ” what is called religion there has been a similar distino “ ” o f G tion . We see this , not only in the mysteries reece R and ome , but amongst the Jews ; Esdras stating the follow
Go d S ing as a command from , ome things shalt thou pub ” m i to lish , and so e th ngs shalt thou show secretly the wise 2 ( Esdras xv .
o r When there exist two distinct explanations , state
o f o n e ments , about the signification an emblem , the “ ” th e esoteric, true, and known only to few, the other
exoteric , incorrect, and known to the many, it is clear
c that a time may ome when the first may be lost, and
. A s to the last alone remain an illustration , we can point
i c o f m the or ginal and correct pronun iation the word m ,
h to commonly pronounced Jehova . Known only a select h few , it became lost when these died wit out imparting it ; yet what is considered t o be the incorrect method of pro n o u n ci n g the word survives until to
It i s su pposed by som e th at Jafw e h i s t h e proper pronu nc iation of thi s b u t as th e e ma i a a an d th e hi u v word, first lett r y represent , j , y , or e , t rd , ,
0 hi s th e c an d u h are th e h m a ad th e Jku h . or , w l t se ond fo rt soft , one y re word
n a u th e u in Ju i Jehu th e am a. i a Yah u as a logo s to J p ter ; , n e of k ng of Isr el ; i t i s a A i a i c i i J h as i n J h h a h a Eho h a a u re d on ssyr n ns r pt ons ; e o , e os p t ; , n logo s to xiii
We may fairly assume that , when two such meanings
o n e co m exist , they are not identical , and that the most
n e m o n ly received is not the correct o n e . But when o alone is known t o exist, it becomes a question whether another should be sought . If, it may be asked , the common people are contented with a fable , believing it true, why seek to enlighten them upon its hidden meaning ? To show the f bearing o this subject, let us notice what has always struck
c to me as remarkable . The se ond commandment declares
n o t the Jews, Thou shalt make unto thee any graven
o r o f t hi image , any likeness any ng that is in heaven above ,
r r o r o that is in the ea th beneath , that is in the water under ” b o w f . the earth ; thou shalt not down thysel to them , etc
fin d (Exod . xx . Yet we , in Numbers xxi . , that Jehovah
to z as ordered Moses frame a bra en serpent, whose power w so miraculous that those wh o only looked at it were cured o f the evils inflicted by thanatoid snakes .
e f Go d Then again , in the t mple o the who is reported to have thus spoken , and who is also said to have declared that He would dwell in the house that Solomon made
Him o r bo x for , an ark , , was worshipped , and over it
C . f herubim were seen These were likenesses o something, and the first was worshipped . We find it described as being so sacred that death once followed a profane touching
o f 2 Sam . . 6 it ( vi , and no fewer than people were done to death at Bethshemesh because somebody had ven t u re d to look inside the box, and had tried to search into 1 the mystery contained therein ( Sam . vi . It is curious
th e E v oc E u o e a cia i h B a cch u an d Jah o a a u th e J. A . or sso ted w t s ; , n logo s to 0 . “ ” th e i c . Th e G a h i th e as if ui a of Gnost s reek F t ers g ve word eq v lent to yave , ao h ho y , yc , an d i ao .
Bu t th e u i i s h o w th e m a u c b q est on not word y be prono n ed , u t h o w i t was in h expressed sound w en u sed i n reli gi on by th e Hebrew an d oth er Semi ti c a i am h m it was a , ac ec , i ff a am li h y n t ons ongst w o s red s ret or ne ble n e, not g tl “ ” a i n i to be t ken va n . xiv
P wh o h that the hilistines , must have touc ed the box to put
ff 1 Sam . their strange o erings beside it (see vi . were n o t ” u partic larly bothered . They were profane ; and priest s
to only invent stories , which are applicable the arcana which
to o f they use in worship , blind the eyes and give a holy H w horror to the people whom they govern . o David wor shipped the ark as being the representative o f God we see in
2 Sam . . 14 1 6 1 7 21 . vi , , , The ark o f the c ovenant was indeed regarded by the Jews ’ - i much as a saint s toe nail , a crucifix, an image of the Virg n ,
f o r i R C a bit o wood , a rusty old na l is by the oman atholics . So flagrant an apparent breach o f the second co mmandment was covered fo r the common Hebrews by the assertion that
’ the mysterious bo x was a token o f God s covenant with Hi s ” hi e n people ; but that t s stat me t was exoteric , we feel sure , “ when we find a similar ark existing and used in the myste ” f G wh o ries o Egypt and reece , amongst people probably
o f n o a never heard Jews , and could by ch nce know what
pass ed in the Hebrew temple . di When bec ome ssatisfied with a statement, which is
evidently intended t o be a blind , some individuals naturally
endeavour to ascertain what is behind the curtain . In this
b o o they resemble the brave y, who rushes up n a sheet and
hi s turnip lantern , which has imposed upon companions and
passed fo r a ghost . What is a bugbear to the many is often
a contemptible reptile to the few . Yet there are a great number who would rather run from a phanto m night aft er
night than grapple with it once , and would dissuade others
to . from being bold enough encounter it Nevertheless , even the former rejoice when the che at is exposed .
s o As when , by ome c urageous hand, that which has been mistaken by hundreds for a sp ectre has been demonstrated to
o n e ul t o de mo n st m e be a crafty man , no wo d endeavour te th reality o f ghosts by referri ng to the many score s o f men XV o f all ranks wh o had been duped by the apparition thus
e o f det cted ; so , in like manner, when the falsehood an exoteric story is exhibited, it is no argument in its favour that the vu lgar in thousands and many a wise man have S believed it . peaking metaphorically, we have many such ghosts amongst ourselves ; phantoms , which pass for power
S . S ful giants , but are in reality perfect hams uch we may i describe by comparing them to the apocryphal vamp res . It is to me a melancholy thing to contemplate the manner ‘ r in which mankind have , in every age and nation , made fo themselves bugbears , and then have felt fear at them . We A f deride the frican , who manu actures a Fetish , and then f trembles at its power, but the learned know per ectly well that men made the devil , whom the pious fear, just as a negro dreads Mumbo Jumbo . In the fictitious narratives which passed fo r truth in the
o f Ch o f dark ages ristianity, there were accounts individuals
i ri f who d ed and were bu ed , and who , after a brie repose in S the tomb , rose again . ome imagined that the re su sci tate d o n e h ad being was the identical who been interred . Others believed that some evil spirit had appropriate d the h body, and restored to it apparent vitality . W atever the fiction
th e was , statement remained unchallenged, that some dead
to folk returned earth , having the same guise as when they t quit ed it . We believe that a similar occurrence has taken
H u place in religion . eathendom died , and was b ried ; yet , after a brief interval , it rose again from its tomb . But,
an d unlike the vampire , its garb was changed , it was C not recognised . It moved through hristendom in a se du c tive dress . If it were a devil, yet its clothing was that o f a sheep ; if a wolf, it wore broadcloth . If it ravened, the H victims were not pitied . eathenism , by which I mean the n man ers , morals and rites prevalent in pagan times o r
n u cou tries , like a resuscitated vampire, once bore r le through xvi
u t o Christendom , in which term is included all those parts
C r where hristian baptism is used by all the people , o the i l vas t majority . In most parts it st l reigns supreme . When vampires were discovered by the acumen o f any k observer, they were , we are told , ignominiously illed , by a stake being driven through the body but experience showed
t o o f them have such tenacity life that they rose again , , i w t d and aga n , not iths an ing renewed impalement, and were
t t to . n o ultima ely laid rest till wholly burnt In like manner, H the regenerated eathendom , which dominates over the fo l
s o f o f z lower Jesus Na areth , has risen again and again , after
n . S i bei g transfixed t ll cherished by the many , it is
. A a denounced by the few mongst other ccusers , I raise my voice agai nst the Paganism whi ch exists so extensively
Ch i ill do in ecclesiastical rist anity , and w my utmost t o expose th e impo sture . Thalaba S In a vampire story , told in , by outhey, the
k f o f e resuscitated being ta es the orm a dearly b loved maiden ,
to k o w n and the hero is obliged ill her with his hand . He
t f o n e does so ; but , whilst he s rikes the orm of the loved , he
f . eels sure that he slays only a demon In like manner,
to H when I endeavour destroy the current eathenism , which
r o f C n has assumed the ga b hristianity , I do o t attack real
c o f a religion . Few would ac use a workman m lignancy who
u f o f cleanses from filth the s r ace a noble statue . There may be some wh o are to o nice to touch a nasty subject ; yet even they wi ll rejoice when some o n e else removes
S . the di rt . uch a scavenger is much wanted
If I were to assert , as a general proposition , that religion does n o t require any symbolism , I should probably win
S Pr e assent from every true cotch esbyt rian , every Wesleyan ,
be and every Independent . Yet I should opposed by every
P A C . ? apist , and by most nglican hurchmen But why Is it n o t because their ecclesiastics have adopted symbolism into
0 0 0 m u founded o n th e fancies o f some religious fanatics wh o kn ow little o f the But as there is variety in the workings o f the human di ff mind , so there were erences in the way wherein the r S religious idea was ca ried out . ome regarded the sun and
h h et as in h u h th e h a a a Whi lst t ese s e s were p s g t ro g press , t ere ppe red work, u i h a m u b u t th e m m h i a p bl s ed nony o sly, reported to be by one of ost estee ed t eolog ns
a h i i al . wh o ever sat u po n an epi sc op l benc . It s ent tled S up ernat u r Religi o n
: Lo n m an s 1874 . m it u th e i . ii . . 48 9 : London g , Fro we q ote follow ng , vol , p “ We gain i nfini tely more th an we lose i n abandoni ng beli ef i n th e reali ty of h i s ai u an d un i m ai th e r a ur Ch i i a Divi ne Revelati on . W l t we ret n p re p red t e s e of r st n a i i ui h h i b u t th e a in m a d i t h u ma Mor l ty, we rel nq s not ng deb s g ele ents d ed to by n u i ti are u i a h hi ch u a a s perst on . We no longer bo nd to bel eve t eology w o tr ges re son are m a a h hi c H an d moral sense . We freed fro b se nt ropomorp vi ews of God an d is governm ent of th e u ni verse ; an d from Jewi sh Myth ology we ri se to hi gh er co n c e ti o n s an i i y is an d be n e fic e n t B i h i m o ur i mi p of nfin tel w e e ng, dden fro fin te nds , i t is u i n th e i m a Di i i b u t h a u tr e , penetr ble glory of v n ty , w ose L ws of wondro s m h n d ec i c i in a c o pre ensi veness a perf t on we ever per e ve oper ti on arou nd u s . We are i u i i fitful i c i h th e a u b u t no longer d st rbed by v s ons of nterferen e w t order of N t re , we rec ogni se th at th e Bein g wh o regu lates th e u niverse is wi th ou t vari ableness or i h i s sh adow of t u rni ng . It i s s ngu lar o w li ttle th ere i n th e su pposed Revelati on of a l i m a i h i c i a in h a hi ch i s th e imi l eged nfor t on, owever n red ble , reg rd g t t w beyond l ts of h u m a h u h b u t ha i i s a c h arac hi ch a c a th n t o g t , t t l ttle of ter w re son de l res to be e man h i i n th wildest delu si on . Let no w ose bel ef e reali ty of a Di vine Revel ati on may be destroyed by su ch an i nqu i ry c omplai n th at h e has lost a prec i ou s posses
81 0 11 an d h a h i i s b u t a a . Th e la i e i a a i h a , t t not ng left bl nk Reve t on not b ng re l ty, t t
hi c h h e h as s was b u t an i u i an d h a hi ch i s i s th e T u h . h e w lo t ll s on , t t w left r t If be c i h i u i h e i i c if h e a u h ontent w t ll s ons , w ll speed ly be onsoled be lover only of tr t , i a a a h e i c i h a th e a i him i s u a nste d of bl nk, w ll re ogn se t t re l ty before f ll of gre t
“ ’ If h a ha u ma i ma at a we know less t n we ve s pposed of n s dest ny, we y le st h rejoi ce th at we are no longer c ompelled to beli eve th at wh i ch is unworth y . T e i h u h c a ai e m a un m in th e a u a c h a lim ts of t o g t on e tt n d , we y well be oved ss r n e t t a n th e u a i th e u i i e c an d i all all th t we do k ow of reg l t on of n verse be ng so p rfe t w se , n e th e d h that we do not know mu st be equ ally so . Here e t rs tru e an noble Fai t
th e chil a . h a i a m th e ai h i ch whi ch is d of re son If we ve bel eved syste , det ls of w a im an h h a h c th e mi i li m an an d m u s t t one t e or ot er ve s o ked nd of every ntel gent , i m cau it was u a e m a u a i in beli eved t si ply be se s pposed to be reve l d , we y eq lly bel eve Th m a i th e wi sdom an d goodness of what is not revealed . e ere ct of co mmun cati on to u s i s noth ing : Fai th i n th e perfect orderi ng of all things is i ndependent of
Th e argu m ent so often employe d by Th eologians th at Di vi ne Revelati on i s c s a m an an d h a c ai i co ai i n ha R l a i ar r ui ne e s ry for , t t ert n v ews nt ned t t eve t on e eq red o ur m a c c i u i s u ima i a an d i m t h e a i by or l ons o sness , p rely g n ry , der ved fro Revel t on h i ch i a Th e l h i a u w t seeks to m i ntain . on y t ng bsol tely ne cessary for m an i s Tru th ” d ha m a c an an d ha a mu o ur ci u a a i . to t t, t t lone , st or l ons o sness d pt tself xix
o f moon , the constellations and the planets , as ministers the
ONE w t o unseen , and , reasoning from what was kno n what was unknown , argued thus Throughout nature there seems to be a dualism . In the sky there are a sun and moon ;
t . o f there are also sun and ear h , earth and sea In every set
An anim als there are males and females . inquiry into the influence of the sun brou ght o u t the facts th at by themselves its beams were destructive ; they were only b e n e fic en t when
A s the earth was moist with rain . the rain from heaven ,
o n then , caused things earth to grow , it was natural that the
o f main source light and heat should be regarded as a male ,
A s and the earth as a female . a male, the sun was supposed
o f l to have the emblems viri ity, and a spouse whom he
e . impregnat d, and who thereby became fertile P In examining ancient Jewish , hoenician , and other
S I o f hemitic cognomens , found that they consisted a divine
o f name and some attribute the deity, and that the last was
THE SU Su n generally referrible equally to PREME , to the , as a god , and to the masculine emblem . If the deity was a
o f female , the name her votary contained a reference to the
Th e moon and the beauties o r functions o f women . higher
o f C ideas the reator were held only by a few, the many a m dopted a lower and more debased view . In this anner the sun became a chief god and the moon his partner, and
be a th e the former being supposed to m le and latter female , both became associated with the ideas which all have o f terrestrial animals . Consequently the solar deity was asso cis ted in symbolism with masculine and the moon with feminine emblems .
A n as inquiry into antiquity, represented by Babylonians,
A P oe H G Etru s ssyrians , Egyptians , h nicians , ebrews , reeks , R h f cans , omans , and ot ers , and into modern aiths still cur
n o f n rent , as represented in the peni sula I dia, in the
o f Lebanon , and elsewhere , shows that ideas sex have been XX
‘ Go d very generally assoc iated with that o f creation . has
c i o r . been des ribed as a k ng , as a queen , or as both united
A s m be m an o r m b . onarch , he is supposed to , wo an , or oth
s m an ff m m c a A di ers fro wo an in ert in peculiarities , these very means o f distinction have been inc orporated into the R worshi p o f god and goddess . ival sects have been ranged
m th e in an c ient ti es under symbol of the T and the O , as in later tim es they are under the cross and the crescent . Th e worsh ip of Go d the Father has repeatedly clashed w ith
f Go d th e o f that o the Mother, and votaries each respectively
h o f o f have worn badges c aracteristic the sex their deity . An illustration o f thi s i s to be seen amongst ourselves o n e h sect o f Christians adoring c iefly the Trinity, another reve
- r n cin . e g the Virgin There is a well known picture , indeed , o f Mary worsh ipping her infant ; and to the former is given “ ” M ater Cr eato ris th e o f C . th e title , mother the reator Our sexual sections are as well marked as those in ancient Jeru
hi A . s alem , w ch swore by Jehovah and shtoreth respectively The idea o f sexuality in religion is quite compatible with
an d o f o f a ritual practice an elaborate character, and a depth
i r i to o r piety wh ch prefers sta vat on impurity, , as the Bible “ h as t o . To i it, uncleanness eat w th the blood was amongst the Hebrews a crime worthy o f death ; to eat with unwashed b an ds was a dreadful off ence in the eyes o f the
P o f i harisees Jerusalem and in the recent fam ne in Bengal , we have see n that individuals would rather die o f absolute
i t o e to o hunger, and allow the r children p rish , than eat bread o r rice which may have been touched by p rofane
o r l hands , drink mi k that had been expressed by British ’
l a r o . H n mi km ids f om c ws udders Yet these same i doos , the
e o f i very particular s ct the Brahm ns , have amongst them selves a form o f worship whic h to o ur ideas is incompatible
. to d C with real religion The folks referred a ore the reator ,
re s e ct th e ir and p ceremonial law even more deeply, than di d xxi th e Hebrews after the tim e o f th e Babylonish captivity but they have a secret cult in whic h— and in the most matter-o i fact way— they pay a very practical homage to o n e o r other o f the parts which is th ought by the worshipper to be a mundane emblem o f the Creator: The curious will find in E ssays o n the R e ligi o n of the
Hi n du s H . H. D abi stan b , by Wilson , in the , translated y
A C . S o 8 . 8 vo . hea and Troyer ( llen and , London) , vols , , and in M emo i rs of the A n throp o lo gi cal S o ci ety of Lo n do n
“
Triib n er . 1 2 on th e ( and vols and , much information
o f th e t fi method conducting worship referred o . The rst named author thinks it advisable to leave the Brah minic ” “ S So dh an a rubric for the akti , for the most part under
o f S the veil the original anscrit , and I am not disposed wholly to withdraw it . But Christians are n o t pure ; some o f my readers may
o f h have seen a work written by an Italian lady high birt ,
wh o who was in early life forced into a nunnery, and left it
o as s on as she had a chance . In her account she tells us how the women in the monastery were seduced by reve
at o n e o f rend Fathers , who were time the instruments vice , at another the guides t o penitence . Their practice was to instruct th eir victim s that whatever was said o r done m ust “ o u be accompanied by a pious sentence . Thus , I love y ” “ dearly was a profane expression ; but I desire your ” c o f o u th e ompany in the name Jesus , and I embrace in y
H . H oly Virgin , were orthodox In like manner, the indus
t to have prayers prescribed for their use , when the par s are be purified prior to proceeding to extremities , when they are
c introdu ed to each other, in the agitation which follows , and
c . when the eremony is completed Everything is done , as
Ritualists would say , decently and in order ; and a pious
fi th e orgie , sancti ed by prayers , cannot be worse than penance ordained by some “ confessors ” to those faithful xxii damsels whose minds are plastic enough to believe that
o f H G a priest is an embodiment the oly host , and that they become assimilated to the Blessed Virgin when they are over shadowed by the power of the Highest (Luke i . “ ” There being, then , in religion a strong sensual element , ingenuity has been exercised to a wonderful extent
o f t in the contrivance designs , nearly or remo ely significant
f o f c o this idea, or rather union the con eptions to which we P have referred . Jupiter is a roteus in form ; now a man ,
n o w l an . o r a bu l , now a swan , now androgyne Juno , her l equivalent, is sometimes a woman , occasional y a lioness, and
All t o f at times a cow . conceivable attribu es man and woman were symbolised ; and gods were called by the names
o f . power, love , anger, desire , revenge , fortune , etc Every thi ng in creation that resembled in any way the presumed C reator, whether in name , in character, or in shape , was H supposed t o represent the deity . ence a palm tr ee was a
i c e rel gious emblem , be ause it is long, er ct , and round ; an o ak f o r fi - , it is hard and firm ; a g tree , because its leaves resemble the male triad . The ivy was sacred from a similar
. A m r o f cause y tle was also a type , but the female , because
o f i its leaf is a close representation the ves ca p is ci s .
t e Every hing, ind ed , which in any way resembles the charac te ri s ti c o f c organs man and woman , be ame symbolic o f the o n e o r o r o r the other deity , Jupiter Juno , Jehovah
A t h . S star e , the Fat er or the Virgin ometimes , but very
t au n atu re l rarely, the parts in question were depic ed , and th e means by which creati on is eff ected became th e mundane em blem o f the Almighty ; and t wo huge phalli were se en
r before a temple, as we now see towers o spires before o u r
n . a churches , and mi arets before mosques (Lucian, D e
G a c ener lly , however, it was considered the most orrect plan to represent the organs by some conventional form , understood xxiii
by the initiated , but not by the unlearned . Whatever was
o f upright, and longer than broad , became symbolic the
c w as o r father ; whilst that whi h hollow, cavernous , oval ,
th e . A circular, symbolised mother sword , spear, arrow ,
’ dart , battering ram , spade , ship s prow , anything indeed intended to pierce into something else was emblematic o f the male ; whilst the female was symbolised as a door, a hole , a sheath , a target , a shield , a field , anything indeed which was
H su fii ci e n tl to be entered . The ebrew names y indicate the plan upon which the sexes were distinguished ; the o n e
“3? zachar o r di h nap: is a , a perforator gger, and the ot er
n ekebah o r i . e . . , a hole trench , male and female These symbols were not necessarily those o f religious
c belief. They might indi ate war, heroism , prowess , royalty,
. command , etc . , or be nothing more than they really were They only symbolised the Creator when they were adopted A into religion . gain , there was a still farther refinement ;
o f and advantage was taken the fact , that one symbol was
r o f o n e triplifo m , the other single one shape , and the other
ff . C di erent onsequently, a triangle , or three things , arranged so o n e that should stand above the two , became emblematic
o f . the Father, whilst an unit symbolised the Mother
f o r These last three sentences deserve close attention , some individuals have , in somewhat of a senseless fashion , objected , that a person who can see in a tortoise an emblem o f - an - e fii o f the male , and in a horse shoe gy the female
t o . organ , must be quite too fantastical deserve notice But t o m me , as to other inquirers , these things are si ply what they appear to be when they are seen in common life . Yet when the former creature occupies a large Space in myth o logy ; when the Hindoo places it as the being upon whi ch the
G o n e world stands , and the reeks represent Venus as resting upon a torto ise and another o n a goat ; and when one knows that in days gone by, in which people were less refined , the xxiv
z r' ei - h h g was displayed where the horse s oe is now , and t at some curiously mysterious attributes were assigned to the part in question ; we cannot refuse t o see the thi ng signified in the sign . A a gain , inasmuch as wh t we may call the most prominent part o f the tripliform organ was naturally changeable i n
a e char ct r, being at one time soft , small , and pendent, and at
r i another hard , la ge , and upright, those an mals that resem
i t c . bled in these respects be ame symbolical Two serpents ,
o n e o f therefore, Indian , and the other Egyptian , both which
to t i to are able dis end the r heads and necks , and raise them up erect , were emblematic, and each in its respective country
C o . typified the father, the great reat r In like manner, another portion o f the t riad was regarded as simil ar in shape
’ z A and si e to the common hen s egg . s the celebrated physi
H l mn e vi vu m ex o vo ologist, al er, remarked , O , every living thing co mes from an egg ; so more ancient biologists recognised that the dual part o f the tripliform organ was as essential to the creation o f a new being as the central pil lar . “ Hence an egg and a serpent be came a characte ristic o f the ” Ab Ach A M A Father, El , , , Baal , sher, elech , donai , Jahu ,
. to hi t etc When t s was added a half moon , as in cer ain
n i n Tyrian coins , the tri ty and u ity were symbolised , and
o n e R a faith expressed like the held in modern ome , that the mother o f creation is c c - equal with the father ; the o n e
c r . seduces by her harms , and the other makes them f uctify o To the Englishman , who , as a rule , av ids talking upon the subject which forms the basis o f many an ancient
di o r o f religion , it may seem incre ble that any individual , set
c n writers , ould have exercised their ingenuity in findi g m circu locutory euphemisms for things which , though natural , are rarely named . Yet the wonder ceases when we
o f o u r find , in the writings lively neighbours , the French , a
o f r to host words intended to describe the parts refer ed ,
xxvi
l wine , cursing one of his three sons because, whi st drunk, he h ad negligently exposed his person , and the young m an had
th e n H m h thought sight an amusing o e . a ad no reverence
o f C S m Ja h e t for the symbol the reator, but he and p had , and covered it with a veil as respectfully as if it had been the
' i n e fiable o f 2 1 framer the world (Gen . ix . A s our feel ings o f propriety induce us to think that th e father was a
so n far greater sinner than the , we rejoice to know that the
s n d Ham o f causeless cur e never fell , a that , in the lands C A i ri anaan , ssyria, and Babylon a, a d subsequently in Car th a i n i an S o f H g pain , were the masters those ebrews , whose
o ld n main force, in times , lay in impotent scoldi gs, such as
o f C Shakesp eare puts into the mouth aliban . One o f the best proofs o f the strong sexual element which existed in the religion o f the Jews is the fact that
o n e o f C Elohim , the names of the reator amongst the — H Ge n . . 1 0 14 i ebrews , is represented , xvii , as mak ng cir cu m ci si o n a sign o f his covenant with the seed o f Abraham ; and in order to ascertain whether a man was to be regarded
th e Go d t o as being in covenant, is supposed have looked at
o r— S i t — o f the state of the virile organ , as the cripture has
o f . the hill the foreskin We find , indeed , that Jehovah was quite as particular, and examined a male quite as closely as Elohim : for when Moses and Zipporah were on their way
t o . . 24 from Midian Egypt , Exod iv , Jehovah having looked ” ’ o f M at the trinity oses son , and having found it as per
was hi m ul feet as when the lad born , sought to slay , and wo d have done so unless the mother had mutilated the organ
s . A . . 2 according to the acred pattern gain , we find in Josh v , f h and in the ollowing verses , that Jehova insisted upon all the Hebrew males having their virile mem ber in the covenant th condition ere they went to attack e Canaanites . We cannot suppose that any scribe cou ld dwell so much as almost every scriptural writer does upon the subject of circumcision , had xxvii not the masculine emblem been held in religious veneration amongst the Jewish nation .
D v But the a id who leaped and danced, obscenely as we
th e o f m should say , before ark an emblem the fe ale creator — who purch ased his wife from her royal father by P mutilating a hundred hilistines , and presenting the foreskins “ which he had c u t o ff th erefrom in full tale to the king
1 Sam . . 2 2 Sam . . c ( xviii 7 , iii who was once the aptain o f a monarch who thought it a shame beyond endurance to
o r be abused , tortured, slain by men whose persons were in
Sam . wh o a natural condition (1 xxxi . and imagined h h that he, alt oug a stripling , could conquer a giant , because — the o n e had a sanctified and the other a natural m ember is the man whom we know as the author of Psalm s with which
Christians still refresh their minds and comfort their souls .
o ld The king who, even in his age , was supposed to think so much o f women that his courtiers sought a lovely dam sel as f a com ort for his dying bed , is believed to have been the
o f P m o f author the noble nineteenth sal , and a number
o f . others full holy aspirations It is clear, then , that sexual ideas o n religion are not incom patible with a desire to be
Th e c o - P holy . two were existent in alestine ; they are equally so in Bengal .
A o f G d We next find that braham , the cherished man o ,
o f the honoured patriarch the Jews , makes his servant lay ’ e his hand upon the mast r s member, whilst he takes an
to do hi s oath bidding , precisely like a more modern P w alestinian might do and Jacob does the same ith Joseph .
See Ge n . . 3 . 2 . xxiv , and xlvii 9
A s it is not generally known that the expression , under ” h h h fo r my t ig , is a eup emism the words , upon the sym bol C ” of the reator, I may point to two or three other passages in which the thigh (translated in the authorised version loi n s G : 2 i . 2 ) is used periphrastically enesis m ; xlv 6 ; ’ d . . 5 . See G Kitto s B i bli c al C clo wdi a Exo i insburg, in y p ,
. 3 . 348 s . v . ATH . vol , p , O
I o n I have two occasions read , although failed to make
o f A ur - a note it , that an rab , d ing the Franco Egyptian war,
G o f n o t when accused by eneral Kleber treachery, only h m i vehemently denied it, but when he saw i self st ll dis
h e li ff trusted, uncovered himself before the whole mi tary sta , l and swore upon his trinity that he was gui tless . In the m Lebanon , once in each year, every fe ale considers it her duty to salute with her lips the reveren c ed organ o f the Old S heik .
A D 1 u n san c tified gain we learn , from eut . xxiii . , that any mutilation o f this part positively entailed expulsion from the
e o f congregation o f the Lord . Even a priest of th house
n o t hi s i Aaron c ould minister, as such , if mascul nity had
xxi . been in any way impaired (Lev . and report says
o u r C m P e t o that, in hristian ti es , op s have be privately M f al D . . 1 1 1 2 . r per ec t ; see so eut xxv , oreover, the inqui er finds that the Jewish Scriptures tee m with promises o f abundant off spring to those who were the favourites o f
h a S Je ov h and olomon , the most glorious of their monarchs , is described as if he were a Hercul es amongst the daughters
c o f Thespius . Nothing can indi ate the licentiousness o f the inhabitants of Jerusalem m ore clearly than the writings o f ’ z H E ekiel . If, then , in ebrew law and practice , we find
o f th e m such a strong infusion sexual ele ent, we cannot be
u s rprised if it should be found elsewhere , and gradually influence Christianity .
We must next notice the fact , that what we call impurity in religious tenets does n o t necessarily involve indecency in
R m o f practice . The ancient omans , in the ti e the early
' r C kings , seem to have been as proper as ea ly hristian
th e a o f maidens . It is true that , in declining d ys the empire
9 - S i . 1 80 m Jer e m ee n u an d c a 7 8 . Ezek el , o p re . v . , xxix
city, exhibitions that called forth the fierce denunciations o f the fathers of the Church took place ; but we find very
C r similar occurrences in modern h istian capitals . In Spartan
ru days , chastity and honesty were not virtues , but d nkenness
. In C was a vice hristian England , drunkenness is general , and we cannot pride ourselves upon universal honesty and
h . n o t c astity It is the national belief, but the national
’ S Ir e practice, which evidences a people s worth . pain and “ C o f land , called respectively atholic and the land ” o f saints, cannot boast equality with infidel France and “ - P . free thinking russia England will be as earnest , as upright , and as civilised, when she has abandoned the h heat en elements in her religion , as when she hugs them as A if necessary to her spiritual welfare . ttachment to the good parts o f religion is wholly distinct from a close embrace o f the bad ones ; and we believe he deserves best o f his country wh o endeavours to remove every possible sou rce o f “ Do to discord . None can doubt the value of the order, ” others as you would wish others to do to yo u . If all unite to o u t ff o f carry this , small di erences Opinion may at once
Ho w o f be sunk . worthless are many the dogmas that
w . people now fight about, the following pages ill show
In o u r larger work we have endeavoured to show that
o f o f there may be a deep sense religion , a feeling personal
o o f w responsibility, s keen as to influence every act life , ith S o u t there being a single symbol used . The earnest akya
o r Muni , Buddha, never used anything as a sacred emblem ; n o r did Jesus , who followed him , and perhaps unconsciously
’ h th e A propagated the Indi an s doctrine . W en postles were
o u t to c t o ut sent tea h and preach , hey were not told to carry
o f any form o f ark o r crucifix . To them the doctrine the
w o n e o f Trinity was unkno n , and not them had any parti XXX
t fo r cula reverence , her whom we call the Virgin Mary , who, ‘ ’ vi r o i n tacta. if she was g when Jesus was born , was cer t ai n l ff P P y di erent when she bore his brothers . aul and eter,
s aid . to o f th e R Ch though be the fathers oman urch , never used o r recom mended the faithf ul to pro cure fo r themselves “ to m C a cross as an aid emory . The early hristians
h h ad i recognised each ot er by their deeds , and never , l ke
to h G the Jews , prove t at they were in covenant with od , by
o f putting a mutilated part their body into full view . We ,
S o f m to with the ociety Friends , prefer pri itive modern C hristianity .
In the following pages the author has felt himself obliged to make use o f words which are probably only known t o ” r He t f those who are more o less scholars . has o treat o f hi parts o the human body , and acts w ch occur habitually in
hi to the world, w ch in modern times are never referred in i pol te society, but which , in the period when the Old Testa
o f n o w o f ment was written , were spoken as freely as we talk
. r t i hi o u r hands and feet In those days , eve y h ng w ch was
o f h common was spoken wit out shame , and that which
o n e occu rred throughout creation , and was seen by every , was as much the subject o f conversation as eating and
Th e H drinking is now . ebrew writers were extremely coarse in their di ction , and although this has been softened down
o ur d by subsequent redactors , much which is in mo ern
i . Fo r judgment improper st ll remains example , where we simply indicate the sex, the Jewish historians used the word which was given to the symbol by which male and female
f r Ge n . . 2 . 2 are known ; o example , in i 7 , and v , and in a host of other places , the masculine and feminine are spoken
n e kebah o f as zachar and , which is best translated as ‘ ” “ ” An f borers and bored . other equally vulgar way o
t o 1 i 1 0 describing men is be found in K ngs xiv . . But l ‘ “ a - a a w l 4 .
these observations would not serve us much in symbolism did we not know that they were associated with certain euphemisms by which when o n e thing is said another is
r v n. 20 intended ; fo an illustration let us take Isaiah , and “ ” o f ? ask what is meant by the phrase , the hair the feet h It is certain t at the feet are never hairy, and consequently
h . A Ge n . . 10 can never be s aved gain , when we find in xlix , “ n o t n o r th e sceptre shall depart from Judah , a lawgiver ” m D . from between his feet , and co pare this with eut . xxviii
2 . 27 57 , and Kings xviii , where the words are, in the “ ” o f h original , the water t eir feet , it is clear that symbolic
language is used to express something which , if put into the
t o . A n vernacular , would be objectionable ears polite gai , in H G . 2 . 29 eb . xi . 21 enesis xxiv and xlvii , and in , it is well known to scholars that the word “ thigh and staff are
“ m t euphe isms to express that par which represents the male .
D . . 1 In eut xxiii , we have evidence , as in the last three verses
o f o f to quoted , the sanctity the part referred , but the lan
w -a- o ur guage is less refined . No days ears are n o t attuned to
o ur the rough music which pleased ancestors , and we have t o
use veiled language to express certain matters . In the
following pages , the words which I select are drawn from the
G S S o r . H a Latin , reek, anscrit , hemitic, Egyptian e , An n ;
A h c D . and s er repla e the parts referred to in eut xxi ii . 1 ; A S P P Osiris , sher, Linga , Mahadeva, iva, riapus , hallus, etc . ,
H zachar P r represent the ebrew ; whilst Isis , a vati , Yoni ,
Sacti A . n e ke bah . , starte , Ishtar, etc , replace the Jewish The
o f o f A a junction these parts is spoken as shtoreth, B alim ,
n Elohim , the trinity and unity, the androgy e deity, the arba,
o r . mystic four, and the like w I ill only add , that what I refer to has long been kn own
to almost every scholar except English ones . Of these a few are learn ed ; but fo r a long period th ey have systematically f f re rained rom speaking plainly, and have written in such a manner as to be gu ilty not only of supp ressio veri but of su esti alsi gg o f . A di n fter rea g thus far , I can imagine many a perso n “ Are ? saying with astonishment, these things so and f ollow ing up his thoughts by wondering what style o f per
o r o sons they were , are , who c uld introduce into religion such f matters as those o which we have treated .
hin In reply, I can only say that I have not g extenuated ,
c l f and set down nought in malice . But the first ause o the
i fo r m assertion requires mod fication , in this volu e there are many things omitte d which I have referred to at length in
. w my larger work In that I have sho n , not only that i t d religious fornication ex s e in ancient Babylon , but that
be l P there is reason to lieve that it existed a so in alestine . “ E”JP, Kade sh The word , which signifies pure , bright , ” to o r to e h e young, be holy, be consecrat d , is also t root from
Kad eshah Kad eshim h which are formed the words and , w ich
H u r are used in the ebrew writings , and are translated in o “ ” “ ” s . Se e D authorised ver ion whore and sodomite eut .
1 . xxiii . 7 Athanasius tells us something o f this as regards the
Ph ce n i ci an s rati o Co n tr . Gen t . i . . , for he says , (O , part , p
P e Formerly, it is certain that hoenician women prostitut d
ff i t o themselves before their idols , o ering their bod es their
s f gods in the place of fir t ruits , being persuaded that they
a pleased the goddess by that means , and m de her propitious to them .
c C Strabo mentions a similar o currence at omana , in — 0 . . . 36 h Pontus, book xiii iii p and notices t at an enor mous number o f women were consecrate d to the use o f f worshippers in the temple o Venus at Corinth . S f uch women exist in India , and the priests o certain temples do everythi ng in their power to select the loveliest
t o a so l . of the sex, and educ te them high y as to be attractive
xxxiv
f o f P purity o morals . The story Lucretia is told o f a agan
m h o f m wo an , whilst t ose Er and Onan , Ta ar and Judah relate H D ll to ebrews . avid , who seduced Bathsheba , and ki ed her
’ ” n o t G husband , was execrated by od s people , nor was he co nsequently driven from hi s throne as Tarquin was by the R m o ans .
a w In prowess and le rning , the Babylonians , ith their ” to c religious prostitution , were superior the hosen people .
t th e P oe c A Of the weal h and enterprise of h ni ians , ncient H istory tells us abundance . There are probably no three c ities in ancient o r modern
c so times whi h contain many vicious individuals as London , P i h hi aris , and New York . Yet there are none wh c story te lls us of that were m ore p owerful . No Babylonian army equalled in might o r num bers th e army o f th e Northern h United States . Nineve never wielded armies equal t o
h o f c G m li m t ose the Fren h Napoleon and the er an Wil a , and Ro m e never h ad an em pire equal to th at whic h is headed by London . The existence o f personal vice does n o t ruin a nation in
' No r th e m o st se n su al o f its collective c apacity . does form
h so t h e religion stunt t e prosperity of a people , long as latte r do not b o w their nec ks to a priesthood .
to a n o t b ad Th e greatest curse a n tion is a religion , but a
n form of faith which prevents m anly inquiry . I k ow o f no nation o f o ld th at was priest - ridden which did n o t fall under h the swords o f those w h o did not care for ierarc hs . The greatest danger is to be feared from those ecc lesias
a c i t m tics who wink t vi e , and encourage as a eans whereby S th ey can gain power over th eir votaries . o long as every man does to other men as he would that they sh ould do to
l o n e to w h i s h im , and a lows no interfere bet een him and
M all o l h th e , aker , will g wel wit world XX XV
WHIL r' th e h h th e s following sheets were going t roug press ,
w h o h as n o t my friend Mr . Newton , only assisted me in a
i o f w h o o f var ety ways , but has taken a great deal interest in
o f m m t o the subject sy bolis , gave me understand that there were some matters in which he differed very strongly from
f h i n t e r re m e in Opinion . One o t ese was as to the correct p t ati o n o f the s o - called Assyrian grove ; anoth er was the
’
o f o n e o f La ard s m P . . 3 signification j ge s , late iv , Fig ; and the m ost conspic uous o f our di vergencies was respec ting th e
m c h m th e funda ental , or basi idea , whic pro pted use in
c h h religion o f those organs o f reprodu tion w ic have , from m m m H time i e orial , been venerated in indostan , and , as far as
c an A A we learn , in ncient Egypt, Babylonia , ssyria , Tyre ,
S C a E a G R idon , arthage , Jerus lem , truri , reece , and ome , as well as in countries called uncivilised . I feel quite disposed to acquiesce in the Opinions which m y o ld friend has formed
A l t o respecting the ssyrian grove, but I am not equal y ready assent to his other Opinions . Wh ere two individuals are working earnestly for th e
c o f h h m t o elu idation truth , t ere oug t , in y opinion , be not
m ff t o only a tolerance of disagree ent , but an honest e ort m d sub it the subjec t t o a jury o f thoughtful rea ers . A s I should n o t feel satisfied to allow any other person to m express my opinions in his words , it see ed to me only
M h im ac o f fair to r . Newton to give the f ility enunciating
w n . his views in his o language It was intended , originally ,
’ “ ” that my friend s observations upon the grove should be followed by a dissertation upon other relics o f antiquity notably upon that known as Stoneh enge — but circum stances h ave prevented thi s design being carried into execution . Wh en two individuals who have much in com m on go xxxvi
t h e a r l over same ground , it is n tu a , indeed almost necessary , h h H w l t at t ey should dwell upon identical topics . ence it i l be found that there are points which are referred to by us
ff ri . both , although possibly in di e ng relationship A s my o wn part o f t h e following rem arks were printe d M ’ e r . t long b fore I saw New on s manuscript , I hope to be
o f pardoned for allowing them to stand . The bulk the
m w c f volu e ill not be in reased to the extent o a full page . h ff If I were to be asked the reason w y I di er from Mr . Newton in h i s exalted idea about the adoption o f c ertain
o r m o f bodily organs as types , tokens , e blems an unseen and
c C m ul w an ins rutable reator , y answer wo d be dra n from the
r obse vations made upon every kn own order o f priesthood . m fro the most remote antiquity to the present time . No
c A c o r M th e m matter what the reed , whether n ient odern , ain Objec t Of its exponents and supporters is to gain over the
o f e . minds the populac This has never yet been done , and
m c probably never will be atte pted , by edu ating the mind of the multitude to think . In Great Britain we find three sets o f hierarchs opposed to h all each ot er , and equally , by every means in their power, prohibit independent inquiry . A R m t h young o anist conver , as we ave recently seen , is discouraged from persevering in the study o f history and P logic ; a resbyterian is persecuted , as far as the law of the
ul a h o f th e land permits , if he sho d eng ge in an onest study
o f Go d c f o r o u r h o f Bible , the whi h it presents wors ip, and
h A o f th e C r o f the laws t at it enforces . bishop hu ch England is visited by th e puny and spiteful efforts o f som e o f hi s nom inal equals if he ventures to treat Jewish wr itings as other critics study the tom es of Livy o r of H erodotus . One set o f men have banded together to elect a god o n
h to c - m eart , and endeavour coer e their fellow ortals to believe xxxvii th at a selection by a few old cardinals c an m ake th e one “ ” whom they choose to honour infallible .
A t o f m e n t o h o f no her set , who profess esc ew the idea
P m th e infallibility in a ope , assu e that they possess quality
m o u t th e m the selves , and endeavour to blot from co munion o f th e faithful th ose who diff er from them o n points whi ch G o d hath left at large . S urely, when with all our modern learning, thought, and scientific enquiry , hierarchs still set their faces against an advance in knowledge , and quell , if possible , every endeavour
ch h n o t f ar to sear after trut , we are wrong when we assert , that the first priests o f barbarism h ad no exalted views o f
h c th e suc an abstra t subject as life , in higher and highest
o f . senses , if indeed in any sense the word Another sm all point o f diff erence between my friend and m e h h as m re re s e n is , whether t ere been at any ti e a figured p t ati o n o f a kako doemo n — except since the beginning o f
C — o f hristianity and if, by way stretching a point , we call
— S o r D — b m Typhon atan the evil y this na e , as being opposed
th e A atho daemo n to g , whether we are justified in providing A this evil genius with wings . s far as I c an judge from C A haldean and ssyrian sculptures , wings were given to the
o u r h lesser deities as artists assign t em to modern angels . A h m The Babylonian pollyon , by w atever na e he went , was
— th e Th winged but so were all good gods . e Egyptians
h t h e seem to ave assigned wings only to favourable divinities .
‘ Th e Jews h ad in their myt hology a set o f fiery flying serpents , but we must notice that their cherubim and sera h m h p i were all winged, some with no less t an th ree pairs m h H o r uc as indoo gods have four heads and six, any other nu mber o f arm s .
Mr . Newton assumes that the dragon mentioned in Rev .
. xii was a winged creature , but it is clear from the context ,
c m 14 an d 1 5 h h e h ad espe ially fro verses , t at no pinions , for xxxvfii h e was unable to follow th e wom an to whom two aer ial oars had been given .
The dragon , as we know it , is , I believe , a medi aeval c reation ; such a c reature is only spoken o f in th e Bible in th e o f R th book evelation , and e author of that strange pro
h i s i o n th e duction drew nspiration this point from Iliad ,
c o f z where a dragon is des ribed as huge si e , coiled like a
o f - c h c ul an d snake , blood red olour, s ot with hangef hues , — h i h h . H m S a d av ng t ree eads o er , Liddell , and cott d used
’ ' S o wwv i n difle re n tl S p and y for a serpent . O does the author
o f Re v . . . 2 in ch xx . I have been unable to discover any
i c e m h h m gnost g wit anyt ing like a odern dragon o n it . H h t h olding t ese views , I cannot enter ain t e proposition th at the winged c reatures in the very rem arkable gem already referred t o are evil genii . In a question o f this kind the mind is perhaps u n co n sci o u sly biassed by com paring o n e antiquarian idea with
h A ch m n t anot er . sear er a ongst Etruscan vases will see o
o f h C only that the angel death is winged , but t at upid , Eros , o r o r by whatever other name desire love goes , frequently
th e o r hovers over bridal otherwise voluptuous couch , and
G l t o attends beauty at her toilet . The reeks a so gave Eros
o f to a pair wings , intended , it is fancied , represent the
flu tt e ri n s o f c g the heart , produ ed when lovers meet Or even S think o f each other . uch a subordinate deity would be in
m m P . 3 place am ongst so any sexual emble s as late iv . Fig
ko akdw mo n ul an d contains , whilst a wo d be a spoil sport, would make the erected serpents dr op rath er than remain in th eir glory .
o f m m a These matters are apparently s all i port nce , but when o n e is studying the signification o f symbolic al lan
to ay e guage , he has p as close an att ntion , and extend the net o f Observ ation over as wide a sea as a scholar does when endeavouring to de cipher som e language written in long xxxix tte n c h c m n ara ters , and so e divergence of opi ion between pendent Observers sharpens the intellect more than it the temper .
2
scarcely keep a female free from Odour , scent, as well as other attributes , has had to do with the selection o f the fish as an emblem o f woman . S n an till further, I have been i formed by other friend h that in Yorks ire , and I understand in other counties of do u ble en ten te e England , the conn cted with the fish is so marked that it is somewhat difficul t to render it into decent i su fii c phraseology . It w ll e to say that in the county men ti o n e d o r P n o f , Lais hry e would be spoken as a choice bit o f o n fish , and that a man who bore his features the stamp t d be which is imprin e by excessive indulgence , would said to ” t o o have indulged much in a fish di et . I do not suppo se that in the Yorks hi re Ri din gs the folks are unusually well to acquainted with mythology, yet it is curious find amongst their inhabitants a connection between Venus and the Fish , prec isely similar t o that wh ich has Obtained in the most remote ages and in far distant climes . It is clear from all these facts that the fish is a symbo l
th e . not only of woman , but of yoni
PLATE II .
D o r Is supposed to represent Oannes , agon , some other fish
o d . c r La ard S wr lc Culte dc Ven us g It is opied f om j , ,
11 . 1 1 a S t é pl . xx , , , and is thus described, tatuet e in dite , de ’
u ve rdatre . grés houiller o micacé , d un brun Elle porte par i ul un é c devant , sur une bande perpend c aire , l gende en cara
Cabi n e t de M . Lambert teres Syriaques tres anciens ( , a I can find no clue t o th e sign ification o f the a to inscription . It would seem paradoxic l say that there is something in common between the bull -headed deity and
. . i ar ex el Oannes It is so , nevertheless One ind cates , p c
le n ce th e w . , physical , and other sexual , po er That Oannes A may , for the ssyrians , represent a man who played a part with them similar to th at of Penn among the Indians o f
P r ennsylvania , I do not deny ; but, when we find a simila
fish - P H s god in hilistia and indostan , and know that Cri hn a
PLAT E Il l . 3
n t f . once appeared as a fish , the explanation does o su fice
z u a It is curious that Jesus Of Na areth sho ld be called w s, ” o r a fish ; but this only proves that the religion o f Christ has been adulterated by Paganism .
P A L TE III .
1 4 o f Figs . and are illustrations the antelope as a A religious emblem amongst the ssyrians . The first is from ’ La ard s Ni n ev eh o n e y , and in it we see carried in hand a fo r triply branched lotus the second , showing the regard the “ ” ’ f B o n o mi s spotted antelope , and for the branch , is rom
Ni n eveh an d i ts P alaces .
. 2 o n e Fig illustrates Bacchus , with a mystic branch in h hand , and a cup in the ot er his robe is covered with spots
o f ar b r arranged in threes . The branch is emblematic the o
i ta o r o f o f . S v , tree life , and its powers sprouting uch a o n o f symbol is , by outsiders , figured the houses newly
o f an d married couples amongst the Jews Morocco , seems to indicate the desire o f friends that the man will show that he i s Vl o ro u s m o f g , and able to have many sprouts fro the tree ’ o n life . It will be noticed that the fillet round the god s Hi l ’ head are arranged many crosses . From s o p s Tw o ’ a lo n s S D i cti o n ar . 208 . B by , and mith s y, p 3 5 Figs . and are intended to show the prevalence Of the use o f spots o n priestly dresses ; they are copied from ’ l s Tw o B ab lo n s . . . 33 Hi s o p y , and Wilkinson , vol vi , pl , and
341 353. Fo r o f si n ifica vo l . iv . , pp . , an explanation the g
P . . 6 i n r a . tion o f spots, see late iv , Fig , f
P A L TE IV . 1 A Fig . represents an ssyrian priest worshipping by
o f si presentation the thumb , which had a peculiar gni fi S cation . ometimes the forefinger is pointed instead , and in both cases the male is symbolised . It is taken from a plate
u . C . Rave n sh aw . ill strating a paper by E , Esq , in Jo wrn al
o al Asiati c S o ci e t . xvi . . 1 1 4 . of R y y , vol , p Amongst the 4
H S b h n ebrews , and probably all the hemitic tribes , o e , the
ezba . thumb , and , the finger, were euphemisms They are & so in some part s of Europe to the present day . The hand thus presented to the grove resembles a part o f the Buddhist
o f cross , and the shank a key , whose signification is described in a subsequent page . 2 Fig . is a Buddhist emblem the two fishes forming the r sacti o f hil ci cle represent the mystic yoni , the Mahadeva, w e the triad above them represents the mystic trinity, the triun e An H S A u e a. father , iva , Bel , or sher , united with and
Jo u rn al o Ro al A si ati o cie t vo l . . . 392 From f y c S y , xviii , p , plate ii .
3 . Fig . is a very remarkable production It originally
to . La ard hi s belonged Mons j , and is described by him in M emo i r e R e cher ches sur le Cu lte le e S m second , entitled , y bo les les A ttri bu te e t les M on u me n s Fi u r es de V n u s , , g é
P 32 et se . i . ( aris , in pages , q , and figured in plate ,
1 . o f fig . The real age the gem and its origin are n o t known , but the subject leads that author to believe it to be o f late Babylonian workmanship . The stone is a whi te
o n agate , shaped like a cone , and the cutting is its lower f face . The shape o this gem indicates its dedication to
Venus . The central figures represent the androgyne deity, A o r Baalim , staroth , Elohim , Jupiter genetrix , the bearded o f Venus Mylitta . On the left side the cutting we notice an erect serpent , whose rayed head makes us recognise the me n tu la solar emblem , and its mundane representative , ’ arr ecta o n a spot opposite to the centre o f the male s body
z o f th e we find a lo enge , symbolic yoni , whilst opposite to h his feet is the amp ora , whose mystic signification may
i m m e am h a h e h a hi l at h A fri end h as nfor ed , for ex ple , t t ppened , w st Pest , hi s to look at a gorgeou sly dr essed an d h andsom e you ng woman . To aston i shment sh e pointed h e r th u mb prec i sely i n th e m anner adopted by th e Assyri an pri ests ; man i l a h an d i as i t a ci a h e th i s su rpri sed th e you ng st l f rt er, be ng, were , f s n ted , Th e am h a th e h um th e h ha h u c onti nu ed to gaze . d sel t en gr sped t b by ot er nd ; t s h i i i n h e i . i wh o w as c t wa i ndi c ati ng h e r profess on My fr end , w olly nexper en ed ys of
n u h a w as m a h h e saw m a a i Fi . 1 . the world, o ly nderstood w t e nt w en y expl n t on of g
6
Of C island yprus , and represents the conical stone , under
whose form Venus was worshipped at Paphos , of which Hi t s . 3 Tacitus remarks , ii . , c . , the statue bears no resem
blance to the human form , but is round , broad at one end an d gradually tapering at the other, like a goal . The reason o f n o t c this is as ertained . It is remarkable that a male l t o emblem shou d be said represent Venus , but th e stone h was an aérolite , like t at which fell at Ephesus , and was D said to represent iana . It is clear that when a meteoric l th e stone fal s , chief priests Of the district can say that it to be is taken as a representative of their divinity .
M r n r a y ve y i genious f iend, Mr . Newton , suggests th t the Venus in question was androgyne ; that the cone is a male
o r emblem , within a door, gateway, delta, thus resembling A the ssyrian grove . It is certain that the serpents , the two r , hi s sta s and the two candelabra , o r altars with flame , favour
idea .
Fig . 5 represents the position of the hands assumed by
Jewish priests when they give the benedic tion t o their flock . i It w ll be recognised that each hand separately indic ates the i l tr nity, whi st the junction o f the two indicates the unit . — m i Ar i . e . The whole is sy bol c o f the mystic ba the four, , f the trinity and unity . One o my informants told me that,
o r had t being a cohen priest, he of en administered the to o f e blessing , and , whilst showing me this method b ne t diction , placed his joined hands so hat his nose entered the
. so ben e n asa central aperture On his doing , I remarked ” tus o f , and the expression did more to convince him the
probability of my views than anything else .
. 6 o n e o r Fig , modified in form another, is the position R A assumed by the hand and fingers , when oman and ngli can bishops o r other hierarchs give benedic tion to their
people . A similar disposition is to be met with in Indian C mythology, when the reator doubles himself into male and
t o n n . female , so as to be in a position origi ate new bei gs
th e P . m Whilst right hand in late VII sy bolises the male,
PLAT E V. 7
c the left hand represents the mysti feminine circ le . In ’ h Hi n du P an another plate , w ich is to be found in Moor s theo n , there is a similar figure , but draped fully, and in that the dress worn by th e celestial spouse is covered with groups o f spots arranged in triads and groups o f four . With regard to th e signification of spots , we may notice that they indi c at e d o r th e , either by their shape by their name , emblem o f A H womankind . story Of Indra, the indoo god Of the sky, He confirms this . is usually represented as bearing a robe D covered with eyes ; but the legend runs that, like avid , he o f became enamoured of the wife another man , who was very o n e beautiful and seen by chance , but her spouse was whose austere piety made him almost equal to Brahma . The evil design Of Indra was both frustrated and punished . The o d woman escaped , but the g became covered with marks that ff recalled his o ence to mind , for they were pictures of the o f yoni . These , by the strong intercession Brahma with the
i hi . R s , were changed by the latter into eyes This story enables us to recognise clearly the h idden symbolism of th e r the Hindoo and E gyptian eye , oval epresenting the female , and the circle the male lodged therein the androgyne c reator .
PLATE V .
a C Is a copy o f a medi eval Virgin and hild, as painted in S Della Robbia ware in the outh Kensington Museum , a copy Mr o f which was given to me by my friend , . Newton, to whose kindness I am indebted f o r many illustrations o f ancient Chr istian art . It represents the Virgin and Child precisely as she used to be represented in Egyp t , in India , P e th e in Assyria, Babylonia , ho nicia , and Etruria accident f of dress being o no mythological consequence . In the framework around the group , we recognise the triformed
o f A h o f D leaf, emblematic s er ; the grapes , typical ionysus ; ’ C l abri e o t en du th e wheat ears, symbolic of eres , f , the mark
m r i mmo n c of womankind , and the po egranate , which harac te ri se s . v the teeming mother The li ing group , moreover ,
a e de lta o r are pl c d in an archway, , door , which is symbolic o f v esi ca i sci s o r c . the female , like the p , the oval the ircle u t o This door is, moreover, s rmounted by what appear be o f P snails , whose supposed virtue we have spoken under late i i . This identification o f Mary with the Sac t is strong ; by- and -by we shall see that it is as complete as it is possible to be made .
PLATE VI . ’ c o f A n ci en t M tho lo Is a opy figures given in Bryant s y gy,
x . 1 80 . plates iii , xxviii . , third edition , 7 The first two illus o f P C trate the story alemon and etus, introducing the
i . o f th e dolph n That fish is symbolic female , in couse qu e n ce o f the assonance in Greek between its name an d that
o f del hi s del hus . the womb , p and p The tree symbolises the arbo r vi ta - v ark o f , the life gi ing sprout and the is a symbol the womb . The third figure , where a man rests upon a rock i and dolph n , and toys with a mother and child , is equally a suggestive . The male is repeatedly ch racterised as a rock,
o r hermes , menhir, tolmen , upright stone, the female by the
hi . o f o f dolp n , or fish The result the junction these elements appears in the child , whom both parents welcome . The fourth figure represents two emblems o f the male o f creator, a man and trident , and two the female , a dolphin o f A and ship . The two last figures represent a coin pamea,
Ci bo tus . representing Noah and the ark, called Bryant labours to prove that the group commemorates the story told in the Bible respecting the flood , but there is strong doubt whether the story was n o t o f Babylonian origin . The P city referred to was in hrygia, and the coin appears to have been struck by Philip o f Macedon . The inscription round ( K IO A DIAIHII O C ATT . ATT . V . o n the head is . ; the NAP OTB APXI AHA BU MA . VP . AA . EEA . . reverse ,
MEQ N e A n ci e n t Fai ths . IL . . Se , second edition , Vol , pp
123 385 392 . , and
PLAT E VII.
T H E S U PR 8 mm? m AC T o r C R I B C av Vo s A TWO - F D EME THE EAT ON E AME , , OL , THE m e m s w E WA s F WA S PR KRI I . S H E i s o r ro an w nr u B R . MALE , TH E LE T A T ON E AMAH S H E I S M Y R A ND I P RI S B S U C A 8 9 m s o o n as I R A, T . S T m T T A E E NAL M E HA LE H HE ”HE NHE EN
RGY ( T H E S AC T II A s r H E F C U Y o r s u s m n e I S m u s s e u r i n r un s . ENE , A LT
( B Q AMA H A IVA RTT A PU RA NU PR F SS R WI S . ) V . O E O L ON
- ARDANA RI IS WARA .
FR A N R I G I D RAWONG BY C HRIS NA S W I PU ND OT OM O NAL AM ,
PLAT E vm. 9
P A L TE VII . Is a copy o f an original drawing made by a learned Hindoo
. S o f pundit for Wm impson , Esq . , London , whilst he was in India studying its mythology . It represents Brahma supreme , who in the act o f creation made himself double ,
i . s . . c a , male and female In the or g n l the ‘ entr y&; w p i o ‘ vfi w l i aM a o f the figure is occupied by the triad and the unit , but rep ace The reader will notice the triad and the serpent in the male hand , whilst in the female o f is to be seen a germinating seed , indicative the relative f duties o father and mother . The whole stands upon a
m o f . lotus , the sy bol androgyneity The technical word for A d h a this incarnation is r d Nari .
PLATE VIII .
D P o r . Is evi , the same as arvati , Bhavani It is copied from ’
P an theo n . Moor s , plate xxx The goddess represents the H r feminine element in the universe . e forehead is marked
o n e o f o f by the symbols the four creators , the triad , and
. He r o n e the unit dress is covered with symbolic spots , and foot peculiarly placed is marked by a circle having a dot in the interior . The two bear the same signification as the
n t Egyptian eye . I am o able to define the symbolic import f o the articles held in the lower hands . Moor considers that
o f . they represent scrolls paper, but this I doubt The raised hands bear the unopened lotus flower, and the goddess sits upon another .
PLATE IX .
’ C o f In di an A n onsists six figures , copied from Maurice s ti ’ M u i ti es . . . 273 tho lo q , vol vi , p , and two from Bryant s y gy,
203 409 . All vol . ii . , third edition , pp . and are symbolic o f the idea Of the male triad a central figure , erect, and rising
. o n e above the other two In an altar and fire indicate, r mystically, the linga ; in another , the same is pourt ayed as 1 0
Madah e va h h r a man , as always is ; in anot er , t ere is a t ee
i . stump and serpent , to ndicate the same idea The two appendages o f the li nga are variously described ; in two a co n cha inst nces as serpents , in other two as tree and , and snake and shell . The two last seem to embody the idea “ o f n that the right egg the male germi ates boys , whilst the left produces girls ; a theory common amongst ancient o f physiologists . The figure the tree encircled by the ser t “ ” pent , and suppor ed by two stones resembling tolmen , is very significant . The whole Of these figures seem to point unmistakably to the ori gin o f the very common belief that the male Creator is triune . In Assyrian theology the central
o r A o n e o n An u figure is Bel , Baal , sher ; the the right ,
o n He a. Se e A n i en t Fai ths di that the left c , second e tion , — L . 8 3 8 5 . Vol . , pp There are some authors who have treated o f tree and o f serpent worship , and its prevalence in ancient times , o f wi thout having, so far as I can see, any idea that which
. o f the two things typify The tree knowledge , the tree h o f life , the serpent t at tempted Eve , and still tempts man so o f by his subtlety, are many figures speech which the wise ul u nderstand , but which to the v gar are simply trees and has - o snakes . In a fine old relief over the do r o f the Cathe o f dral at Berne , we see an ancient representation the last A n i judgment . angel is divid ng the sheep from the goats , i i and devils are draw ng men and women to perdition , by fix ng hooks o r pincers o n the portions o f the bo dy whence their
h wh o h a an u n i c u i th e For t ose ve not opport ty of ons lt ng work referred to , h a th e A ri a h a c i u h in I may observe t t ssy n god e d ons sted of fo r persons , t ree be g
an d m a . Th e i ci a w as A she th e u i h th e ui v a male one fe le pr n p l god r, pr g t one , eq
o f th e i aha a t h e a h an d th e m m ia u . lent H ndoo M dev , gre t oly one , of ore odern Pr p s a c ia i h A n a i an d th e ui a He was sso ted w t , lord of sol ds of lower world , eq v lent to “ ” th e i e th e i h i . Hea was a an d test s , or gg on r g t s de lord of w ters , represented “ ” Th e h m t h e i i ia . Th a th e left stone . t ree for ed tr n ty or tr d e fem le w as nam ed As t a an d w as ui a th e m a a th e i ul — th e Ish tar or rte , eq v lent to fe le org n , yon or v va m i; th e r . Th e ma i n w as i i th e ma i an d h of G eeks le god Egypt Os r s, fe le Is s , t ese am ar e u u as i u h mis i c an d a th e am hi ch n es freq ently sed be ng e p e t , prefer ble to n es w i h m a d ma are in vu lgar u se to desc r be t e le an fe le parts . PLAT E IX PLAT E X. 1 1
n si s sprung . One fat priest, nude as our risen bodies must be, is being savagely pulled t o hell by the part symbolised by tree and serpent , whilst she whom he has adored and i va nly sought to disgrace , is rising to take her place amongst the blest . It is not those of the sex of Eve alone that are t o inveigled destruction by the serpent .
P A L TE X .
C o r r ontains pagan symbols Of the trinity linga, with o without the unity or yoni . 1 Fig . represents a symbol frequently met with in ancient l e l e architecture, etc . It represents the male and fema e ments , the pillar and the half moon . 2 Fig . represents the mystic letters said to have been D placed o n th e portal o f the oracle o f elphi . By some it is “ proposed to read the tw o letters as signifyin g he o r she is by others th e letters are taken to be symbolic o f the triad and the unit . If they be , the pillar is a very unusual form An o f for the yoni . ingenious friend mine regards th e ” upright portion as a slit , but I cannot wholly agree with 1 o him , for in Fig . the pillar cannot be looked up n as an aperture . 3 H ’ Fig . is a indoo sectarial mark, copied from Moor s Hi n du P an theon o n e o u t o f , and is many indicating the union o f the male and female .
4 o f . Fig . is emblematic the virgin and child It identifies the t wo with the crescent . It is singular that m some designers should unite the moon with the solar sy bol, and others with the virgin . We believe that the first indi A cate ideas li ke that associated with Baalim , and shtaroth in o f A o r the plural , the second that starte Venus in the singular . Or, as we may otherwise express it, the married and the immaculate virgin . ’ . 5 S E ti an M tho lo Fig is copied from harpe s gyp y gy,
1 5 . s o n e o f p . It represent the Egyptian trinities , an d is highly symbolic , not only indicating the triad, here 1 2
Ne th s h Osiris , Isis , and p y , but its union wit the female
. o d hi f element The central g Osiris is msel triune, as he h e ars the horns symbolic o f the goddess Athor and the feathers o f the go d Ra. ’ 6 H Hi n du Fig . is a indoo sectarial mark, from Moor s
P an theo n z . F r . The lo enge indi cates the yoni o this asser n o t tion we only have evidence in Babylonian gems , copied by
La ard in . f o r j , but Indian and Etruscan designs We find ,
’
v . . o f A n ti u i te s E tru s u es example , in vol . , plate xlv , q q , etc
. . A . D P e o n par F avid ( aris, a drap d female , wearing l her breast a ha f moon and mural crown , holding her hands “ ” to z over the middle spot Of the body, so as form a lo enge
i r i w th the fo re fin ge s and thumbs . The triad in th s figure is very distinct ; and we may add that a trinity expressed by three ball s o r three circles is to be met with in the remotest times and in most distant countries . ’
. 8 1 0 C Figs 7 , , 9 and are copied from abrera s account Of P G an ancient city discovered near alenque , in uatemala , Am Al Spanish erica (London , though they appear to th e have a sexual design , yet I doubt whether similarity is A o f e not accidental . fter a close examination the plat s C n t o o f given by abrera, I am i clined think that nothing the lin g- yoni elem ent prevailed in the mind o f the ancient All American sculptors . the males are carefully draped in
o r appropriate girdles , although in some a grotesque other
o r . ornament , such as a human bestial head , a flower, etc , is “ ” to o r f o f attached the apron all the girdle , resembling the sporran o f the Highlander and the codpiece o f medieaval knights and others . I may, however, mention some very o n e remarkable sculptures copied is a tree, whose trunk is
r surrounded by a se pent , and whose fruit is shaped like the v e si ca p i sci s in another is seen a youth wholly e unclothed , save by a cap and gait rs , who kneels before a
i a r sim l r tree , being th eatened before and behind by some li ff th e fierce anim al . This figure is pecu ar, di ering from all rest in h aving an European rather than an American head
14
1 4 Gr c Figure is a symbol frequently seen in eek chur hes , & to o f - but appears be pre christian origin . The cross we have elsewhere described as being a compound male h emblem , w ilst the crescent symbolises the female element
in creation . D ’ H 1 5 arc an ville i t . i . Figure is from , Op . C , vol , plate
. 1 1 su ra b xxiii It resembles Figure , p , and ena les us by the introduction o f the sun and mo on to verify the deducti on f ’ drawn from the arrangement o the serpent s coils . If the ’ o f snake s body, instead being curved above the 8 like i ul ta l , were straight , it wo d simply indicate the linga and th e sun ; the bend in its neck , however , indicates the yoni
and the moon .
1 6 xvi . . 2 Re u e il de Figure is copied from plate , fig , of c Pie rres A n ti ues Gr aves R R q , folio , by J . M . aponi ( ome , a to P The gem represents a s crifice riapus , indicated
o l r o u r . by the r ck, pil ar, figu e , and branches given in plate A nude male sacrifices a goat ; a draped female holds a ki d a fo r re dy immolation ; a second man , nude , plays the double o n pipe , and a second woman , draped , bears a vessel her
w l . head , probably containing ine for a ibation
1 . Récherches . xxu . Figure 7 is from vol i . , etc , plate In this medal the tri ad is formed by a man and two coiled
n e o n s serpents o n the o side of the medal , whilst the rever e e r are seen a tr e , su rounded by a snake , situated between two
t an d co u ch . Se e rounded s ones , with a dog a shell below
su r a P e . . 6 . p , lat ix , Fig
PLATE XI .
— 4 9 — xhi C With two exceptions , Figs . and , e bits hristian
o r o r emblems Of the trinity linga , and the unity yoni , alone ’ o r combined the whole being copied from Pugin s Glo ssary E ccle si astic al rn ame n t of O (London ,
e P l . Fig . 1 is copi d from ugin , p ate xvii , and indicates a
267 th e E di nbu r h w Th ere i s an able essay on thi s su bject i n No . of g Revi e — a wh i ch almost exh au sts th e su bjec t b ut i s too long for qu ot ti on h ere .
PLAT E XI. 1 5
o f th e double union the trinity with unity , here represen ted ’ l a n au as a ring , n e .
. 2 3 P . 2 Figs , , are from ugin , plate xiv In figure , the two covered balls at the base o f each limb o f the cross are t n o t extremely significant, and if the ar ist had mystifie d the free end, the most obtuse worshipper must have recog n i sed th e the symbol . We may add here that in two forms o f o f the Maltese cross , the position the lingam is reversed ,
- di and the egg shaped bo es , with their cover, are at the free o f end each limb , whilst the natural end of the organ is lef t
c . Se 35 36 . f un hanged e figs . and This form o cross is
. . 3 Etruscan Fig is essentially the same as the preceding , 4 and both may be compared with Fig . . The balls in this o f cross are uncovered, and the free end each limb o f the cross is but slightly modified .
. 4 i s r e Fig copied in a conventional form f om plat xxxv . “ — rshi Pri a us . 4 o f Tw o E ssa s dd he Wo fig , y p of p (London , It is thus described (page The Object was
f St . A G . cr ux ound at gati di oti, near Naples It is a an sata l formed by four phal i , with a circle of female organs round the centre ; and appears by the look to have been A s i o f in tended for suspension . th s cross is gold , it had no o f doubt been made for some personage rank, possibly an o f ecclesiastic . We see here very distinctly the design the
- egg and sistrum shaped bodies . When we have such an
i - o ur unmistakable b sexual cross before eyes , it is impossible
o f . 2 3 P e xii to ignore the signification Figs and , and lat ., 4 Figs . and 7 .
. 5 6 fr P xi v . . re r Figs , are om ugin , plates and xv , and p e sent the trinity with the unity, the triune god and the virgin n united in o e . z Fig . 7 represents the central lo enge and one limb o f
o f P . hi a cross, figured plate xiv . ugin In t s instance the o f Maltese cross is united with the symbol the virgin , being
. 9 i n ra. fi f essentially the same as Fig , f It is a modi ed orm o f the cr ux an sata . 1 6
8 Fig . is a compound trinity, being the finial o f each P limb of an ornamental cross . ugin , plate xv .
- . 9 ho m e Fig is a well known Egyp tian symbol, in the
o f r . o n e hand almost eve y divinity It is a cross , with limb a made to represent the fem le element in creation . The “ crux an sata o r name that it technically bears is , the cross ” A to . 4 f with a handle . reference Fig serves to veri y the
idea which it involves .
10 P . Fig . is from ugin , plate xxxv In this figure o f the cross is made by the intersection two ovals , each
vesic a i s i s o f th e . a p c , an emblem yoni Within each limb a o f symbol o f the trinity is seen , each which is associate d with the central ring .
1 P . arb Fig . 1 is from ugin , plate xix , and represents the or v ita br an h o r o f , the c , tree life , as a triad, with which the ring is united . It has been said by some critics that the figures above to referred are mere architectural fancies , which never had pretensions to embody a mystery ; and that an y de sign e r would pitch upon such a style o f ornamentation although profoundly ignorant o f the doc trine o f the trinity and unity But this assu mption is not borne o u t by fact the ornaments o n Buddhist topes have nothing in common with those o f Christian churches ; whilst in the ru ined temple o f the
Martt an d sun at , India , the trefoil emblem of the trinity is G f n common . recian temples were pro usely or amented there wi th , and so are innumerable Etruscan sculptures , but they do an d n o t represent the trinity unity . It has been reserved fo r Christian art to crowd o ur churches w ith the emblems o f A an d A Bel and starte , Baalim shtoreth, linga and yoni , and t o elevate the phallus to the positi on o f the supreme to wh deity, and assign him a virgin as a companion , o hi m can cajole by her blandishment , weary him by wail o r i n t erc e s ing, induce him to change his mind by her C sions . hristianity certainly requires to be purged o f its heathenisms .
1 8
P A L TE XIII . C o f onsists of various emblems the triad and the unit , drawn G c R almost exclusively from re ian , Etruscan , oman , and ’ o r Mafle i s Gem/me Indian gems , figures , coins , sculptures , ’ ’ A n ti he Fi u rate Ra o n i s Re u ei l Hi n du Pan c g , p c , and Moor s theo n , being the chief authorities .
P A XIV L TE . Is a copy of a small Hindoo statuette in the Mayer Collee
re re tion in the Free Museum , Liverpool . It probably p P Hi i an d i . sents arvati , the ndoo v rgin , her ch ld The right hand o f the figure makes the symbol o f the yoni with the f forefinger and thumb , the rest o the fingers typifying the
o n z triad . In the palm and the navel is a lo enge ,
o f . Cri sh n a ui emblematic woman The child , perhaps , eq
l to Ho rn s C va ent the Egyp tian and the hristian Jesus , o f bears in its hand one the many emblems of the linga , and stands upon a lotus . The monkey introduced into the group plays the same part as the cat , cow, lioness , and ape in the
h c Egyptian myt ology , being emblemati Of that desire which f eventuates in the production o offspring .
PLATE XV . 1 Fig . , the cupola, is well known in modern Europe ; it is H equally so in indostan , where it is sometimes accompanied n e by pillars o f a peculi ar shape . In o such compound the l l s design is that of a cupola , supported by closely p aced pil ar , “ ” “ ” l n f each of which has a capita , resembli g the glans o physiologists in the centre there is a door , wherein a nude 61 female stands , resembling in all respects Figure , except in f dress and the presence o the child . This was copied S D a o a by the late Mr . ellon , from a Buddhist g p in the
u m n ar C P c J ave , Bombay residency, a tra ing of his sketch
to S . . having been given me by William impson , Esq , London The same emblem may be found amongst the ancient a i Italians . Whilst I was staying in Malt dur ng the carnival PLAT E XIII
20 little bells to be rung at the time A s so on as the o f c emperor was apprised this inde ent usage , he would by no means tolerate it ; but having ordered the S istra (fo r so these places o f penal prostitution were denominated) to be ” &c . pulled down , One can as easily see why a female emblem shoul d mark a brothel in Rome as a male symbo l P did at ompeii . Fi gu re 1 . This Figure represents Assyrian priests Offering in the presence o f what is supposed to be Baal or th e representa tive o f the sun god and o f the grove . The first is typified by i the eye , w th wings and a tail , which make it symbolic o f
i . the male tr ad and the female unit The eye , with the o f central pupil , is in itself emblematic the same . The le ver er d e C ri s grove represents mystically g yp . On the i i o n r ght stands the k ng ; the left are two priests , the fore ’ a i most clothed with fish s sk n , the head forming the mitre , ’ thus showing the origin o f modern Christian bishops p e cu
- A liar head dress . rranged about the figures are , the sun ;
co a o r co o a bird , perhaps the sacred dove , whose note , , has , S i t o in the hem tic , some resemblance an invitation to co i co i te amorous gratification ; in Latin , ; the oval , symbol o r m of the yoni the basket , bag , e blematic of the scrotum , and apparently the lotus . The trinity and unity are carried by the second priest . 2 Figure is copied from an ancient copper vase , covered C with Egyptian hieroglyphic characters , found at airo , and 22
figured in a book entitled E xp li catio n d es di vers mo n u men s s qui on t r app ort a la r eligi on des p lus a/n ci en s
i F gu re 2 .
u les le R. P . Do m . s P 1 39 . p e p , par aris , 7 The group H o f figures represents Isis and o m e in an unusual attitude . They are enclosed in a framework of the flowers o f the
o r o f . h Egyptian bean , the lotus T is framework may be m to A co pared the ssyrian grove , and another in which the h o f o ld Virgin Mary stands . The ell was a symbol o f
e virginity , for Eastern maidens wore them until marriag o f hi (see Isa . iii . The origin t s custom was the desire o r that every maiden should have at her marriage , sale , that whi ch is spoken o f in the Pentateuch as the token o f virginity . It was supposed that this membrane , technically ” h men to o called the y , might be broken by long a stride in
o r u o r c o r . walking r nning , by lambering over a stile wall To o r prevent such a catastrophe , a light chain cord was o r o f worn , under over the dress , at the level the knees o r just above . Its length only permitted a short step and a
c . S o f min ing gait light bells were used as a sort ornament , and when the bearer was walking their tinkling was a sort o f proclamation that the lady who bore them was in the market “ ” . A th e as a virgin fter flower had been plucked , the bells 2 3
were no longer o f use . They were analogous to the virgin n f snood worn o the head o Scotch maidens . Isis bears the
o f co w fo r horns a , because that animal is equally noted its propensity t o seek the male and its care t o preserve the
ff . As h l o spring the u l with a human head , so a human ’ being with cow s horns , was made to represent a deity . The o rb solar between the horns , and the serpent round the body, indicate the union with the male ; an incongruous co nju n c tion with the emblem o f the sacred Virgin , nevertheless a
n R . P very common o e . In some o f the coins pictured by .
Wo rshi o Pri a u s . r Knight , in p f p , etc , a cow ca essing her H sucking calf replaces Isis and orus , just as abull on other D coins replaces ionysus . The group is described in full in
i Fai th I . . 5 4 A n c e n t s Vo l . 3 5 . , second edition , , pp ,
me rs
Tar. m s s .
5 1 “ RD” 4
M NDH 8
“D’ s
' N DRD 1 0
i u 3 F g re .
Fi gu re 4 24
’ 3 4 a G Kabbalah Figures , , are t ken from insburg s , and o f illustrate that in the arrangement potencies two unite,
to . So like parents , form a third metimes we see also how
e t thre such male at ributes as splendour, firmness , and i ar ba solidity join w th beauty to form the mystic , the and
Fi gure 5 .
5 6 in C Figures , , are copies from figures found arthage ’ Sc E ar l ac s o and in otland , from Forbes Leslie s y R e f
S tlan d vo l . i . e . . 46 h co , , plat vi , p (London , T is ’ e book is o n to whi ch th e reader s attention should be dire cted . The amount o f valuable in formation whi ch it contains is very i l large , and it is class fied in a phi osophical , and , we may ar bo r add, attractive manner . The figures represent the
vi ta .
292 Ni n eveh an d i ts Figure 7 is from Bonomi , page , Palac es (London , It apparently represents the
o r a an d mystic yoni , door , delt ; it may be regarded as f P an earlier form o the framework in late iv . It will be 25
li remarked , by those learned in symbols , that the out ne o f the hands o f the priests wh o are nearest to the figure
Fi gure 7 .
o n e o f is a suggestive , being analogous to the figure a key and its shank, whilst those who stand behind these l k e o f E officers present the pine cone and bag , symbolic
a . to An u , He , and their residence It is be noticed , and o u r once for all let us assert belief, that every detail in a sculpture relating t o religion has a signification ; that the first right hand figure carri es a peculiarly shaped staff ; and that the winged sym bol above the yoni consists o f a male t o i archer in a winged circle , analagous the symbol c bow, h o w arrow, and target . The was an emblem amongst the
R a/rcu/m ten d er e arr i er e . omans , and was equivalent to g In the Golden A ss o f Apuleius we find the metaphor used in hi s o f Fo ti s account his dealings with amorous frolicsome , U bi primam sagi tt am ssevi cu pidi n i s in ima proeco rdi a mea ” de la sam e xce i ar cu/m e t teten di . p p , meum ipse vigore
A P gain , we find in etronius
A stra i gitur m e a m e n s ar cu m du m t en di t i n ill a
E x i mo ad summum vi va sagi tta v o l at .
Figures 8 to 1 4 are representations o f the goddess i a o r A a mother , the v rgin and child , Isht r starte , Mylitt , C R S s eres , hea , Venus , a ti , Mary , Yoni , Juno , Mama Ocello , 26
etc . o o f Fig . 8 is a c py the deified woman o r celestial
C . . 9 mother, from in yprus Fig is from Egypt ,
Figu re 9 .
’ and is remarkable for the cow s horns (fo r whose signification
L . 54 A n i en t Fai ths se e Vol . , p , c , second edition) , which c w here replace the lunar cres ent , in conjunction ith the sun , o o f di the t w being symbolic hermaphro tism , whilst above is a
r o f . Th e seat o throne , emblematic royalty two figures are ’
R H er do tu s vo l . . . 44 copied from awlinson s o , ii , p 7 , in an Si r G i o f essay by ard ner Wilkinson , wherein other illustrations 1 0 5 the celestial virgin are given . Fig . is a copy of plate 9 , ’ Hi n du P an the o n Cri sh n a Moor s , wherein it is entitled ,
D . nursed by evaki , from a highly finished picture In the ’ f Cri sh n a account o s birth and early history , as given by
O . Ci t . 1 e t Moor ( p , pp 97 , there is as strong a resem blance to the story of Christ as the picture here o f M described has to papal paintings ary and Jesus . Fig . o f D 12 1 1 is an enlarged representation evaki . Fig . is ’ m R c n t M o n ar c i s A n ie h e . . copied fro awlinson s , vol iii ,
28
and child . An alogy would lead us to infer that th e Q ueen o f H 4 ’ eaven is intended . Figure 1 is copied from Hislop e Tw o
B ab lo n s In dran ee o f r y it represents , the wife Indra o to u S Indur, and is be found in Ind r ubba, the south front of
th e C A si ati Researches . . . 3 . aves of Ellora, c , vol vi , p 93
2 . Figur e 11 . Figu re 1
to To n an s Indra is equivalent Jupiter , and is represented as seated o n an elephant ; th e waterspout is the trunk o f this bo w elephant , and the iris is his , which it is not auspicious ’
o u t P an theo n . 260 . He t o point , Moor s , p is represented ’
o P an the on . 2 64 very much as if he were a satyr , Mo r s , p but his wife is always spoken o f as personified chastity and
In dran e e o n propriety . is seated a lioness , which replaces
th e h e r the cow of Isis , the former resembling latter in feminine and m aternal instincts . 1 5 1 6 c O i e s o f D Figures , , are p iana of the Ephesians ; ’ m H w h o Kitto s Illus tr ated the first is fro islop , quotes 29
H ’ mm en tar v o l . v . . 250 C o y , , p ; the second from iggins
cal si s wh o 4 . A n a yp , quotes Montfaucon , plate 7 I remember to have seen a figure similar to these in the Royal Museum
i u 14 . Figure 13. F g re
at Naples . The tower upon the head represents virginity
A n ci en t Fai ths Vo l . I . . (see , second edition , , p the position o f th e hand forms a cross with t h e body : the numerous breasts indicate abundance ; the black colour o f
1 6 o f lan u o Figure indicates the ordinary tint the feminine g , the almost universal colour o f the hair o f the Orientals
o n o r being black about the yoni as well as the head ; , “ wh o t o as some mythologists imagine , Night, is said be o n e o f . Se e A n cien t Fai ths of the mothers creation ( , second edition , Vol . p . The emblems upon th e 30 b ody “ indicate the attributes o r symbols o f the male an d female creators .
i u 1 i u 1 6 . F g re 5 . F g re
o f Figur e 1 7 is a complicated sign the yoni , delta , ’ r I i Bo n o mi s P alaces o o door of life . It S cop ed from f
Ni n e ve h . 0 , p 3 9 . 31
i 7 F gu re 1 .
Figure 1 8 signifies the same thing ; the priests adoring o f An u He a it present the pine cone and basket , symbolic , ,
i l F gu re 8 .
C o f A i and their residence . ompare the object the ssyr an ’ C priest s adoration with that adored by a hristian divine , in a
. Se e A n ci en t Fai ths e subsequent figure ( , second dition ,
Vo l . I . 8 3 e t s e . Vo l . . , p . , q , and p
1 9 La ard O . Ci t Figure is copied from j ( p ) , plate xxii . ,
. 5 . o f re r fig It is the impression an ancient gem , and p e sents a man clothed with a fish , the head being the mitre ; priests thus clothed , often bearing in their hand the mystic 32
r two h bag, are common in Mesopotamian sculptu es ; suc
o n . 63 64 i n r a. In are figured Figs , , f almost every instance it
i ur F g e 19 .
’ be recognise d that the fish s head is represented as ’ o f the same form as the modern bishop s mitre .
20 tw o r1a represents equilateral t ngles , infolded so
to - t h e as make a six rayed star , idea embodied be ing the
r n th e and ogy e nature of the deity, pyramid with its apex 33
upwards signifying the male , that with the apex downwards n o t the female . The line at the central junction is always o f seen , but the shape the three parallel bars reappears
c o r in Hindoo frontlet signs in conjun tion with a delta door , h ' “ 1 h h shaped like t e grove in Fig . 7 ; t us showing t at the Th lines serve also to indicate the masculine triad . e two l triangles are a so understood as representing fire, which
h . mounts upwards , and water, whic flows downwards Fire
o f o f o r again is an emblem the sun , and water the passive
m r . yielding ele ent in nature . Fire also typifies Eros o Cupid i Hymen is always represented carry ng a torch . It is also
o f e . . S symbolic love ; g , outhey writes
B u t o e i s i n e s u c i b e l v d tr t l , Its h o ly flam e f o r e ve r b urn eth F o m h e a en i t c am e r v , T ” o h e aven retur n eth .
An d S again , cott writes
’ It i s n o t ph an t asy s h o t fire h s n n fl c Wh se wi s e so o as a e & . o , gr t d , y,
2 1 2 2 r o f Figures , , are othe indications the same funda
m . Th e th e o r th e ental idea first represents Nebo , Nahbi ,
i u 2 1 i u 22 F g re . F g re .
navel , characterised by a ring with a central mound . The second represents the circular and upright stone so common Th e th e in Oriental villages . two indicate male and fem ale
m e and a medical friend resident in India has told , that he has seen women m ount upon the lower stone and seat them o n e selves reverently upon the upright , having first adjuste d their dress so as to prevent it interfering with their perfect o 34
a h e . D th e cont ct wit the miniature obelis uring sitting , h hi ’ a s ort prayer seemed flitting over the wors ppers lips , but h a t h e w ole affair w s soon over . hi to Whilst upon t s subject , it is right call attention to the fact that ani mate as well as inorganic representatives of th e C reator have been used by women with the same definite purpose . The dominant idea is that contact with m m u n dan b the e blem , a representative of the deity, o f itself H gives a blessin g . Just as many indoo females seek a benefaction by placing their own yoni upon the consecrated l c inga , so a few regard inter ourse with certain high priests o f o f the Maharajah sect as incarnations Vishnu , and pay for
o f . the privilege being spouses of the god In Egypt , where l the goat was a sacred animal , there were some re igious women who sought good luck by uniting themselves there
h o f o f wit . We have heard British professors religion endeavouring to pers uade their penitents to procure purity by what others would call de fil e m e n t and disgrace . An d the “ ” “ i . S cord o f St . Francis replaces the stone l nga ome times with this cord the ro d is associated and those wh o o f G have read the trial Father erard , for his seduction o f di e k C r Miss Ca re under a saintly guise , will now that h istian ity does n o t always go hand in hand with propriety . With the Hindoo custom compare that whi ch was done by Liber o n the grave o f Pro su mn u s (A rn o bi us adv ersus
en tes C . . C G , translated by Bryce and ampbell , T and T lark,
. 252 to o t o Edinburgh , pp , which is far gross be described here and as regards the sanctity o f a stone whose t o il o f top h ad been anoin ed with , see first sentence para
39 ibid 31 . l l graph , , page The whole book wi l wel repay perusal . 23 24 u Figures , , are discs , circles , a reoles , and wheels, to So f represent the sun . metimes the emblem o this luminary
P . Fi . 3 an d is associated with rays , as in late iii , g , in
h . f anot er Figure elsewhere Occasionally, as in some o the ’ in E 18 54 ancient temples gypt discovered in , the sun s rays
36 deity to be reverenced ; modern artists thus proving them selves to be far more skilful in depicting the Almighty than
the r o f a x1. 1 8 ca penters and goldsmiths the time of Isai h ( ,
1 9 xli . 6 . 9 . , , 7 , xliv who used no such contrivance
24 h o f th e di Figure is anot er representation solar sc, in
c which it is marked with a ross . This probably originated o f in the wheel a chariot having four spokes , and the o f sun be ing likened to a charioteer . The chariots the sun t o 2 1 1 are referred in Kings xxiii . as idolatrous emblems . h f Of t ese the wheel was symbolic . The identification o this m e e blem with the sun is very easy, for it has repeat dly been found in Mesopotamian gems in conjunction with the moon . ’ In a very remarkable o n e figured in Rawlinson s A n ci en t
M o n ar chi e s v o l . . . 249 , ii , p , the cross is contrived as five u circles . It is remarkable that in many papal pict res the wafer and the cup are depicte d precisely as the sun and ’ . Se e P A r chi te tural Glo ssar moon in conjunction ugin s c y ,
5 . plate iv . , fig . 25 2 6 2 o f Figures , , 7 , are simply varieties the solar
Fi gu re 25 .
i u 26 . i u 27 F g re F g re .
h t o th e w eel , intended represent the idea of sun and moon , “ ” th e m c o r ysti triad and unit, the arba , four . In Figu re 37
2 6 1 8 i c h m o c o f , the mural ornament ntrodu ed , t at being sy b li f 2 feminine virginity . For explanation o Figure 7 see
35 36 . Figures ,
28 La ard O . Ci t . . Figure is copied from j , p , plate xiv F That author states that he has taken it from a drawing o f an
. P M o n u m . Egyptian stele , made by M E . risse ( i h plate xxxv i . and that the original is in the Britis
m e ’ Museu . There is imperf ct copy o f it in Rawli nson s
Hero do tu s vo l . . to o , ii The original is indelicate to be
c represented fully. Isis , the entral figure , is wholly nude ,
- c with the exception of her head dress , and ne k and breast
o n e sh e ornam ents . In hand holds two blades o f corn apparently , whilst in the other she has three lotus flowers ,
- n two being egg shaped , but the central o e fully expanded ; with these , which evidently symbolise the mystic triad , is associated a circle emblematic Of the yoni , thus indicating i o n o n e the fourfold creator . Isis stands upon a l oness ; o f ad o n e side her st n s a clothed male figure , holding in hand
crux an sata . the , and in the other an upright spear On the
opposite side is a male figure wholly nude , like the goddess ,
- th e save his head dress and collar, ends of which are so Hi arranged as to form a cross . s hand points to a hi flagellum ; be nd him is a covert reference to the triad , 38
f to whilst in front Osiris of ers undisguised homage Isis . The head -dress o f the goddess appears to be a modified form o f
i u 2 F g re 9.
Fi u 31 g re .
the crescent moon inverted . It is not exclusively Egyptian ,
40
o f o r Of west . Then a relic any saint , image Buddha, like a th e h modern papal crucifix, is added , and shrine for wors ip is
m h a n C h co plete . It s o w been adopted in hristian c urches ’ and Freem asons lodges . It will be notic ed th at the male emblem points to the
th e f t o th e rising sun , and emale triangle points setting sun , when the earth seem s to receive the go d into her couc h .
34 c H m m Figure is a very an ient indoo e ble , whose real signification I am unable to di vine . It is used in calcula o f tion it forms the basis some game, and
it is a sign o f vast import in s acti worship . A u coin , bearing this fig re upon it, and having a central cavity wi th the Etruscan letters SUPEN placed o n e between each two o f fictil e the angles , was found in a urn , 34 ’ Fi gu re Vo lat e rr se Fab re tti s at , and is depicted in
Ii u lian Glo ssar . . 358 bi s a . A s y, plate xxvi , fig , the coin is a round , the re der will see that these letters may be read as
U e n s P E n s u o r Nsu e . A Supen , p , ensu , p , p search through ’ Fab re tti s Lexi con affords no clue to any meaning exce pt for the third . There seems , indeed , strong reason to believe e n su o f P an ca that p was the Etruscan form the ali p , the S an h B e n alli an c h G en ta anscrit p c , the g p , and the reek p ,
’ i e . . u . , five Five , certainly, wo ld be an appropriate word for f th e pentangle . It is almost impossible to avoid speculating upon the value o f this fragment o f archae ological evidence in
' o f G Ar an s an d support the idea that the reeks , y , Etruscans had something in common ; but into the question it would be unprofitable to enter here . o f But , although declining to enter upon this wide field ’ u ul hi Fab re tti s . inq iry , I wo d notice that whilst searc ng Glo ssary my eye fell upon the figure o f an equilateral triangle with the apex upwards , depicted plate xliii . , fig .
44 te r . o f 2 0 The triangle is brass , and was found in the h o f territory o f t e Falisci . It bears a rude representation
o f th e o f h the outlines soles two human feet, in t is respect 41 resembling a Buddhist emblem and there is o n its edge an c m a h R m ins ription which y be rendered t us in o an letters , A : TERTI P STIKNU c K VI NEI . O , whi h probably signifies
G o f f . Th e c o avia, the wife Tertius , o fered it O currence f m a two Hindoo symbols in anc ient Italy is very re rkable .
c m m It must , however, be noti ed that si ilar sy bols have been found o n ancient sculptured stones in Ireland and Scotland . There may be n o em blem atic ideas whatever c onveyed by the d o n G esign ; but when the marks appear nostic gems , they
i . e . t are supposed to indicate death , , the impressions lef by the feet of the individual as he springs from earth to heaven .
35 36 t . o f Figures , , are Mal ese crosses In a large book
Figu re 35 .
Figu re 36 .
Etrurian antiquities , which came casually under my notice t o about twenty years ago , when I was endeavouring master
. o f the language , theology , etc , the Etruscans , but whose
o f n o w name , and other particulars which , I cannot remem f ber ; I found depicted two crosses , made up o four mas ul asher c ine triads , each being erect , and united to its fellows by the gland , forming a central diamond , emblem o f
. o n e o f the yoni In instance, the limbs the cross were o f o n e asher equal length ; in the other, was three times as t h e A long as others . somewhat similar cross , but o n e th e united with circle , was found some time ago near Naples . o f It is made gold , and has apparently been used as an amulet and suspended to the neck . It is figured in plate 35 of A n E ssay o n the Wo rship of the Gen er ati ve Po wers 42
h i ddle A es du ri n g t e M g (London , privately printed , It may be thus desc ribed : th e centre o f t h e circle is occupied by four oblate spheres arranged li ke a square from the salient c urves o f eac h o f these springs a yoni (shaped as r in Figure with the point outwa ds , thus forming a
At - cross , each ray of which is an egg and fig . each junction t of the ovoids a yoni is inserted with the apex inwards , whils m fro the broad end arise four ashers , which project beyond
- the shield , each terminating in a few golden bead like drops . The whole is a graphic natural representation of the intimate o f union the male and female , sun and moon , cross and
i Ge . c rcle , Ouranos and The same idea is embodied in
2 . 36 Figure 7 , p , but in that the mystery is deeply veiled, in
o f o r that the long arms the cross represent the sun , male ,
r indicated by the triad ; the short ones , the moon , o the female (se e Plate xi . Fig . P The Maltese cross , a hoenician emblem , was discovered i cut o n a rock in the island from wh ch it takes its name . C Though cruciform , it had nothing hristian about it ; for, i l ke the Etruscan ones referred to above , it consisted of four ” lingas united together by the heads , the eggs being at the outside . It was an easy thing for an unscrupulous priest “ se hi o f hood to repre nt t s invention the cross as a miracle , and t o make it presentable to the eyes of the faithful by i o f An u He a leav ng the outlines and incomplete . Some times this cross is figured as four triangles meeting at the
i a . G e points , wh ch has the same me ning en rally, however , the Church (as may be seen by a reference to Pugin ’ s Glo ssar y of E ccle si asti cal Orn ame n t) adopts th e use o f crosses where the inferior members o f the trinity are more o r less
l o u r P . . 2 3 centra , as in late xi , Figs , , and as in the Figures
40 41 42 i n r a . , , , f When once a person knows the true origin Of the doctrine o f th e Trinity — o n e which is far too improper to have been adopted by the writers of the New — Testament it is impossible n o t to recognise in th e signs h ch m o f w i are sy bolic it the thing which is signified .
44 triangle ; beyond this again is seen th e conjunction o f the sun and moon . The whole therefore represents the mystic ’ ar ba , the creative four, by some called Thor s hammer . Copies o f a cross similar to this have been recently found by Dr S i . chliemann in a very ancient city , bur ed under the
o f t wo o f remains others , which he identifies as the Troy ’ H Iliad omer s . 8 o f n Figures 3 to 42 are developments the triad tria gle , o r o f trinity . If th e horiz ontal limb o n the free end the arm
Figu re 38 .
Fi gu re 39 .
Figure 40 .
to to its were be prolonged twice length , the most obtuse n A she r th e would reco g ise , and inferior o r lower members “ ” o f th e triune . ’ 43 l o f . Figure is by ‘Egyptologists ca led the symbol life ’ th e cr ux It is also called handled cross , or
an sata . It represents the male triad and i 43 F gu re the female unit, under a decent form . There are few symbols more commonly met with in Egyp
Fi gu re 46 .
s tian art than this . In some remarkable culptures , where 45
’ the sun s rays are represented as terminating in hands , the
crux an sata off erings which these bring are many a , emblematic o f the truth that a frui tful union is a gift from the deity . 44 45 Figures , , are ancient designs , in which the male and female elements are more disguised than is usual . In
44 . Fig . the woman is indicated by the dolphin
46 4 Figures , 7 , are representatives o f r the ancient male t iad , adopted by m o to derns symbolise the Trinity .
i u 46 . i F g re F gu re 47 .
48 49 f Figures , , represent the tre oil which was used by
8 Figu re 4 .
H o f the ancient indoos as emblematic the celestial triad , and adopted by modern Christians . It will be seen that from
- o n e r stem arise three curiously shaped segments , each o f ” scr o tu m which is supposed to resemble the male , purse , ” ” o r . bag , basket La ard Cu lts d e Ven u 50 s i . Figure is copied from j , , plate ,
. 2 . H fig. e states that it is from a gem cylinder in the M British useum . It represents a male and fem ale figure
- dancing before the mystic palm tree , into whose signification we need not enter beyond saying that it is a symbol o f A t o f sher . Opposite a particular part o the figures is t o be 46
&
‘ . e u r de l s o r seen a diamond , or oval, and a fi y , symbolic i Th s gem is peculiarly valuable , as it illustrates in a
i u 50 F g re .
r i g aph c manner the meaning of the emblems in question , li o f P and how the lies France had a agan origin .
Fi . 52 g . F 1 ig 5 .
i u 53. i u 5 5 F g re F g re .
F 5 ig 7 . i 5 F gu re 8 .
48
h i z a occasionally it terminates below in a or ont l line , instead
Th e c an o f in an acute angle . inquirer very readily recog
h m th s mb o l ' o f th e m h nise in t e emble e y fe ale creator . If t ere h h e l s ould be any doubt in his mind , wil be satisfied after a ’ t o Mafle i s Gemm e A n ti ch e Fi u r ate R reference g ( ome ,
l . . 61 h D th e e vo ii , plate , w erein iana of Ephesians is depict d as having a body of th e exac t shape o f the sistrum figured in ’ Payne Knigh t s work o n the rem ains o f the worsh ip o f
P . riapus , etc The bars across the sistrum show that it A n ci en t Fai ths denotes a pure virgin (see , second edition ,
l . 43 o f Vo . pp 7 On its handle is seen the figure — a a cat sacred animal amongst the Egyptians , for the same — m c o w i z . reason that Isis was figured someti es as a v , for its ff salacity and its love for its o spring .
i u 63 F g re .
i 64 F gu re . 49
Figur es 63 to 6 6 are all drawn from A ssyrian sources .
Figu re 65 .
e i The c ntral figure , wh ch is probably the ” c o r bibli al grove , represents the delta , l “ ” fema e door . To it the attendant ff genii o er the pine cone and basket . The signification of the se is exp lained
subsequently . I w as unable at first to quote any authority to demonstrate that the pine cone was a dis tinct mascu li ne a symbol , but now the re der may be
' e to Maflei emme A ti che Fi u referr d , G n g
rat e Ro vo l . . ( me , where , in iii ,
8 Tirsi e ra. plate , he will see a Venus g The goddess is
nude , and carries in her hand the tripliform arrow, emblem i n of the male triad , whilst the other she bears a thyrsus ,
term inating in a pine or fir cone . Now thi s cone and stem be dil are carried in the Bacchic festivities , and can rea y 7 S recognised as vi rga cu m 0 1 0 . ometimes th e thyrsus is l th e replaced by ivy leaves , which , ike fig , are symbolic of
a r the triple creator . Occasionally the thyrsus was a l nce o
i n r d pike , round which v e leaves and berries were cluste e
cu m v i n o i Of cu m c Bacchus be ng the companion Venus ere re . But a stronger confir mat ion o f my views may b e found in a
1 24 i n r a . remarkable group (see Fig . f ) This is entitle d S acr i zi o di P r a o m ff P fi i p , and represents a fe ale o ering to riapus .
u th e ll hr The fig re of god stands upon a pi ar of t ee stones , D 50
and it bears a thyrsus from which depend two ribbons . The r devotee is acco mpanied by a boy, who ca ries a pine or fir o n cone in his hand , and a basket his head , in which may be u 64 recognised a male e fli gy. In Fig re the position o f the advance d hand o f each of the priests nearest to the grove is very suggestive to the physiologist . It resembles o n e li mb
o f hi . 3 su r a . o r the Budd st cross , Fig 7 , p The finger thumb
o f A z when thus pointed are figurative sher, in a hori ontal
An u o r He a o n e . position , with hanging from end Figure 65 to is explained similarly . It is be noticed that a door is adopted amongst modern Hin do os as an emblem o f the sacti
1 52 1 5 3 i n ra . (see Figs . , , f )
My friend Mr . Newton , who has taken great interest in ” th e o n o t subject of symb lism , regards these groves as f n o f being simply emblems o the yoni , but of the u ion that
l o r e . A s hi s part with the ingam , mystic palm tre ideas are extremely ingenious , and his theory perfect , I have requested him to introduce them at the end of this work . 6 68 69 e e to re re Figures 7 , , , are fancy sketches int nd d p
F1 u re 68 . Fi gu r e 6 7 . g
F1gu re 69 sent the sacred shields spoken o f in Jewish and other h . r istory The last is drawn from memo y , and represents a
52
To this period belongs a b eautif ul sard in my S collection representing erapis , whilst before him s tan d s o n Isis , holding in e hand the sistrum , in the other
Figu re Fi gu re 78 . ‘ i a wheatsheaf, w th the legend Immaculate is ’ o u r afi e rwards to lady Isis , the very terms applied that ’ personage who succeeded to her form (the Black Virgins , so highl y reverenced in certain French Cathedrals duri ng the m h m l iddle ages , proved , w en exa ined critically , basa t figures
o f h e r . He r Isis) , symbols , rites , and ceremonies devotees carried into the new priesthood the former badges o f their profession , the Obligation to celibacy, the tonsure , and
c the surpli e , omitting , unfortunately, the frequent ablutions prescribed by the ancient creed . The sacred image still
u e n al . 530 moves in procession as when J v laughed at it , vi , ‘ ’ He r E scorted by th e tonsured surpliced train . proper D S I si title , omina , the exact translation Of anscrit , survives
wi D . th slight change in the modern Madonna , Mater omina 53
a h By a singular permut tion the flower borne by eac , the lotus — ancient emblem Of the sun and fecundity — now re - a o f n med the lily , is interpreted as significant the opposing m quality . The tinkling sistru is replaced by the bell , taken from Buddhist usages . The erect oval symbol of the Female Principle o f Nature became the P C A f Vesica iscis , and the rux nsata , testifying the union o the male and female in the most Obvious manner, is trans
o rb formed into the surmounted by the cross , as an ensign Of ”
P 1 2 . royalty . p . 7 , 7 74 n n C Figure is a well k ow hristian emblem , called a ” foul anchor . The anchor, as a symbol , is Of great antiquity . It may be seen o n an Old Etruscan coin in the British
Ve ter u m Po u lo r um e t Re u m Nu mmi Museum , depicted in p g ,
. 1 etc . (London , plate ii , fig . . On the reverse there is a chariot wheel . The foul anchor represents the crescent
Fi gu re 74.
n o r moon , the yo i , ark , navis, boat ; in this is placed the o f mast , round which the serpent , the emblem life in the “ ” verge , entwines itself. The cross beam completes the
o f o f an dro e n eit . mystic four, symbolic alike the sun and g y The whole is a covert emblem o f that union which results in C o f fecundity . It is said by hristians to be the anchor
ul . an the so , sure and steadfast This it certainly c not be , fo r a foul anchor wi ll n o t hold the ground . Figures 75 t o 79 are Asiatic and Egyptian emblems in use amongst ourselves , and receive their explanation similarly to preceding ones .
H
i u 76 . i u 7 1 . i u 78 . Fi gu re 75 . F g re F g re F g re 54
Fi gu re 79
’ 80 G H A n acal si s Figure is copied from odfrey iggins yp ,
. . . 2 . m vo l . vol ii , fig 7 It is drawn fro Montfaucon , ii 6 H pl . cxxxii . , fig . . In his text , iggins refers to two similar
o n e o f I sam groups , which exists in the Egyptian temple p
56
so o f to is meant ; if , we know that a leaf that tree is P be seen in every amorous picture found in ompeii , the
plant having been supposed to increase virile power . Others th e imagine that citron is intended , whose shape makes it an H emblem of the testis . owever this may be decided , it is
tolerably clear, from all the tales and pictures in which a
fruit like the apple figures , that the emblem symbolised a Th e desire for an intimate union between the sexes . reader b h o w G will dou tless remember , in enesis xxx, Leah is ’ represented as purchasing her husband s company fo r a night o f o f by means mandrakes , the result being the birth Issachar ; and in the well - known story o f the Creation we find
t o re co n i that the apple gives birth desire , as shown in the g
fo r tion the first time of the respective nudity of the couple ,
o r which was followed immediately, as soon as it was possible
t C . af erwards , by sexual intercourse and the conception of ain
82 La ard xi vb . 3. Figure is from j (Op . plate , fig
Fi gu re 82 .
o f n Bab lo The gem is unknow origin , but is apparently y nish it represents the male and female in conjunction each appears to be holding the symbol o f the triad in much respect, whilst the curious cross suggests a new reading t o an ancient symbol . o f o f I have late heard it asserted, by a man considerable o f h learn ing, though a very narrow min d in everyt ing which 57
h bears upon religious subjects , that t ere is no proof that the n o r sun was commo ly regarded as a male , the moon as a female ; and he based his strange assertion solely upon the ground that in German and some oth er languages the sun was m represented by a fe inine , and the moon by a masculine ’ ' . u o f fo r O oc ur r o oi o noun The arg ment is no value , fi g, x p g, u b G f u x g, and other reek and Latin names o the yoni , are
Me n t u la R masculine nouns , and Virga and , the oman words fo r H the Linga , are feminine . In indostan , the sun is always represented as a Go d ; th e moon is occasionally a m m G male , and so etimes a fe ale deity . In ancient aulish S and candinavian figures , the sun was always a male , and m the moon a fe ale . Their identification will be seen in — Figure 1 13 as their c onjunction is in the o n e before us
o f eu r -ds - l s in the position the individuals , and in the fi y and oval symbol . ’ Figure 8 3 may be found in Fab rett i s Co rp us In scrip
Itali caru m . 303 . tion u/m (Turin , plate xxv . , fig f The
Figu re 83.
o f coins which bear the figures are brass , and were found at
n e Vo lat e rrse . In o the double head is associated with a n dolphin and crescent moon o the reverse , and the letters A o n VELATHRI , in Etruscan . similar inscription exists the 83 o n e containing the club . The club , formed as in Figure , Fo r occurs frequently o n Etruscan coins . example , two o n i clubs are joined wi th four balls a Tudertine coin , hav ng f o r on the reverse a hand apparently gauntleted fighting, and 58
to four ball s arranged in a square . On other coins are be he s a seen a , a trident , a spear he d , and other tripli r form figures, associated with th ee balls in a triangle some
i o n e . a t mes two , and sometimes The double he d with o n Te lamo n i an o n two balls is seen a coin , having the
' reverse what appears to b e a leg with the foot turned o f P upwards . In a coin opulonia the club is associated with
o n a . a spear and two balls , whilst the reverse is a single he d o n I must notice , too , that other coins a hammer and pincers, o r tongs , appear , as if the idea was to show that a maker ,
o r fabricator, heavy hitter was intended to be symbolised . u o n What that was is f rther indicated by other coins , which a r o u t A C head appears th usting the tongue . t ortona two o f statuettes silver have been found , representing a double ’
. A f o r faced individual lion s head a cap , a collar, and buskins are the sole articles of dress worn . One face to u appears be feminine , and the other masc line, but neither di is bearded . The pectorals and the general form in cate
o f . the male , but the usual marks sex are absent On these o TI AR TIAS have been found Etruscan inscriptions (1) v . vIN N O E CULPIANSI ALPAN TU B E ; (2) v . OVINTE AB NTIAS sn m u ss T Z “ n e s . o f ALPAN r u Which may be rendered (1 ) V . Q uintus ” “ Ar u n ti a Cu l i an . o f , to p pleasing , a gift ; (2) V Q uintus Ar un ti a t o a i i Vulcan ple sing gave a g ft, evidently show ng ex v to ff that they were o O erings . 4 r o n e Figure 8 . The figu e here represented is , under
r t co m form o another, ex remely mon amongst the sculptured stones in Sc otland . Four varie ties may b e seen in plate 48 o f ’ R E ar l a es o S co tlan d . 4 Co l . Forbes Leslie s y c f In plate 9 w it is associated ith a serpent, apparently the cobra . The ” o f design is spoken as the spectacle ornament , and it is very commonly associated with another figure closely resem bling the letter 2 . It is very natural for th e in quirer t o a t h e c c w h t h e an d a h o r th e ssociate twin ir les it sun e rt , sun
60
t i an M on um en ts i n the D ekkan Co &. or S cy h , by Meadows
Tr an sacti o n s o th e Ro al Iri sh A cadem vo l . . Taylor, f y y, xxiv z o f The mound exists at Twi ell , Yorkshire , and the centre the circle indicates an ancient tomb , very similar to those found by Taylor in the D ekhan this contained only o n e single urn , but many of the Indian ones contained , besides the f o o f skeleton o the great man buried therein , skelet ns other individuals who had been slaughtered over his tomb , and buried above the kistvaen containing his bones ; in o n e instance tw o bodies and three heads were found in the principal grave , and twenty other skeletons above and beside A o f e i it . perusal this very int resting paper w ll well repay 8 the study bestowed upon it . Figure 6 is copied from Forbes ’ 59 . Leslie s book mentioned above , plate It represents a De kkan o f modern stone circle in the , very recent con th e struction . The dots upon stones represent dabs of red paint, which again represent blood . The circles are similar P t o some which have been found in alestine , and give evidence o f the presence o f the same religious ideas existing in H n ancient England and i dostan , as well as in modern India . The name o f the god worshipped in these recent shrin es is
o r . Vetal , Betal It is worth mentioning, in passing, that there is a celebrated monolith in Scotland called the Newton S o n tone , which are inscribed, evidently with a graving tool , an inscription in the Ogham , and another in some ancient ’ Aryan character (see Moore s A n ci en t Pillar S to n es of S cotlan d) .
Figu re 87 . 6 1
u 87 Fig re indicates the solar wheel, emblem o f the o f A chariot pollo . This sign is a very common o n e upon
o r ancient coins ; sometimes the rays spokes are four , at others they are more numerous . Occasionally the tire o f the wheel is absent, and amongst the Etruscans the nave is
i . om tted The solar cross is very common in Ireland , and amongst the Romanists generally as a head dress for male a s ints .
88 H wh o o n Figure is copied from yslop , gives it the
Fi gu re 88 .
o f 0 0 1. H S wh o authority amilton mith , copied it from the original collection made by the artists o f the French Insti
o f C . tute airo It is said to represent Osiris , but this is h is doubtful . There is much t at intensely mystical about
th e . figure The whip , or flagellum , placed over the tail , and
n o n i the head passi g through the y , the circular spots with their central dot, the horns with solar disc , and two curiously shaped feathers the calf reclining upon a plinth , wherein a division into three is conspicuous , all have a meaning in reference to the mystic four . I have long had a doubt respecting the symbolic mean S ing o f the scourge . ome inquirers have asserted that it is
o f o r c simply an emblem power superiority, inasmu h as he who can castigate must be in a higher position than the o n e
f . who is punished . But o this view I can find no proof On 62
h w h the other and , any one o is familiar with the eff ect upon
th e d fla e llati o n male produce by g , and who notices that the representations o f Osiris and the scourge show e vidence that the deity is in the sam e condition as o n e w h o has been t o ro d w l subjected the , i l be disposed to believe that the flagellum is an indication o r symbol o f the god who gives to
to i o r th e man the power reproduce his l ke , who can restore ul t fac ty af er it has faded . It is n o t fo r a moment to be supposed that a deity who was t o be worshipped would be a - depicted as a t sk master, whose hands are more familiar
with punishment than blessing .
’ 89 La ard s Calte dc Ven us i . Figure is taken from j , plate ,
Fi gure 89 .
14 o f . A fig . , and is an enlarged impression a gem similar ’ figure is t o be found in Payne Knight s work On the
o h o Pr ia us W rs ip f p . In both instances the female is fringed
l . o n e with ma e emblems In the before us a fish , apparently
i o n e . a dolph n , is borne in hand In the other the woman is A — bearded . These are representations of shtaroth the andro f d gyne deity in which the emale pre ominates . 0 f n Fig . 9 represents an ancient Italian form o the I dian o f Ling Yoni . It is copied from a part the Frontispiece o f ’ D i sser tati o n o n the Cabi ri Faber s , where it is stated that the plate is a copy o f a picture o f a n ymph oeum found when fo r B arb ari n i P R excavating a foundation the alace at ome . c o f It deserves notice , be ause the round mound masonry surmounted by the short pillars is precisely similar t o simil ar erections found in Hindostan o n the East and
64
C . Museum of University ollege , London It is essentially crux an sat a f th e same symbol as the , and is emblematic o
th e male triad and th e female unit . Figure 92 is sim ply introduced to show that the papal n o t n r C has about it anythi g pa ticularly hristian , a
Figu re 92 . similar head - dress having been worn by gods or an gels A n in ancient ssyria , where it appeared crow ed by an emblem “ ” f n . o the tri ity We may mention , in passing , that as the Romanists adopted the mitre and the tiara from the cursed ” f Ham c brood o , so they adopted the epis opalian crook from r t the augurs of Etru ia , and the ar istic form with which th ey clothe their angels from the painters and urn - makers o f
Magna Grecia and Central Italy .
Figur e 93 is the Mithraic lion . It may be seen in ’ H R eli io n the A n cie n t P ersi an s yde s g of , second edition ,
vo l . ii . 10 1 1 o f plate i . It may also be seen in , plates and , ' ’ Mafie i s Ge mme A n ti he Fi u rate R c g ( ome , In plate
10 th e a i Mithr ic lion has seven stars above it, around wh ch G are placed respectively, words written in reek, Etruscan 65
an d P Z B CH . TELKA . TELKON. hoenician characters , E N T LK K L E ON. IDEKH. UNEUL . NKELLP . Q , apparently G showing that the emblem was adopted by the nostics . It would be unprofitable to dwell u pon the meaning o f these “ e . A zz lett rs fter pu ling over them , I fancy that Bad ” “ ” o n e o n spirits , pity us , Just , I call thee , may be made
3 Figu re 9 .
Fi gu re 94 . 66
o u t G by considering the words to be very bad reek , and the to letters be much transposed . 4 H A n acal sis o n Figure 9 is copied by iggins , yp , the h h o f D wh o a vo l . . . 33 aut ority ubois , st tes , iii , p , t at it was
o n h found a stone in a church in France , w ere it had D been kept religiously fo r six hundred years . ubois regards to it as wholly astrological , and as having no reference o n th e sto ry told in Genesis . It is unprofitable to speculate the dr aped figu res as representatives o f Adam and Eve . We have introduced it to show h o w such tales are inter a m mingled with Sabe n i s . Figure 95 is a copy o f a gem figured by Layard (Ni n eveh
an d B ab lon . H o n y , p and represents arpocrates seated n o f a lotus , adoring the munda e representative the mother o f creation . I have not yet met with any ancient gem o r sculpture which s eems to identi fy
the yoni so completely with various goddesses .
C w 1 38 i n r a i u 95 . ompare this ith Figure , f , wherein the F g re v emblem is e en more strikingly identified with woman , and M with the virgin ary . Those who are familiar with the to o h l rude designs often c a ked on hoardings , will see that learned ancients and boorish modern s represent certain ideas il m in precisely similar fashion , and w l understand the ystic f & meaning o O and I. I have elsewhere called atte ntion to h h o f o f h the idea t at a sig t the yoni is a source healt , and a charm against evi l spirits however grotesque the idea may be i , it has existed in all ages , and in civ lised and savage A m f h nations ali ke . rude i age o a woman who s amelessly exhi bits herself has been found over the doors of ch urches in
Se rvato s S Ireland , and at , in pain , where she is standing on f w o n o n e side o the door ay, and an equally conspicuous man
m h as M P h . Th e t e other sa e been found in exico , eru , and
A h o w c in North meri c a . Nor must we forget Baubo ured the intense grief o f Ceres by exposing h erself in a strange
hi to th e . Arn o b i u s O . Ci t . fas on distressed goddess , p ,
. 249 2 50 . pp ,
68 o n e o f o f the many symbols an androgyne creator . In the o f A o f first the vatars Vishnu , he is represented as emerging o f from the mouth a fish , and being a fish himself ; the
legend being that he was to be the saviour o f the world in ’ to f . See Hi n du Pan theon a deluge which was ollow Moor s , ’ th i us and Coleman s Myt ho lo gy of e H n d . 98 o f th e eu/r -de -l s f Figure is a fancy sketch fl y , the lily o
France . It symbolises the male triad, whilst the ring
around it represents the female . The identification o f this emblem o f the trinity with the tripliform Maha
Fi8 ' 93 o f sac ti e deva , and the ring with his , may be s en in the next figure . 99 o n 46 Figure , which we have already given page , is o n e o f great value to the inquirer into the signification o f ce ce rtain symbols . It has been reintrodu d here to show th e o f o r th e identification the eye , fish , oval shape , with yoni ,
u/r -de - l s i i d and o f the fie y w th the lingam , wh ch is recognise by the respective positions o f the emblems in front o f parti 69 o n t o f th e wh o h lar par s mystic animals , bot , on their i part , adore the symbol c palm tree, with its pistil and
. o f o f stamens The rayed branches the upper part the tree ,
Figu re 99 .
f t h e and the nearness to it o crescent moon , seem to indicate that the palm was a solar as well as a sexual emblem . The great similarity o f the palm tree to the ancient round towers in Ireland and elsewhere will naturally strike He n the observer . will perhaps remember also that o certain n occasions dancing, feasti g, and debauchery were practised about a round tower in Wicklow , such as were practised round
- o f the English may pole , the modern substitute the mystic o ur palm tree . We have now humanised practice , but f we have not purified o u r land o all its veiled symbols .
In some parts , where probably the palm tree does not c flourish , the pine takes its pla e as an emblem . It was
t o o f Rh oea sacred the mother the gods , whose names , ,
C . Ceres , ybele , are paraphrastic of the yoni We learn from
Ci t . . 239 o n Arn o bi u s , Op . , p , that fixed days that tree was o f introduced into the sanctuary that august personage, being decorated by fleeces and violets . It does not require any recondite knowledge to understand the signification o f the o f o f entrance the pine into the temple the divine mother, nor what the tree when buried in the midst o f a fleece th e o f depicts . Those who have heard of origin the Spanish 70
Royal Order of th e Golden Fleece know that th e word is an
m f r th a u h P euphemis o e l n go of t e Romans . arsley round a o m m carrot ro t is a odern sy bol , and the violet is as good an m m o f m e ble the linga as the modern pistol . It has long been known that th e ancient custom of erect
- ing a may pole , surrounding it with wreaths of flowers , and
c l o f then dan ing round it in Wi d orgy , was a relic the ancient o o f t h e o f cust m reverencing symbol creation , invigorated by
r n m the retu ni g spring ti e , Without whose powers the flocks l to and herds wou d fail to increase . It will not fail attract th e notice of my readers , that a pine cone is constantly ” being offered to the sacred grove by the priests o f
A ssyria . 100 101 d Figures , , represent the Bud hist cross and one of its arms . The first shows the union of four phalli . The
i 101 . Figure 100 . F gu re
- single o n e being a conventional form of a well known organ . Thi s form of cross does not esse ntially diff er from the M A e . alt se cross In the latter, sher stands perpendicularly
‘ to An n and He a ; in th e former it is at right angles t o them . ” - o u r i The pistol is a well known name amongst sold ery , and four such joined together by the mu zzle would form the
h . C 3 an te . Budd ist cross ompare Figure 7 , 1 02 1 03 104 th e Figures , , , indicate union of the four s creator , the trinity and the unity . Not having at hand any o f o o n e copy an ancient key, I have used a m dern but this makes no essential diff erence in the symbol .
104. Figu re 103. Fi gu re
72
Figu re 108 .
Figu re 109 73
yoni , which amongst the Indians are regarded as holy emblems , much in the same way as a crucifix is esteemed by
C . hee o r o il o r certain modern hristians In worship, g , , i s water, poured over the pillar, and allowed to run o ff by the
. S n spout ometimes the pillar is ador ed by a necklace , and ’ is associated with the serpent emblem . In Lucian s account o f A lexander, the false prophet, which we have condensed in A n ci en t Fai ths d o n e o f , second e ition , there is a reference to Ro f his dupes , who was a distinguished man o ficer, but so very o r f superstitious , , as he would say o himself, so deeply t l imbued wi h re igion , that at the sight o f a stone he would
' fo r o fieri n fall prostrate and adore it a considerable time , g prayers and vows thereto . This may by some be thought quite as reasonable as the practice once enforced in Christ ian Ro all to me , which obliged persons in the street kneel in ” a th e o r reverence when an ugly bl ck doll , called bambino , o f a bit bread , over which some cabalistic words had been A muttered , was being carried in procession past them . rno
bi u s . i t . . 31 d , Op C , p , says , I worshipped images produce o n i from the furnace , gods made anv ls and by hammers , f o n the bones o elephants , paintings , wreaths aged trees ; o n e whenever I espied an anointed stone , and bedaubed with il if olive o , as some person resided in it, I worshipped it, dr I ad essed myself to it, and begged blessings from a ” . C Ge n . . 18 senseless stock ompare xxviii , wherein we find o il that Jacob set up a stone and anointed it with , and
- . 1 x1. 20 . 1 0 20 . called the place Bethel , and Is xxvii . 9 , , xliv
I copy the following remarks from a paper by Mr . S M emo i r s o the o n do n A n thr o o lo i cal S o ci et ellon , in f L p g y, — “ 1 8 6 4 . S o f H A s for 3 peaking indostan , he remarks , every village has its temple so every temple has its Lingam , and these parochi al Lingams are usually from t wo to three H feet in height, and rather broad at the base . ere the il o r v lage girls , who are anxious for lovers husbands , repair l early in the morning . They make a lustration by sprink ing th e go d with water brought from th e Ganges th ey dec k the 74
Linga with garlands o f th e sweet - smelling bilw a flo wer ; mud r a o r i h they perform the , gesticulat on wit the fingers , n th e man t r as and, reciti g prescribed , or incantations , they th e m to rub themselves against e blem , and entreat the deity make them frui tful m others of p u le e -p u llu m child fi' u it)
This is the celebrated Linga puja , during the perform o f an chat ance which the p y , or five lamps , must be lighted ,
an tha o r l r and the g , bel , be f equently rung to scare away the mala o f evil demons . The , or rosary a hundred and eight
a . round be ds , is also used in this puja ’ Hi n d u Se e P an the on xx1 1 . 68 69 also Moor s , plate , pp , ,
0 . A D abi stafn w e P 7 gain , in the , a work ritt n in the ersian
a d A . D . 1 660 l nguage , by a travelle Mahometan , about , and a D S transl ted by avid hea, for the Oriental Translation Fund
o f G 3 . 8vo . A an d Cc . reat Britain and Ireland ( vols , , llen , — Leade n h all S a vo l . . . 148 1 treet , London) , we re d, ii , pp 60 , o f Sakti an S a The belief the is that iva , th t is , Mahad eva, who wi th little exception is th e highest o f deities and the
a greatest of the spirits , has a spouse whom they call M ya m ’ S akti . With the the power of Mahadeva s w f o f th e n i e , who is Bhavani , surpasses that husba d . The z o f i Si v a I/in a l ealous this sect worsh p the g , a though other
H e . Din a d r indoos also venerat it g is calle the vi ile organ , o n o f and they say, behalf this worship, that as men and all living beings derive their existence from it , adoration is dul y
. As l o f bestowed upon it the inga Mahadeva , so do they bha a venerate the g , that is , the female organ . A man very di familiar with them gave the information that, accor ng to o r their belief, the high altar, principal plac e in a mosque o f bha a A the Mussulmans , is an emblem of the g . nother man among them said that as the just named place emblems the a o f th e s bhaga , the min r or turret mosque represent the ” lin ga . The author then goes on t o describe the prac ti ce s — of the sect , which may be summed up in the words the o most abs lute freedom o f love .
76
c hi es . i . . 1 6 m h t A , vol , p 7 , sy bolises Is ar , the ssyrian repro
se n t ative o f D P A t . evi , arvati , Isis , s arte , Venus , and Mary to f The virgin and child are be ound everywhere , even in ancient Mexico .
1 1 3 La ard S ur le C ulte dc Ven us Figure is copied from j , ,
i u 1 F g re 13.
6 th e plate xix . , fig . , and represents the male and female as
o f sun and moon , thus identifying the symbolic sex those P hl n o t luminaries . The legend in the e evi characters has been interpreted . 1 14 a fr me diseval to Figure is t ken om a woodcut, lent me
ri . to by my f end , Mr John Newton , whom I am indebted fo r
o f . the sight , and the privilege to copy , many other figures i o f H In it the v rgin Mary is seen as the Q ueen eaven, nursing her infant , and identified with the crescent moon , the
o f . emblem virginity Being before the sun , she almost eclipses i its light . Than this , noth ng could more completely identify C h H the hristian mother and c ild with Isis and orus , Ishtar, o f Venus, Juno , and a host other pagan goddesses , who have ‘ ’ ’ a H o f been c lled Q ueen of eaven , Q ueen the Universe , ’ ’ ’ o f Go d S Go d C Mother , pouse of , the elestial Virgin , the M ’ H P . eavenly eace aker , etc 1 1 5 1 1 6 m Figures , , are co mon devices in papal churches and pagan symbolism . They are inte nded to indic ate the
c sun and moon in onjunction , the union of the triad with 77
Mr t the unit . I may notice , in passing, that . New on has showed t o me some mediaeval woodcuts , in which the young
4 Figu re 1 1 . unmarried women in a mixed assemblage were indicated by wearing upon their foreh eads a crescent moon .
1 i u 1 16 . Figu re 1 5 . F g re 78
h o r h o f Figure 1 1 7 is a Budd ist symbol , rat er a copy
i u 1 1 F g re 7 .
Mai t n a B o dh i satw a r o f Go ach y , f om the monastery p , in the u ti c valley o f Ne pa l . It is taken from Jo u rn al of Ro yal A sia
- S o ci et . . . 394 . vesi ca y, vol xviii , p The horse shoe , like the i sci s o f R e p the oman church , indicat s the yoni ; the last ,
c o w o r taken from some , mare , donkey, being used in eastern
u se o ff . parts where we now their shoes , to keep the evil eye It is remarkable that some nations shoul d use the female o r ffi organ , an e gy thereof, as a charm against ill luck, whilst m o . others adopt the male sy b l In Ireland , as we have l m i n previously remarked , a fema e sha elessly exhibit g her
S - - i n self, and called helah na gg, was to be seen in sto e over
o f s w . the door certain churche , ithin the last century From the resemblance in th e shape o f the horse - shoe to ” o f A the grove the ssyrian worshippers , and from the man standing within it as the symbolic pine tree stands in the M “ A ” esopotamian , sherah , I think we may fairly conclude
8 0
fo r point , almost every symbol has more interpretations h i given to it than o n e . I ave sought in va n for even a plausible reason fo r th e blackness o f sacred virgin s and children , in certain papal shrines , which is compatible with i decency and Christianity . It is clear that the matter w ll not bear the light .
1 1 La ard O . Ci t . a . . 8 . Figure 9 is from j , p , pl te iii , fig
It represe nts the sun , moon , and a star , probably Venus .
Fi gure 1 19 .
P e L B The legend is in ho nician , and may be read N RB . Si e e l un d Ge mmen 1 8 69 Levy , in g , Breslau , , reads the 131 335 LKBRBO n o t e to i legend 1 , , but does att mpt expla n it .
1 20 La ard i . . 8 . re re Figure is also from j , plate , fig It p sents an act o f worship be fore the symbols o f the male and
Fi gu re 120 .
e A female creators , arranged in thr e pairs . bove are the f heavenly symbols o the sun and moon . Below are th e male 8 1
xr si palm tree , and the barred g, identical in meaning with the
i e . vi r o i n tacta . sistrum , . , g Next come the male emblem ,
m z o r . the cone , and the fe ale symbol , the lo enge yoni Figure 1 21 represents also a worshipper before the barred
- female symbol , surmounted by the seven rayed star, emblem
i u 1 1 F g re 2 .
f o f o r . w o the male potency , and the sun the heavens It ill be noticed — and the matter is sign ificant — that the hand which is raised in adoration is exactly Opposite the c o nju n c
o f . C . 95 tion the two ompare this with Fig , where the f female alone is the object o reverence .
La ard j and others state that homage , such as is here ' m o f P dep icted , is actually paid in so e parts alestine and India to th e living symbol the worsh ipper o n bended knees
f ri la bo u che i n ri eu re o r o fe ng to it , fé , with without a silent A prayer, his food before he eats it . corresponding homage is paid by female devotees t o the masculine emblem o f any
o n e o f h o very peculiarly holy fakir , w se peculiarities is , that no amount o f excitement stim ulates the organ into what m ay b be called creative energy . It has long been a pro lem how t o f such a sta e apathy is brought about, but modern observa
tion has proved that it is by the habitual use o f weights . ’ Such homage is depicted in Pi cart e Religi o us C er emo n i es F 82
all the P eo le i n the Wo r ld of p , original French edition , plate 7 1 .
’ 1 22 e An ci en t M t ho lo Figure is copi d from Bryant s y gy ,
hi vo l . 1 t rd edition , iii . , p . 93. That author states that he
Figu re 122 .
an h eim n o f copied it from Sp , but gives other re erence . It G l is apparently from a reek meda , and has the word
AMIQ N . to C as an inscription It is said represent Juno ,
S o r Sele n iti s d . ami , , with the sacre peplum The figure is o f remarkable for showing the identity the moon , the
z . lo enge , and the female It is doubtful whether the attitude o f the goddess is intended to represent the cross . A s S in religious ymbolism every detail has a signification , we naturally specul ate upon the meanin g o f the beads which
o f - fringe the lower part the diamond shaped garment . We h ave noticed in a previous article that the Linga when
84
' ’ Figure 1 24 is copied from Mafie i s Gemme An tic he
Fi u r ate vo l . 3 xl . In i th e g , , plate the orig nal , figure upon
Fi gu re 124.
ve r i c u o u sl h all co m is y ggns y p ig, and the whole fl p po sition indicates wh at was associated with th e worsh ip o f
P s - riapus . This o calle d go d was regarded much in the
as St . C St . D same light osmo and amian were at Isernia,
St . An d and Fontin in Christian France . it is not at all i o f surprising that a church , wh ch has deified or made saints A h a spear and cloak, under the names Longinus and mp i “ ” o f bolus , should also adopt the god the gardens , and c h im c C hi onsecrate as an obje t for hristian wors p , and give him m m m an appropriate na e and e ble . But the patron saint o f c n o t o f Lampsa us was really a deity, only a sort saint, h o f w ose business it was to attend to certain parts . The idea
a a a w as c m . . 1 0 gu rdi n ngels on e com on , see Matt xviii , where 8 5
a h h h we re d , that eac c ild has a guardian in eaven , who looks h A s H m after his infantile c arge . the pagan y en and Lucina Ch attended upon weddings and parturitions , so the ristian C m D m os o and a ian attended to spouses , and assisted in
m . t wo making the fruitful To the last were offered , by
e fli i e s o f o u t th e sterile wives , wax g the part left from nude
figure in our plate . To the heathen saint, we see a female ‘ o fle r la eu i lle dc sa e votary quince leaves , equivalent to f g , ’ - egg shaped bread, apparently a cake ; also an ass s head ; i wh lst her attendant off ers a pine cone . This amongst the G A to A reeks was sacred to Cybele , as it was in ssyria starte ’ r m h o f . or Ishta , the na e given there to the mot er all saints m a The basket contains apples and phalli , which y ’ M rams f . Se e E i . . have been made o pastry artial s p g , b xiv 6 9 . This gem is valuable , inasmuch as it assists us to under ‘ ’ f ff to th e stand the signification o the pine cone o ered grove , r the equivalent of le Verge dc Cyp ri s . The pillar and its base are curiously significant, and demonstrate how com le te l o to p y an artist can appear inn cent , whilst the initiated i he unve ls a mystery . 1 25 12 6 12 Figures , , 7 , are various contrivances for indi cating decently that which it was generally thought religious
to la be uille ou les i n stru me n s . conceal , q ,
i u 125 . i u 126 . i u 1 F g re F g re F g re 27 .
Figure 1 28 represents the same subject ; t h e cuts are
so h h o w le bato n grouped as to s ow the knobbed stick, ,
e ro d la ver e becomes converted either into a b nt , g , o r a
le bato n as to ral . h priestly crook , p T ere is no doubt th at th e episcopal croz ier is a presentable effigy o f a very private
h th e and once ighly venerated portion of human frame , 8 6
c i n b - whi h was used long y gone days by Etruscan augurs ,
o u t when they mapped the sky, prior to noticing the flight o f
Fi gu re 128 .
P birds . erhaps we ought to be grateful to Popery for having consecrated t o Ch rist w hat was so long used in that whi ch divines call the service o f th e devil .
129 1 30 131 th e n Figures , , , are , like precedi g four , o i c pied from var ous antique gems ; Fig . 129 represents
Fi gu re 131 .
o ar le tim n a steering , o , and is usually held in the hand ” f o r m S o r o good fortune , as mode s would say aint Luck,
b n s or tu n es . 1 30 m o f C S on e f Fig is e blematic upid, or aint
D le dard o r la i ue . esire ; it is synonymous with , p q ; Fig 1 31 is a form less common in gems ; it represents the ’ te mar teau ui r a e l en c lu me et or e les en an s . hammer, q f pp f g f The ancients had as many pic torial euph emisms as o u r t o selves, and when these are understood they enable us
w e . . comprehend many a legend other ise dim ; g , when
o r h e r Fortuna, luck, always depicted as a woman , has for “ c e le timo n fo r Fo r chara t ristic , and her motto the proverb,
88
th e w h to be l o f emblem of the womb , hic is seen fu l seed “ ” h th e v esi ca i scis la e n te o r la o rte d e la vi e . throug p , f , p
h t w o m m o f o r la T ere are also new moons , e ble s Venus ,
n atu r e c . Th e , introdu ed crown above the pomegranate a m represents the tri d , and the nu ber four ; whilst in the original the group which we copy is surrounded by various o f th e hi f forms triad , all of w ch are as characteristic o man as Rimmon is o f woman . There are also circles enclosing n to i n B the triad , a alogous other symbols common indo stan . ’ M Hi n du P an theon . 1 33 . Figure is copied from oor s , pl ix , 3 Bhavh an i s o r fig . . It represents , Maia, Lak hmi ,
Fi gu re 1 33.
f to . Kamala , o n e o the many forms given female nature o f -fr u cti fica Sh e bears in o n e hand the lotus , emblem self — m ffi o f th e tion , other similar figures an e gy phallus is — hi t placed , w lst in the o her she holds her infant Krishna , i r . S o Cri shn a, o Vishnu uch groups are as c mmon in Ind a 89
Ch as in Italy , in pagan temples as in ristian churches . The idea o f the moth er and ch ild is pictured in every ancient country o f whose art any rem ains exist .
’ 1 34 . . 1 o f Figure is taken from plate xxiv , fig , Moor s i n d u Pa H n the o n . It represents a subject often depicted by
Fi gu re 134 .
H G vi z . the indoos and the reeks , , androgynism , the union of the male and female creators . The technical word is
- n Arddh a Nari . The male o the right side bears the emblems 90
f S o n P r o iva or Mahadeva , the female the left those of a vati m o r Sacti . The bull and lioness are emblematic of the as culine and feminine powers . The mark o n the te mple indicates the union o f the two ; an aureole is seen around
o f . the head , as in modern pictures saints In this drawing the Ganges rises from the male , the idea being that the stream from Mahadeva is as copious and fertilising as that mighty river . The metaphor here depicted is common in the East , and is precisely the same as that quoted in Num . H vi i . xxiv . 7 , and also from some lost ebrew book in John H 38 . i It w ll be noticed , that the indoos express androgyneity quite as conspicuously , but generally much less indelicately, than the Grecian artists . 1 35 t o Figure is a common Egyptian emblem , said signify eternity , but in truth it has another meaning . The
Fi gu re 135 .
’ ’ l an do u i lle l an n eau serpent and the ring indicate and . o f l The tail the anima , which the mouth appears to swallow,
n bo uc h e c is la queue cla s la . The symbol resembles the rux an sata t in its signification , and imports hat life upon th e earth is rendered perpetual by means o f the union o f the
. A o r o n e o f o f sexes ring , circle , is the symbols Venus , ff o r who carries indi erently this , the triad emblem o f the ' ’ 1 . Mafle i em me . . Se e s G . male , vol iii , page , plate viii ’ 136 v esic a i scis o r Figure is the p , fish s bladder ; the
1 F gu r e 136 .
92
If I h ad been able to search thr ough the once cele b rated Al li h exandrian brary , it is doubtful whet er I could have found any pictorial representation more ill us t rati ve o f the relationshi p of certain symbolic forms t o
t 1 38 . A o f each other han is Figure circle angelic heads ,
n o f an d formi g a sort sun , having luminous rays outside , a o f la i ue dove , the emblem Venus , dart a spear ( p q ) down
o la te rr e o r v . up n the earth ( ) , the irgin This being received ,
i . G Ge o r fertil ty follows In recian story , Ouranos and , a o f heaven and e rth , were the parents creation and Jupiter came fr om heaven to impregnate Al cmena . The same mythos prevailed throughout all civilised nations . Christian t th e o f ity adop ed the idea, merely altering names the
a o f respective p rents , and attributed the regeneration the “ ” to h h . n di i world oly breat and Mary Every i v dual , indeed ,
y c o c fo r w d extraordinaril nspi uous is om , power , goodness , 93
to h b o n c etc . , is said ave been egotten a woman by a elestial
h n vesi ca i sci s s father . Wit i the p , artists usually repre ent
s i th e the virgin her elf, w th or without the child ; in figure di fli before us the chi l d takes her place . It is cul t to believe that the ecclesiastics who sanc tioned the publication of such m a print c ould h ave been as ignorant as odern ritualists . It ffi is equally di cult to believe that the latter, if they knew the real meani ng of the symbols commonl y used by th e Roman church , would adopt them . o f b The last two figures , symbolic adoration efore divine
' a afio rd n to de sc ri sexu l emblems , me the opportu ity give a p tion of a similar worshi p exi stent in Hindostan at the prese nt
H . H . E ssa s o n the time . My authority is Wilson , in y
R eli io n o the H i n doo s Trii b n e r C c . . g f , and , London The ” . i . . 240 o f th e S worshippers , he remarks , vol , p , akti , the
i r i are power or energy of the d vine natu e in act on , exceedingly numerous amongst all classes o f Hi ndoos— about three are o f i l f fourths this sect, wh le on y a fi th are Vaishn avas and
S . ed a sixteenth aivas This active energy is personifi , and the form with whi ch it is invested depends upon the bias o f the
. t P individuals The most favourite form is hat of arvati , ” D o f S o r ni o r . Bhava , urga , the wife iva , Mahadeva
Th e h m l c wors ip of the fe a e prin iple , as distinct from the i to a i n l n t d vinity, appears have origin ted the iteral i erpretation o f m h th e hi ch the etap orical language of Vedas , in w the w i ll o r p u rp o se to cre ate th e un iverse is represented as originating ” m th e h i m hi s fro creator , and consistent with as bride . The
S ama - veda th e c h , for example , says , reator felt not delig t being
h hi s wn alone he wished anot er, and caused o self to fall in h H i . e twain , and thus became usband and w fe approached
h e r h . A , and t us were human beings produced sentim ent o r statem ent whic h we may notice in passing is very similar to
h i n G ch . . 2 7 an d . 1 2 t at propounded enesis , i , v , , respecting — m vi z . h h e c m hi Elohi , t at reated man and wo an in s o wn — m i . e . m i age , , as male and fe ale , bisexual but united an androgyne . 94
al c c m This fem e prin iple goes by innumerable ogno ens , r m h inasmuch as every goddess , eve y ny p , and all women are Sh e — e rs o n ifie d — identified with it . the principle p is the o f M t mother all , as ahadeva, the male principle , is the fa her ” o f all . The homage rendered t o th e Sakti m ay be done before an m o f — P D i age any goddess rakriti , Lakshmi , Bhavani , urga, P D — R Maya , arvati , or evi just in the same way as omanists
to r o r . d c may pray a local Ma y , any other But in accor an e
k o f with the wea ness human nature , there are many who consider it right to pay their devotions to the thing itself o f hi rather than to an abstraction . In this form wors p six e sti cu elements are required , flesh , fish , wine , women , g lati o n s and man tras whi ch co nsist o f various unmeaning monosyllabic combinations o f letters o f great imaginary e fli cacy . The ceremonies are mostly gone through in a mixed S e to society, the akti being personified by a nak d female , whom meat and wine are off ered and then distri buted t amongst the compan y . These eat and drink alternately wi h gesticulations and mantras— and when the religious part o f th e th e o business is over, males and females rush t gether and
h c ri indulge in a wild orgy . T is eremony is entitled the S ” Chakra o r P u rn abhi she ka R o r l . , the ing Ful Initiation D r R In a note apparently by the editor, . ost , a full
c S c o f th e S akti S o dhan a h a count is given in ans rit , as t ey D evi R ahas a o f R ud ra are prescribed in the y , a section the Yamala to to hi s S ri Chakra , so as prove readers that the is performed under a religious presc ription .
e We l arn that the woman should be an actress , dancing ’ l h m flo w e r - gir , a courtesan , was erwo an , barber s wife, girl ,
- ke m o r m . to ta ilk maid , a fe ale devotee The ceremony is
h o r . At place at midnight wit eight , nine , eleven couples
are m first there sundry antras said , then the female is
c m e o n disrobed , but ri hly orn a ented , and is plac d the left o f c C c fo r te a cir le ( hakra) des ribed the purpose , and af r
96
c o u r o wn m . in various ancient edifi es , like , trade arks They are introduced h ere t o illustrate the various designs “ ” em ployed t o indicate the union o f the trinity with the “ ” “ th e m r o f l a unity , and nu erous fo ms representative ” n atu r e . A ri o ri t o p , it appears absurd suppose that the eye could ever have been symbolical o f anything but sight ;
o f r in A n ci e n t Fai th s but the mythos Ind a, given , second
Vo l . . 64 . 7 su ra edition , p 9 , and p p , proves that it has m l k another and a hidden eaning . These figures are a i e ” “ ” ” o f vi . emblematic the trinity, the rgin , and the four
u 1 54 f P v . 3. Fig re is rom ugin , plate , figure It is the outline o f a pectoral ornament w orn by some Ro man eccle
i F gn re 154 .
A . D . 1400 a cr ux si asti c in Italy , ; it represents the Egypti n ata an s under another form , the T signifying the triad , the
O the unit .
1 55 1 5 6 ff o f o n e Figures , , are di erent forms the sistrum ,
o f . e o f the emblems Isis In the latt r, the triple bars have c a o n e signification , whi h will re dily suggest itself to those
n o f . th e who know the meani g the triad In former, the o f em blem the trinity , which we have been obliged to con
n ali se d . v e n ti o , is shown in a istinct manner The cross bars indicate that Isis is a virgin . The cat at the to p o f the “ C o r instrument indicates desire, upid , Eros . Fig . 1 55 ’ . R . P . Wo rshi o ri a is copied from plate ix , Knight s p f P p u s . 1 57 c u t o Figure represents the p and wafer, be found in the hands o f many e fli gi e s o f papal bishops ; they
o f o f are alike symbolic the sun and moon , and the Se e P elements in the Eucharist . ugin , plate iv . , figs .
5 , 6 . 97
1 58 La ard is copied from , plate xv . 6 . j , It 98
m w represents a temple in a conventional for ; whilst belo ,
- Ceres appears seated within a horse shoe shaped ornament .
i u 1 56 . F g re Fi gu re 157 .
to This , amongst other symbols , tends show what we have so frequently before observed , that the female in creation is
i u F g re 158 .
o f characterised by a great variety of designs , which the succeeding woodcuts give us additional evidence . Figure 1 59 represents the various forms symbolic o f
u P o r t h e J no , Isis , arvati , Ishtar, Mary , woman , or virgin .
5 Fi gu re 1 9 .
’ ’ 1 60 1 6 1 1 62 A Chri s Figures , , , are copied from udsley s
i an mbo li sm t Sy (London , They are ornaments worn M by the Virgin ary , and represent her as the crescent moon ,
100 appears under precisely the same form as is see n o n the head f th e o . 28 . Egyptian Isis , Fig The tortoise is to thi s day a
. Se e . 1 4 1 5 . masculine emblem in Japan Figs 7 , 7 But there is no necessity for the anim al itself always to be depicted , inasmuch as I have discovered that both in Assyri an and Greek art the tortoise is pourtrayed under the
figure which resembles somewhat the marki ngs upon
m the segments into which the shell is divided . In symbolis it is a very common thing for a part to st and for the whole thus an egg is made to do duty for the triad ; and a man A is sometimes represented by a spade . woman is in like o r manner represented by a comb , a mirror ; and a golden “ ” th e fleece typifies in first place the grove , which it over shadows , and the female who possesses both . o n 1 9 su ra P It has been stated page p , that ausanias mentions having seen at some place in Greece one figure o f o n Venus standing a tortoise , and another upon a ram , but he leaves to the ingenious to discover why the association takes place . t was thi s intimation which led me to identify the An w h t ortoise as a male symbol . y person o has ever
th e c o f watched this creature in repose , and seen a tion the h head and neck w en the quadruped is excited , will recognise m th e o f m why the ani al is dear to goddess a orous delight,
h c . h and that w i h it may remind her of In like manner, t ose who are familiar with the ram will know that it is rem arkable
c v . h for persistent and ex essive igour Like the cat , w ose th e ram salacity caused it to be honoured in Egypt , was in A that country also sacred, as the bull was in ssyria and
Hindostan . a o r In f ct , everything which in shape, habits , sound could remind mankind of the creators and of the first part o f creation was regarded with reverence . Thus tall stones or o f o ak natural pinnacles rock, the palm , pine , and trees , the
fig tree and the ivy , with their tripliform leaves , the 1 0 1
h h mandrake , with its strange uman form , the t umb
m l A o r . and finger, sy bolised Bel , Baa , sher , Mahadeva In m c c c like anner a hole in the ground , a revi e in a ro k, a deep ‘ c m h o f ave , the yrtle from the s ape its leaf, the fish from its
c m s ent , the dolphin and the ullet from their names , the m dove fro its note , and any umbrageous retreat surrounded
w o f . ith thick bushes , were symbolic woman So h also the sword and sheat , the arrow and target, the th e spear and shield, the plough and furrow , spade and
th e th e trench , pillar by a well , thumb thrust between the
- fin e rs o r o f two fore g grasped by the hand , and a host other things were typical of th e union wh ich brings about the formation o f a new being . I cannot h elp regarding the sexual element as the key o f m m which opens almost every lock sy bolis , and however m uch we may dislike the idea that m odern religionists have
o f c a th adopted emblems an obs ene worship , we c nnot deny e t h fac that it is so , and we may hope that wit a knowledge o f their im purity we shall cease to have a faith based upon a — a trinity and virgin lingam and a yoni . Some m ay cling t o still to such a doctrine , but me it is simply horrible blasphemous and heathenish . 1 64 1 65 Figures , , represent a pagan and Christian cross
. R P K . . x . and trinity The first is copied from night (plate ,
i u 164 . i u 1 65 F g re F g re .
fig . and represents a figure found o n an ancient coin o f
Apollonia . The second may be seen in any o f o u r churches
- to day . 1 66 o ld Figure is from an papal book lent to me by Mr . Mi ssalc Ro man u m Newton , , illustrated by a monk (Venice , 102
o f R It represents a confessor the oman church , who th e an sata m o f wears , the Egypti an sy bol life , the
i u 166 F g re .
m o f c o f e blem the four reators , in the place the usual
m h c p alli u m . It is re arkable that a C ristian chur h should have adopted so many pagan symbols as Rome has done . Figure 1 67 is copied fr om a small bronze figure in
i u 1 F g re 67 .
1 04
Figure 1 7 1 is t h e albc worn by Roman and other
o fli c i ati n m e tc . m ecclesiastics when g at ass , It is si ply
i F gu re 1 7 1 . a co py o f the chemise ordi narily worn by women as an under garment . Figure 172 represe nts the chasu ble worn by papal hier ’ . P Glo ssar archs It is copied from ugin s y , etc . Its form is o f v esi ca is i s o n e o f that the p c , the most common emblems o f the yoni . It is adorned by the triad . When worn by th e priest , he forms the male element , and with the chasuble completes the sacred four . When worshipping the ancient o fli ci ati n goddesses , whom Mary has displaced , the g ministers H u se o f clothed themselves in feminine attire . ence the the h a c emise , etc . Even the tonsured he d , adopted from the ’ o f l an n eau priests the Egyptian Isis , represents so that o n o n C n head , shoulders , breast and body , we may see hristia o f o f priests the relics the worship Venus , and the adoration o f w H w o f oman & o horrible all this would sound if, instead
l h ad . using veiled anguage , we employed vulgar words The 105
o f h m h m Go d idea a man adorning i self , w en inistering before and the people , with the e ffigi e s o f those parts which nature
Fi gure 1 72 .
t o m as well as civilisation teaches us conceal , would be si ply
c o n disgusting , but when all is said to be mysterious and n e cte d c with hidden signifi ation , almost everybody tolerates and many eul ogise o r admire it &
108
Th e o f t o and unseen . Israelites preferred a calf gold the invisible Jehovah ; and sensuous forms o f worship still fasci nate the mul titude . c Wh ilst studying a colle tion of symbols , gathered from h many climes and ages , suc as this volume presents , I feel su re that every intelligent student will have asked himself more than once — Is th ere n o t some key wh ich unlocks these
r hi m enigmas , some g and idea w ch runs through the all , co nnecting th em like a strin g of beads I be lieve that there
to . h do m e n is , and that it is not far seek W at desire and S lon g fo r most ? I/ if e . kin for skin ; all that a man ” wi n o w hath ll he give for his life , is a saying as true as in
o f . G i the days Job ive me back my youth , and I w ll give ” o u y all I possess , was said by the aged Voltaire to his
. An d o ur physician poet laureate has sung ,
’ T i s Lif e w h e e o o ur e e s ar e sc an , r f n rv t , 0 ife n o t ea h fo r w hi ch w e an l , d t , p t
M li e and l w n . o r e f , f ul e r , t ha t I a t
o a t h e o f But we must add , as necessarily c nt ined in idea
h tho se thi n s w hi ch make I/i e Life in its ighest sense , g f
de si rable .
u h as e summu m bon um Thi s f lness of life be n the , the
i i f o r highest good , wh ch mank nd has sighed in every age
n o t to and clime . For this the alchemists toiled , advance
o f Ph chemistry, but to discover the Elixir Life and the ilo ’ S . c c sopher s tone But what nature refused to s ien e , the e r th e & gods , it was b lieved , would su ely give to pious and th e glorious priz e referred to has been promised by every
i . rel gion I am come that they might have Life , and that a th e they might have it more abund ntly . Life is reward which has been promised under every system , including that f C o f the founder o hristianity . A Tree of Life stood in the midst o f that Paradi se whi ch is described in the book o f Genesis ; and when th e first hum an couple di sobeyed their ’ M a h ff aker s comm nd , t ey were punished by be ing cut o from 1 09
o f the perennial fount vitality, lest they should eat its fruit
fo r P c and thus live ever ; and in a second aradise , whi h is promised to th e blessed by the author o f the book o f Revela
o f tion , a tree life shall stand once more for the healing of ” H the nations . To the good man is promised , in the ebrew ff Scriptures , long life , prosperity , and a numerous o spring .
Ps . . 5 Thy youth is renewed like the ciii . o f A In the wondrous theology ncient Egypt, which at
R o f D c length is open to us , the itual the ead elebrates o f o f the mystical reconstruction the body the deceased , o f whose parts are to be reunited , as those Osiris were by Isis ; the trials are recorded through which the deceased o f passes , and by which all remaining stains corruption are wiped away ; and th e record ends when the defunct is born Su n again glorious , like that which typified the E gyp tian resurrection . t o f In the ancient mythology India , it is recounted that
o ld of the gods in council united together to procure , by one A o f a supreme effort , the mrita cup immort lity, which , after th e o f success of their scheme , they partake with their
fo r th e h a worshippers . Even Buddhist , his cold , at eistic l m a th e creed pro ises a Nirv na , an escape from horrors of m “ metempsychosis , a haven of eternal cal , where there m shall be no ore death , neither sorrow nor crying, neither
h f o r shall t ere be any more pain , the former things are passed “ ” Re v . . 4 Jo b . 1 . away ; there the weary be at rest . xxi , iii 7 This idea o f tranquillity is in striking contrast t o the f o f heaven promised by the religion o the north Europe , which was the o n e most congenial to a people whose delight o f was in conquest and battle . Those who had led a life
o r heroism , perished bravely in fight, ascended to Valhalla ; and the eternal manh ood wh ich awaited them there was t o
h e c m a vi . 2 h a t m a St P u l points o u t (Eph . ) t t to only one of ten o ndments i s a A n d h a i th e m i ha th a m a promi se added . w t s pro se T t y d ys y be long
. . S e e a a m c xi i i . 3 th e i i m (Exod xx lso Ps l xx , bless ng, even l fe for ever ore . u le i u s wh o h ad i i ia i th e m i i i p , been n t ted nto yster es of Is s , nform s u s that
h h . i /d a c . t a . xi long li fe w as e reward promi sed to e r votaries ( m . p ) 1 10 be passed in scenes that were raptu re to the imagination o f a D ane o r a Saxon . Every day in that abode of bliss w as to be r spent in fu ious conflict, in the struggle of armies and the cleaving o f shields ; but at evening the conflict was to h e h cease ; every wound to suddenly ealed . Then the con di s t o to ten ng warrior were sit down a banquet , where ,
c n attended by lovely maidens, they ould feast o the exhaust h o f o Saah ri mn ir less fles the b ar , and drink huge draughts o f mead from the skulls o f those enemies wh o h ad not attained h to t e glories o f Valhal la . The paradise promised to the faithful by Mahomet is full o f sensuous delights . The Arabian prophet dwells with
o n s . raptur e its gardens and palaces , its river and bowers
S - t w o h r o r - eventy ou is , black eyed girls , rejoicing in beauty
- a th e o f and ever blooming youth , will be cre ted for use the m eanest believer ; a m om ent o f pleasure will be prolonged
h i s a to a thousand years , and powers will be increased
- hundred fold to render h im worthy of h i s felicity . Thus we see that in all these great historical faiths the
m viz . pri ze held out t o the true believer has this in com on , ,
L e ver o w i n e ver -r e n ew ed w i th the addi ti o n o th o se if , o fl g, , f k d r ab or me n thi n gs w hi c h ma e life esi le f , whether they are
o r al o f sensuous pleasures , those which , under the loftier ide m Li e bo th tem o r al an d Christianity , are su med up in f , p
e te rn al i n t he li ht o Go d . , g f
n h h Such bei g the case , we mig t anticipate t at the symbols of every reli gion would reproduce , in some shape or
h h c to . ot er, the ideal whic is ommon all The earliest and rudest faiths were co nte nt w ith gross and simple emblems of
th e o f life . In later and more refined forms worship , the
h c i c ruder typ es were ighly onvent onalised , and repla ed by a more intricate and less obvi ous sym bolism . We proceed now t o investigate t h e more primitive o f to w o u r emblems . The origin life is , even us , ith all
h r to . To lig ts , as great a myste y as it was the ancients the prim itive races o f m ankind th e formation of a new being
1 1 2
o f e kept up by the sedulous care priests or priestesses , form d o f th e o f a an important part religions Judea , Babyloni , P G ersia , reece and Rome , and the superstition lingers
t u s So t R m amongs still . la e as the advent of the efor ation , w as o n l a sacred fire kept ever burning a shrine at Ki dare , e d r o f in Ireland , and att nde by vi gins high rank , called “ i h ” n e an au da ha o r o f . g g , daughters fire Every year is the c eremony repe ate d at Jerusalem of the miraculous ki n dl i n H h g of the oly Fire at the reputed sepulc re , and men and
women crowd to light tapers at the sacred flame , which they d h pass through with a naked body . Indee , solar myt s f form no unimportant part o ancient mythology . Thus o f th e the death nature in the winter time , through with dr aw al o t o e r of the sun , was supp sed be caus d by the mou n ing of th e earth -goddess over the sickn ess and disappearance
o f into the realms darkness of her husband and mate , the
sun . e f Mr . Fox Talbot has lat ly given the translation o an
m o ld E gyptian poe , more than three thousand years , and f H h aving for its subject the descent o Ishtar into ades . To this region o f darkness and death the goddess goes in search
o f r z . a her beloved Osiris , o Tammu This Ishtar is identic l A with the ssyrian female in the celestial quartette , the later “ Ph ce n i c i an A o f H starte , The Q ueen eaven with crescent ” t h e - G A horns , moon goddess , also with the reek phrodite and Roman Venus ; and the Egyptian legend reappears in the west as the mourning o f Venus for the loss o f Adonis . A n o f C o f gai , the fable eres mourning the death her
- daughter Proserpine is another sun m yth . The Roman
‘ C G A r o r r M t eres was the reek nufi np , 7 5 p fi flp , other Ear h , P who through the wi nter time wanders inconsolable . e r se h o n e th e a p , her daughter, is veget ble world , whose seeds o r roots li e conce aled underground in the darkness o f s S winter . The e , when pring comes with its brightness , bud forth and dwell in the realms o f light during a part o f th e h m m e n year , and provide ample nouris ent for and 1 1 3
w fru cti animals ith their fruits . The sun , being the active f i n y g cause in nature , was generally regarded as male . Thus ,
m t o in the Jewish scriptures , he is co pared a bridegroom ”
o u t o f c m Ps . . i . e . coming his ha ber ( xix , as a man full a h of generative , procreative vigour . The moon and the e rt ,
c m . being re eptive only, were naturally regarded as fe ale
At l th e c th e the verna equinox, ancients elebrated bridal h o f of the sun and the eart . Yet , inasmuch as the orbs heaven
o f m m and the face nature re ain the sa e from year to year , and
i s perpetually renew light and l fe , themselve remaining fresh
m c in vigour and unhar ed by age , the ancients onceived the
- d bride and mate o f the sun go as continuing ever virgin . A gain , as the ancient month was always reckoned by the
o n e m th e — e u interval between new oon and next, interval m m which also arks a certain recurring event in wo en ,
c o n o f - that eases at once the occurrence pregnancy , the
c ca o f lunar cres ent be me a symbol virginity, and as such f G A R m D adorns the brow o the reek rtemis and o an iana .
This was used as a talisman at a very remote period , and was fixed over the doors o f the early lake - dwellers in Switz er
- h - h land , like the horse s oe is to modern side posts . Wit the c i sun and moon were often asso iated the five v sible planets ,
c forming a sa red seven , a figure which is continually crop ping up in religious emblem
m f r m m o f So uch o the great cos ic sy bols Life . But the
o f m m primitive races ankind found others nearer ho e , and — still more suggestive the generative parts in the two sexes , o f h m by the union whic all animated life , and ankind , the most interesting of all to human beings , appeared to be
. f o r o r o f t h e created This reverence , worship , organs o f generation , has been traced to a very early period in the
h - history o f t e hum an race . In a bone cave recently e xca vat e d near Venice , and beneath its ten feet of stalagmite ,
o f were found bones animals , flint implements , a bone
. A n needle , and a phallus in baked clay d if we turn to those savage tribes who still reproduce fo r us the pre H 1 1 4 hi storic past, this form of religious symbolism mee ts us
. D A everywhere In ahomey , beyond the shantees , it is , c i to Ca a cord ng ptain Burton , most uncomfortably prominent . In r o f h every st eet t eir settlements are priapic figures . The
o f m o il hi Tree Life is anointed with pal , w ch drips into
o r e - b e o f a pot shard plac d below it , and the would mother children prays before the image that the great god Legba would make her fertil e . Burton tells us that he peeped into an Egba temple o r wi r o f h lodge , and found it a building th th ee courts , whic f the innermost was a sort o holy of holies . Its doors h ad v o n o f 0 n car ings them a le pard , a fish , a serpent , and a la d
o tort ise . The first two of these are female symbols , the two latter emblems o f th e male . There were also two rude G t o f figures representing their god ba ala , the deity life , who
m m m . is worshipped under two for s , a ale and a fe ale Oppo
t o th e m o r h site these was male sy bol p allus , conjoined i n co i ta m D u Ch ail lu with the fe ale emblem . met with Hi s A c m l . some tribes in fri a who adore the fe a e only guide ,
h m o f he informs us , carried a ideous little i age wood with o u t him , and at every meal he would take the little fetish of h i s e et po cket , and pour a libation over its f before he would drink h im self. We know that a similar supers tition prevailed in Ireland long afte r the advent of Christianity . There a female , m o f pointing to her sy bol , was placed over the portal many a ch urc h as a protector from evil spirits ; and t h e elaborate th ough rude m anner in whi c h these figures were sculp tured sh ows that th ey were considered as objects o f great import th e A ance . It was the universal practice among rabs of Northern Af rica to stick up over the door o f their house o r
o f o r m & tent th e genital parts a cow, mare , fe ale came , as a talisman to avert the influence o f the evi l eye . The figure of h o f h as this organ being less definite t an that the male , it assumed in symbolism very various forms . The commonest
h - h i substitution fo r the part itself has be en a orse s oe , wh ch
1 1 6
D at enderah has lately been explored by M . Mariette . In a o f H o f H niche the oly olies he discovered the sacred secret . m D S ST U an te 44 This was si ply a GOL EN I R M (see , pp . and an emblem formed by unitin g the female oval 0 with the male sacred Tau T; and thus identical in meaning with the coarse emblem seen by Captain B u rton in the Afri can idol A temple . similar emblem is the linga standing in the o f o f i centre a yoni , the adoration wh ch is to this day o f H characteristic the leading dogma o f indu religion . There is scarcely a temple i n Indi a whi ch has not its lingam ; and in numerous in stances this symbol is the only form
n S i d . See an te u der which the great god iva is worsh ppe ( , 2 pp . 7 ,
i e d c The linga is generally a tall , pol sh d , cylin rical , bla k stone , apparently inserted into another stone formed like an e e ul elongat d sauc r, though in reality the whole is sc ptu red o u t o f o n e o f i o f e block basalt . The outl ne the fram , which ’ reminds us o f a Jew s harp (th e conventional form o f the
m ar ha o n i . o r female member) , is ter ed g or y The former,
d th e o f i i round perpen icular stone , type the v r le organ , is li n a to li n o n i the g . The entire symbol , which the name gy
s a li n am . is given , is also occa ionally c lled g This representa di sacti o r tive o f the union o f th e sexes typ ifies the vine ,
productive energy , in union with the procreative , generative
power seen throughout nature . The earth was the primitive
ud en du m o r on i p , y , which is fecundated by the solar heat, t li n a the sun , the primi ive g , to whose vivifying rays man and o w e animals , plants and the fruits of the earth , their being
z and continued existence . These lingas vary in si e from th e the tiny amulets worn about neck, to the great monoliths th e l o f the temples . Thus ingam is an emblem of the o f all H Creator, the fountain life , who is represented in indu
myt hology as uniting in Himself the two sexes .
A h th e cadu ceus G not er symbol , , older than reek and
Ro art t E s cu la i u s man , in which it is associa ed with p and H o f ermes , the gods health and fertility, has precisely the 1 17
m hi sa e signification as the sistrum and the lingam . T s is made clear enough in the following extract from a letter by ’ D F r s r . C . . f e u s o n s Tr ee E Bal our , published in g
an d S er en t o rs hi 1 8 3. p W p , 7 I have only once seen living snakes in the form o f th e E sculapian
. Ah m e dn u ar 1 841 o n c rod It was at gg , in , a lear th e Fig- 1 73 moonlight night . They dropped into garden
an d s to o d er ect . from the thatched roof of my house , They
n o o n e cou ld have se en the m w i tho u t at were all cobras , and o n c e r e o n i si n hat the w ere i n co n r ss o f c g g t y g e . Natives India consider that it is most fort unate to witness serpents h so engaged , and believe that if a person can t row a cloth at
ai t o u ch th e m m the p r so as to with it , the material beco es . & o f o f a representative form Lakshmi , the highest virtue ,
r . Th e and is prese ved as such serpent , which casts its h as skin and seems to renew its youth every year, been used from remotest times as a living symbol o f generative o f m energy, and i mortality indeed , in the most ancient f o r Eastern languages , the name the serpent also signifies ’ . A atho dce mo n life r It has been usually worshipped as the g ,
o f l th e the god good fortune , ife , and health ; though in H h ebrew scriptures , and elsew ere , we meet with a good and — . Kako d ce mo n h o w a bad serpent Oriental dualism The , e — D ever, is usually represent d as winged the ragon , as in the following example .
P . 3 th e In the remarkable Babylonian seal , late iv . , Fig , deity is represented as uniting in himself the male and th e a d female . On e ch si e is a serpent , as the emblem of the life i C o n flow ng from the reator ; that the male side , having
- o d round his head the solar glory , is compared to the sun g , o n as the active principle in creation ; that the female side , to over whose head is the lunar crescent , the moon and
- i earth goddess , the passive pr nciple in creation . Both are
- Th e c i i i Vi h u . onsort , or l fe g v ng energy of s n
' As i n ch the am th e m a a an d i i s th e am i n 1 Fren , n e for le org n for l fe s e
u h u h i n i . so nd , t o g not spell ng or gender 1 1 8
ac kako dce m o n o r att ked by a winged dragon , the , the evil i di to th e c Ch l a c prin c iple . Th s is ac co r ng an ient a de n do trine
f t w o o f l th e o n e th e h o creations iving beings , good and ot er
Th e - t h m align . Ch in ese sti ll thi nk at an eclipse is caused by t h e eff orts of a fu rious dr agon t o destr oy the sun and
A o l - o d e moon ; and p l o , the sun g , destroying the serp nt
P h as o n o ur o St . G k li n th e ython , reappeared c in as eorge il g A dragon . Even pollyon appears i n Old pain tin gs with huge n li wi gs , ke those of a bat . Havin g thus explained wh at appears t o be the key t o a i o i m h a li wide range of relig ous symb l s , and s own its pp
a s e u to o c c tion in many ca s , we shall f rther apply it unl k the c f As a S ft fam ous obje t o syri n worsh ip . oon a er the dis co ve ri e s o f a an d h d e Bott Layard were publis e , it was conje t ur e d hi c c that t s strange obje t , so ontinually represented as
a b e th as h er ah f H c being dored , might e o the ebrew s rip H w e ro v e h . o tures , translat d g in the Englis version far the view was correc t we shall n o w proc eed to examine . Th e religion of th e East at a very remote period appears
'
h e th e s i o f Go d . to ave be n wor h p one , under several names
Th e i E l Il o r A l th e most primit ve was , , , strong , the
h o r its r E lo hi m Hi s mig ty one ; plu al , as expressing many i t a aal o r po wers and man fes ti ons . Another name was B
B e l i c B aali m . , the lord , wh h also had a plural form , The t ti u e H an d firs word is con n ally us d in the ebrew scriptures , t applied both o the true Go d and th e gods of the nations .
a l t H . 1 6 am Ba l is on y once hus applied , osea ii ; yet Bala ,
n d Go d i e o f . i spire by , prophesies from the h gh plac s Baal
a h so r e t h e Al c This n me , thoug approp iat to mighty, be ame abhorrent to t h e Jews when it was so frequently ass oc iated “ ” h a o r th e S wit idol try , and a new cognomen , upreme , h m h l vi z . t e was adopted by t e , , Jehovah , Eterna , the “ ” - th e C . . 1 4 . Ever Living One , reator ; see Exod iii Baal was the suprem e go d o f all the great Syro - t n i ci an i i t i fi f nat ons , w h the nsigni cant exce ption o the Jews ; and when the latte r mi grate d into Canaan they were su rrounde d
Ash arah m ay be regarded as another nam e for th e goddess A sh to r e th n y e a , as is plai l se n by the following pass ges Th ey forsook Jeh ovah and served Baal and As htoret h ;
. 1 3 th e f wi n Judges ii ; whilst in ollo g chapter we read , h h h Go d e i T ey forgot Jehova t eir , and serv d the Baal m and ? th e A sh aro th . 7 . h A sha rah iii W at , then , was the It
o f d o f z th e e t o was woo , and large si e ; Jews were order d
. i 1 3 . an d G o ff cut it down ; Exod xxx v . , etc ; ide n o ered a bullock as a burnt sacrifice w ith the wood o f the Asherah .
a d o r as Occ asionally it was o f sto ne . It was c rve graven
m 2 xxi . fte to a an i age ; Kings . 7 It o n stood close the alt r
o f a . 25 30 1 . 32 33 Ba l ; Judges vi and ; Kings xvi , ;
2 . 3. al o n i s Chron xxxiii . Usu ly h gh place and under
1 i n v 2 3 . i . 2 o n e w as shady trees ; K gs xi . ; Jer xvi ; but erected in the temple o f Jehovah by Manas seh ; 2 Ki ngs
1 . 1 i ts xxi . 7 . It had priests ; Kings xvi ii 9 ; and worship was as popular as that o f Baal ; fo r whilst the priests o f “ ” “ th e n e an d f t e o f Baal were four hu dr d fi y , thos the
A r w h o ate a sherah were four hund ed , at the t ble of Q ueen
z e o f al n o f S . Je eb l , daughter Ethba , ki g idon It was some n was times surrounded with hangi gs , and worshipped by
z . both sexes with lice nti ous rites ; 2 Ki ngs xxi ii . 7 ; E ek
- xvi . 1 6 . A s al w as a w su n hi so Ba ssoc iated ith wors p , was th e A sherah with that of the moon ; 2 Kin gs xxi . 3 ;
2 . m i . 4 Chron v .
e A sh e ro th o f B sides these , female emblems Baal , there
As 0 o f were herim , 79 5, male emblems Baal , symbolising ” hi s o Fii rst H e br e w exi co n generative p wer ( , L ) , which are menti oned sixteen ti mes in the Hebrew scriptures . It is i n t e only found the plural , and mus have b en a multiple e a o f A W repres nt tion the singular, sher , , which means to t h be firm , strong , s raig t , prosperous , and ” “ e P o W Osir cognat with the h enician ( ) , husband , lord,
Th e u a a at m i i is i ui h : i e th e tr l p n rs Po pe were d t ng s ed by s gn ov r s eet door,
Hi e h a i a lic i b t t fe tas . 1 2 1
D h an epithet of Baal . oubtless this was also identical wit He the Egyptian Osiris , the sun , the phallus . was said to have suff ered death like the sun ; and Plutarch
‘ te lls u s n th e m o f that Isis , u able to discover all re ains her
h a . usband , consecrated the phallus as his represent tive Thus ” A sh ari m m - the were ale symbols used in Baal worship ,
m m o f o f h and so eti es consisted multiple phalli , w ich the h c A P . 4 branc arried by an ssyrian priest, in late iii . Fig , is a f conventional form . They were then counterparts o the “ ” mu ltimammi a f G & o reek and Roman worship . This is
m 1 . 1 3 e confir ed by a curious passage , Kings xv (repeat d 2 h C . . xi v . 23 ron xv We learn ( ) that the Jews , under R o f S ehoboam , son olomon , having lapsed into idolatry, had “ h A sh arim built them igh places , images , and ( groves ,
A . . o n h V ) every igh hill , and under every green tree ; and ”
e A . . that there were also consecrated ones sodomit s , V ) ” t h e B u t A s a o n c in land . , his brother, su ceeding to the
. 1 3 throne , swept away all these things , and (xv ) deposed mi hle t the queen mother, Maachah , because she had made a p “ ze lk A h A . . to an shera ( an idol in a grove , V ) “ mi kle tze th t h e e c P . p , is rendered by Vulgat simula rum riapi ” “ r m ”5 alate The word is derived f o , p , to be broken , terri ” “ o r W553 halas h alash to o r fied , the cognate , p , p , break go ” to o r through , Open up a way ; a word root found in the
H P o e S . D ebrew, h nician , yriac , and Ethiopic oubtless the
G a AAo hallus n h as reek a g, p , was hence derived , si ce it no independent meaning in Greek ; and Herodotus and Di o dorus expressly assert that the chief gods o f Greece and their
e D o r mysteries , esp cially the ionysiac Bacchic revels , in
h a us which the p ll was carried in procession , were derived
. C ales from the east ompare also the Latin p , English
ale o le o le . A p , p , Mayp similar word , with a corres n S pondi g meaning , exists in the anscrit . Thus , then , H t wo i according to the ebrew scriptures , there were ch ef
Se e i . 1 5 16 . F gs , 1 22
m th e hi o f o n e m t sy bols used in wors p Baal , ale , the o her female .
n o w o h m We can lo k upon the very symbols t e selves , wh ic h were s o used — perhaps the m ost rem arkable in exist
. w Ch m h all ence It is well kno n that the aldeans , fro w om
h r l i m c ot er nations de ived their re ig on , astrono y, and s ience ,
t h e m o f h th e gave na e Bel or Baal to t eir c hief god . In m c h ost an ient inscription yet decip ered , written in the Baby lo n i an Ar c a and dian languages , a king rules by the favour ” A h A m . A o r of Bel not er name for Baal is ssur , sher , fro
A c m i o f whom ssyria is nam ed . In the uneifor nscriptions
S o f A ll ennacherib , the great king ssyria, Nineveh is ca ed ” “ c o f an d b . the ity Bel , the city beloved y Ishtar In another in scription he says o f t h e king of Egypt : t h f A h m i e terror o shur and Is tar overca e h m and he fled . “ A ssurbanipal thus c ommences his annals — Th e great
h o f A a ff warrior , the delig t ssur and Isht r , the royal o spring ” N am . c e b o b e lz it ri I In a uneiform inscription of , we read “ th e o f a o f . Nineveh the city , delight Isht r , wife Bel ”
A c t o f . A th e gain , Beltis , the onsor Bel ssur and Beltis , h w gods of A ssyria . T us we see that Baal and Bel ere ” a A A D A she r ah identic l with ssur , and shur . oubtless , then , is the last n ame with th e fem inine term ination (as Ish
Ish ah = w o m an h A h e h man , ) , and is identical with Is tar, s t rot , “ S A ah Astarte an d Beltis . The eptuagint has rendered sher “ ” A 2 Ch . . 1 6 l by starte , in ron xv , and the Vu gate by “ ” H 45 0 . a s . A staroth , in Judges iii 7 . erodotus described ( )
m o f the great te ple Belus at Babylon , and its seven stages
e to th e m o n t o o f h c dedic at d sun , oon , and planets , the p w i h
h c i h w as the shrine . T is onta ned no statue , but t ere was a
h c golden c ouch , upon whic a hosen female lay , and was
th e o d . No w e nightly visited by g , therefore , that the palac s “ ” A ri n t c o f m o f th e ssy an ki gs , and heir hambers i agery , to m have been by great good fortune laid open us , we ight
- - expect to discover the long lost symbolism o f Baal worship .
An d so w e have .
Fi gu re 174. 125
a s mb l stan ds o r the w ho le y o f as here , the horns represent A the bull , and the glans the phallus . bove the third altar a is a tortoise , whose protruded he d and neck reminded the initiated o f the phallus ; and th e altars are covered with a pattern drawn from the tortoise scales . We have , besides ,
o f n a vase with a rod inserted , emblem sexual unio , and a f cock, with wings and plumage ru fled , running after a hen in
. o f amorous heat The glans only the other is copied .
Figu re 1 75 .
- . 1 5 . At t o Fig 7 the p are the sun symbols , as before .
- - - o f Beneath is the horse shoe like head dress Isis , and there
- are two altars marked with the tortoise emblem in front . th e Over both rises erect serpent , and upon one lies the head o f o r i an arrow a dart , both male symbols . The m p hle tzeth M o r A which Q ueen aachah placed in near the sherah , pro A a o r A bably resembled these ssyri n phalli , the sherim . 1 26
An d to t h e A now we come sherah , a much more complex
fii u l h and di c t symbol than any ot er which we have named .
zz h This object has long pu led antiquarians , and t ough it h is c ontinually recurring in the sculptures from Nineve , it
. 1 6 has not yet been fully explained . In Fig 7 we see it
i u 1 6 F g re 7 .
s’ worshipped by human figures , with eagle heads and wings ,
-c = who present to it the pine one , the testis , and the basket ,
m o f the scrotum intense e blems the male creator . In
1 Figu re 77 .
so n o r Fig . 1 77 it is adored by the king and his successor,
1 28
o f e hadeshah i worshipper Baal ent red to the , the l ving m i o f e bod ment the goddess , the analogy to the Asherah h h became complete , as we s all now s ow . The central object in the Assyr ian grove is a male
- m h k m o f a date pal , whic was well nown as an e blem Ba l ,
th e h . m sun , the p allus , and life This re arkable tree , “Q B m . Tamar P o an d H hoen ix , , , in h enician ebrew, the p ' 5 c o i w G P ( p f ) in reek , was formerly abundant in alestine and
. Phwn i ci a A 1 the neighbouring regions The word ( cts xi . 9 , ’ ' . 3 o i w hoi n ia f xv ) is derived from a f , p , as the country o “ Idameaz alm f l o . P pa ms ; like the p Virgil almyra , the
H Tamar 1 city of the sun , was called in the ebrew ( Kings ’ “ ” . Judaza ca ta ix In Vespasian s famous coin , p ,
eas - Jud is represented as a female sitting under a palm tree . i The tree can at once be ident fied by its tall, straight ,
l e o f c branch ess st m , equal thi kness throughout , crowned at
to o f - the p with a cluster long, curved , feather like branches , All and by its singularly wrinkl ed bark. these characteristics are readily recogni sed in the highly conventional forms o f the ’ i m o n relig ous emble , even in the ornament the king s robe ,
1 4 - dimc io u s m i c fig . 7 . The date palm is , the fe ale trees , wh h e are sometimes used as emblems , b ing always distinguished “ by the clusters o f date fruit . Thy stature is like to a palm
to C . . t tree , thy breasts clusters ( ant vii The righ eous
- P shall flourish like the palm tree ( s . xcii . fruitful and
- ever green . They are upright as the palm tree , but speak ” 3 v n n o t (Jer . x . The prophet is e idently describi g the h maki ng o f an Ashera . There was a Canaanite city called
- - n Baal Tamar, Baal , the palm tree , desig ated so , it is pro
o f r o f bable , from the worship Baal there under the fo m a ” - Fii rst H e b . Lex . m priapus column , says , The real for was “ ” A - doubtless an sherim , a modified palm tree , as we have
P m - h already shown . al branc es have been used in all ages
m o f c c t . as e blems life , pea e , and vi ory They were strewn
P - S l before Christ . alm unday, the feast of palms , is stil e o n hi kept . Even within the present c ntury, t s festival , in
1 30 seven visible spheres that move around our earth “ in mystic ” ’ o f f t u dance , and Balak s o fering, upo n seven al ars , seven b lls
1 1 Th e c and seven rams (Num . xxiii . ; Re v . ii . ) mysti
th e door is also barred , like Egyptian sistrum carried by the
o f to th e priestesses Isis , represent inviolable purity and etern al perfection which were associated with the idea of o f l divinity . When Mary, the mother Jesus , took the p ace “ ” Ch o f h in ristendom the great goddess, the dogmas whic propounded her imm aculate conception and perpetual vir i n it g y followed as a matter o f course .
Thus , then , we explain the greatest symbol in Eastern ” w i —i t e o f in o f G orsh p , is the Tre Life the midst the arden ,
h as Dr . I m which remained so long a mystery . To n an be longs the distinguished merit of having firs t broken ground
i c . hi s A n ci en t Fai ths . 1 1 8 68 in the right d re tion In , vol , , he identified the Assyrian Asherah w ith the female door ” o u t l . of life , and pointed its ana ogy to the barred sistrum m We have seen that it is really much more co plex , being precisely analogous in meaning to the fam ous crux an sata o f to th e (Fig . the central mystery Egyptian worship ; th m lingam o r li n gyo n i o f India (Fig . e great e blem o f
- r to G c m Siva wo ship ; and the caduceus of ree e and Ro e . A t o n A s represen ed the ssyrian sculptures , it is always h e P i substantially t same . robably th s stereotyped form was the resul t o f a gradual refinement upon som e rude primitive e C o type , perhaps as coarse as that se n by aptain Burt n in
- the African idol temple . To exhibit all th e strange developments and modifications whi ch this idea has assumed in the religi ous symbolism of u E astern and Western nations wo ld require a large volume . But the subject is so rich i n varied inte rest th at we cannot
h . conclude wit out taking a glance at it First, the simple 0 ,
barred , is reproduced with a contraction towards the base, as di ” m in the In an yoni , and the Egyptian sistru , used in the
. S th e th e worship o f Isis econd, within D was represented
goddess herself, as revealed within her own symbol . This
PLA T E XVIII. Zouumman merit ' ’ ' alafltmie no ne l (s mirabtltb ’eimamwis no ntrad l ci
1 32
al member erect , and also making the ph lic hand , with the
P . . right forefinger erected . ( late xiv , Fig In oth er conventional form s we have male symbols only
. m within the female 0 This is a very nu erous class . In
- . 3 P . fir o r the Fig , late xvii , we see the tree pine take the place
- o f . 6 P t . the palm tree , and in Fig , la e xvii , the cone . On this remarkable medal o f Cyprus is a representation of the te m ple f P f H o o . Venus at aphos , famous even in the days omer f ( Odyss . viii . The worship o that di vinity is said t o have been imported into Cyprus from the East . The goddess united both sexes in her own person , and was served by
s . i c castrated priest We see here , with n the innermost san
o f e o f m tum the t mple , a cone as emblem the ale ; and the
- meaning is further pointed by the sun emblem above , inserted within the crescent moon . Let us next examine h o w th e cone came to be used 1 4 1 5 as a masculine emblem . If we turn to Figs . 7 and 7 , it ” will be seen that th e glans was particularly honoured as the head o f th e ph allus ; it was also th e part dedic ate d to th e Go d e flu si o n o f m . by . blood in rite of circu cision This
c a o r m - — a acorn is coni l do e shaped , and thus part being taken for the whole — the cone o r pyramid was used as a P conventional symbol o f the male creator . laced o n a stem it is fr equently represente d as worshipped
o n A b as re li e fs . Se e . 1 ssyrian l Fig 77 . It
o f th e was also a symbol fire , sun , and life ; as suc h it formed a fitting m onument for
the Egyptian kings . Our word pyramid is ’ G n u a u arami s from the reek p p g, p , itself
m ar r e n u o aras derived from p, p , fi , and p g, p ,
w he at - , because pyramid shaped cakes of wheat and honey were used in the Bacchic Fis 177 rites . It played an import ant part in sun
. H worship The emperor eliogabalus (who , as his name i i o f - o d S mpl es , had been a priest Baal , the sun g , in yria , ) S ri Ro H established the y an worship at me . e himself drove 1 33
the golden chariot of the sun , drawn by six white horses , through the streets o f Ro m e to a splendid new tem ple o n P o d the alatine mount , the g being represented by a c onical h black stone , said to have fallen from eaven ; and which the o f m emperor removed from a temple the sun , at E esa, in
S . At yria a subsequent period , an image o f the moon
o r A u goddess , starte , was bro ght by his orders from a cele b rat e d f an s C R at arthage to ome , and there solemnly
- married with licentious rites to the sun god, amidst general ale rejoicing . A curious parallel to these mystic nuptials o f the A ssyrian god and goddess m ay be found in some o f the religious Hi ceremonies o f the modern n do o s . Fergusson tells us that “ the most extraordinary buildings connected with Hindu
o r c ho u ltr i temples are the vast pillared colonnades es . By far their most im portant application is when used as nuptial
c u o f halls , in which the mysti nion a male and female ” divinity is celebrated once a year . A gain , in Indian mythology, the pyramid plays an
m . S i portant part It belongs to iva , the sun , fire, the o n e m m phallus , life . By co plex sy bol , very common E h o n H C t e r o r ancient indoo monuments in hina He av e n .
re re and Thibet , the universe was thus p sented . Notice the upward gradation . Earth
- water this globe . The creator god , m whose e blem , flame , mounts upwards , is the author and representative o f all life upon WM i t ; he is the connecting link, united by the crescent moon with heaven . The arrow o r
- spear head inserted within the crescent is an E arth . emblem of Siva ; like the lingam it typified th e th e c F i 17 . divine source of life , and also do trine g, 8 that perfect wisdom was to be found only in the com bination
A th e c u c i Ju i an d V u was c i th e m In strology, onj n t on of p ter en s ons dered ost fortu nate of all ; su ch as kings an d pri nces sh ould be born u nder . 1 34
f t h e o male and fem ale principles in nat ure . It decorates th e t h e roofs of Buddhist monasteries in Thibet , and like th e w a o f sacred lotus flo er and the ling , both which became h m m . emble s of Buddha, was derived fro older faiths Ot er r inte pretations may suggest themselves . This will enable us to understand t h e remarkable sc ul ptures o f the second or
h Am 0 P . t ird century , from the ravati T pe , late xix , which present so m any points in common with th e religious sym bols
o f t h e . 2 o f Chaldeans In Fig . we see a congregation males
m th e and fe ales, sexes being separated , worshipping a linga ,
o n th e o f or stone conical pillar, front which is sculptured the sacred tree , with branches like flames ; three symbols of h o n e . o n t e o f c life in It rises from a throne , seat whi h are h plac ed the two emblem s o f eart and water . In the other
t h e a o f th e figure , s cred tree takes the place linga , rising m tr i su l o r tr id en t above the throne , as if fro the , male
m o f S . i u Gar ud as emble s iva W nged fig res , , attend it above ,
floating over the heads of the worshippers . An intrusion of
c the newer faith is also to be re ognised , as the feet of
Buddha are sculptured before the throne .
t o f . 178 In the mys eries Mithra , the symbols in Fig were m th e m also e ployed . They represented ele ents to which the sou l ough t to be successively united in passing through the h new birt . We will add but two more m m s emble s , culled from edia
h . 1 9 180 val eraldry, Figs 7 and ,
o f c A h in both whi h the shera , “ ” o f - the grove Baal worship , will be at once recognised ; th e th e m arrow and cross , sy bols o f the male creator, taking the
F 0 ' i ' 18 place o f the mystic palm g
. tree ' F1 1 7 8 9 . h In all t ese, from the
1 35
are h a rudest to the most complex, we t us able to tr ce a
vi z . Go d h common idea , a feeling after , as the Life and Lig t o f an m the Universe , and atte pt to express a common hope in visible forms .
INDEX .
a h m xi . x11. B he n 4 . B by , w ere fro , , o ,
a i a 4 12 1 1 7 . B n e s o tu n es 8 6 . B bylon , , , on f r ,
mi 24 . B a 3. bylons , two , Bono ,
acch u 3 34 49 95 . a 118 . B s , , , , B ott ,
i i i 49 1 21 . B uc he i n é i eu e la 8 1 . fest v t es of, , o f r r , ,
B a 25 45 126 . u a 123. g, , , Bo nd ry stones ,
a aam 1 18 130 . 25 . B l , , Bow ,
a a 130 . acre 75 . B l k, Bowls , s d ,
a u Dr . 1 16 . ark ii i . B lfo r , , Box , or , x
'
am i 73. a a m v . B b no , Boy , br ve ,
a i i al ac 63. ah m a 7 . B rber n p e , Br ,
a c 43. ahmi i x. B rley orn , Br n ,
a m 80 8 1 . Se e an d mi c co e xi . B rred sy bols , , ros p , t ram a ch 3 1 6 . Br n , , .
a 49 50 84 . a r u s im ur xi v . B sket , , , Br ve y ro t post e ,
Bat 1 18 . az e i ii . , Br en serp nt , x
a h h a an d u c i a i . a m u i 29 30 . B t s eb L ret , xxx v Bre sts , lt ple, ,
au o an d r 66 67 . a h h 92 . B b Ce es , , Bre t , oly ,
a 82 8 3. i i h u um 123. Be ds , , Br t s M se ,
E ING th e a xvu . h c a s i s t a 20 . B , Gre t , Brot els , lled r ,
4 5 67 1 18 . r a 8 9 82 . Bel , , , , B y nt , , ,
l an d Si u m 53. u h a an d u i . Bel str , B dd Jes s , xx x
l e 20 22 . u h i e 53. Be l , , B dd st b lls ,
i 122 . c 43. Belt s , ross , ’ u m 1 22 . 8 . Bel s te ple , grove , 7
B en e n as atus 6 . h a 109 . , e ven ,
B a an d Pa i xxvu . u hi an d Je n e s 55 . eng l lest ne , B dd sts y ,
ami e i n . u ar xi v . f n , xx B gbe s ,
B e u i lle la 85 . u i ii . q , , B ll , xx
i n u u m 129 . u Dah m 1 14 116 Berl M se , B rton on o ey , ,
B e rn a a h a 10 . C t edr l ,
B ero al de V i 1 15 . Caa a 63. de erv lle , b , ’ a& 3 i n 60 . Cab i i a e 62 . Bet , H doo god , r , F b r s ,
h 3. a a 1 2 . Bet el , 7 C brer ,
h s h m h ii i . Cadi é re i 34 . Bet e es , x , M ss ,
B ha a 4 . a u c u 1 16 . g , 7 C d e s ,
ha a i 9 4 88 94 . ai 2 1 . B v n , , 7 , , C ro ,
i r 57 . a ro u 35 . B f ons , C kes, nd,
Bi i ii . a 108 . gotry , v C lf, golden ,
h a ci 5 1 52 . a i c 129. Bi s op , n ent , , C ndlest k, golden ,
i n 6 . a xii 70 . bless g, C rrot , , ’ i h r 64 . a h a 24 . B s op s C ook , C rt ge ,
i n i i 28 2 9 30 52 79 Cat 18 48 96 100 . Blac k di v t es , , , , , , , , , ,
Ca ear n i c 113. 80 . ve n Ve e ,
i 6 7 . i a i i 76 113. Bless ng, , Celest l V rg n , ,
o a an d achi iii . 129 . li ac i 52 . B z J n , xxx , Ce b y of pr ests, IND EX .
a Am i c a 55 mm u i i a vn i . i x. Centr l er , . Co n ty of de s , ,
7 25 69 1 12 131 . m a i i . i . Ceres , , , , , Co p r sons , xxx , xxx v
an d acch u 95 . an d V u 6 . B s , Cone en s ,
an d au 66 67 . Co ni o u l st o n e 1 33. B bo , , ,
h a a 122 . C u c i su n an d m 6 . C lde ns , onj n t on of oon ,
h a i sun 36 . C c a i ii . C r ot of , onse r ted ones , xxx
h a u 10 4 . i a m m xi i i . C s ble , Convent on l e ble s , x
h m h 129 . St . a ci 34 . C e os , Cord of Fr n s ,
h e u i m i ii . C i h ii . C r b , x or nt , xxx h i an d i i 1 1 1 18 26 a i 53. C ld V rg n , , , , , Coron t on orb ,
27 28 75 131 . m a ai 84 . , , , Cos o , s nt ,
u i 74 . a i fr t , Cre t on , xx .
h i an d c xi . a ii . 6 . C ldren se rets , Cre tor , xv ,
hi an d c i 1 18 . c i x. x . 38 69 . C nese e l pse , Cres ent , , , ,
o i o s c h i c e 57 . i h 64 . X p o r , Crook of b s op ,
h u i 133. i x . . 14 15 36 41 42 C o ltr es , Cross , , xx , , , , , ,
6 8 8 . 43 3 1 0 101 Ch ri sh n a 2 2 5 6 . , , , , , , 7 ,
h i m . an d a 8 3. C r stendo , xv ros ry ,
h i i a i vii . C i i c a 64 85 . C r st n ty , roz er , ep s op l , ,
an d h a h i m 1 6 102 . C u x an sata 9 15 35 3 44 45 e t en s , , r , , , , 7 , , ,
a a ca xvi . 53 64 1 02 103. w nts s venger , , , ,
h i i a i ii . ul u 2 4 19 45 55 C r st ns , xxv C te de Ven s , , , , , , 1 1 1 h i i i an d hi 1 8 62 1 . t e r V rg n C ld , , , , , 7
2 6 2 28 75. Cu an d a 96 . , 7 , , p W fer ,
h u ch u a am i n 1 6 . u i 5 96 . C r es , sex l orn ents , C p d , ,
1 14 u a 18 . on , C pol ,
i u 8 . u a a i i . C bot s , C rse on n t on , xxx v
i c 34 35 36 . Ham 64 . C r les , , , , 1 2 i cu m ci i i 99 3 . 69 85 . C r s on , xxv , , Cybele , ,
Ci 5 6 . C ri s le Ve e d e 2 1 . tron , yp , rg r ,
a ifi ca i m . u 2 6 132 . Cl ss t on of sy bols , x Cypr s , ,
i i 5 . an d u 6 . Cl tor s , Ven s ,
u c i 57 . Cz en n a 131 . Cl b on o n , ,
u t 128 . Cl s ers,
13. 1 27 129 130 1 32 . Cobden , Q , , , ,
k 1 25 . n th e 4 . Co o , 99 , Dab i st a , , 7
m xi x . Da 2 6 7 . Cogno ens , gon , ,
c ai i aa 1 19 . h m 1 14 . ont n ng B l, Da o ey ,
C h 6 . D ami a a ai 84 . o en , n , s nt , 2 i x . 57 58 1 9 . D ci a xi v . Co ns , , , an ng before box , ’ 68 m a t h . D a 1 1 0 . Cole n s My ology , nes ,
a i ac . D a d le 8 6 . Coll t on of f ts , x r , ,
m a a x i i . D a a m 128 . Co n , x x te p l ,
m 100 a d s . Da i an d ark xi v . Co b , ; see v d ,
ui n i . m i m 46 . an d a Co b ned sy bols , T rq , xxx v
mm a m c xii i . a c c xx vu . Co nd ent , se ond , d n es obs enely , IND EX .
an d mar s 41 . Death feet k ,
th e ar 1 1 1 . Ea h an d un s xi x. of ye , rt ,
D i i 4 1 1 62 . m h 1 12 . e t es , , , ot er ,
D h a m um t in 60 . E as 1 11 e k n , on en s , t , . D hi 11 . E cc i a i ca m m 10 . elp , les st l e ble s ,
D a t h e 8 127 . E c i 1 18 . elt , , , l pse ,
D m e 1 12 131 . Edin ur h R i 14 . e et r, , b g ev ew ,
D m an d Vam ire xvi . E a m e 14 . e on p , gb te pl s , 1
D ah 1 16 . E i . ender , gg, xx v E D i 5 18 . t ark i n xi v . es re , , gyp , ,
D i 9 94 . i u a th e a in 109 . ev , , r t l of de d ,
D i ce s m bo li xi . E i a cr 53. ev s y , gypt n osses , — ri i 1 1 13. t n ty , El 1 , 1 8 .
D u er m ii i . E i i if 108 . e t ono y , v l x r of l e , ’ D Harcan vi lle 79 . E hi m 4 93 1 18 . , lo , , ,
Dh ur a 94 . Em m an d a u a ix . g , ble s l ng ge , Di E h 8 i an 2 3 h o w 1 . a a 0 48 . ect e 00 n of p es s , , , sel d ,
Ro m an 1 13. ar 7 8 . , of M y , ,
Di fish 2 . E i h i . i e . et , , ngl s wr t rs , xxv , xxx Di an d n ch i E m 1 10 i i . . gger tre , xx njoy ent , E Di o d o ru s 12 1 . h th e 103. , p od , ,
Di us 23. E i am a i a 85 onys , p gr s of M rt l, .
re 12 1 . E ui 1 13. vels , q nox,
Di a u c a e xv i . E c i e e i . rty st t e le n d , re t on of s rp nts , xx v
Di sc 34 36 . E 5 96 . s , , ros, ,
Di i a i iii . E a a te th a u h xi . v ne revel t on , v rror ple s n r n tr t ,
D o l an an d an ci As i i . E scu la i u s 1 16 . j g Fr s of s s , 79 p ,
D hi 8 . E s a xi i . olp n , dr s ,
an d m 55 . E s e i c xi i . xi v . wo b , ot r , ,
D an d i 66 49 127 . E u sca 58 64 . oor yon , , , tr ns , ,
D u i i e 4 1 1 62 . Eu h mi m i . xxvn . x i . o ble de t s , , , p e s s , xx v , , x x
e e e 2 8 . E v e 10 1 1 66 . nt nt , , 7 , , ,
a 58 . f ce ,
tria 87 . ngle ,
D 83. ove ,
m iii . wh ac e 2 1 . E z i an d ru a y s r d, ek el Je s le , xxv D a o 1 1 r g n , 7 . ’ D e te 3. a e Cabi i 62 . r ss, spot d , F b r s r ,
D i i o i ca i i i xvi x. a i i i . r nk , nt x t ng, d v ne , F bles , x
F b re tti 2 40 5 . Dr u n in E a i . a 7 7 nken ess ngl nd , xx x , , ,
Du a is m i n a u xi x. ac c ati . l n t re , F ts , oll on of, x ai h a ce s a F t , , not ne s ry ,
Du Ch aill u 1 14 . ami n e in n a . , F Be g l , xx
Bul an t x v . 129 . e , ,
e an d as s 111 . F asts f t ,
D IN EX .
Jada u c a ta 1 2 p , 8 . m a i y , 81 . u ai m vii . Ho ge to on J d s , h 1 3 78 98 1 34 . , , , u ii . 25 Horses oe , J no , xx , . ru an d i 1 22 , 23, 68 . u i , , xii . 4 . Ho s Is s J p ter , x ,
a 1 18 . , a a 52 . Hose J ven l , i 1 1 u 0 . , a 49 . Ho r s Ivy le ves , m a im i How to ke propr ety proper, a a ah 23 24 K bb l , , .
a h ii . 1 28 . K des , xxx , Kako daam o n 1 1 , 7 .
Kd u i vo g , 1 27 . 4 2 5 0 101 . Key , , , 7 , achi n n d o a az iii . 1 29 . , i a 1 1 2 . J B xxx , K ld re ,
ac an d il a 3. b l , 7 i J o p r a . 1 23. K ng, God , xx , “ ” ar hi h ’ ” b , ii . iii . i swe s y t g xxv , xxx i c 51 58 65 . K ng s Gnost s , , , I d u me as aimre 1 28 p , . i t ae 60 K s v ns , . ‘ i dv s i c h t h us 2 . , , i i n m o d Ro m e 3. x Kneel ng ern , 7
h ah am xi i . i ii . , n i h R. Pa 23 62 . Je ov n e of, , x K g t, yne , xxv . , , m 1 12 u a . , i hn a 88 . S e e Chr i sh n a. Jer s le Kr s ,
u vii . i . 3. , , xr e is kte is i 1 Jes s, xx x . 0 8 1 . , , xx v , ,
. 3. Jews , xxv , ’ Labi ce u h a 1 1 6 . de n di 127 . Jew s rp , p ,
II 1 18 . ai an d fish 2 . , L s , La ard 2 4 55 . m a a i ii . 5 I ge , gr ven , x j , , , ,
m a ai ah 3. La i n 1 7 s 13. I ges , Is on , ke dwell g ,
m m a i 1 09 . Lak h m i 4 9 1 1 . I ort l ty , s , , 7
m a am i xv i . am sac u an d St . 84 i . I p led v p res , L p s Font n ,
m i i m a xxi . am i n hi 4 I propr et es de proper , L ps wors p , 7 .
i a i am i n 73. a u a an d , l , d m bl m i x. In ng s L ng ge e e s ,
m h 109 . L a u 0 . yt ology of, n go, 7
I d a 28 . a m a an d i i i . n r , 7 , L ws de broken , x
In dran e e 28 . a a 66 1 18 . , L y rd , ,
ma Dr . 130 . ah 5 6 . In n , , Le ,
u ir i i ii i . a xxvu i . 8 1 . Inq y forb dden by pr ests , v Leb non , , a 1 14 I n s tru me ns les 8 5 . b , . , , Leg
I a i . an d si n V111 . nterpret t on , x Leprosy , i ’ a i i i i x. Sc 24 58 . Invent on of rel g on , Lesl e s otl nd , , an d S m am u 54 . xi . Ips b l , Letters y bols ,
r a an d S ai n 66 . i an d Pro sum n u s 34 . I el nd p , L ber , i i an d i 1 14 . a 108 s . yon , L fe , de s of , q
ah i m a 73. i h a 5 1 . Isai on ges , L g t of T bor,
i a 84 . an d i 1 34 Isern , l fe ,
5 25 1 12 . Li m h a a i i i . Is t r , , , keness not to be de , x
i 1 10 1 2 22 23 37 52 91 i 46 53 68 . Is s , , , , , , , , , L ly , , ,
96 97 109 1 25 . in a i ii . 9 10 3 34 63 68 , , , L g , xxv , , , 3 , , , ,
ach a 56 . 73 74 1 1 6 133. Iss r , , , , IND EX .
’ Li Y n i 33 62 71 72 1 1 6 . a m a 95 . ng o , , , , , M sons rks ,
Lin am 1 16 . Mat e Cre at o r i s . g , r , xx
Li i h ai c 64 65 . a 69 70 12 1 . on M t r , , M ypole , , ,
i 18 cc a 63. L oness , . Me ,
L i h a i i . an d an i m a 11 . o ns , w t , xxv Men ls , xv
i u St . a a 84 . i c Vi i an d h i i n 76 . Long n s , , spe r , Mex o , rg n C ld ,
i i 79 . i c an d ahm i xi . Loretto V rg n , M cros ope Br n , L u 3 2 1 3 8 8 5 66 . i c m 1 29 . ot s , , , , , M l o ,
L an d 33. i a an d ir 11 . 74 . ove fire , M n rets sp es, xx ,
an d ni 12 1 8 8 1 . i i vi i . Lozenge yo , , , M n sters of God , x ’ u ci a dea S i a 75 . irr 100 . L n s yr , M or,
Lu ci a 85 . i a i e 34 . n , M ss C d re ,
u c an d i 78 1 14 . i u a i i x. L k yon , , M s nderst nd ng,
Sai 86 . i h ai c i 64 65 . nt , M t r l on , ,
Lu c i a an d a h h a i 2 1 31 . ret B t s eb , M tre , ,
u c i u 5 . n un 51 52 . L ret s , Modern , ,
u a i i a 73. , 18 . L str t on for L ng Monkey ,
ci i n 10 . a c au 54. Ly n o s, Montf con ,
an d i 9 . Moon Is s , 7
an d m h 1 13. ont s, aach a 121 125 . M , , an d sun , 6 .
acca 129. M bees , m a xi x. 57 76 77 . fe le, , , , af i 49 64 84 . M fe , , , il a 60 . Moore on p l r stones , ah a a 68 74 90 94 . M dev , , , , ’ Hi n du P an th e n 7 9 1 1 Moor s o , , , , a h c 34. ah a ja , , M r s se t of 12 1 2 6 2 68 1 6 8 8 , 9, , 8 , , 7 , 7 , ,
ah m 1 10 . M o et, 89 , 95 .
ah m a i x. M o et ns, cc 3. Moro o Jews ,
ai a 94 . M , ai c h i i a 129 . Mos s , C r st n , ai Sc ch 23. M dens , ot , h 6 . Mot er of God , 7 m a a an d xi x. 56 . M le fe le , , mu c h s 57 . v bg, o , - p x m 2 1 9 1 15 . sy bols , , a 4 . Mu dr s , 7 u 62 . Ven s , u i m am m i a 28 30 12 1 . M lt , , , a i a c 1 6 . M l gn n y, m u m u . M bo J bo , xv a a ca 1 8 1 9 . M lt kes , , u i a i ac i . xxvm . M t l t on , s red , xxv , c 41 42 70 . ross , , , i a 4 25 . Myl tt , , am a Oc 25 . M ello , a i i Myrtle le f, xx . a a 56 . M ndr kes, i 104 105 . Myster es , , Man t as 74 95 . r , , i n i i xii . xi v . rel g on , , a i 1 1 6 . M r ette , M h an d m an i xi i . yt e ng, a i a i i 133 M rr ge of de t es , . ’ h m a 68 Myt ology , Cole n s , . M a te au l s 8 6 . r , , ’ a i a i am 8 5 . M rt l s ep gr s ,
Martt an d 1 6 . , Nahb i , 33.
a 1 7 8 22 25 52 76 91 u a , , , , , , , , , Nam al t xi . 10 57 . M ry es of sex p r s , , ,
Na a 55 . n ,
i c i a i 40 . a n a Na m u u m 29 . M so ppropr t ons , ples se , INDEX .
Narra i c i i u . , Pa ch a am vm . t ves fi t t o s, xv s l l b , c o . Na i an d i i l , i i i . Pau a i a 100 . t ons re g ons v s n s,
Na u re la 88 91 . P n 2 t , , , en , . Na 32 51 . P a 40 . vel , , ent ngle ,
N 33. P b , h 1 12 . e o ersep one ,
' Ne t h s 12 1 3. P s a i c xmv . p y , , er on l v e , N t o M . 6 0 6 P r 5 7 77 10 . h 4 . ew n , , , , , , 7 est ,
N t th e 60 . Pha i c m m 1 5 1 6 ew on stone , , ll e ble s , , . Ni ce i in m o i m i . h a 1 2 t es sy b l s , xx v nd , 7 . Ni h an d c a i 29 . 5 . g t re t on , towers , 7 Nim d u an u 51 . Ph a l u ii . 1 6 1 21 . b s tons re , l s , xx , , N a i a 109 . u i n a ci ca 1 1 3. rv n , fo nd n ent ve ,
ah . x i . 8 . Ph a m xi v No , xxv , xv , nto s , . N u an d P 5 . hi i i d , 7 l an d i o ns gen ers st nes foresk ns,
Nun m 5 1 52 . Phi h iii , odern , , losop er , v . ’ Nu an d i xxi . Phi h o 108 ns pr ests , losop er s st ne , .
N m h aaum 62 . Ph i ci a 1 2 8 . y p , oen , Ph aan i cian s i x , .
Ph aan O an d . 96 . ix 129 . T , xx , , Ph 2 Oa 2 67 . . nnes , , ryne , Pi Oa h h o w ii i . 62 63. ca 8 1 . t , sworn , xxv , , rt , Pi a b s tala 1 14 . 73. O , ll r, 24 1 an d h i 34 9 1 25 63. 9 . Obel ses , , , , ole ,
m an i u 3 h a i c 122 s fli ce r Ro 7 . . O , , p o s , p ll , q Pi O h am 60 . c 50 84 . g , ne one, ,
h xxi . 78 . Ort odox love , tree ,
im i i xxi . an d fl c 69 . propr et es, ee e , Pi 120 . i n hi 35 . Osir , p e wors p ,
O iri 10 1 2 13 6 1 109 1 12 P i ue la 86 92 . s s , , , , , , , q , , ,
Pi o 70 . 1 21 . st l ,
Ou a 5 42 92 . u 67 r nos , , , Pl to ,
u sele Sir 67 P te de la vi e 88 . O y , W or ,
POWE R th e ii . , , xv
Pa u 12 13. P a r i i 94 lenq e , , r k t , .
Pa i 55 . P a . lest ne , r yers , x
an d a i i . P u i ce xi . Beng l , xxv rej d s ,
Pa i u m 102 . P i a u 14 2 3 49 84 . ll , r p s , , , ,
P lm Su a 1 28 P i iii xi v . xxi . 5 2 a 91 . nd y, . r ests , v , , ,
45 69 123 s . P o a t h e xi v . tree , , , q r f ne , , h Palm a 128 . P All ah 9 . yr , rop et of , hi a u 6 132 P i 6 1 12 Pa . . p n Ven s , , roserp ne , 7 ,
1 0 . i u i i i . Pa a i 1 1 9 . r d se , Prost t t on , xxx ,
Pa i an d a 55 . Pro s um n u s an d Li 34 . r s pple , ber ,
Pa xi i 70 . P a e Of Vi i 131 . rsley , , s lt r rg n ,
Pa h 100 124 . Pu um 1 16 . rt for w ole , , dend , — Pa a i 90 94 . Pu i 8 96 . rv t , g n , 7 ,
an d cr xi . u h . Sur , Sil en ce of E ngli sh a t ors , xxv geons se ets
Sur i ce 52 . 9 . , Simpson , ML , pl
a 6 2 63. S ari by xual r , , vii . we ng se o g n Sin ,
3. h e a ai vii . Sw i a 11 Sin n er , w n s nt , tzerl nd ,
10 1 1 . S m i m 82 100 1 07 . Sin s h o w u n i h . , b l , , , , p s ed y o s — 1 - 1 5 9 S m vi i . i . 9 , , , Si ra 19 20 . b , , st , , y ols xxx v
53 8 1 96 97 1 16 1 14 1 15 123. Si stru m , 51 , , , , , , , ,
S r Ph o ni ci a 1 18 . 1 30 . y o e ns ,
4 19 74 1 16 130 1 34 . Si va, , , , , ,
mi h . 11 61 . . an d O . . 96 . S t , Col , T , xx ,
51 . ails 1 8 . a i h Sn , , T bor, l g t of ,
t h a a o i i ii . a 1 12 Sn akes , n t d , x T lbot , Fox ,
th e i i 23. Tama 128 . Snood , V rg n, r , ’ es i as ti cal Hi s t 1 9 . amm uz 1 12 . So crate s E c c l ory , T ,
12 1 . a u i an d Da i i . S odomi tes , T rq n v d , xxx v
m s 61 . a . a 60 . Solar sy bol , T ylor , Col Me dows , ’ m 1 29 m a hi 51 . Solo on , , Te pl r s s eld ,
an d cu iii . T m 98 . Her les , xxv e ple ,
i c 1 1 1 . an d i 66 So lst e , door yon ,
S S m 55 . a 5 . ong of olo on, Terr , h i n 66 S ai cu i u ch urc Te r e la 92 . p n, r o s , , r , ,
S a i h o f c h a a a xv i . p n s order Golden Flee e , T l b ,
70 . h i u 19 . T eodos s ,
S a t a an d h i i a i x . h i u i ii . p r ns C r st ns , xx T esp s , xxv
S a 99 . h i h m ani n XXVI&. pe r , T g , e g of , 58 S c ac r am . hi s h m i c xxm . pe t le o n ent, T ng , w en sy bol , ’ S c xi v . Th h am m 44 . pe tres , or s er ,
S i an d mi a i i . 75 . Th r h a t wo i 60 . p res n rets , xx , ee e ds , bod es ,
S o 3 7 . h um 3 4 . p ts , , T b , ,
S us e 76 . h r u 49 50 . po of God , T y s s , ,
s un xi x . i a a a a 64 99 . , T r , p p l , ,
S i 1 11 . Ti m n le 8 6 . pr ng, o , , ’ - c ha k 94 . Ra o o t an ah 55 . S ri m , Tod s jp ,
- an tm 39 . i i i 22 j , Token of v rg n ty, ,
S a u e a i c a xv i . m i n th e D ekkan 60 . t t , d rty , le ned , To bs ,
a u e u 55 . u an d Nim us 5 1 . St t ett of Ven s , Tons re b ,
i ma a . i iii . 19 99 100 . St g t , 79 Torto se , xx , , ,
S ci c 59 . 69 5 . tone r les , Towers , , 7
i xi v . xv . 1 15 . an d 10 55 . Stor es , , , Tree serpent . ,
S ra ii . i 108 s . 130 133. t bo , xxx of l fe , q , ,
Su mm a 10 1 . um 10 . ry, st p ,
Su mm 1 11 . i am 1 6 45 . er , Trefo l orn ent . ,
Sun iii . xi x . 6 35 36 57 76 ch an d i e iii . , xv , , , , , , , Tren d gg r, xx
109 s . i a i i x i 4 5 9 q Tr d or Tr n ty, x . , xxv , , , ,
1 6 64 101 . , ,
8 . SU PREME TH E xvi i . xi x . i an ii i . 32 38 39 40 7 , , , Tr gles , xx , , , , , INDEX .
i 8 . Tr dent , 4 i m a . Tri pl for rro w, 9 T ri su l , 134 .
u h x. xi . xi v . . Tr t , test of, , , , xv
ur iii . a an d c u 5 6 . T ks , xxx W fer p , , 9
u i a n xi v i 1 29 . T rn p l nter , . of l fe ,
vii . ii . i ii . a e r i . Types , , xx , xx W t of feet , xxx 1 11 West , . h U i i i a . 5 34 61 . n ntell g ble pr yer , x W eel , , , hi in U n m m . m i m 6 1 . known e ble s, x W p sy bol s ,
im mm im ii i . i c U an d h u a i n 69 . r T , v W klow , fe sts ,
i vii . W lderness ,
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D . MA RPLE S P RI N E R LORD STREE LIV ERP O OL. , T , T, W O RKS B Y ' T HE S AM E A TH R U O .
A TREATISE UPON CE RTAIN ANCIENT FAITHS WHICH HAVE BEE N EMB ODIED IN ANCIENT NAME S
C m i n 2 m . 8v c . . 800 an d a i u a e . i c o plete vols , de y , pp l rgely ll str t d Pr e
£1 108 . a ch . : Tr u b n e r dz C o . 60 a Bo w . e London , , P ternoster
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London : Trub n e r .
ANCIENT PILLAR- STONE S AND CAIRNS
6 d . 8 vo . S i c h d . 34 . ic e 2 8 . t t e , pp Pr
ON THE PRESERVATION OF HEALTH
K . i S c i i c 8 vo . c h ri c 69 . 6d . : . e ond Ed t on, rown , lot , p e London H Lew s ,
136 S t . , Gower tree
ON THE RE STORATION OF HE ALTH K S . . i c i t i C 8 i c 78 . 6d . : vo . c h e ond Ed on , rown , lot , pr e London H Lew s,
136 S . , Gower treet
A TREATISE ON MYALGIA
S c i i 8 vo . 30 7 wi h si x i h o a h e l a . Ch u c hi e ond Ed t on , pp , t L t gr p d P tes London , r ll ,
i c 95 . 1860 . Pr e
FOUNDATION FOR A NEW THEORY OF MEDICINE
S Ch u ch i l 186 1 . i c 108 . co di i 8 vo . . 528 . e nd E t on , post , pp London , r l , Pr e
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h h u ch i 1 1 Bu i o i h I u B . u i h J C W t ll strati ons by agg P bl s ed by o n r ll , , New rl ngt n
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