PH A LLIC WO R SH IP

AN O UT LINE O F TH E

ORS IP OF THE GENER TI E OR N W H A V GA S ,

A s B e n o r as R e res e n t n th e D n e C re tor W th S u e s t o n s a s to th e In fl uen c e i g . p i g , ivi a , i gg i

o f th e P c Id e . o n R e o u s C re ed s C e rem o n e s C us o m s halli a ligi , i , t a n d Symboli s m Past a n d Presen t.

fB

RO ERT ALLEN CAMPBELL . E . B , C

IL LUSTRATED W ITH 200 ENGRAVINGS .

In S c en c e P os o h an d R e o n i , hil p y ligi ,

Th e tru t h e W o e r ut n o h n b u t th e ru . th , h l t h , t i g t th

S T. LOUIS

M B ELL COMP NY. R . CA P . A A C o pyrighted by

R . BE A . CAMP LL ,

1 887 . P R E F A C E .

HE aim o f this work is simply to present a popular

Of a n d i Of sketch the history , customs , symbol sm Phallic Worship past and present written in plain

English . Most of the facts and illustrations given are already

m o f m in pri nt . So e the have come down by tradition from the remote past . Many are taken from modern , m and so e from recent , publications . Without using i quotation marks , or announcing special cred ts in de

” s a tail , the author desires to y that he has quoted a truth ,

u w a n u a n c lled a fact , borro ed ill stration , and adopted interpretation wherever found o r by Whomsoever before

an d o r l the stated Often in nearly , even exact y , words of the earlier writer . Those who are familiar with H ’ iggin s Anacalypsis and his Celtic Druids , Payne Knight’ s Worship Of Priapus and his Symbolic Lan

’ ’ guage , Furlong s Rivers Of Life , Inman s Ancient

’ a n d L a ard s Faiths his other kindred works , j Culte de

’ D ul aure s é é é z An Venus , Divinit s G n ratrices che les

’ m et J cie s les Modernes , Hargrave enning s Rosicrucians ( 5 ) E (3 PR FACE.

. o iz and his Phallicism , etc , will readily rec gn e the sources from which much in this work has been culled .

All o f these works , while the highest merit as to

n ot scholarship and reliability , are popular for they are

n h redu dant with masses of minutia w ich , while impor tant and of essential n ecessity to the st udent m aking

x m Of an e haustive exa ination the subj ect , are burden

the some and confusing to general reader . These

m u l tit u din works , too , are plentifully interlarded with

Ous a n d quotations , descriptions , suggestions in foreign or dead languages thus veiling fro m all but the a o com plished linguist much Of interest and of importance to a fair understanding of this subject .

ih This work is intended , then , for the honorable and tellige n t gen eral reader w ho desires a fairly f ull outline Of this interesting and important department Of relig

—ou E n lis h ious , social , and political knowledge g and without the constant veiling o f socially tabooed ideas , organs , and operations in other languages . This work is n o t meant for the instruction o f the erudite and exhaustive student w ho wants a complete

of . catalogue facts , dates , and names Such readers are referred to the works named above .

o r n N is this book meant for the you g , the ignorant , — or the evil minded for it necessarily treats very fully ,

r and in ve y plain English , upon topics and natural RE E P FAC . 7

Operations that in this day are denied discussion in a promiscuous assembly .

i o f As to the importance and d gnity the theme , and hence the propriety Of its treatment — which some may i w ’ quest on ; and as to its purity , hich many will ques — tion the author simply quotes Hargrave Jen nin gs whose learning and purity no o n e who knows him will question and whose extensive a n d patient study of this and kindred s ubj ects renders his Opinion valu

H e able . says

It may be boldly asserted that there is not a relig n o t l ion that doe s spring from the sexua distinction . is a n i There not a form , dea , a grace , a sentiment , a

o r felicity in art which is not owing , in One form another , n to Phallicism , and its mea s Of indication , which , at On e t in s ta t utes u e o r ime , the monuments q architect ural covered the whole earth . All this has been ig — — nored averted fro m caref ully concealed (together with the philosophy which went with it) because it was judged indecent . As if anything seriously resting in

n n nature , and being otoriously everything in ature and art (everything , at least , that is grand and beautiful) , — — could b e ap art from the mind making it s o inde cent .

CO N E T NTS .

P R E ACE F , D E INITIONS F , R D TI INT O UC ON,

CHAPTER I .

H E I E R E B T F V G AT S YM OLS .

CHAPTER II .

G ENE R AL D IFFUS I ON AN D M O D IF IED F O R M S OF

PHALLIC S YM B OL S .

The P illar , The Cross , S e en S m rp t y bols , M e ne u S m isc lla o s y bols , N 10 CO TENTS .

CHAPTER III .

I A ND ER E N PHALL C CULTS C M O IE S .

P m in In hallis dia , P m in E hallis gypt , P m in P oen S an d P hallis Assyria , h icia , yria , hrygia, P m Am n the J e w hallis o g s , G ee a n d R m n P m r k o a hallis , No n - P Zoroasteris m hallic , M e A e a nd M ern P m iddl g od hallis ,

LIS T OF I LLUSTRATIO NS .

Figure . FrontIspIece . P and T S m b illar riadic y ols , Y n S m o ic y bols , ING -Y n S mbo L A o i y ls , YONI - n S m s Li ga y bol , INGA -YONI S m s L y bol , n - ih Y n S mb Li go a o i y ols , T e h Cross , The b de e Co ra Cap lla , S ne en e E n n to h g , gla d , I R un T we rish o d o rs , New n St ne S n to o , cotla d , R u e S n e En n d to , gla d , Inn M u S n e I e n is ra to , r la d , P Ke u n I e n illar , rry Co ty , r la d , P M nu m en Po m e hallic o ts , p ii , P n n arthia Li ga , n an d S un ne F Is n Li ga sto , igi la ds , Sivaic S ne In hri , dia , n -Y n Te m e In Li ga o i pl s , dia , Me n Tem e Pe e hir pl , tr a , R u e n -ih -Y n Gothl a nd d Li ga o i , , N CONTE TS . 1 ]

Figure

S e K rn E acr d Hill , a ak , gypt , n - Y n P u e R m e Li ga o i ict r , o , n a n d Y n S n e G zo Li ga o i to s , o , P um n uz hallic Col , C co , Ph S n e Mex allic hri s , ico , TA- R OA a n d Ta- Pol n esIa A rao , y , The Cross , ux A n Cr sata , E n o e gyptia Cr ss s , n u — S i m le Hi d Cross p , K aca Cross , n e Assyria Cross s , n en E A ci t Cross , gypt , ’ Eze e Ta u ki l s , ’ T mm e No rsl and hor s Ha r , , O n G ee rigi al r k Cross , M e e T alt s Cross riadic , G ee — T r k Cross riadic , n C I TI ia dic Lati oss , Tem la I p s Cross , n - Y n el ab OI a te Li ga o i Cross , n - Y n e Li ga o i Cross s , n u An en Hi d Cross , ci t , a n d e en G ee C u Cross Cr sc t , r k h rch , M e A e iddl g Cross , n u e Hi d Cross s , n - in -Y n S m In Li ga o i y bols , dia , Im e n n of M t h pr g atio ary Ca olic , The S e en rp t , E e n t r ity , m Wisdo , R od e of Lif , R m n S n o a ta dard , T ee e a n d S e e n r of Lif rp t , S S n taff of alvatio , T en J u e rid t of pit r , FiI e P illar , The Te m n ptatio , S e en G e h rp t odd ss or Witc , S e en S un a nd M n Gem rp t , oo , S e en a n d P G em rp t illar , S e en Tree P a n d Ark G e m rp t , , illar , N EN 12 CO T TS .

z er fi ve m Cro i for s , D n n Rod ivi i g , In n m u e dia A l t , The G e F u Em em r at o r bl , S of I taff sis , The w Arro , The S ee n C ar t ri g , The m m e Ha r , The S in the R n taff i g , The S un a nd M n oo , The e en M n Cr sc t oo , P T hallic riads , P T s In hallic riad dia , M u ne n asc li Ha d , T -Y n n riadic o ic Ha d , e e Hors sho , e P n u V sica icis Hi d , no e F m m e A th r or of sa , e P P u e V sica icis Catholic ict r , e P Me V sica icis Catholic dal , Y n W o i orship , n en e Co cha V ris , n u Cor copia , Fem n n e n i i Ha d , The E e y , S e e Se en n e P m J e w h k l , v bra ch d al , ish , T me a n d TI uth W h n S i In i ors ipi g va , dia , M o n the n In aia W rshipi g Li ga , dia , Tem e Pe e T e pl of ac , hib t , The M u n e an In asc li H d , dia , The Y n m n In o ic Char Ha d , dia n -in -Yo n In Li ga i , dia , Ardan ari-I w In s ari , dia , Addha-N In ari , dia , The To e In rtois , dia , I an d ru E sis Ho s , gypt The S um of I s E t istr si , gyp , The G e rov , The the Gr ve Worship of o , The R r oyal Colla , Tr u ne D e n i sig , B b n n Gem a ylo ia , An en t Gem ci , D E F I N I T I O N S .

R E LI GI ON A ND WO R S H IP .

’ ELIGION is man s worship of invisible power o r

o r Of an b o r n powers , invisi le being bei gs which he conceives Of as like himself , but superior to — himself ; and which he usually denom inates God o r

— r the gods o the divine . Worship consists o f the adoration bestowed u pon this divi n e ; o f thanks for favors received a n d prayers for favors desired from this divine , and Of Obedience offered or rendered to the supposed requirements Of this divine po w er o r perso n - conceived o f by the worshiper as

b ut h . like himself , superior to imself ’ n f One s religio and worship will , there ore , depend o f u pon his conception the attributes Of the divine . ’ One s conception o f the divine attributes will depend u pon the unfolding and development Of his conceptions m of an and his attributes .

o f One cannot conceive the divine with any attribute , the germ at least o f which he has not recognized in n w h o h ad man , any more than a bli d man , never heard

o r e Of Of light color , could conceiv a being endowed with sensual vision . I 14 RELIGION AND WORS H P.

u n ot Let the reader nderstand here , that this is a statement as to anything the divine is or may be but ’ a imply as to m n s conception o f the divine . As the ancients did not conceive o f an infinite divin e b o f of eing , they naturally thought a number gods , e n each greater and mor powerful tha man , but still , like — man sw ayed by like motives and subj ect to similar i n h l mitations each e dowed wit certain special powers , and with evil as w ell as good attributes ; and always — o r h n attri s exed masculine feminine . W e these evil butes were supposed to predo m inate in any god he w as feared and avoided a n d they called that being a demon . All ancient cults and most modern as well recog nize one among the good gods as being especially L sup erio r the god Of gods ; a n d likewise on e among the evil gods as being especially malignant th e worst of demons a devil . The earliest worshipers probably m a de o r adopted some physical entities which they regarded as gods .

As their ideas unfolded , these images were retained as bu t o r representing the conceived Of , invisible , powers persons which they came to think upon as divine . m m Then sy bols were introduced to represent the i ages , as well as the unseen , but believed in , gods and the

u . gods were more f lly defined That is , images were replaced by definitions of the gods , and the statements ’ of the divines attrib utes were formulated in dogmas ; an d these definitions and dogmas were taught a nd im in pressed ceremonies . The religious w orld of to - day even the Christian RE LIGIoN AND I WORSH P . 1 5 — world has not outgrown these conditions . The attri o f a re o f butes the divine still defined as those a good , u — in wise , and powerf l man only complete aggregate

in . n b ut and infinite degree God is defi ed as one , there is a polytheistic personalization of his attrib utes as a S o n a n d — m F ther , Spirit each Of who have Special and clearly defined characteristics , which are essentially di — stinct , as ruler , advocate , witness the offended king , di — unyiel ngly exacting j ustice the merciful martyr , by u ’ works Of supererogation , sec ring the criminal s par — don the enlightener , making this fact and its con o f ditio n s known to man . Each these persons is in a o w n way considered supreme in his domain but when , a regarded as compared with each other , the F ther is the — f o o d d head Lord o Lords G d over all . G is efined o fi l as infinite (as if infinity c uld be de ned) , stil his powers are clearly and definitely limited — not only in each Of the three personalized attributes , but as to the e m n aggregat . God is defined as asculi e , and all his — — S OII a n d Of . names Father , Spirit are that gender Material images representing God are generally di s

d n carded , and by most enominations de ounced ; but

m - o r n dog atic definitions man made , verbal , i tellectual — images o f God are held as sacred and defended as valiantly as ever pagans protected their idols . As it is clearly illogical to define a perfectly good , wise , and a n o r powerful God as having y evil weak attributes , — these latter which agai n are only those recognized in — man are recognized as aggregated in evil Spirits

w icked — o r more than men , as they are generally 16 RELIGION AND WORS HIP.

an d r called , demons , and among whom the chief rule

- is the Devil . This is not written in a spirit o f adverse criticism ; ’ but simply to illustrate that the peculiarities o f m an s mind , which in early days multiplied gods of compara

a tive r nk giving them each human characteristics , — good and bad allotting to each o n e Of them special powers and performances in the creation Of man an d

— v m o r v matter and stri ing , by imagery , aterial erbal , to describe the m and their attributes — is still m an ’ s peculiarity Of mind in the foremost religion and civiliza tion . By phallic religion in this book is meant any cu lt in ’ o r which the human generative organs (male female) , o r s m their use , realistic images representing them , y or bols indicating them , form an essential important

r factor in th e dogmas o ceremonies . l h w as Phal ic wors ip , in its origin and early use , as n pure in its intent and as reverent in its ceremo ies , as far removed fro m anythin g then looked u pon as trivial o r u it s s m nclean in symbolism , as is the worship and y - N bolis m . Of to day o people , however ignorant and w — savage , would deliberately allo much less designed l n — y i t'roduce any ceremony in their worship which appeared in their eyes as degrading . The dogmas entertained by the poor heathen of

t o o u r n primitive ages which , enlighte ed minds , seem th e e w absurd , and cer monies by them practiced hich ,

l o r — in this day , wou d be immoral indecent , were to those who believed in and practiced them as dea r an d RE IGI N AND R I L O WO SH P. 1 7 necessary as are n o w the modern creeds and ceremonies

- to the m ore enlightened worshipers of to day . They n o w could not then , as they cannot , be dislodged by de

n u n c ia tio n s . The o n ly way to rectify the creeds and purify the conduct and ceremonies o f worship Is by the enlight ened and earnest teacher leading the ignorant s ec s o s ee tarian to a higher development , he can the truth

a n d in a clearer broader light ; and , therefore , enabling him t o interpret his Ol d dogmas anew o r to form newer — and holier creeds and hence m odify and purify his i worship accord ngly .

Divine truth , as man sees and interprets it , is the soul — of . all worship past , present , and future As the

n n co ceptio enlarges and clears , the forms change , but divin e l ove a n d tr u th o f the , as man conceives it , is

l r a . R o u ever sting spirit of all religion ites which , in eyes , are indecent , were doubtless practiced by a primi f n tive people with the greatest purity o i tent . n of Indeed , it probably never occurred to the mi ds these simple people that any work Of nature — much less its highest a n d holiest activity producing its — c rown ing work Of creation man could be in deli u o r cate m ch less Offensive obscene . l V Even the cynica and sarcastic philosopher , oltaire , says , speaking of Priapic worship It is impossible to believe that depravity o f manners would ever have led among any people to the establishment o f religious

. l ceremonies On the contrary , it is probab e that this l custom was first introduced in times of simp icity , and RE I I N A D 1 3 L G O N WORS HIP . the fir st thought w as to honor the deity in t he s v m b o l

s of life which it has given u . — . i i li r y And Mrs Ch ld whose ntel gence , pu it , and ' — modesty needs no one s indorsement ih speakin g Of a ncient Egypti a n a n d Hindu religions and their s y m a : a holism . s vs The sexu l emblems every where con sp ic u ou s In t he s c ulp tm es o f t heir temples would seem m u in b ut a n d l i p re description , no clean thoughtfu mind could so reg a i’ d them while witnessing th e Obvious simplicity and s ol emn itv wit h which the subj ect is treated . “ In another p lace sh e sa y s : Let us not smile at their mode of tra cin g the Infini t e a n d In c om p reh en

s ll v a r a m st eries n u . ble C u e th oughout the of at re , lest b v s o n Of our own r n doi g , we cast the shadow g oss ess ” on t heir pat riarchal simplicity . ‘ W en Abraham s servant laid his hand upo n th e ' at a in k a n t w a s master s gener ive org ns , ta ing oa h , he simply follown the c u s to m of the ti m es in ta king a

i . t a n d solemn Obl gation The in ent was as pure , the a a i a a s a n d w t ppe l to their recogn zed cre tor honest , i h a s little thought of in dec en c v a s in modern times we have in swearing b y t he uplif t ed hand or kissing the

i . a a B ble J cob , j ust before his de th , swore his son — Joseph in the s a me solemn m a nner ; and the sa me custom is stil l used a mong some modern Asiatic an d

Afric a n tribes . a a a l u t o r The ncient m tron who wore phal ic am le ,

a f an made votive of ering to the image of erect lingam , a s as praying for children , was earnest and as modest

R I I D I 20 EL G ON AN WORSH P.

f conclusions . The foundations o essential principles which they laid and the superstructure o f dogma w hich l they erected thereon sti l remain in the greater part . Only the vitality o f essential truth would give s u ch

. d enduring life The foundations have been eepened , a n d in v w a v su erstru c broadened , e ery y impro ed ; the p ture has been enlarged a n d b eautifi ed ; but the gran d and etern al essentials of their cults . were the germs from which h ave been u nfolded al l that w e have s upe ’

. w h rior to them in religion The ors ip Of one s creator , o f and the ruler his destinies , was with them , as with ‘ m o f u s a s . , and it ust ever be , the life all religion I N T R O D U C T I O N

in HE masses Of mankind , especially religious d ogmas , have always looked , as they now look , to their recognized leaders for instruction and example . e n o w These leaders hav always been , as they are , either conservative o r radical . The conservative and the rad ical are the natural developments of two fundamentally o f different orders mind , and neither class is capable Of fully understanding o r fairly appreciating th e other u class . They are opposed in p rposes , plans , and d n methods of proce ure ; and are , he ce , always antagon

ists in . religion , philosophy , and politics c o n flic t — Notwithstanding this continual nay , to — in speak correctly consequence of this antagonism , they are the essential a n d effective factors in the de

v el o m e n t . p of the race They are , as it were , the centripetal and centrifugal forces in humanity . The centripetal force alone would carry the earth directly the s un an d to , thus to immediate destruction by in stant c o n fiagratio n ; while the centrifugal force alone the it would scatter earth into impalpable dust , and would be lost in the i m measurable frigidity of infinite a ll space . So , if minds were conservative , there would — be u n changing stagnatio n b ut no progress ; a n d the ( 2 1 ) IN R I 22 T ODUCT ON. race would wither and die o u t from lack o f mental nourishment an d needed exercise . If minds were all radical there would be incessant and grinding agita — tion but no stability ; and th e race would destroy itself by constant and consuming friction . Yet both

the c these parties are essential to existen e , continuance and betterment of the race ; for just as the c o Ordin ate Operations o f the centrip etal and centrifugal forces in n ature causes the planets to revolve and circle in their s s u n course around the central , so it is only by the

o f n constant activity the conservative and radical mi ds , a n d in their opposite tendencies , in their apparently — b u t c o O erative mutually destructive really p forces ,

in that humanity is developed affection , intellect , and power .

The conservatives , in religion , in their teachings ,

ro n u n c ia m en appeal to authority , precedent , and the p

— o r toes Of that lamented past , when God the gods s a — th d they y walked e earth ; and , stan ing face m en o f Ol d to face with the wise and holy , delivered their celestial messages which embodied a l l the truth

o r necessary , best , possible for man to know . They

u an d naturally form late exact creeds , reiterate in the o f same formula words the traditional revelations . They insist that the tim e- honored ceremonies were in stituted by the wise and holy fathers as a means of — pleasing God o r the gods ; and thereby secu ring the divine favor u pon those who punctiliously and rev eren tly observe and perform these ceremonies . They clin g tenaciously to al l the old symbols . They build NSERV TI E AND R I CO A V AD CAL. 23 monuments to the Holy Prophets o f olden time whom their predecessors in conservatism persecuted as inno — ato rs bu t w ho n ow v and blasphemers are , that their z teachings are accepted , canoni ed as inspired saints . They a ppea l for instruction and guidance to that has lamented past , from which , they say , mankind de i generated . The r great Obj ect is , by constant reitera

o f tion the accepted revelation , and Of the established dogmas , by never flagging insistence upon the full and frequent performan ce and observation o f all the tra dition al ceremonies , and by the careful and effectual — supp ression of all false teachings (and teachers) as they denominate all that tends in the least degree to modify the Official worship — to retard the terrible and generally inevitable retrogression from the holiness and ’ wisdom of man s first estate ; and gradually , though , o f course , slowly , regain , for the faithful and obedient

f e w . In , a return to paradisiacal peace short , they look s a of the f o r back , they y, to the glorious sunrise past u n u o f enlightenment . By an q estioning acceptance of the dogmas then formulated , by a strict obedience a n d l the duties then enjoined , by a ful and constant o f Observance all the ceremonies then established , they seek to gain the special but u ncertain favor of God o r — i the gods they worsh p . They thus seek to secure , f o r — — a favorite because obedient few , release from s the ills of this life , as well as desirable advantage in o f the life to come . They oppose all change creed lament every modification of ceremony as a degeneracy ; and leave it for their children a n d successors to adapt IN R TI N 24 T ODUC O . themselves to the n ew order of things by accepting the inevitable in progress .

The m a n radicals y , to some extent , ack owledge the — truth and the authority o f former revelations for the

. m a time when it was given They y also recognize ,

o r th e - n en more less , time honored traditio s , as well as gage reverently in the observance o f the established w ceremonies . They ill , however , claim that the truth — w as n ot fully revealed to the prophets o f o l d wise At an d holy though they were . least they will claim

v n h that e en if these ancie t prop ets were fully instructed , n u still we do not , from their revelatio s , fully nderstand all truth . They will assert that revelation has n ot — entirely ceased ; and will m aintain that God o r the — gods will n o more retire from the world as teachers than as creators and preservers . They profess to a c

th e o f n n knowledge teachings traditions and phe ome a , but claim to look u pward and onward for fuller light n through intuition and e w revelations . Their almost constant argument is that the asserted new revelation is in perfect harmony with the older with all that is an d the understood to be true useful in established cult . m u the n e w l Their clai sually is , that ight restores a lost or brings into promin ence a n egl ected mean ing that it unfolds a n internal o r spiritu al interpretation

m o r higher and fuller than the ere literal statement , to n ew ha u that it adds it a , but still rmonious , nfold l ment o f truth . In either case they w ill generally c aim — that there is no attempt and n odesire to su bstitute o f n a n ew worship in the place the old o e . On the NSER I E AND R I CO VAT V AD CAL . 25

d a c contrary , they aim simply to evelop the already c ep ted dogmas and practices into a clearer light and a broader usefulness . w The radicals , when ise , honest , and enthusiastic , are the real “ reformers They do not seek to substitute

n e w a im an entirely uthority , creed , or ceremony , but to provingly modify “ reform ” those already accepted and in u s e .

True reformers , by the very constitution of their

- u mental make p , necessarily value more the truth than the Special method o f its expression ; and they hold in higher estimation the spirit of the doctrines tha n the formal ceremonies and conventional symbols w hich illustrate , impress , and represent those doctrines . Their l to policy is , therefore , to unfo d and enlarge dogmas ,

- re interpret ceremonies and symbols . They seek to excise only that which the newer and clearer light

w - b e in in sho s to false creed , and misleading ceremony a im n e and symbol . They to add only such w state men ts o f doctrine as will express more clearly the larger truth o f the n ew revelation . They profess to introduce only such modifications of ceremon y an d symbol as are absolutely n ecessary to m ore fully a n d more distinctly represent and impress this broader and clearer truth . The typical conservative and radical is here drawn with

u . sufficient distinctness for the p rpose in hand It must , however , be remembered that mankind as they are and were range in all possible gradation s o f mental — idiosyncrasy from the bigot wh o says no change is IN R 26 T ODUCTI ON.

t ev er desirable , to the fana ic who wants y thin a n d cha nged at once . — Ki ngs an d priests those who are in possession of

i . a t o r nherited vested , or perm nent posi ion . influence ,

are n atm all i an d income , y, both from educat on selfish ll a i . interest , conservative in th ngs The masses

a a o f are n ot o n l v a th t is . a m j ority them natur lly

a th e v conservative . but l ck development to re a dil u nder a f sta nd enlarged st tements O truths . The v a st m ajority a a t t i of m nkind are religious f er the defini ion of relig on , which is given elsewhere . All religion is b as ed u pon din it a a diti n e a . wh t is , ccor g to some defin ions . revel tion There is no God but God : Moh a mmed is th e ' of a y a t prophet God , s s the follower of the f i h founded u pon the Kora n as the onl y i n spired a n d perfect revela

f a the i . An d a tion o All h . Most H gh the Moh mmedan a s a a n d u in v a s is e rnest pio s his de otions , and well convinced tha t he is a professor o f the onl y true religion as is the Chr istia n who accepts his Je w i s h Bible a n d the Gospel a s the onl y revel a t ion of God t o m an a n d

l a b ut a n d who dec res there is no God Jehovah . no

a m an esu s — y S vior Of but J , the Christ the onl begot a in ten Son of the Father . The Br hm , the Buddhist a n d a s a re a a y a at the P r ee , e ch equ ll well ssured th his

y r i his w onl v is the onl t ue relig on . Obj ect of orship the a his a t he o n l v m an h a s re l God , and s cred books truth d a v t he at . a n received from the cre or . preserver s ior of ra ce . This t rut h concerning t h e domin ant cul t s of the pre s

INTR I N 28 ODUCT O . wisdom and power w ho created the world and su pervised humanity a n d human affairs ; that the good w ill o f ’ w a s l this power to be propitiated , and hence man s w e fare secured by th e worship and obedience o f this

w - being , hile the ill will , and hence misfortune to man , resulted fro m denial and disobedience Every cult has taught that it worshiped the only tr ue go d o r gods an d that hen ce its follow ers were the favorite o r chosen people the rightful lords o f crea tion . Every sect claimed that all others were worship in g false gods (or worshiping the true god or gods ih an imperfect and unholy m anner) that hence they o f were enemies the true divine aliens , heathens , and ba rbarians who had no rights that the true believers were bound respect .

- l o f n As a resu t this belief , domi ant and strong relig ious nations and sects have always persecuted the “ f ” weaker worshipers o false gods . These pers ec u tions were graded in severity . This severity depended U o f pon many circumstances , such as the development n m philanthropy and intellige ce , the co parative po w er o f the c o - o r opposing sects , and the operation opposi tion Of the civil authority . Sometimes these p ers e c u tions went as far as the exterminatio n of the weaker “ a n d th e n n heretics , co fiscatio or even the total de struction o f thei r property . Sometimes only the males — were killed o r castrated and held as slaves the o r women carried Off as concubines servants , while their property enriched the stronger worshipers of the ” true go d . S I UNFOLDMEN MY T C T . 29

’ or c o n fi s The faggot pile , the headsman s axe , the c a o f o f tion estates , and the abrogation civil and religious o f h rights are matters a more recent istory . A l l this will illustrate why mankind are conservative from policy as well as fro m the natural constitutio n o f

But the mind o f m an is s o constituted that he natur m ally perceives , and,therefore , ust (whether he will or n o a n d o r th e , whether not he acknowledges fact to i l h mse f and his fellows) , recognize and accept the highest truth he is capable o f comprehending whenever f it is clearly presented . The uni orm result o f this w n h eternal harmony bet een mi d and trut is , th at how ever conservative o n e may be in avowedly changing his o f creed , still the clear presentation truth , to a mind o f u capable recognizing it as tr th , forces its mental acceptance . in Again , man , all stages of his development natur r T O a l l ally loves the ma velous . classes mystery is f . o n ew fascinating The presentation a interpretation , the pointing out Of a n ew idea as embodied in a n Ol d saying , the elucidation of a transcendental meaning in a time - worn proverb in a w ord the mystic unfolding o f t a holier purpose , a clearer enlightenmen , and a greater u s e in o r w , a recognized dogma symbol , is al ays charm i n u g , instr ctive , and potential . Different classes of conservatives m ay designate this di “ ” “ ” unfol ng as esoteric teaching , merely poetical , “ ” “ ” m s o r fanciful i practical transcendentali m ,

nonsense . IN R I 3 0 T ODUCT ON.

It is , nevertheless , fascinating and effective ; for even u n if nwarranted nay , if it be even onsensical and th e absurd still it provokes thought , arouses imagin r i n ation , stimulates inqui y , and must result , therefore , o f n ew and broader perc eption truth . While man cannot avoid believing the presented

n l truth , which he recog izes as truth , stil there are many n o f reasons why he m ay not avo w the accepta ce truth . t m a m ho n The modes man y fear being istaken , and es tly doubt the validity o f his perceptions especially o r when his acknowledged teachers refuse to accept , de

n nou ce as false , what appears to him as true . Even if convinced he may dislike the u ndesirable prominence th at a n avowal o f his yet unpopular convictions would

n give him . The pride Of bei g consistent o r the vanity o f being thought consistent will prevent many a fi ckl e — o r of an avow l . The fear of being being — s o w m . thought ill deter any others But , above all

w o f o the fear al ays well grounded losing favor , p

o r w on e sitiou , caste among his fello s , keeps many a u from freely avowing the tr th he mentally accepts . o f r Even some the ulers , who were convinced by the o f gracious and lucid teachings Jesus , did not Openly t he h admit fact , because t ey feared the Pharisees would exclude them from the synagogue . The fear of being looked u pon as unworthy in conduct o n account o f a

n in cha ge religious connections , and especially the fear — — in past times and in some places even n o w o f a m e has ore sanguinary and even d adly persecution , kept and still keeps many a tongue from speaking E ERI INS R I N SOT C T UCT O . 3 1

the ‘ b ra in a truth clear to and dear to the heart . The long line of religious martyrs attest the truth of this , and those who are persecuted for heresy know ho w

u a ll severe are the penalties inflicted , even now , pon ” schis matics . The great G al il eea n strove assid u ously to enlighten m i his chosen and especially inti ate d sciples . It is Of c record that he gave them esoteri instruction , which the less enlightened could n ot comprehend . Among his last sayings to these specially instructed followers was et s a the assertion , I have y many things to y unto you , ” b u t ye cannot bea r them now . But for the consola — tion and instruction o f all his followers (for h e prom ised to the humblest o f his followers all that he promised to his imm ediate disciples) he immediately added this “ wonderful statement But the Spirit Of Truth w ill come u nto you ; and when he is come he shall guide ” you in to all truth . He identifies himself with this f a n d Spirit o Truth , promises , that for the enlightenment o f L O a m and assistance those who believe , , I with

o u w . y always , even unto the end of the orld The professed followers (and there is no question o f their integrity) o f this great teacher whom they rec — o gn iz e as Divine constantly pray f o r the enlighten o f o f e ing presen ce this Spirit Truth . Unqu stionably religions toleration finds its highest development in the o f Christianity this age and nation . Yet Christians (at least a great m ajority o f its official teachers and prominent members — who are recognized as pillars in 0 11 in a d the church and strong the faith) , even this IN R I N 3 2 T ODUCT O .

an ce d a e o f v civilization , and in this g unprecedented m n w religious freedo , denou ce ith anathemas and perse ” u w V all h h c te ith igor eretics and sc ismatics . The Simple truth is now ; as it has al w ays been o f the great majority official religious teachers , and “ s c hi m their lay adherents , persecute relentlessly all s at “ ” i h al l ics and heretics , punish ng them wit the de n u n ciation s n , pai s , and penalties that their sectarian an d b prejudices prompt , and that civil law pu lic Opin ion w ill allow them to inflict . Modern religious persecution is still j ustified by those

ho in m w practice it , j ust as it was former ti es , by the the specious , but false , plea , that revealed will of God de ” — mands that heathen s hould b e not converted to — the truth but punished for their errors .

he u - T crucifix , the faggot pile , and the th mb screw

n a e u cannot i this g , and in western civilization , be sed

‘ to punish religious innovators ; but there remains an d they are in constant u s e anathemas (that is God da m n in s d the of g ) enunciation from pulpit , denial church privileges and social ostracism . a The outcome Of all this is that , in ne rly every com mu nity certainly in every civilization past and pres ent , there were , and are , those who repeat the same m n u s e creed , perform the same cere o ies , and the same symbology , and yet give to nearly every sentence , act , and Sign an almost totally different interpretatio n from that given by another o f the s ame cult . There may be in the same association there surely — h w ho is in every nation t ose , in their worship , regard E N RE I I ERSE I MOD R L G OUS P CUT ON. 3 3

u the symbol merely , looking pon it as a fetich , which they fear o r invoke for its intrinsic power merely . The writer became convinced Of the truth o f this statement by careful and extensive investigation in the principal cities o f the United States . On the other hand there are those who entirely lose

i — o r — of s ght at least cognizance the symbol , and a n d in looking beyond all creeds forms , worship spirit ” an d in truth that which they think o f as the ineffable ” love , wisdom , and power , and which they do not as sume to name much less define .

u S ch worshipers are numerous in modern times , and include many who are honored f o r their exceptional

f o r n purity , admired their superior intellige ce , and t revered for their philanthropic lives . Tha they had representatives in the olden time might be show n by innumerable citations fro m ancient writings . Homer “ ”

m e . says Hear , oh King , whoever thou art Plato and Socrates are abundant in sayin gs which Show

It has com e un d er the p e rson al Observation of t he w rite r that o n e m an in Wisco n si n w as excl u de d from chu rch fe llo w ship for cu tti ng w ood o n S un day k w m n H is u w as n ot the e w k n for a sic o a . fa lt charitabl or of providi g a S u n day fi re ; b ut b ecau se h e ou t e n ou gh to keep the poor a n d b ed - rid den w m n w m o n n ue n e w as ex u e d e n o a ar Mo day an d T sday . A oth r cl d for t achi g S un - h e e e e d n o n - e w ho ed his day school class that b li v that a prof ssor , liv a d e w as u ke be ed o n e w ho e e d b u t goo lif , j st as li ly to sav as prof ss Christ, e H e i liv d a bad life . has t u pon u n doubtedly tr u thful info rm atio n that in e en l m an w a s ex u e m his u the u n ke im Ohio , r c t y , a cl d d fro ch rch ( D rs) for tr m n his e d u n d the n e a n d n e n n i g b ar ro at cor rs , a oth r for havi g his hair shi — “ gle d becau se the Bibl e says Yo u shall n o t roun d the corn ers of you r ” e n e e u m ar th e n m an w as h ads ; ith r shalt tho cor ers of thy b eard . A excl ud ed from his ch u rch (the Am ish Brotherhood) for havi ng b u tto n s o n a n d w m n w e n ea r- n his coat, a o a for ari g ri gs . IN RO I 3 4 T DUCT ON.

did n ot m t o they atte pt define the great first cau se . ' Phil o m on writes Revere and worship God ; seek ” n w m ere i not to k o ; you need seek n oth ng further . Meander s ays : Seek not to learn who God is they who are an xious to know w hat may n ot be known are ” impious . Every change in dogma an d consequ ent m o difi c a tiOn o f —is o f Of ceremony and interpretation symbol , n u o r an d ecessity , based pon a real supposed larger

c . is clearer per eption of truth It always easier , as well a o n e w ho n as s fer , for has this new e lightenment , to l th e f n ew secret y read into o ficial creed a meaning , and to give the esta blished ceremonies and symbols a new t n the i n of in erpretatio , than to meet Oppos tio the powers that be by any open advocacy o r p racticeof an in nova

i . m t on Many otives , commendable , permissible , and l fi — a in m se sh , prompt nay , lmost , any instances , force h o f d . t e such a course proce ure Then , agam , order and development Of mind which discovers o r readily recognizes the larger truth when presented is also the order o f m ind w hich values forms as relatively o f less

u f o r importance than truths . It is sual , too , those of advanced Views to claim that the recognition o f th e larger light requires a preparation and expansion of m ind which they profess to think the m ultitude do not possess ; and this consideration will also keep many

n d m en w ise a . prudent from freely stating or discussing newly perceived truths .

in rel i Iou s But men , their g and intellectual pursuits , — desire and require as in other avocations i n life

IN R I N 3 6 T ODUCT O . receive them ; and of such fidelity that they would n ot

t he o r o f or betray association , any its members teach ings . The founder o f Christianity selected and instructed his disciples on principles similar to those u p on which this society w a s organized . He taught the multitudes by alle

b h u h gory and parable , as they were a le to hear t at is , derstan d . When he was alone with his disciples he ex ” n u pounded all thi gs nto them , because , he said to “ o u Is Iven o f them , unto y it g to know the mysteries km do m u a re the g Of God , but nto them that without , ” all these things are d one in parables . m o f w as The pri e obj ect this association not , as has n m h been plausibly maintai ed by so e , to veil the trut from n o f the masses , retai ing it as the means personal grat ifi c atio n , and for profitable use , in the close corporation f e o f a select and sel fish w . The grand purpose was to develop the tr uth to broader dimensions and a clearer light ; to unveil it to all who could appreciate an d re c eive it — be and , therefore , benefited by its posses sion to insure that those who entered upon its study n would , so far as they were capable , conti ue and com pl ete their labors ; a n d to prevent the profanation o f h the truth by its misuse . T ese associations gradually o f developed into secret societies , composed members n whose fitness as to i telligence , fidelity , discretion , and courage was not only vouched for by members Of the

b u t w ho e xami society who knew them , were tested by

an d w s e nation and trial , who were solemnly s orn to

cres . y, under painful penalties for any unfaithfulness TH E N IEN A C T MYSTERIES. 3 7

This was the origin of the Ancient Mysteries

o f ue . and , in fact , all subseq nt secret societies Whether t an d the here was only one original organization , others were all o r mainly descended fro m it o r whether there were independe n t orders originating in different places d m m un er si ilar circu stances , cannot now be definitely w s tu decided . Each Vie is advocated by intelligent dents who have given the subj ect patient and seemingly exhaustive study . x r Ale ande Wilder , whose natural bent of mind and scholarly attainme n ts peculiarly fit him for the patient u and exhaustive st dy he has given this matter , says

It is not practicable to ascertain with c ertainty t e A when or by whom h ncient Mysteries were instituted . Their forms appear to have been as diversified as the genius Of the worship that celebrated them , while the esoteric idea was s o universally similar as to indicate III identity o f origin . some were performed the rites o f B on a D ee al the , the Saturnalia , and Liber ia , which seem to have been perpetuated in our festivals o f Christ

V a n d . mas , the Blessed irgin , St Patrick ; in Greece o r the were the Eleusinia , rites of Coming One , which w ere probably derived from the Phrygia n and Chaldea n rites also , the Dionysia , which Herodotus asserts were m a n tis o r introduced there by Melampus , a , prophet , who got his knowledge o f them by the way of the

. a Tyrians , in Egypt The same gre t historian , treating of the Orphic and Bacchic rites , declares that they in ’ are reality Egyptian and Pythagorean . The Mysteries o f Isis in Egypt and of the C abeirian divini i in t es Asia and Samothrace , are probably anterior and

of . o r a the origin the others The Thesmophoria , s N 3 8 INTRODUCTIO . s em bl ages of the women in honor Of the Great Moth n t u o f er , as the i s it ter the social state , were celebrated in l a n d Egypt , Asia Minor , Greece , and Sici y ; we no — tice expressions in Exodus (xxxviii Samuel (I ii a n d Ezekiel (xi ii : which in dicate that they a in a a n d a were observed by the Isr elites Ar bia P lestine . The rites o f Serapis were introduced i nto Egypt by l t he of Pto emy , Savior , and superseded the worship n o f th e Osiris ; and after the Co quest Pontus , where a th e t s terie s o f Persian religion prev iled , Mithras i were carr ed thence into the countries Of the West , and existed among the Gnostic sects m any cent uries a fter a o f A the genera l dissemin tion Chri s tianity . The lbi en s es a o r Mithra c is g , it is supposed , were M nicheans in g Chr istian s . The Mithraic doctrines appear to have comprised al l the prominent features of th e Ma gian o r a a i Chaldean system . The Alexandri n Pl ton sts evi den tl y regarded them fa vora bly a s being Older than the ” rob abl v western systems . and p more genuine .

Fr om th e v erv natu re o f the case we c a n have but l i ittle direct informat on as to the special dogmas taught ,

th e i the ceremonies practiced , or h gher interp retations of the symbols used in the secret proceedings o f the ” Mysteries .

TH E E LE U SINI AN MY S TE R IE S

th e an d are Im dersto o d . were most celebrated , the better h c an a m a W at we le rn concerning them y , therefore

y l serve as a general t pe of a l th e others . Although

n a n d l ih position . influe ce , wea th , no doubt , had their flu en c e 111 d recommen n a candidate , they were certain R R R LESSER AND G EATE MYSTE IES . 9

l - su ffi c ien t y not all ; for Nero could not , by persuasion

o r . o f threats , secure admission Persons all ages and

both sexes were admitted . One must have had much to recommend him before o f a s he was even thought a possible member . If searching inquiry concerning him resulted satisfactorily “ ” he was formally announced as a candidate . If he h e w as was chosen , , under the most solemn vows Of u rifi c a obedience , study , and secrecy inducted by a p tion including much fasting into the Lesser Mys o f teries . A S a concluding part the ceremony the

candidate was instructed , by the Hierophant , to look within the chest o r ark w hich contained the mystic s er

pent , the phallus , the egg , and grains sacred to

. o r Demeter The epopt then , as he was reverent

n otherwise , k ew himself by the sentiments aroused . The real seer beheld in these emblems the symbols of — divine and infinite generators towards whose n ature he aspired ; the sensual and unregenerate natural m an s aw the rep resentations o f that which his lust hungered

for . Plato and Alcibiades were aroused by very different

— - emotions . He thus became a Neophyte new born , o r mystic a veiled one . He then passed a probation

of from one to five years in study and p u rification . During this period he w a s subj ected t o various and f re

quent severe trials of his obedience , fidelity , courage ,

and discretion . When he h a d proven himself every w a m y worthy as to character , and his ind was properly f o r prepared the reception of the higher truths , the Neophyte was cond ucted into the inmost secret reces ses INTR U I N 40 OD CT O . of the temple , and initiated into the Greater Mysteries , ” o r becoming a Seer Initiate . Into some of the m interior ysteries , however , only a select few were ever admitted . He w as then instructed in the essential prin ciples o f religion fi l e knowledge o f the God o f n ature - the

first , the supreme , the intellectual by which men had been reclaimed f rOm rudeness and barbarism to elegance

r fi n n o t n and e nement , and bee taught , o ly to live in more comfort , but to die with better hopes . This Shows that the Initiates were acquainted with

o f Of a higher and clearer View the Creator , and the

an d if m present future l e , than the asses could probably comprehend .

These truths were taught , in part at least , and illus trated by allegories the exposition of Ol d Opinions — and fables a n d by symbols . The last offering made by o n e initiated into the Greater Mysteries w as a cock to f Es c u l apiu s . From among the initiates some were selected who “ ” were crowned as an indication that they were au thoriz e d to com municate to others the sacred rites in which they had been instructed . That is , they were made , as it were , priests or teachers for those initiated but w ho did not remember o r understand all they had seen o r heard in the ceremonies . The H Ieroph an t w h o presided was bo und to a life of i celibacy , and also requ red to devote his entire life to of of his sacred Office . To reveal any the secrets the Mysteries was adjudged as the basest wickedness ; ‘ I ERING IN ER RE I N D FF T P TAT O S . 41

and in Athens was punished by death . Uninitiated persons found u nlawfully witnessing the ceremonies were also put t o death . The intention of al l mystic ceremonies is to conj oin ” u s with the w orld and with the gods . The grand con f o r in summation sought these initiations was , “ F r ien ds hi a n d in terior com m u n ion w ith God a n d p , the enj oym en t of tha tf elicity w hich a ris es f r om in tim a te

n con vers e w ith divin e bei gs . A most interesting study to o n e who c a n appreciate without prejudice that two good and intelligent men can honestly differ most radically 0 11 the mean ing Of a m simple yth , and the ceremonies illustrating that h myt , would be to carefully follow Alexander Wilder an d Thomas Taylor in their ess ays upon Eleusi nian and -Bacchic Mysteries ; and then turn to the de n un ciatio n and bitter abuse o f these same idea s and di procee ngs by celebrated and honest writers , who find m l an d in the on y incarnated folly , ignorance , worse tha n bea stly sexual abominations . The Initiates in their public worship professed the

in n same creed , engaged the same ceremo ies , and used

a s . t the same symbols the masses It is , herefore , almost certain that their private work was simply an esoteric instruction o r deeper interpretation Of these

o f externals their religion . Very gradually the perma u ently vita l part of these secret teachings became the reformed beliefs of the masses and were incorporated h into t e publicly accepted dogmas . The consequence of this was the gradual rc - interpretation o f some cere IN R I N 2 T ODUCT O .

of su monies , and , little by little , the modification ch others as were supposed by their dramatic action t o tea ch something radically inconsistent w ith the n ewer of and broader recognition truth . m c i As sy bols have no intrinsi religious mean ng , but depend entirely for their value upo n the arbitrary sig n ifi c ation u bestowed pon them , they were naturally l retained in their established form , while their traditiona interpretations were s o enlarged as to harmonize with the broader teachings o f the clearer truth . The student o f religious history and development finds that creeds change very gradually under the influence o f in c rea s in i u g intell gence and varying circ mstances , and he has little t rouble in tracing their relationship and growth ; that ceremonies , while they are modified in form to a n d illustrate impress the changed creed , are always a compromise between the traditional custom and the l innovating dogma , generally retaining the fami iar

- dramatic elements as well as the time honored times , “ ‘ s m seasons , and high days ; and that the Original y u n re bols , which represent the f damentals in religion , n n w main early the same , the cha ge being almost holly — in interpretation which i s the greater u nfolding o f n the original teaching . The innovati g ideas , the

o f n ew - changed mode thought , the and ever shifting of conditions and circumstances life , together with ’ man s natural love o f novelty and variety in modes o f

m n n e w s m conception and expression , will evolve a y y bols a n d numerous modifications o f those already in

IN R I N 44 T ODUCT O .

as limited in locality , as well as in other respects . They w ere , therefore , thought Of as frequently having differ m ent , and Often contrary , purposes , which brought the

. m en t o o into contention with each other Like , , they f di o . were fferent rank , honor , and station They were , t w o — however , divided into general classes the good w i and the bad , those who ere friendly to mank nd de siring to S how him favor ; and those w ho strove to

u m . inj re , annoy , and destroy hu anity One among them w as generally considered far

i t n superior to all the others in goodness , n ellige ce , and

u w a s l G o d power ; and this s preme being ca led the , or

Great God , while the others were called , simply and

. n collectively , the gods This supreme bei g , and a f e w of i his chief associates , were also given indiv dual names . w as l This superior being mascu ine , the creator o f all o f that is , the father , not only men , but Of the other

. c o gods , whom he dominated All these gods were n f a s l o n c eived o e . masculine , like the principa They had , however , goddesses for associates the superioress o f o f whom was the consort the ruling god . These gods and goddesses were n o t only thought o f as distinctly masculine and feminine ; but they were con sidered as remarkable for their virility as f o r their other super human attainments . Their amours and creative en durance and activity forms a n important part o f all d . b a mythology The gods , while inferior to the good m a n w ones , were superior to in isdom , strength , and l a n d Viri e activity and had , also , goddesses for consorts

. l a n d e associates The evi gods goddesses , however , wer M AS II NE AND EMININE EI I CU F D T ES . 1 5 destructive rather than creative and the evil goddesses play a very inferior role in all myths . The supreme m o r asculine creative power , principle , person , by what attri ever name known , and whatever his recognized t o f butes , was the great Obj ec worship and veneration ; and w ha teyer measure Of reverence was shown the u others , was bestowed pon them as the associates and “ ” assistants o f the Lord of Lords . u m v o r The s preme fe inine creati e power , principle , o r person , by whatever name designated , whatever her or recognized attributes , was considered the consort o f the favorite associate masculine creator , and shared the honors bestowed upon him . This honor w as in a few isolated cases , as to time and place , greater than that bestowed u pon the royal god . In a greater num o f ber instances they received equal honor , Generally , i however , Wh le they were nominally equal , the creative god was considered the wise and powerful ruler who w a s feared , and who , hence , received the greater share o f dogmatic ceremonial an d recognition but the crea tress goddess was looked u pon as the tender and loving o f mother , and received the sincerer affection the hum w ho h er ble worshiper , appealed to as the more likely to sympathize with and assist her n eedy and suffering children .

’ Even in this day we s ee the same p rin cipl e c ar

o ut in the ried purest religions . The B uddhist de vo tee , the pious Catholic , and the penitent Protestant , all laud the greatness , power , and wisdom of the masen b u t line Father ; look to the immaculate Devi , the IN I 46 TRODUCT ON.

o r o f u Holy Mary , the transcendent womanly love Jes s , f or special favors in times of unusual trial and deep tr ibulation . While the above is a general outlin e of the supposed c n o f u haracter and relative ra k the nseen gods , it must be borne in mind that each civilization and sect o f w o r: shi ers o f d m o d p attributed to each the principal eities , ifi ed u u s q alities , p rposes , and powers ; and ometimes

ch h . anged t eir rank , actually and relatively In India the divine fatherhood w a s the ineffable

im- o r rea t on e. h Brahm , g He manifested herself

f n h or t e . ( he is a drogynous) first as Brahma , creator n From the latter proceeded Vish u , the preserver , and ’ a n d Siva , the changer . The latter is the creator de

s r o f m . n ot t oyer ankind His destruction , however , is ‘ an n bu t chan e n v . ihilation , g , he ce generally , impro ement The divine motherhood (also in Brahm ) is manifest ed in m other s o r S a ctis h the Saraswati , Laks mi , Par

o r w ho of m Vati , Devi , are the consorts the asculine he t . t rinity The latter , as wife Of Siva , is the mother m of mankind . This religious syste is by all odds the m n in m ost exte sive yth and dogma , the most finished an d the consistent in theology , most elaborate and in m dramatic ceremony , and the richest and ost poeti o f c al in symbolism any cult in the world . It was probably the earliest in origin , has certainly been the m resisten t a d ost p in continuity , and is claimed by its — heren ts to be and thought by most scholars to be ' s m m the origin o f all oth er sy te s . It is as Brah anism an d Buddhism to the orient what Judaism and Chris JE S A ND SIDDARTHA SU . 47

tian ity is to the occident . There should certainly be no

n f o r the quarrel between these two transce dent systems ,

— hil an thrO ic — o f S idda r ethics Spiritual , moral , and p p tha and J esus — the Buddha and the Christ — have not

m u . been i proved pon Whatever Of uncleanness , dis

o r honesty , cruelty may be practiced by the professed ‘ followers o f either of these illuminated instructors is c ertain l v contrary to their transcendental precepts and r o f r pure examples and whateve pu ity , usefulness , and brotherly love may be developed o r exhibited by o f regenerating men , will be only the realization their divine teachin gs and philanthropic lives . They each o f m taught a Supreme Being infinite love , wisdo , and a u o f an d power , revealed the be ty holiness , brought life immortality to light , announced and enforced the eter nal fatherhood o f God and the universal brotherhood of

l s et of n a l men . They each the example worshipi g the m d Highest by giving their lives for ankin , teaching that the purest praise most acceptable to the Divin e — Creator was n eeded service rendered to his humblest — children the sick , the hungry, the suffering , and the outcast .

C H A P T E R I .

Y TH E FIVE GREAT S MB OLS .

I L R R I R I N E C R S S A ND S E R ENT . THE P L A T AD , T A GL , O , P

I TH E P LLAR .

HY were these emblems chosen a s the sym bols o f religious ideas ? What did they originally represent? When were they first adopted? Why are they in such general use ? What do they mean w h th e m of now ? When , how , and y were eanings these sy mbols changed from their original value to their present interpretations ? TVhy have these forms been s o d si n ifi c atio n s e tenaciously retaine , while their g hav s o frequently and s o radically been modified ? An answer to these qu estions will be not only inter in v im esting historically , but instructive a more itally ’ portant department of human kn owledge m an s d w t spiritual evelopment . Ans ering hese questions , even in the brief and general way Which a work o f this w n o f a ll size ill permit , shows that the fundame tal idea o f a n religions is the worshiping the Creator . Such sw ers will also illustrate the many and persistent Oppo sition s which every innovation in dogma and ceremony 4 ( 4 9 ) HE I E RE B 50 T F V G AT SYM OLS .

u m st meet , before even the fairly intelligent truth seeker will accept them as improvements on the ol d creeds a n d forms Of worship . — The early u s e o f these symbols dating beyond

u s e history into the dimmest traditions their general , among all peoples and in all times ; their persistent continuance , through all the ages their general use in o w n da our y, when they are used by worshipers the n most diverse in creed , ceremo y , and life , in all stages

- — o f development intellectual and moral from the n is savage Ocea ican to the cultured metropolitan , the constant wonder o f history .

PR I M ITIVE MA N

o f of w a s the child Nature the infant the race . In the e arly dawnin gs Of his twilight intelligence his thoughts were doubtless al m ost exclusively occupied u l o f concerning his p re y physical necessities food , shel s ter , and defense against his enemie man and beast . o f m Being the child Nature , fro whom the race , with al l all its improvements has developed , he , like other

e childr n , since and now , ate his food because hunger prompted him to this pleasing satisfaction of his appc his o r l o ff tites . u t o n He p mantle of skin aid it , and o u t u sk o r u walked nder the y sought his shelter , beca se his bodily comfort suggested such procedure . “ The child of to - day sees its father at work making

n it o r thi gs ; sees its mother , her assistants , cooking o r s o sewing , providing food and clothing it can in its o f limited w ay account for th e supply its bodily wants .

IN R 52 T ODUCTION. isf actor y to themselves , much less satisfactory to the of comprehension the inquisitive child . These ques tions , which every one asks wonderingly , as a child , and seriously, as a mature thinker , and which nearly every on e an d i answers glibly , without thought , hesitat ngly , is n as he more intellige t , but which have never b een a re s fully answered , the e Who o r what is this little stranger? Where did this l ittle stranger come from ? H ow did this little thing get here? In a word : “ WH O MAD E TH E B AB Y ? These u niversal and ever- present questions have u n i

- e w h f or versal and ever pres nt responses , ich may be m u

a n d - lated into universal ever present answers , Viz n a This little stranger is a human bei g . It c me from ’ o r . o r God the gods God the gods sent it here . ” o r — In short , God the gods made the baby . (E dipu s ans w ered the riddle of the Sphinx by p ro n o u n c in g the word man but he failed to solve the

n d did — e igma behind the ri dle , because he not and could n ot define man . And he could not define man because he did not know himself —much less human ity .

So these formulated replies answer these questions , but they do n ot solve the mysteries behind these ques o f tions . They do not answer the Spirit the questions , o because they do not define man o r describe G d . Who is he who knows man , fearfully and wonderfully ” “ ? w ho who s fi n d made and is he can , by earching , THE I R P LLA . 53 o u t o r o u t m the deep things of God , find the Al ighty to perfection ? ” u All religions , past , present , and possible , m st be based upo n the attempt to understand and define m an ’ and God and hence to under stand and define m an s

- r . elations to God and to his fellow man It , therefore , al l l naturally follows that symbo ogy in the statement , n o f u foldment , and illustration , any and ev ery religion — — must have reference directly o r remotely to the — supposed character and attributes o f the God o r — gods which that cult recognizes . in s o f his Man , every tage development , considers himself superior to the othe r creatures he sees around him ; he would , therefore , naturally consider his maker

‘ r i n o f o creator superior to the fash o er those creatures . f Again , as man is Observing before he is re lective , and s u scientific before he is speculative , he is prone to p pose that the imm ediately preceding operation is the Of di cause the immediately succee ng result . Primitive i s a w man readily not ced that his eyes , his ears heard , his his his tongue spoke , hands fashioned implements of industry a n d war ; and he derived pleasure as well as profit from the use of these organs . His sexual

in organ voiced itself his strongest passion , its appro p riate activity was the source O f his incomparably d greatest pleasure , and pro uced the most wonderful — and most prized result a new human being like him

. u t self He , therefore , nat rally exalted his organ as the

the t in creator of li tle stranger , who would , his turn , become a man . Among all primitive races woman w a s THE IVE RE B 54: F G AT SYM OLS .

simply a chattel , and he no more thought Of giving any the n credit to femi ine organs , in producing the child , than he thought Of considering the flint as his associate m an a n o in making an arrow head . Primitive w s t yet s o enlightened as to distinguish between the principle — and its mode o f manifestation between the u nseen — force and the means o f transmitting that force b e tween the intent that directed the instrument a n d the rec o n Iz e instrument itself; he , therefore , came to g the of m an phallus as the creator . w as r o f The erect phallus , therefo e , the first obj ect ’ m an s adoration and worship . Even among the earliest worshipers some of the more s peculative would very soon distinguish between the phallus as a creator and the phallus as the instrument

f w u s e . m n o a power hich created by its Such e would , n n however , disti guish this unseen power as bei g mas i culine , and hence worsh p the masculine principle as the creator still , however , using the phallus to symbolize this unseen creator . m en o f u Large m scular development , and aggressive m natures , were the asters among their fellows . They o n c m o f could , and did , this account , be o e possessed — more women , and hence beget more children thus o f s o s becoming even greater renown tature , strength , m courage , prowess , and do ination became , in a measure

at . least , identified with Virility It was , no doubt , soon w h o had o r in discovered that the man lost , seriously

u his u c j red , phall s , was generally la king , also , in

s . he trength , courage , and endurance Above all , I R THE P LLA . 55 w as totally un fi tted for what w as then considered the — great and distinctive duty and privilege o f man be

n s . getti g sons and daughter Such men were , there fore , despised and outcast . They were denied the rights i o r o f e n of citizensh p , even the privilege ngagi g in any public worship .

Phallic images , representing the organ itself , the

e o r b l masculin principle , the invisi le mascu ine creator according to the different Views and interpretations o f — the n the worshipers were , from earliest traditio al o f times , made in every conceivable Variation form and t size . The objec presented to the eye was , from a

d - of a s m mo ern stand point View , gross ; but the ide y b ol iz ed was grand ; and reverence for the creator w as — proved by paying abundant honor to the s ign and especially to the organ it represented . The commonest , o r fi and probably the ceremonial , Of cial , form , was that o f however , the erect phallus , in natural proportion o f but all sizes , from the tiny amulet worn by pious matrons and innocent maidens as a charm , up to the imposing Shaft erected over the grave of the honored — hero from which has descen ded the memorial columns — in o u r modern cemeteries and even to the gigan tic phallic tower dedicated with solemn ceremonies — and — the presence o f which indicated a holy place Beth —— c l r o f house God .

w o f This phallic to er , though course conventional iz ed in n a n d form , is still commo as a church steeple , suggests the Father o f us all ; while it designates a holy place , which has been , by solemn religious cere THE I E RE S B 56 F V G AT YM OLS .

” m n di of . ow n n a o y , de cated as a house God Our tion — the freest in religious toleration — the wisest in — — philosophy the p u rest in morals : the m ost prosper o u s the s re in production that world has yet een , has “ ” c en tl m i y sy bolized its super ority by erecting a pillar , “ ” ' o r th e w o rl d b e building a tower , higher than ever s aw o f fore , to commemorate the life and Virtues its ’ n —th fou der , and mark the world s holiest ground e ” of final resting place the Father of his Country .

TH E MAS CULINE TR IAD

As men begat both sons and daughters , and as the it former were much more desired than the latter , was n s s o atural that a reason for this hould be sought that , s ex o f if possible , the the Offspring could be controlled .

w a s o f t it w a s As the phallus the great Object venera ion , , n no doubt , carefully scruti ized and closely examined in bu t all its peculiarities ; no marked difference Of size ,

o r f o r form , condition was found that would account di o f n o n e the fference begetting so s in case , and daughters in another . It was Observed , however , that w h o h a d t men diminutive tes icles , as a rule , lacked in t Virility , and tha those who had none naturally or t — who had los them were unable to become fathers . This w a s a revel ation that the tests performed an im portant part in generation ; and hence led to closer u n observation of their peculiarities . A marked and i form difference was easily discovered . The right test is the more prominent , and hangs at a lower level than its smaller an d less pronounced fellow on the left . The T E RI H T AD . 57 di o f mmest traditions the remotest past , therefore , brings us the theory that the larger right testicle has the honor of giving the world its men while the lesser o n e 0 11 the left has the minor distinction o f being re — sponsible for the weaker s e x a belief which is quite general at the present time in nearly every civiliza tion . How soon after the recognitio n o f the phallus as — creator O r as the instrument and representative of the Creator — that honor was divided with the less con s ic u o u s n a w e p , but equally ecess ry testicle appendages have no means of definitely determining ; certain it is , however , that the generative supremacy at first accorded — to the phallus was in tim e divided with the tests thus recognizing c o Op eration in the m as ulin e organs o f gen cration . S H ER The phallus was called A , which signifies to be ” “ ” “ ” r o n e straight , up ight , the erect , happi a n us ca i m em br u m erectum es t v el a s cin a m ness , f i su m p the erect Virile member , charmed in the act o f ANU its proper function , probably from On , ” meaning strength , power especially Virile ” m o f power , the ale idea creator , was the name given in the right testicle , which , as the assistant the genera o f h tion male children , was eld next in rank to the phallus itself . This will readily explain why Jacob “ calls his s on Benj amin s o n Of my right side while the mother called him Benoni S OII o f A n n ” H — s o n o f . O A o r H E A o f my On , , while Obscure a n d o f d origin , oubtful meaning , is clearly feminine I 58 THE F VE GREAT S YMBOLS . — an d w as the n ame applied to the third in rank the left testicle . s the The first acred creative trinity , as recognized by w a s An n H o a Assyrians , , therefore , Asher , , and three distinct entities (principles o r persons) each per feet in itself , each necessary to the other , working in h o n e s o n e armony as , toward end a veritable three

— n — in o n e and o e m ade u p o f three . In this as in u ol th all s bsequent trinities and in fact , as in all p y e — istic the di n or n cults fferent organs , pri ciples , perso s f r r w as — were o elative ank . One the superior even

m . n supreme a ong the others Their ames , when o f o r spoken written together , were arranged in the o f w order their rank , beginning ith the one considered o f — of as the Lord the others Lord Lords . When s they were poken Of as a whole , sometimes this trini — t u n dis y again , like subseq ent trinities bore a ame

- the tinct from the three members , but frequently collective unity w as referred to u nder the n ame of the on e recognized as highest in rank . In comparatively later times the Jews kn ew and rec o n iz ed g this masculine triad , giving the testicles j oint f o r honor with the phallus their law made them sacred , so that even a profane touch was punished with death , w h o o n e o r and a man had lost the , who was wounded o f the in the other , could not enter the congregation ” m im . an Lord That is , a whose creative triad was of perfect w as a n abomination . Even a descendant Aaron could n ot be initiated as a priest if he w as s ex be n ally imperfect . This rule w as not confined to the

THE I E R B 60 F V G EAT SYM OLS .

m en No race of , however primitive in development , or however low in the scale of intelligence , would contin u e h u o r long to worship the p all s , the phallic triad , before some o f th e more intuitive a n d speculative among them would perceive that this organ was not the real creator .

s the o r It would oon be recognized that , as picture s o statuette Of the organs only represented the organs , the organs themselves were only representatives of the o f real creator . This dawning truth would have tw o w h o marked effects upon those perceived it ; first , to develop a deeper and purer respect for the unseen power represented by the organs and second , to introduce symbols , less realistic in form , but equally suggesti ve , o f a nd o f the these organs , hence , real creative power . At what period this open and p o rtra itive imagery — began to be Veiled in symbols O r h o w rapidly the modification was generally accepted is unkno w n . The e probability is that , at a comparatively early dat as — is the case even n o w the exoteric o r realistic rep re sen tatio n s and the esoteric o r veilin g sym bols were u sed contemporaneously among different classes o r under different circumstances . The earliest traditions and the in oldest religious relics Show them both general u s e . I Among the earliest modifications o f phallic rep re sen tation s was the s ubstitu tio n o f plai n o r ornamented

o r u n columns , and the single upright stone hewn f o m . a dressed for the shafts realistic for These gain , o r rather the organ or the creator represented by the — organ w ere symbolized in the si n gle perpendicular

2 . line , Figure THE TRIAD. 61

a s In the s me way , under Similar influence , the masen line triad came to be represented in a tri une symbol o f

’

6. . 7. 3 . . 4 . 5 . Fig . Fig Fig l ig Fig a single upright l ine with two shorter lines one each

3 . side , as in Figure This was again modified into the o n e tw o z l 4 upright and shorter hori onta lines , Figure which , in its next form , became the more permanent l u symbol of the sing e upright line , resting pon a hori z o n tal o r i line of equal length , mortised nto it and h in 5 6 . protruding through it , as Figures and T is 0 11 o r s et was , when erected the ground , up on the fl n temple oor , not readily disti guished from the Single m u pright shaft . It was probably to render it ore dis tinct that the transition was made in this form t o the o r t o next , by placing the horizontal bar line at the p o f the upright as shown in Figures 7 and 8 . The last h four symbols seem to ave been u sed interchangeably . A A verbal form of the triad w hich esoterically contains all the doc trines of the masc uline creative trinity is occasionally fo und in an — — A N U R H o A cient sculptures and is shown in its F IGUR E 9‘ translated form in t his diagram .

In all these representations , however , whether real istic al l d o f , with the etailed form and features the — erect Virile member o r whether suggestive in the

o r in plain or ornamental column , the single upright T E FI E RE 62 H V G AT SYMBOLS .

o r i III d u stone post or when symbol c , the perpen ic lar line , they each and all pointed to the living erected d . o r phallus When the triad was in icated , realistically n symbolically , still the central and overshadowi g fea ture was the erected phallus , representing creative power . h d This creative power , whet er regar ed as the phallus , o f as the triad male generative organs , as the whole

a n n o r man , as an unseen power , as intellige t force , as l u an intelligent and powerfu , but nseen being (for we must always bear in mind that all these ideas con cerning

' the c reato r hav e been contemporaneously held from time u immemorial) , was , p to the time of which we write o r rather u p to the stage o f development referred to — thought o f and spoken of as masculine and masen line only :

INI NE TH E F E M S YMB OL .

Up to this stage o f hum an development the female m the organs of generation , the fe inine principle , femi nine creative powers , had not been regarded as factors — in w in generation a ord , woman had not been recog — n iz ed as human ; and , hence , the creator whether o r — w as o f principle , power , person not thought as o r having feminine characteristics attributes . Among the intelligent and intuitive m en o f this de

o m en t s o vel p there arose a new prophet , who became enlightened that h e was enabled to perceive a n ew an d n e w beautiful u nfolding o f truth . This teacher had the d to s eership to recognize , and the enthusiastic bol ness THE TRIANGLE. 63

announce , the wonderful revelation , alike new and t startling to priest and people , tha the accepted and official dogmas o f worship were susceptible of improve ment , because a broader truth had been discovered . h He announced that , w ile recognizing the honor and worship due the phallus , the male generative triad , the a masculine principle , the m sculine creator , still they n ot n o r -su ffi cien t in were the all , the all , generation ; that important and essentially potent as is the masen — — n line , still the yoni woman the femini e principle — the feminin e generative power the feminine cre — w a s ator also a factor , an essential factor, in fact an l in o f a equa partner , the generation hum n beings . re Some students of ancient worship , whose patient search a n d eminent scho larship give their opinions

n great weight , are inclined to think that amo g the early innovators were those who not only claimed the feminine as every way equal in honor to the m as c u line , but carried their Views to the other extreme , and exalted the feminine into the supreme place ; and re fused to recognize the masculine as at all worthy of c o Ordin ate worship . The conservative priesthood and their adherents would o ld naturally cling persistently to the cult , denouncing n e w the doctrine as a blasphemous and damning heresy , — and persecuting bitterly those who accepted a n d especially those w ho taught the worship o f a strange The god . radicals would j ust as n aturally go to the

o f a n d in n extreme their position , a similarly intolera t ex spirit , denounce their persecutors as bigots . Each THE I E RE S B 64 F V G AT YM OLS . treme party would have the same form o f watchword and battle cry : There is but o n e god 'Our god is ” “ A ll o u r - a god . honor to god l De th to all who ” a n o u r . worship y god but god These extremists , in o f true sectarian spirit , waged a bitter war words , and carried o n a more sanguinary a n d more destructive war

o f . t fare weapons Families were divided , ribes were in broken up , nations rent asunder , this controversy ; and not only families and tribes , but nations , were ex terminated in the long and s a vage wars w hich grew o u t h th e h of the question of whic was true worship , t at — Of th e phallus o r the yoni o r the principles and gods

n which they represented . In the mea time the great mid — — dl e classes those o f the golde n mean among whom all real reforms find their constituents — were coming more and more to s ee and understand the m utual im o f t w o portance the principles , and to acknowledge both

a ll as essential . This great middle class included b e tween the extremists and their acceptan ce o f the two gods ran ged in every possible degree o f difference from w h o w those , hile they acknowledged both gods , held the masculine as so much superior as to consider the

a th e conservatives practic lly right , to those , on other ‘ h s o and , who exalted the feminine as to be almost in full

. of sub accord with the radicals Still , the theory their sta n tial equality in po w er and worthiness of worship be gradually gained ground and adherents , and finally

d . n an d came the ominant cult The , ever since , the o o f o r w rship the creator has , in its realistic aspect

d in spiritual interpretation , range the same general T N E HE TRIA GL . 65

n direction . Then , as ever si ce , and now (always bear m s m ing in ind that creeds , as well as ceremonies and y h w e in bols , are w at read into them , the interpretation o f OWII through them our feelings and thoughts) , the worshiping part o f mankind might be arranged u nder u five titles , which , in the Hind terminology , would be as fo llows L IN ITA GA C S ,

IN - on i as L GA y g , IN - ONI GA S L GAY ,

NI- lin a c itas YO g ,

Y ONIGA S . m The conservatives , who aintained the old faith a ol d would , of course , ret in the ceremonies , as well as o l d o f o r a the symbols Single phallus , the m sculine triad . The radicals would naturally adopt the yoni as the literal im age to announce a n d illustrate the car f h e dinal doctrine o t e n w cult . The yoni being less

n m in promine t , and hence ore difficult to reproduce full — detail the representations w ere o f n ecessity more veiled . The artist , therefore , depended more upon suggestion than upon realistic reproduction to indicate a the organ and all it typified . The s me natural reserve which v eiled a literal exposure o r a pict ura tive rep res en tation o f the yoni , would also suggest other rep Th e m on v re s en ta tion s . s en eris , with its hirsute

n f o r a n coveri g , was often substituted the org it con l d in c ea e . This substitute is the form of a n inverted triangle ; and this is the reason why the triangle was chosen to symbolize the yoni . Besides the triangle 5 T E I E R B 66 H F V G EAT SYM OLS .

m i would suggest the fe in ne trinity the sacred locality , c fi t the yoni ori ce , and the prolific womb and would , here a n fore , be especially appropriate symbol . This tri i 1 n 0 . angle was usually drawn plain , as Figure It m was , however , frequently rendered ore literal by

u in 1 1 . adding a short interior pright line , as Figure — A symbol o f the yoni a n d hence o f the feminine principle o r personality which was common in — ancient , and to some extent in modern , times though — often used with indelicate suggestiveness was th e 2 u 1 . w a s s pointed oval , Fig re This sometimes oft o the in ened int ellipse , rendered angular the lozenge , or d th e In 13 14 expan ed into circle , as shown Figures , ,

a n d 1 5 .

10. . 1 1 . . 12. . 13 . . 14. . 15. Fig . Fig Fig Fig Fig Fig

’ 1 6 Then the woman s breast , Figure , with all its

o f i b attributes nour shment and eauty , was also adopted as a representative o f the feminine in all its peculiari w a s ah e ties . This especially acc ptable and popular symbol ; because it could be interpreted according to ’ the reader s nature either sentimentally or fleshim en

In tally . the swelling breast , too , the feminine triad was suggested by the two curving lines o f beauty — n in w one above , the other below and the ipple hich they culminated . The feminine trinity was also rep of resented by the three living colors the pink nipple ,

THE I E RE S B 68 F V G AT YM OLS.

m n as ri r acknowledged both , but held the asculi e supe o , 20 to 1 used such symbols as Figures 3 . Those o n the other hand who revered the femin ine as superior to the masculine would reverse the arrange

. 3 2. . 3 3 . . 3 4. . 3 5 . 3 6 Fig Fig Fig Fig Fig. . men t o f these emblems and Show their peculiar Opinions a n d 3 2 4 religious ideas in such symbols as Figures to 3 .

3 8 . . 3 9. . 41. . 42. . 43 . Fig . Fig Fig Fig Fig

Those w ho contended for the equ ality of the femin ine s and masculine principles , used also the latter ymbols , but interpreted them differently saying , in substance “ We represent the m asculin e as a triad a n d the femi n a m OIIad o r ine as fourth member ; we , therefore , rep resent their equality by placing the single feminin e ” symbol over the masculine three . This class also u se d the symbolism o f the conservatives in some cases Ih the masculine triad they interpreted the u pright line as the m asculine and the long horizontal line a s the a s the feminine . Again , single upright line symbolized i m the mascul ne , this class once ore adopted that Sign and added their o w n ideas to it by placin g another sim THE R C OSS . 69 il a r b its line y side , forming the double u pright line 48 Figure .

. 45 . . 46 . . 47 . . 48 49 . Fig Fig Fig Fig . Fig . This simple symbol is unfolded by mystical interpreta in - h tion the most far reac ing application , but always c with the same generi value . Thus it means the mas m culine and fe inine creators , Adam and Eve , Cain and Abel , Jacob and Esau , Moses and Aaron , Jachin — t w o o f S 0 10 and Boaz , the pillars at the entrance ’ s o o n w mon s Temple , Peter and John , and , ith Jeho h a va the Eternal F ther , and Mary the Universal Virgin

t . Mother , as the las interpretation n m sti The same ideas are represe ted , and the same y cal interpretation unfolded by placing the u pright lin e

in 49 . and the circle together , as Figure

T H E C R O S S . — The race that is the more developed part o f it

a s w again ready to recognize , and , therefore , to accept a still further unfolding o f the truth in regard to crea — tion . Again , the intuitive class who are the Spiritual — o f eyes mankind furnished the seer , who , by his supe

u o n e w rior ill minati n , was able to perceive the , the needed , and the acceptable light . He recognized the ol d s a w truth in the and modified dogmas , and , too , w o f a n d that a clearer vie these , a larger comprehension f o their relationship to each other and to creation , T E FI E R A MB0 L 70 H V G E T SY S.

would enlarge and improve these creeds . He fully r the and and hea tily indorsed equal importance , power , o f e glory the masculine and feminine cr ative powers . n i did He taught , however , that ge erat on not result o r simply from the fact that such powers are , are equal , but from their activity in generative operation an d n ot — from their s eparate and independent operation but

c o O erative from their mutually reciprocal , p and there

n e fore harmoniously combined activity . This w per c eption o f truth illumination revelation call it — what w e may w hich to u s may seem a Very simple w as t o th e and obvious truism , less developed race a most wonderful and important statement ; f o r it shed a

u u o f bea teous light pon many the obscure and , therefore , disputed elements in the already established creeds . It paved the w ay for sweet reconciliation between the bit terl y warring sects , by Showing that however the comparative power an d honor o f the conten ded- for m h creating principles ight be regarded , that , still , eac ' o he m ust co peratively act with t other . ' This n e w doctrine did not abridge the worship a c o r corded to any recognized principle person . It did n ot introduce any n ew object o f worship . It only recog n ized an activity and that a m utual activity 0 11 the

o f m n n o f part the creators which ankind (i cludi g , a s e course , womankind , well) , have always recogniz d u o f as a delightful occ pation their energies , and for

n o to h e which they were , doubt , pleased ave a divin example and in dOI s em en t . This n ew do c ti in e seems to have been I eadily rec T E H CROSS . 71 o gn iz ed and generally adopted by th e different sects ; — for while some o f them contended and in some places still contend for the superiority o f o n e o r the other of th e a n o f sexu l principles , all seem to hold to the ecessity

m c o O e ra tive w . their utual , p , creative ork The accept — ance o f this addition not otherwise a radical change a s n n ew to the dogmas , was atural , resulted in cere m a d u o f the o ld w a d n ew r onials m e p ith ded featu es , some o f which in time became while heartily w el comed and greatly en j oyed by the worshiping partici pants o f a ch a racter which in this day and civiliz ation

n would be den omi ated scandalously licentious . The fundamental idea o f th e i n ew modification o f creed w a s the active c o - operatio n o f the seemingly o p posin g m ascul ine and femini ne principles a n d powers a s

5 . 54. . 55 . 50 . 51 . . 52. . 3 . Fig . . Fig Fig Fig Fig Fig

o r the creative c ause o f all that is . The imaged pict

n o f as of u red represe tation this w naturally , course , the ' o r afi s masculine and feminine g , not only in full power , f or s n ready their pecial work , but actually e gaged in their reciprocal and c o Op era tive struggle to bring about

o f d n e w . the greatest all esired results , a creature The symbol to veil this imagery was naturally an u p o r right line in a triangle , pointed oval , ellipse , circle ,

50 51 52 53 54 . lozenge . Figures , , , and THE I E RE 72 F V G AT SYMBOLS .

l 55 The upright ine and circle side by side , Figure , m often modified into IO , and in more odern times into 10 u 56 a n d 57 , Fig res , are symbols

s w the almost ynonymous ith cross .

Fi . 56 . 57. g . Fig They represent the u nion o f the sexual organ s the c o- operation o f the m asculin e and

o r . 1 is feminine powers persons , the masculine , alone

o n e 0 n n simply ; , the femi ine , alone is nothi g . Their

n n o t 1 O 1 1 0 x 1 o r unio is , but + anne ed 0

. 1 many is the masculine God , alone in his maj esty

O e w is the feminin Nature , ith only receptive power .

10 - 1 is is God and Nature , the all producing . the creative but invisible spirit ; 0 is the e xistence o r ex pression of this spirit the Visible universe 10 is all in

. Lin a c itas s a 1 all , and all expressing all The g y is Y o n i 0 s . a s all , imply a servant The g reverse this , i 1 0 . mak ng all important , with as an assistant

the o f But there was a sacred symbol , combination u in the pright and horizontal line , already popular use

w as r - it everenced , time honored and well understood it w as i l n therefore pol cy as we l as ecessity to retain it .

o a n d The inverted triangle , p inted oval , ellipse , circle , r lozenge could easily be eplaced by the horizontal line , especially w hen a change of position would at once indi cate the same m eanin g a nd also symbolize the n ew a s dogma . This w effected by placing the horizontal m of u i line across the iddle the pright l nes , thus produc s m ing the ancient , modern , and everlasting religious y bol the cross .

s ee The cross , we thus , was originally formed by the HE R S T C OS . 73

l - n w n combination of the two simp est , best k o and most t ra n s c en deii ta l ly interpreted religious symbols . The — upright line the m ajor element in th e cross , still retained all its former symbolic significance as the erect pillar . The horizontal line crossing it carried w ith it all the me a ning o f the masculine triad . Changing this l ine from the extremity to the F ‘ 5” m iddle o f the u pright line not only conferred g' u in a ll o f pon it , this position , the significance the

a — in revered tri ngle , pointed oval , and circle a word the yoni o r woman - hood the feminine creative princi

b u t it e h m a s c u ple ; it did much more , for gav bot the line a n d feminine emblems and principles a living value , because it represented an active cooperative union in the work o f creation . n t l i The cross , then , whe firs adopted as a re ig ous o n symbol meant , the purely sensual plane , linga in - u n c o O erative yoni , generation by the nio and p

the . i n activity of sexes It was even then , however , — terp re te d to signify the creation o f children o n the o f — b a n d physical plane , course y the orderly de signed activity o f the unseen po wers typed by the masculine and feminine organs . By the Simple v of t folding , de eloping , spiritualizing his original interpretation it has come t o mean regeneration the union and Cooperative activity o f the masculine and fe minine principles (which are variously interpreted as — n w is Divine and human God and ature , love and a n d dom , will intellect , faith and works , to devel THE FI E GRE S Y V AT MBOLS. o e n ew w ho p creatures , shall not only inherit the eart o n n w ho the sensual pla e , but shall in the spiritual realm possess the heavens and fill them . n o t s The cross has , however , by thi Spiritual in ter p retatio n lost any o f its interest o r significance much less had its teaching negated o n t he sensual plane of ’ m man s life . Its primitive eaning and earliest in terp re — tatio n is ever Vital and ever present o r should be t t to even the mos spiritually developed . Asce ics m ay claim that they aim to be s o busy in the work o f s aving the souls o f themselves and others that they will have no time to engage in p hysical procreation ; that they aim to labor s o conti n uously and s o exhaustingly in spiritual work that they w ill lack the power to obey ’ their God s first comman d to th e first parents in Para m the dise Be fruitful , ultiply , fill earth and subdue ” it ; that they strive to be s o enamored o f Spiritual purity and future glory that they w ill have n o inclina tion to admire the flesh o r partake o f its Sensual

m a h e in h . s t ar felicities There see s , to y least , an mony between the teachings o f God to the perfect ’ e o f m a n pair , and the ascetic s ideal lif perfect and woman now . Certain it is that if they could convert all mankind to their ideal St . Peter would have to search o ut some other source than Earth f o r a s u pply of heavenly inhabitants . Another class will claim that the tran scendental m ean ing of the c ross a s a symbol o f regeneration in spirit should n o t replace but simply supplement its in te rp re tation as to creation 0 11 the sensual plane . They w ill

TH E FI E EA MB 76 V GR T sY OLs. to o r bu t tear down religious ideas to discard the cross , to more fully unfold the i nterpretations o f that revered

- and time reverenced symbol . Accepting the cross and its symbolis m o f generation 0 11 the plane o f n ature t l m physically , hey unfolded its transcendenta eaning as m o f the emble the divine and the human , actively ' c o o perating to beget new creatures , that is , regenerated en o r divine m and women .

w o f To rite fully of the interpretations the cross , to gether with its associated symbols , would be to give the religious history of the race from its primitive childhood

a e m To up to its present st te of comparativ aturity . prophesy correctly its yet to be u nfolded mean ings ’ would be to foretell the manner a n d result of man s c o n tinned growth until every s o n and daughter o f God should attain to be perfect even as the Father- Mother in heaven is perfect .

TH E R N SE PE T .

n f un Probably the next new symbol , with a mea ing dam en tall t o f a s y distinct from hat the cross , either a o r in w hole considered its constituent elements , and yet representing an essential element in creation or gen o f cration , was the serpent . This symbol the serpent o l d n is nearly as , and almost as early universal both 0 as to times an d places as the pillar . N other sym o bol has been o r is s variously interpreted . It has a t o me nt , and is now esoterically taught mean , nearly every transcendental truth from life to the individual o n

o f d the earth , and continued life the indivi ual and race H T E S ERPENT . 77 in the recurring generations by offspring , to the eternal life of the individual in a fut ure and spiritual phase of existence ; from S i mple cunning o r craftiness to the broadest and clearest wisdom ; and from simple s en t a suons light to divine illumination . The serpen h s also been u sed to represent nearly every feeling possible to humanity , from the purely animal sexual passion to the passion o f the divine m a n 0 11 th e cross ; a n d t o sym b o liz e every possible sensual and spiritua l being,from the sli my a n d poisonous snake in the grass to the o r tho do x u o ur personal devil , who sed ced paradisical th e mother Eve and who still roams earth , seeking whom he may devour ; from Lucifer the fallen angel o f — and prince darkness , to Lucifer the torch bearer o f v in the Di ine , who sheds abroad the world all the light it has or can have in a word from the great red o f o f dragon , the seducer hell , the prince error , the

n a n d o f m an maligna t eternal enemy , to the favorite

- n arch a gel nearest the celestial throne , the everlasting t of th e spiri truth , only divine instructor of man , and o n e even the Holy Spirit with the Most High . ” o f ol d a The wise men , therefore , did not dopt the serpent O II account o f its beauty only o r for ornament simply ; but because they had a new and larger per c e tio n o f u n e w p tr th and , hence , needed a symbol to represen t a new element in their philosophy . These

e men , being clos Observers , would soon notice that while

c o O era tive u of n the p nion the sexes was ecessary to , a n d in o f resulted , the bringing forth children , which t were much prized , tha still this desire of procreation TH E FI E RE B 78 V G AT SYM OLS .

n — n ot — th e l o r was not the as it is now on y , even generally , the main incentive to the creative act . They

' doubtless re c o gn iz ed tha t if the love o f the offspring the special desire for a child at a certai n time - was the m ' only otive for procreative activity , that this , like many other important duties , would often be seriously a n neglected and th t , as a atural result , the earth would be filled and subdued very slowly — if indeed it were

o r u . filled s bdued at all They , therefore , recognized the passion , which insured the prompt and constant the d vi activity , resulting in populating world , as a i ne factor in creation . Regarding it thus , they , in accord t o ut n ance with heir custom , sought a represe tative

d n symbol . They had also , no oubt , oticed that the

obr a de ca ell a a o f c p , or hooded sn ke India (where the serpent symbology probably originated) ha d a peculiar — power o f p u ffi ng itself u p enlarging and erecting its neck and head when aroused to excitement . This

r peculia power , and its size , shape , position , and regu

n in lar pulsations whe this condition , as well as its well — known power of fascin ation which s ubdues its whilom

fearful and trembling Victims , were

a ll . very suggestive This snake , which is the favorite form o f the earlier representations of the s er

a n d pent , was , probably , for these , , e perhaps , oth r reasons , chosen to symbolize that purely selfish and

59. i . F g sexual passion which for the sim ple end of s e nsual gratification prompted the fleshly TH E S ERPEN T. 79

n union o f the sexes . This significance would aturally

n s o u fold very speedily , even to the primitive race , as to also include all those sentimental promptings which brought the sexes into harm onious and enjoyable associa

n S O d tion . Indeed the race may have bee eveloped as to recognize both of these interpretations fro m the first use o f this symbol . And the ancients were right in regarding sexual p as I sion as divine . t is simply the divine impulse which

m an stimulates sensual , from purely selfish motives , and . without regard to duty or divinity , to sufferingly

r a n d desire and a dently enj oy , , therefore , to energetic ally and industriou sly enga ge in procreative activity . — Among purely animal m en if a n y such there be

n th e this passion is , therefore , insti ctive but none less — divi n e in its intent and result o f perpetuating the

. III v e race . Among animals it is called instinct the g etable world we recognize it as tendency to cellular II development and multiplication . I the mineral king

n III dom it is known as chemical affi ity . the domain of intellect it is the spontaneous craving that seeks enj oy ment in the mental activity of evolvin g or receivi n g

m o f f ideas . In the real a fection it is the anxious agita tio n which revels in the exciting play o f the em otion s .

O WII In a word this passion is , in its domain , the Special manifestation of the u n iversal di vine impulse seeking satisfaction in the reciprocal activity o f creative forces and in man prompting him — before purity would induce — o r intelligence guide him to procreative activities .

a u o f So we find th t , independent of the ltimate aim TH E I E GRE MB 80 F V AT S Y OLS.

u n af n n in i perfecting the iverse , fi ity , i st ct , and mpulse are constantly prompting and securi n g the energetic c o O erative o f a a ren tl v n b u t in p activity pp co tending , ,

‘ c reative ow ers the reality , supplementary p in production of new creatures .

Sensual pleasure , intellectual delight , moral rapture ’ OII a o f n — in a word , happiness , every pl ne man s ature is constantly resulting from th e obedience he a ccords t o o f n h e a ta n the promptings impulse , lo g before t i s the m oral a n d m ental development o f designedly a n d with holy purpose aforetho u ght engaging in the same outward work . — And this impulse whether man ifested a s sexu al

o n n a n d n passion the sensual plane , seeki g securi g fleshly gratification or whether it is recogn ized a s n pious fervor in the Spiritual domain , longi g for and ex erting consecra ted activity f o r regenerated emotional

m s o the S o n ta satisfaction this i pulse , long as it is p neons promptings o f vita l stren gth to go forth in ener

- getic activity , because that activity is self satisfying , is what is sy m bolized by the serpent . h n ha s From these fundamental ideas , w ich the serpe t

e a from tim immemorial represented , it came to h ve

m n s i n ifi c ation s . a y other g Its every interpretation ,

o r ha s de however , as a religious mystic symbol been vel op e d o u t o f - and is the legitim ate offspring of l this primitive and essentia esoteric value . C H A P T E R II .

GE NE R AL D IFFUS I ON A ND M O D IF IE D F OR M S O F PH ALLI C

SYMB OL S .

n E cannot too fully appreciate , nor too ofte ,

in pursuing this study , remind ourselves o f h t he u s e o f that the use p allic symbols , and even n o f w as in realistic represe tations the sexual organs , ,

o f the the eyes worshipers using them , dignified and

in e n u pure purpose , and fre from any recognized cleanness .

H I T E P L LA R .

The u s e of the pillar in some o f its varied forms was almost universal , as a religious symbol . The

n , Teutons and Scandinavians worshiped their gods u der

ri va ous names , and with different attributes ; but how f o n m ever dif erent sects might disagree the inor points ,

a ll they regarded the Creator as masculine , and used

n the phallus or its symbols as representing the Divi e . The Spani ard gen erally worshiped a Sim ilar deity o f H o rt an es u under the name , and sed the same staff ” a of life as his emblem . Engl nd , Scotland , and Ire ( 8 1 > I AN 82 DIFFUS ON D MODIFICATION OF S YMBOLS. land still bear evidence of the generality and dominancy of the phallic idea in

worship . To catalogue and explain the monu ments a n d rem ains of this cult in the British Isles would require a ponderous o v l u m e . Stonehenge , the ground plan o f w hich i F g- GO is shown in the annexed s o a n o descri figure , has been often written bout that p tion is n eeded . it n ow This shows , I , the elevation as appears ; II , ’ a n w a Il oll enlarged Vie of the Fri r s III , the ground plan of this ancient phallic temple .

61 . . 2. 1 . 6 6 3 . . 64 . 65 Fig . Fig F g Fig . Fig .

61 62 a n d 63 o f Figures , , are outlines ancient Irish h o f New Round Towers , w ile two views the celebrated ton stone are given in Figures 64 and 65 .

I I N AND I I I N MB S 84 D FFUS O MOD F CAT O OF SY OL .

found in the B a ktya ri Mountains . To show how wide S i m a spread in pace and time sim lar symbols y be found ,

3 . 7 . . 74. . 5 Fig Fig Fig 7 . there is given in Figures 73 and 74 the pictures o f a ” ” modern Phallic Pillar and Sun Stone , as found — o r in use as a religious emblem fetich , at the present Th m in . e time , the Figi Islands shape , adorn ents , and 72 73 id material of Figures and are almost entical .

m Fi ian s Are these odern emblems of the g any kin , w a o r did by y of offspring , to the ancient symbols ; similar ideas suggest and originate the similar rep re s en tatives ?

The Sivaic Shrine shown in Figure 75 needs no com o t c ment to point u its phalli character . Almost exactly similar emblems are found in Java

n and Ceylo . The Lin ga and Yonic Temple o f India Shown in Figures 76 and 77 - are usually (at least frequently) cal led Buddhist Shrines . h o r h m Whether the aut ors are mistaken , whet er so e Buddhists wander so far from the doctrines of Sidda rtha as to erect and use such phallic temples is n o t certain but surely all idolatry a n d sensuality is as far from THE I R P LLA . 85

Buddhism as it is from Christianity ; for the teaching of S idda rth a a n d Jesus are alike o n the subject o f idols and chastity .

76 . . 77. . 78 Fig . Fig Fig

78 c o m The Petrean Menhir , shown in Figure , is a pl ete combination o f the masculine emblem of the ” w n o f a n d to er , with ope ings a similar shape , of the ” “ ” o r feminine ark , base , together with doors o f ave linga in form , but yonic , from the fact being nues o f admission .

9 . 80. Fig . 7 . Fig

- in - in 79 The linga yoni , Shown Figure , presents a Very interesting example o f the rude but emphatic m G o thl a n d in r ethod of a primitive people in , exp essing the recognition of the masculine and feminine pri nciples N AND I I I N B 86 DIFFUSIO MOD F CAT O OF SYM OLS. and their C ooperative union in the grand work of ore ation . The sacred hill at Karnak , in Egypt , the phallic in O 80 . character of which is bvious , is shown Figure

n - v V I a bone cave recently exca ated near enice , and o f o f beneath ten feet stalagmite , were found bones li animals , flint implements , a bone needle , and a nga o f baked clay . Figure 8 1 is a copy of a picture found at Rome when excavating the foundations o f

r ar n the B a b I I P a l a c e . The o f m mound masonry , sur ounted the is S im by round , short pillar , ilar to those foun d

in India , in Amer in ica , and many

parts o f Eu rope .

F‘'sz' “E SL The oval p e d i g men t and the solitary pillar have the same significance — as the Caaba and hole the u pright stone a n d pit ’ i c ii Ma ho m m e d s . revered at Mecca , g before time The tree and pillar mutually interpret each other . The d n b same idea is exhibite in moder times y two stones , 82 o n e u the Figure , pright and other with a hole in it , o n e o f o n o w through which m derate size could pass , on f o n . found the Island Gozo , ear Malta Ston e phalli are commo n in the temples o f China and r

. Wes tern Japan Passing to the Hemisphere , the phallic idea is almost universal among the ancient remains Of d prehistoric races . In Yucatan the phallic pillar stan s

II t in front of every temple . I Panuco hey adore the THE I R P LLA . 87

in - phallus , preserve it their temples , and have bas reliefs s ho w ing congress o f the sexes ; which is also tru e Of

Tl a s c al a . III d u Hon uras , the great idol is a round p ” o f right stone with two faces the Lord Life , which the Indians adore in some ceremonies they offer it the o f w sacrifice blood , which they dra from the prepuce . In Peru have been found ancient Clay phalli , and also water jars 0 11 which were figured gods and goddesses with greatly enlarged generative organs —male and female .

. 84 . 85 . Fig 83 . Fig . . Fig

In the center of the great squ are o f the temple o f s u n s the at Cuzco , the early European explorer found a an d stone column shaped like a sugar loaf , covered w a s o f S with gold leaf , which the obj ect pecial vener 1 t ation 0 1 the part o f the populace . Ancien phalli are o f 84 85 found in different parts Hayti . Figures and — Show two forms o f Mexican Shrines common in the past and not infrequ ent at the present day . The similarity in the outlines o f these shrines o r in temples Ireland , India , Petrea , Rome , and Mexico is II o f very suggestive . I various parts the United States there have been found excellent examples o f phallic A n in worship remains . image found Tennessee has DI U I N AND DIFI I N S B S 8 8 FF S O MO CAT O OF YM OL .

a n en . e o n e t e ormous phallus Two ston phalli welv , — di the other fifteen , inches long were also scovered in

n N e S . III n w that tate the mou ds ear Madrid , Missouri , t o f s o f i c among housands pecimens preh stori pottery , there were found numerou s examples o f w ater j ars ex bitin s on ii o f hi g breast and y exaggerated S ize . These were by s ome s upposed to b e s imply obscene articles ; — bu t s uch an idea is a great m istake for they were found in only two kin ds o f localities worshiping

m u pl a ces a n d in burial o nds . And n o race o f people are s o inde cent and degraded as to designedly desecrate of or the silent city their dead ancestors and comrades , purposely pollute their s anctuaries .

S o f an eiro in The Antiquarian ociety Rio J , a recently r published eport , state that phallic worship was common in Brazil in prehistori c times and u p to a comparatively recent date ; and they give illustrations o f the images u in o f o and symbols sed the ceremonies , and the rna are m ments worn by the devotees . These all asculine r c s om e o f them Very ealisti . c w m Phalli worship , ith all the realistic emble s , is now l o n n preva ent in India , as the chapter that cou try will

in illustrate . Mahommedan women even this day t us o f a n o r s reveren ly kiss the phall idiot a aint , recog n iz in g them as being s o holy and passionless a s not t o be effected by s uch a caress . The linga is carried in

n procession i Japan and in the Marianne Islands . In Dahomey priapic figures are foun d in every street

~ III a n of their settl em en ts . Egba temple Burton re c en tly found an abundance of carvings of the masculin e THE I P LLAR. 89 and feminine organs and in the innermost sacred pre a m cinct a ph llus and yoni in coition . So e n atives o f

a Africa , when traveling , carry a priapic im ge and pour a l ibation over its linga before they drink from a newly o arrived at river r Spring . In some of the Pacific islands the phallic ceremonies a n o f are common . An e rly avigator w rites attending

a m an of a native religious festiv l , at which a young fine Size and perfect proportion s performed the creative h m o f o r act wit a little iss eleven twelve , before the W i assembled congregation , among hom were the lead ng o f r o f an t people ank , both Sexes , without y hought of observ ing otherwise than an appropriate religious duty . The designs in figures 86 and 8 7 are representations o f the straw pillars o f the In Polynesians . The s a l l e r o n e w w , hich they cover ith

n feathers , is the more commo ,

representing o n e of their gods . “ ” The Royal God is , how n o n e o f ever , represe ted by s d larger ize , ban ed and ter m in atin g in a more realistic

apex , and given a modified

n ame showin g its su periority . Fig-86 Fig-87 Straw figures are frequent in di t In a , especially in harvest time , when hey are made m i o r o f in ost rea l stic sexual forms , human figures , exhibiting both sexes very OO II S p ic u o u sly . DI SI N AND I I I N OF - S B S 90 FFU O MOD F CAT O YM OL .

Although the San dwich Islanders have been to some extent Christian ized still it is well kn own that their o l d o ut n n o c faith frequently crops , and there are umerous

n al n o f tu r assemblies , when the a cient worship their fathers is resumed during which the promiscuous and frenzied association of the sexes takes place as th e crowning part o f the ceremonies . As these l apses into phallic worship u sually occur at times o f threatened o r a c n tual m isfortune and suffering , such as pestile ce , famine , s l i d a n d o r oppression , it would eem that the re ig ous i ea , t a not the sensual impulse , is the great mo ive for the p the peal to their traditional gods . When late spinster t th e n princes s , heiress apparent to the hrone , died , atives performed their time -honored a n d traditional funeral services all over th e kingdom . These services were v ery s h w similar , in ome respects , to the Iris ake gather

n the ings i which , during entire night , there was feast

in s o f the . g , drinking , and inging the praises deceased i w a s u a ck n o wl Her dominant V rtue , which niversally her edged , and often and again extolled , was inexhaust n m an o r of m en ible virility and passio , which no , troop , could cool ; and even In her embraces with the gods s he was credited w ith being u niformly v ictorious for sh e dis c o m fi ted sent them away exhausted and , because n ot their potency being expended , they could accept C m her invitation for repeated coitions . Similar ere onies — are common in Africa and in m an y parts o f t he m ore o f civilized world . The witches sabbat Europe , and the V o u do o feasts o f America are isolated and irregu lar

of n of h ex amples an u regulated mixture phallic wors ip ,

DI SI N AND I I I N B 92 FFU O MOD F CAT O OF SYM OLS .

Shown by its u s e to design ate allegiance to the worship o f Isis a n d Osi ri s . Small statues o f Horus are found

l s a n d a so , in which he holds this ymbol in his left hand , which there m eans the same as the other statues o f that of god , where he holds the detached generative organs

. II Typhon Isis is represented as holding this cross . I

- o f th e o n a bas relief , from the Temple South , the Isle of th e o f the Elephantine in Nile , called the Marriage

Hierophant that is , his initiation the candidate

th e r n and priestess both carry this cross in thei ha d . Ass y rian and Babylonian sculptures frequently exhibit n this form o f the c ross . Coi s found in the temple o f a an d Ser pis Showed this cross prominent , were inter p rete d by the early Christian fathers t o mean a future oen u life . Early Ph ician coins Show a circ lar chain of beads w ith this form o f the cross attached Similar in every respect to the modern rosary of the Catholic n church . Similar rosaries are found among the Japa

u . ese B ddhists , and the Lamas Of Thibet

89 . 90. . 91 . . 92. . 93 . . 94. Fig. . Fig Fig Fig Fig Fig

The Cruse A n s a ta is also foun d o n the ancient Runic monuments o f Denmark and Sweden these monuments are certainly older than the introduction o f

Christianity to these countries , and were probably erected o f before the Christian era . This form the cross is the HE T CROSS . 93 u o f V as o f sual symbol the planet enus , well as the

n . III a s i n goddess of the same ame the reversed form , 92 of Figure , it is still the coronation emblem modern 93 di a Christian countries . Figure is a mo fic tion o f the ’ ru x A n s 9 m C a ta . Figure 4 is copied fro Pugin s Glos

o f n sary Ecclesiastical Or aments , and is Simply another modific ation o f the Maltese cross u nited to th e symbol

th e n of Virgin . It is essentially the Gothic conve tion al izin o f r u A n s a ta The g the C x . Egyptians marked a n w a their sacred water j rs , dedicated to Ca opus , ith

95 o n e cross like Figure , and sometimes with like

95 96. . 97 Fi . 98 . Fig . . Fig . Fig . g d 96 . an Figure The Hindus use nearly the same forms , The also o n e like that shown i n Figure 97 . distinctive badge o f the Xa c a Jap on ic u s is the cross as shown in

Figure 98 . The Assyrians and Babylonians also u sed the cross a s Shown in Fig 99 100 ures and , to represent their “ ” Arba - il Four Great Gods whom they also

99. 100. often represent by Fig. Fig . the masculine triad in connection with the yoni . DI SI N AND I I I N S M 94 FFU O MOD F CAT O OF Y BOLS .

III s cul tur the cave at Elephanta , near Bombay , is a p in g which records the destruction o f the male children Christn a of in the attempt to slay , and over the head th e n u slaughtering executio er , surrounded by s pplicat

in m . g others , is a cross The museum Of the London University has a mummy u pon the breast of which is a cross in 101 the form Shown in Figure . his Tan aeu s a : Plato , in , s ys The n ext power to the Supreme G o d

101 . . 102. w a s u o r Fig. Fig dec ssated , figured in the ” o f o n . d w shape a cross , the universe Plato re his cross like th e letter X. A Pompeiian fresco exhibits a phallic cross associated o f of with a small figure Hermes . Ezekiel Speaks the Tau Figure 102 as the mark to be placed u pon the o f the h s o t m foreheads fait ful Jews , hat they ight be known an d spared in the massacre o f the Unworthy w a s o r X The Tau , in ancient Hebrew , written , and

Phoen ecian u I . in th s , — The Greek cross while u sually represented as a Simple e qual armed figure of two straight lines w as n ot n o t and is now , in

many cases s o simple .

103 . Fi - 104“ Fig . g It h as a much m ore ex — pressive and realistic form four m a sculine triads as meeting in a yoni as a common center , Shown in

Figure 1 04 . The Norsemen changed the form of the Tau into a THE CROSS . 95

’ h am cross with four equal arms , and called it Thor s 1 03 . mer , Figure

105. . 106 . . 107. . 108 . Fig . Fig Fig Fig

n u 105 The Maltese cross , show in Fig re , is the same m n symbol . The form is ore conve tionalized ; and , th e hence , more Obscurely suggestive ; but character 10 107 is no less phallic and triadic . Figures 6 and “ ” are simply triads forming the Greek an d Latin crosses . ’ 108 m o difi c a The Templars cross Figure , is only a tion of the triadic Greek cross retain ing all its original significance . of l Another form the cross , simi ar in outline to the w Greek cross , was formerly Very common , but ith the essentia l difference that the position o f the organ s w ere s o the — reversed , that phallus pointed outward the

the . other organs , however , still forming center

III 109 e u l Figure is r prod ced , in a conventiona ized o f form , a copy a golden cross , evidently worn by a b person of rank , and possi ly a high ecclesiastic , found

. di th e l the at St Agati Goti , near Naples . In origina a m organs were figured realistically . The four r s of e o u t the cross wer phalli , in erect form , pointing w ardl n y , the four ovals at the ce ter were tests . and the of l n pointed ovals at the bases the phal i , and betwee I I N AND I I I N B 96 D FFUS O MOD F CAT O OF SYM OLS .

a n the them , were im ges in detail of the yo i , while sacred seven was Shown in the small circles form in g each quarter o f the ornamental border ; and the whole n umber twenty eight r e p r e s e n t e d t h e lun ar month and the femi n ine functional m onth .

There could , therefore be no doubt o f the phallic representation n o r o f the religious symbolism blen ded in m ystic u nion ; Fi 109 8 . . thus showing what con stan tl r o r y ecurs , the sacred and revered truths dogmas sensuously expressed in the acc entuated forms of r phallic imagery o symbolism .

110. . 111 . . 112. Fig. Fig Fig

110 1 11 112 an d 113 m o difi c a Figures , , , represent

n the m o r tio s Of same ideas , and crosses in ore less

III u 1 10 conventionalized forms . Fig re the major mem ber o f the triad is modified into a minor triad ; while the THE CROS S . 97

I minor members are quite realistically covered . I I 1 13 h Figure the feminine is more prominent , w ile in

11 . 114. . 115. . 116. Fig . 3 . Fig Fig Fig Figur es 1 1 1 and 1 12 the conventionalizing is carried still farther . A design often foun d in Greek churches a curious o f a n d combination Christian Mahommedan symbolism , 1 1 is reproduced in Figure 1 5 . Figure 1 6 reproduces the outline of a pectoral o r nament worn by certa in Cath olic ecclesiastics in Italy a bout the beginnin g o f the is o f fourt een th century . It Simply a modification the

ru a Greek C x A n s ta . The cross w a s not only kn own an d u sed as a religious

i n b u t t o - o n e emblem ancient times in India , is day o of the prominent symbols f the Hindu cults . The a o f Hindus have various modific tions this symbol , the Cru x Hu s a ta bein g at on ce sacred a n d com mon and esoterically interpreted in wonderful beauty . The

n d III Hindu cross (agai conventionalize ) , Shown Figure 1 14 d h , belongs to ancient ays w en the symbols were 1 1 t 8 IS m o i m o dei n . li tle veiled , while Figure the e form

The foundation is the same in both , but the latter has , “ o u t v o f as it were , blossomed into a eritable tree n of life draped , however , in the livi g leaves modern I I N AND I N B LS 98 D FF US O MODIFICAT O OF SYM O .

s o of delicacy , as to veil the nakedness its primitive ancestor .

1 1 . 118 . Fig . 7. Fig

Figure 1 17 presen ts the conventionalized form o f d another In ian cross , in which is Shown four phalli , four

n ii n o f u n n d o s a . y , and four co junctions the moon

o f the The Hindus have many symbols , same value that the cross had originally , to indicate this active conjunction o f the sexes in the w ork o f propagating

n r and perpetuati g the ace . The emblem most common

Fi . 119. 120 Fi . 121. . 122. g Fig. . g Fig

u 1 1 9 and most revered is the on e presented in Fig re . By this symbol al l the others presented in Figures 120 o 141 t must be interpreted .

I 100 D FFUSION AND MODIFICATION OF S YMBOLS .

o f Shall come upon thee , and the power the Highest l ” m sha l overshadow thee . And Joseph was si ilarly “ informed that which is conceived in h er is of the

1 F i . 14 F i 14 1. Fig . 3 9 . g 0. g ” n Holy Spirit . So it seems that it ever occurred to ‘ o r th e o f Mary , Joseph , the angel , writers the Gospel that a w oman could become pregnant Without m asculine assistance . m the The impregnation by which to anifest Son is , s therefore , held as true on the pir itu al 0 11 the plane as a cause , and

physical plane as a result . This idea is illustrated in the a e com

n n pa yi g design , copied from a “ Roman Catholic Rosa ry o f the ” V n the Blessed irgin , lice sed by oth Inquisition (and , therefore , ciall x i y orthodo ) , and pr nted at i 1524 d n Venice n . The enomi a s et m tions , which do not , in ter s ,

Fi 4 d g, 1 2, acknowle ge a feminine divine n personage , as a divine creator , still teach that ge eration

the u s e o f m n is accomplished by ea s . How Adam w as brou ght into the world without a divine a s feminine assistant , and how Jesus w produced without — a man o r w hy n o wom an w as required in the firs t an d w h n m an w as n ot case , y She was ecessary , but a , — in m the other are ysteries n ot explained . P N B S ER E T SYM OLS . 101

S ER PENT S YMB OLS

The symbolism o f the serpent is very extensive an d o found in a wonderful variety f forms and combinations . n n n o t As it represe ts a feeli g , a

thing ; an emotion , not an expres n o t a n sion ; an enthusiasm , action ;

a prompter , not a performer , it is seldom found a s a simple or isolated o r symbol . Even as a ring bracelet — it is nothing unless worn . The 143 Fig. . i mean ng of the serpent must , there fore , be learned from its associated emblems ; and n an d then , also , from its form , positio , prominence , whether superior or subordinate to those that are w grouped ith it . It would be most interesting to trace fully the sym bo lis m Of the serpent , but the phallic idea is the only on e appropriate to the present work . The serpent having been recogn ized as a sacred o r m o f animal emblem , it would , as a atter course , be

. its oh carefully studied , and all peculiarities closely A s n w served . it casts its skin and thus seemi gly rene s its youth every year , and as it is remarkably tenacious — u l a u w n of life , and as its bite is us a ly f tal th s sho i g — great power it came to be recogn ized as an appro riate o f imm or p symbol life , generative potency , and tality . I SI N AND I I I N S B S 102 D FFU O MOD F CAT O OF YM OL .

his or The serpent , with his tail in mouth , with

without a motto , is a Very

general emblem . It origi n ally symboliz ed the passion which

i a n d prompts sexual activ ty , thus the perpetuation o f the

race . It also suggests the 144 Fig . . an imal Side of human ity m in is terin s u n an d u d n d n m an g to , staini g , pbuil i g the ivi e hood ; and from these meanings it easily a m c me to ean immortality , future life , n and eter ity . Figure 145 reproduces a Hindu emblem o f the m asculine and feminine principles un ited by the divine o f a impulse prop gation . It also s ign i w Fi . 145. g fies isdom intelligent , useful , pleas an t activity . d The linga , with two serpents twine around it , Fig u re 146 , is a very old and still common em

u o f blem . It is variously called the Caduce s

th e o f f Es c u l a iu s Mercury , Rod Life , the p an o f Rod , and the W d Hermes . It probably

e it w a s a originat d in India , where c lled the o f an d 1 4 . Fig. 6 Staff Siva is there interpreted to mean the linga receiving energy and poten cy from the divine influx o f passion from Siva . It received this S ign ifi — cation from the fact that th e sacred serpents the — C obras unite sexually in this double circular erect form . Eastern teachers avow that it is most fortunate

o n e s ee n n e f or a n y to this serpe tine co gress , and declar

104 DIFFUSION AND MODIFICATION OF SYMBOLS .

a s an d is interpreted the staff of life , permeated guarded by the divine energy — inviting the emission that will

n e . produce w beings Ideally , it is the Divine Creator , s en ding forth the Word to enlighten by the Holy Spirit the new creatures in regener n atio . The t e m p t a t i o n , i 1 52 ex l an a F gure , needs no p o f the tion . The story Ser

n pent induci g the woman , her m an and , through the , to eat o f the tree of knowledge o a n d i s o f good ev l , as to

152. i . F g become like the gods , and thus be in a situation and con dition to continually

d a . evelop towards the divine , is famili r to all The Serpent Goddess nourishing the divine im pulse by which S he is a roused to enthusiastic creative a c tiv

u i th e ity , th s ncreasing number a n d improving the ch a racter o f

n her childre , is shown in Fig 1 is ure 53 . The same design also used to indicate the s elfish an d vampire w itch who thus r w 1 . 1 54. Fig . 53 . seeks to ene her Vitality Fig n a s o and arouse her faili g p ssion , as to indulge in pros titu tin d g and destructive lechery , which epletes and de

o r stroys her beguiled associates , without increasing on e improvin g humanity . In case the ring in which S ER EN S Y B P T M OLS . 105

s he stands is the celestial womanhood of etern al and Virgi n al motherhood in the other the infernal region o f — n o t burning sensual desire only sterile , but m urder

s the n it o u . In first i terpretation is the door o f life — and the vestibule o f heaven which it is every Virile ’ r u man s duty and privilege to ente and occ py . In the other it is the entrance o f the gra ve and the portal of the hells to all who therein pour their passion -poisoned r n a w seed upon a bu ni g soil where it is l ays consumed , m en but n ever germ inates . Most plant in o n e region o r a n d s o w o f the other , the seeds humanity in soil o f fer ili t t o r . u y destruction Momento s nay , eternal results — to the sowers and the fi el ds and to posterity —de o f pend upon the choice which door they enter , and ,

n . In o n e therefore , which regio they occupy case they n develop purity , intellige ce and power in themselves , and procreate n ew beings in the image o f their highest ideals ; a n d these children are born with a n atural im II pulse toward divine perfection . I the other they are prostituting their divinest endowments , committing s ui — . i cide Spiritua l and sensual and n reality m urderin g their possible offspring . w in 154 In the expressive design sho n Figure , taken m from an ancient gem , the asculine creator , indicated s un by the , and the feminine associate , symbolized by n the moon , are represe ted as brought into creative

n o f o f unio through the impulse divine enthusiasm , w hich the serpent is the emblem . The moon being ex alted , Shows it to have been designed by o n e w ho I I N AND I I I N S B S 106 D FFUS O MOD F CAT O OF YM OL . worshiped the feminine as superior to the masculine a devotee o f Isis o r Diva . The followin g beautiful designs are also copied from a t ncien gems , and are each a text from which the whole o f of r sen system ancient and modern ideas c eation ,

u . sual and Spiritual , might be nfolded

155 . 156. Fig . . Fig In Fig ure 1 55 we have the large pillar the divine — Creator entwined by celestial wisdom and purpose . On either Side is the Shell representing the female and the tree indicating the male . The latter two are , — —“ of course , the means the agency the servants of III 1 5 the former in generating the race . Figure 6 the

on e on re re tree and the two minor pillars , each side , p w sents the masculine triad . The ark belo is a type of the feminine . The serpent indicates the divine impulse which secures active and creative u nion .

MIS CE LL ANE OUS E M B LE MS The crozier is sim ply a modification of the original ” o r o f f ew ish l a w Rod of Moses Staff Li e , which the J giver adopted from his teachers when he w a s instructed

N D M I I T 108 DIFFUSIO AN OD F C A IO N OF S YM BOLS .

ward o ff evil spirits . They interpret it to signify the mascu line triad o r phallus according to their ideas of

. 164 165 C the masculine principle Figures and , opied ’ L a a rd s S u r te Cu lte de Ven u s from j , are symbols in the hand o f a large femal e figure sculptured in bas - relief o n a rock at Yazili Kaia . Figure 164 is a complicated ” o f 1 65 symbol The Great Four , while is the masen line staff su rmounted by the crescent moon the sym bol o f Isis .

w 166 —the o f o r The arro Figure emblem Cupid ,

m a a . s n on as he y ppropriately be called , St Desire , is y y ” r o r un mous w ith the pillar . The bow elaxed str g and taught is a sy mbol o f Virility Spent o r in abun

t he of th e dant plenitude . Hence , store arrows in the o f v a o f re quiver Shows a reserved stock irility , c pable s ee m o f p eated encounters . We thus the eaning the composition in which appears the spent arrow o r Virility m anifested the quiver o r reserve force awaiting — b o w im opportunity the bent with taught string , r o r h mediate eadiness , and Cupid desire to ultimate t is force . o r t Fortune or Saint Luck Saint Good For une , u is always depicted as a woman . She sually holds in her hand the steering o ar o r rudder Figure — 167 w hich she offers to him w ho has the courage to

u s e . accept it , with the strength and skill to it Such a

h el m s m an d of t re rudder and such a w ill insure Spee y , an d curring and delightful voyages , with abundant in m increasingly prosperous results . When it is borne ind that the o a r Fortuna offers is an emblem of the B MIS CELLANEOUS SYM OLS. 09

“ ” staff of life we can easily s ee the beautiful appro ” riaten ess o f n the . p her motto , Fortu e favors bold

. 168 . 169 . 170. . 171 . Fi . 172 Fig . Fig . Fig Fig g

Figure 168 gives a symbol less common but the in “ a terp retatio n is quite s forcible . It is the hammer “ ” u which strikes the anvil and forges o t children .

And this symbol is associated with the motto , Every e o r on is either hammer to strike anvil to bear . “ ” n 169 The staff in the ring , show in figure , is found o n coins in connection with the bull they rep ” resent the Great Four , and are used like the above as charms . While the c onven tiOn aliz ed forms to symbolize the o f s o n tree life , and the masculine triad are umerous and varied , still there are many ceremonies and occa sions when the realistic forms are required and u sed ; and wherever the real meaning o f the emblem is recog n iz ed , the more realistic representations are generally supposed to be the more potent . su n i The , being cred ted with the active and fructify o f w as r ing powers nature , among the ancients egarded r o r o f as the father , masculine p inciple , God paternal , the b ein l o ok e d u all that is . The moon and earth , g pon as receptive only were in l ike manner denominated 1 10 DIF USI N AND M I I I N S B F O OD F CAT O OF YM OLS. — or d m mother feminine creative principle , go dess atern al of . the s u n w a s all that is created To , therefore , at l u m e . v trib ted all anly and Viri e attribut s Da id , in his

s m f o r psalms , hows this idea as co mon to the Jews , he speaks o f the s u n a s a bridegroo m comin g o u t o f his

i . e. m an w chamber , , as a Virile replete ith generative i x w a s v gor . The v ernal equino celebrated a s th e m ar riage o f the s u n and earth . The swelling bud and open o f a s the r ing flowers typed the promise fruit , esult o f h u their consummating t is nion 5and the clusteringgrape , luscious fruits and sustaining grains w ere welcom ed as the offspring o f this celestial - natural union o f the masculine and feminine creative principles . A S the su n and m oon and face o f n ature remain the same from year to year - with apparently ever ren ewed life and vigor fi re m ain in g as it were in the prime o f an d u life , fresh and unchanged by age , nweakened by u se e m , the ancients cam to think Of the oon as the ever continuing virgin wife o f the s u n - god an d the everlasting virgin m other o f all inferior deities and m in beings . The ancient onth was measured by the r n ew n te val between a moon and the ext n ew m oon . This interval of time also marks the recurrence o f the

u o f w i a s f nctional peculiarity women , h ch ceases soon

u as pregnancy occurs . The l nar crescent n e w m oon - probably from this cause amon g others be

o n o n e o came a symbol f virgi ity . This is f the most e common and widely diffused mblems , and is found in l a n d m n o r most cu ts , ancient odern , ador ing the brow , w a in some other y designating the feminine , maternal ,

1 12 DIFFUSION AND MoniFicATION oF S YMBOLS.

o f sh 184 The symbol the hands , as own in Figure is also an ancien t em

blem . The hands again ea ch sign ify the m asculine triad ; the opening be tween them types the yon i ; the w hole sym bol

. 184 Fig izes , the Four Great ” ll he m a . t Gods , fro whom beings emanate This is form in which the Jewish rabbi raise their hands when pronouncing benediction . — In many ancient countries and th e same is true o f some modern peoples the seeing Of the livi n g yoni — especially that Of a m aiden w as considered the cer o f n tain harbinger good fortu e . n dis c on so Ceres wandered over the earth , seemi gly

. u n late beyond cure Baubo , after exha sti g all other of n h means cheeri g the goddess , finally retired , s aved

m m an s ven er is the hair fro her , and returned to the s at d celestial presence . She then own before Ceres with h er legs wide apart an d h er skirts drawn u p s o as

- ’ to exhibit her now youthful like yon i . This sight s o attracted and pleased the discon solate goddess that Sh e of immediately smiled with hope , partook refreshments of and renewed her gladness heart . This m yth is interpreted to m ean that philosophy or ideality alone w ill not produce happiness but that the thoughts and the activities o f l ife must en gage in the

l t o the sensual , as we l as the ideal , in order secure sweetest and best results in this life as well a s in the I E NE S B S M SC LLA OUS YM OL . 113

the t of in future . Without participa ion the intellect

o f n l u the corporeal operations ature , on y brute life wo ld be generated and perpetuated ; and without the cor

o real a n d p activities Of generative energies , purity truth would have no m ean s o f expression o r of increased de vel op m en t in humanity . o r the a o f The eye , yoni , was placed over port ls t o mbs in a n d temples and Egypt , Sicily , other countries ,

o f l a n d and was everywhere the emblem life , hea th , good fortune . In n Irela d , until recently , several churches bore over their main entrance the rude , but elaborate , sculpture o f a woman pointing to the realistic , but exaggerated ,

n l representation of he r yo i . A simi ar woman was sculptured on the side o f the church entrance at Serva a tos , in Sp in , while an equally phallic man was exhibited

In - o n the other side . some other cases the key stone over the portal bore the realistic yoni only . Similar representatio n s w ere found in Mexico a n d Peru . It was a common practice amon g th e North African Arabs to place over their dOOr th e genital parts o f a c o w o r a , mare , fem le camel representing to them the

— a s n human yoni a talisman to avert evil influe ces . There is among a ll peoples more delicacy about exhibit ing the yoni and its realistic representations than is

v in h al obser ed regard to the phallus ence , there has ways been the custom o f using veiled and suggestive f o r emblems the female organs . 8 I N AND I I I N B 114 DIFFUS O MOD F CAT O OF SYM OLS .

The most popular m odern represen tative of this yonic

- charm above the door is the plain horse shoe , m n s o so common , and by any co sidered potent

n for securi g good luck . It is often associated th e with the cross , and frequently with arrow , 185 m s as shown in Figure , which is a very y tic Templar and m agic emblem o f the Middle

. 185 . Fig Ages . i o r th e Ves ica Picis The po nted oval , as it is called , , is sacred in the church , ancient and modern . It — “ is Often the fra me or rather the door of life

186 . . 18 . Fig . Fig 7 h 18 in which appears t e Celestial Mother . Figure 6 is an Indian representation o f the Gate o f Heaven copied from a sculpture of an ancient D a gop a in the

n Junnar Cave , Bombay Preside cy . The same idea is also represented in a m odifi ed form in the monastery at ‘ G o ach v Ne a ul a s e p , in the alley Of p , Shown in Figur

- 187 . It is possible but not probable that the sym

I I N AND I I I N B 1 16 D FFUS O MOD F CAT O OF SYM OLS . o f the yon i is simply their method of v owin g m utual friendship and is similar in meani n g to swearing by the o f — i o ur u grasping the phallus , and l ke plifted hand

9 Fi . 191 . . 192. 93 189. . 1 0. . 1 . Fig . Fig g Fig Fig when taking an oath —is an appeal to the divine creator o w as a witness f truth and good ill . s o r Can d i d Ven er is 1 91 1 92 The hell , Figures and , o f n h o f is a very common Symbol the yo i , and , ence ,

t y m all it represents . This is an ancien and modern s

bol . , Often worn as an amulet It is common in Italy , and is there the especial badge of pilgri ms to some shrines . 1 l 93 . The cornucopia , Figure , is a simi ar symbol It u the al contains libations which are poured pon ph lus , fi but more especially Upon the proli c womb . It hence

a n d u signifies abundant felicity , plenty , good fort ne . in 194 s The feminine hand , shown Figure , is of imilar a s C es ica import the shell , cornucopia and

icis — o f i i i s p that is , the making th s S gn interpreted to mean that all the felicity and blessin gs represented by these em blems are Wished by the signal er to fall u pon a n d follow the o n e to whom the hand thus

Fig- 194 formed is shown . E NE S B MISC LLA OUS YM OLS . 1 1 7

The eye is a well kn own and very common symbol

of Devi , and plays a very conspicuous part in many ceremonies having a phallic origin o d r intent . In India it is rawn plain as in

195. . 195 o r Fig Figure ; but Ashtoreth , Astarte , is a n in Often represented by eye drawn rough outline , as d 1 96 i s presente in Figure , and then interpreted to mean the door of life femi nine fecundity the Mother n o Creator . There is physi Ological reason w hy the eye is any more appropriate to sym boliz e o d a goddess than a g F ig . 196, for s ight is equally an endowment o f both sexes . The ' o es ica iczs eye , as drawn horizontally , is simply the p in a changed position fro m its n atural perpendicularity ; and the pupil represents the m asculine emblem in its union therewith that is the androgynou s character of l o h the Creator . The Indian myth exp ains h w and w y w a s n this symbol adopted , and also explains the mea ing of n a s w a s the spotted robe Of divine perso ages , ell the o o r spots n sacred symbolic animals . The story relates d e that In ra , like David , becam enamored of a beautiful w a s a w w ho w a s the woman hom he ccidentally , but ’ h a d o f . m wife another man This wo an s husband , by his piety and austerity , attained to almost divine power .

i errin d He forgave h s g wife (a really ivine thing to do) , but he punished the adulterous god o f the Sky by c ov ering him with a multitude o f pictures o f the yoni .

m o rtifi c a tio n This was a terrible to Indra ; but , by the I I N AND I I I N S B 1 18 D FFUS O MOD F CAT O OF YM OLS .

n Of the n n intercessio other gods , the wro ged husba d ’ w as induced to change the yon ii on the culprit s body into

. h s o n in s eyes These , owever , were to be arra ged three r o fo urs as to preserve their phallic m eaning . The eye the all - seeing eye - is a favorite m odern

w s . m a symbol , especially ith secret ocieties It y have s b ut had its origin as above uggested , independent Of m the s o f this yth , it has a good foundation as ymbol o r the - S o r the Mother Creator , as feminine ide attributes of a masculine o r androgynous creator . The ancients an d m r - in any moderns as well , considered eason the s ense Of logic and calculation as a peculiarity Of the h u masculine mind , while t ey looked pon perception and

. The e e intuition as especially feminine attributes y , n o f s n l as the orga ight , would , therefore , atural y rep r a n d t h e esent intuition , hence Celestial Mother . TH E C O OK has from ti m e immemorial been the sym bol o f m asculinity . The doctrine and interpretation seems to be that the cock announces the rising s un F or the god o f day . its size this bird is remarkably

an d u n he s e to strong , courageous , end ri g , and e ms m m have u nli ited virile powers a ong the hens . — Minerva a lso called Pallas is Often shown with a cock sitting o n her helmet ; and her crest denotes her admiration for this salacious bird . The sacrifice o f a cock w as a solemn ceremony o f the highest order in s Greece . The Celts also practiced the ame ceremony . n e w in m n o f The sacrifice is common a y parts Asia , w here the priests select at will for n o refusal is antic

- ip ated the finest bird in the village . They carry it

I USI N AND I I I N SY B S 120 D FF O MOD F CAT O OF M OL .

w as f o r the e where it was the great tree , used sam s o h purpose , and palm branches ave been used as they o r e are now , and , in their absence , pine other evergr ens , n d o f a . as emblems life , peace , happiness . the of c Even within the present century women Fran e , m S n en d of on Pal unday , carried in processio , at the m o f their pal branches , phalli made bread , which they “ ” called la pine the French euphonism o f the phal — w as the F ea s t o the Pin es lus whence it called f . “ ” e Thes e pines , having been blest by the priest , wer kept for the year as an amulet . m n u w as The pal tree , whe sed as a sacred emblem , u sually conventionalized as having s even branches . Mac The first Jewish coinage , under the c abees S , shown by the hekel given in u 197 o f Fig re , at once tells the palm as bein g a s acred tree and also that seven n of E bra ches , as spoken in xodus and

. 197. i Fig Revelation , was likew se a revered na i n al t o emblem . s o ak For imilar reasons the , in the countries where it is the tree dominant in Size , has been dedicated to similar s purpose with like interpretation . a is f or a n s d In India the B nyan , like re so s , the acre tree . C H A P T E R III .

P A I TS AND EREM IE H LL C CUL C ON S .

I M IN IN I PHALL S D A .

T is questioned whether the wr iters Of the Vedas I — o r were acquainted with , at least , whether they recognized o r practiced any form of worship in which the generative organs o r their symbolic representations in a n were used y sensual way .

LINCA WO R S H IP

o f in on e of however , is spoken freely the Puranas , and them is called the Linga Purana . The authority for , and m the origin Of , Linga worship , as well as the pro inence Of its a c and prevalence imagery and symbolism , is counted for in a myth w ith the following outline

A powerful company Of wicked conspirators , whose fi re hypocrisy Siva had exposed , sent a consuming to o f a destroy the genital organs the l tter . Siva was so indign ant at this attempt to u nsex him that he threat ened to destroy the human race . Vishnu implored him n r his u o f to suspe d his wrath . Siva elented in p rpose extermination ; but ordained that in h is temples those parts which his enemies had attempted to destroy ” should forever be worshiped . I IN IN I 122 PHALL SM D A.

The Eastern devotees n o t only Obey this ordinan ce but go farther a n d model the architecture o f their tem th e d ples after phallus , as the ivinely formed and in dispensible mediu m ordained by God himself for human propagation . Lucian Speaks Of such a phallic temple in o f great height as existing Syria . The primitive linga is said to have been a radiant pillar in which Mahesa whose form is radiant as a mountain Of Sil v er as o f m res l en , lovely the crescent the new oon , p o n w dent with dwelt , and hich was visible the o sacred word OM . How suggestive this is f the pillar

Of fire in which Jehovah went before the Israelites . m The linga is always found in the Hindu te ple . It u o r is generally in the sanct m , holy Of holies , and is o f or o r made granite , other stone , ivory precious wood . On certain occasions it is garlanded with flowers some it t o r times above is a brillian golden Silver star . On great occasion s it is honored by a light from a seven

. s in s z branched lamp The ame emblem , smaller i e , o r carved in gold , silver , ivory , crystal sacred wood , is w n u o r th e or abo t the neck , in the turban , in bosom , as f h o r o . a c arm , amulet and as a declaration faith The Hindus u s e it in prayer as the pious Catholic u ses the image o r symbol o f his patron saint . It is also often

of . buried , by request , with the body its former owner Worshipers o f Siva also m ark his symbol an u pright line o n their foreheads w hile the followers Of Vishnu u s e a horizonta l line with three Short perpendicular lines .

There is much misapprehension in regard to Siva ,

IS I IN 124 PHALL M N DIA .

” th e Lord Of All . His symbol is a lin ga ; an d most o f the obj ects of pilgrimage are kindred stone symbols . These temples are square buildin gs with round roofs tapering to a point . In Bengal each o n e c 0 11 SIsts of a Single s mall square chamber s urmoun ted by a pyra midal center . The linga occupies the center , and the o n off erings are made the threshold .

e Stran gers are not; Of course , generally admitt d to these s acred precin cts but a French gentleman gained

he Sivaic Trevis c are access t o t temple at , and there found a granite pedestal in which w a s a large cleft rep resen ting the female S ex . On this base w a s a column o f supporting a basin , from the center which arose a colossal lin ga about three feet in height . This sanct u ary is lit from above only . 98 Figure 1 , which is said to be Time and Truth wor

shiping Siva , illustrates this ancient

worship in India . In this there is no

suggestion Of the feminine principle . The Serpent is a common religious

F i 198° g‘ Symbol in India as indeed it is near ly everywhere an d is frequently u sed in con n ection v with the l inga to indicate passion , power , itality , and l u s e activity as wel as wisdom , discretion , and and , a n f or a hence , active applic tio incre se , both physical m n and e tal . The w Serpent , ith the masculine tail in the feminine e 144 n mouth , (Figur , page typi g their active u nion to perpetuate the race either with o r without an I RS I S VA WO H P. 125

n of inscription forming the ri g eternity , is a common m b l d y o in In ia . ” o f 146 eo n The Staff Siva (Figure , page n o f u Sisti g the pright pillar , with the two entwining

r s . serpents , is a constantly recur ing ymbol Figure 199 represents Maia-Devi in a s ea o f s er pents worshiping the linga Which She holds in her hands in such a p o sitiou that She can contemplate at o n ce this emblem and her n avel in which to her is , this meditation , the representation o f the n avel Of

o r e Vishnu , creativ power . Devi is

199' Fig , also frequently represented with a he lin ga on r head . The Tibetan Buddhists (who are Indian in their re li ion a n d g practice , and wh o are less progressive , and , therefore , r e t a i n longer the primitive dog mas and ceremonials) are in the practice o f seeking the assistance Of the di in vine , when danger , by “ b uilding a Temple o f in Peace , as Shown Fig ure 200 . The worship

i . 200 ers bow in silent med ta Fig . tion and a doration before it ; while the priest calls n i is up o t to p rotect them from their enemies . It N N I 126 PHALLIS M I I D A . usually built o f clay and plastered with lime an d whitewashed . lin o r of wi — of The mascu e hand , hand sdom hand — m ystery is a sign which th e Linga

citas interpret as the creative triad . — Lingas are made by the women o r — by the priests for them for te m p or

u s e o f ary , clay from the Ganges , and ’ in Offered Siva s temples , and thrown

back into that river after u s e . The priests o f Siva are vowed to the strictest

. t w fi chastity As hey are nude hen of ciating , any excite ment o f the imagination which manifested itself in the external organs would be readily n oticed by the w ho u h people , would proceed to p nish suc clerical un u faithf lness by immediately stoning the offender . It is n o t an uncommon custom for women w h o are k o f o n e o f barren to iss the inert organ these priests , o r o f an idiot , as a charm to render them fruitful . o n Among the Druses , a certain day , the chief Sheik attends at a s acred place for the p u rpose of allowing a u the female devotees , for a simil r p rpose , to kiss his n f livi g symbol o creation . The Sivaites n ever carry the linga in procession ; n ot a n and do present , to the outside observer at least , y o r r o r n indecent ceremonies , suggest any impu ity i del

u ic a cy in the m ind o f the devotee . They are th s in striking contrast with some o f their neighbor phallic as n worshipers , well as with Western Orie tals , Greeks , s u s e o f Romans , and Egyptians ; howing that the

IS IN IN I 128 PHALL M D A. o f kindly aspect and had a beautiful complexion . Furi o u s in w contests ensued between the two faiths , hich a the Saet s were victorious . Siva threaten e d to destroy the victors , but relented upon condition that they for ever leave the country . — — The Saetas Y on igas worship the female emblem o r principle with all the devotion that the Lin ga citas bestow u pon the linga a n d its interpretations but with n a n d a cti differe t rites ceremonies . They interpret S to — — mean wisdom it literally m eans force thus iden ti fying her with what the Greeks meant by Sophi a o r an d n Logos , offer her the most e dearing and flattering phrase . She is endowed with lovely attributes and re c eives very much such adoration as piou s and en thu si a i Th e s t c Catholics pay to the Virgin . ceremonies a have , however , another Side when the fe sting and merry making concludes the ceremonies ; then the de votion al is replaced by the revelin g ; the m ystic gives

t O a d place the re l ; and the orgies eating , rinking , and — promiscuou s m inglin g o f the sexes m ay be better d imagined than escribed . When represented in pictures th e S a c ti are shown a s ordinary women , modestly draped Often with a child in the arms o r lap . the The inverted triangle , circle , the fig , the pome — s ea n i granate , the , all atural concav ties as caves , clefts , fissures , wells , tanks , and generally all that ” o r contains produces , are symbols or representatives i of the S ac t . S I -SACTI I VA WORSH P. 129

The Saetas do not use o r acknowledge the m asculine o n e a hand of the triad , but like th t pre

in u 202 sented Fig re , which they call the ” Yo i h m n c C a r o r o f . i , door life Th s “ ” they look through to solve all m ys t eries u that is , they seek to nderstand the feminine power and principle as the un s o f enlightenment . Notwithstanding the facts of former antagonism and wars between the

Lin a c itas Y o n i as s o o r g and g , they are now tolerant s o s o of — that the politic , and curtailed power y are a s n living peaceably side by S ide eighbors . They are each a Small sect as compared w ith those w h o worship — both linga an d yoni as o f the same Or at least each o f essential importance and honor as the emblems Of a o r dual androgynous deity .

I - I I S VA SA CT W OR S H P .

It must be borne in mind that the last two and the present forms o f worship are practiced by a people Of Similar general character and habits o f thought and in du stry ; that these worshipers are m ingling more o r d less freely together ; that their peculiar ogmas , cere monies an d symbology are continually approaching and often even coinciding with each other and that these n dogmas , ceremo ies and symbols are traditionally as well a s esoterically interpreted differently to the in itiate d and the ignorant . It is , therefore , impossible for

— o n e an outsider and especially Of a different race , 9 IS IN I 13 0 PHALL M IND A. l u m — ang age , and ental training to grasp clearly the

o f n o r r subtile distinctions doctri e , interpret ve y cer tain ly the graded diff erences o f interpretation w hich s an d they give their ceremonie symbols . It is , therefore , probable that th e dogmas and practices of o n e o f these s in ri sect may be some cases att buted to the others . Part o f the Hindu s reconcile the two above m en tio n ed systems , and quote two myths to explain and m authorize the n ew departure . One yth is

11 0 The divine cause Of creation experienced bliss , — d being isolated alone . He ardently esired a com panion ; and immediately the desire w as gratified . He an d caused his body to divide , and become male female . ” They united , and human beings were thus made . The other allegory says Siva and Devi found that their mutual concurrence w as V essential to produce perfect Offspring ; and ishnu , rec o n c ili at the solicitation of the goddess , effected a ation between them ; hence the navel o f Vishnu w as n worshiped as o n e with the sacred yo i .

Modern Hindu phallic worship is mainly o f this type a te a and its adherents are called S c y s . As this sect d o f unites the octrines the other two , it naturally also combines their emblems . These symbols all , however ,

o r - in directly suggest , are interpreted to mean , linga yoni —that is the m asculine and feminine in active

n I u On In the work o f generation . Their ceremonies are s u ch as illustrate this dogma in imagination and practice .

IS IN IN I 13 2 PHALL M D A.

- — linga-in yoni together w ith the celestial four w ith

a n d . 205 cap , the serpent Figure is a copy Of a most

- in — s er beautiful design a combination Of linga yoni , pent , crescent moon , circles , pentagram , and sacred

fig leaf . In front Of each principal temple may be found a tank — some Of them beautifully designed and elab o rately ornamen ted ; and in the center o f the tank a mast o r flagstaff . Upon this staff o r mast a flag is o f o r a s hoisted , garlands flowers are hung , light i

l s . s p aced , at time Of special importance The temple

o f s . the Saeta have the tank , but no mast A high ,

a l de r but flat elevation , natura circular or oval p es o r sion , a pond lake , may often be seen with a pole ' or pillar erected near the center . If a Hindu o f this di or ui n n ot faith g a well b ld a cister , he does con his sider work finished until , after appropriate cere o n a or mony , lucky sacred day, a mast is inserted in the center of the mysterious yoni ; thus uniting the“ — “ original Siva an d Devi in the marriage of the ” linga and yoni . A s 1 19 s of before stated , Figure exhibit one the the t s o f most common , and mos acred , emblems of m India . This is the key for interpreting all other sy a is v bols . This same ide ariously expressed , with del ic ate o f the s Shades difference , in symbol numbered 1 20 1 41 s 98—100 178 182 from to , page , and from to , f 1 11 of o . page , all which are Hindu origin S a ct e as d w h The y ra three orizontal lines in black , an d u m a circle , in red , pon their foreheads , si ilar to - TI R I SivA S AC WO SH P. 13 3

Figure 1 26 ; and consider it a wonderful charm against o f all evil , as well as a profession their faith .

- —ARDANARI ISW RI. 206 . Fig. A

C r s m S w m , Pu n t . 'Fro m a n origi n al draw i n g b y h i a a i di ]

‘ da n a ri- an Figure 206 gives Ar Iswari , and is attempt — to express in a design the following from the Purana in the The Supreme Spirit , act of creation , became ,

, by Yoga , twofold ; the right side was male the left IS IN INDI 13 4 PHALL M A.

f r . o w B rahm ah was Prak iti She is one form ith . She

l s th e is Maia , eterna and imperishable , uch as spirit , th e S a c ti such is inherent energy (the ) , as the faculty ” of burning is inherent in fire . h m This design is , owever , uch conventionalized from the original for where th e Cru x A n s a ta a ppears in ou r the reproduction , original Shows , in realistic detail , the “ ” - i n- living and erected linga yoni . In Figure 207 is reproduced o n e o f the most elab

o n e o f n orate , as well as the most beautiful , desig s , a n d t both in execution interpretation , hat is to be w found in connection ith this worship in India . The religiou s teachers s ay : When o n e can interpret this emblem Of the an dro nou s d h e al l t n a n d gy ivinity , knows hat is know ; that to learn more he must be enlightened to re ad yet more mystically the inexhaustible truth incarnated in this m ost wonderful symbol . This pictu re has been commented on by nearly

o f in o f every student Hindu religion , all degrees Spirit , from scorn to rapture . 146 102 Figure , page , is a symbol common to the S a cte a s w ho a s the n “a y , interpret it li ga entwined by n male and female s erpent i s exual congress . This idea is m r l o n of ore ealistical y represented , certain occasions

r s m n high eligiou ceremonies , by the wo en , in gra d

n procession , carrying , between two livi g serpents , a

n giga tic linga , decked in ribbons and flowers , the prepucial end of which they present to an equally

l u s e the prominent yoni . They ikewise symbol of a

IS IN IN I 1 3 6 PHALL M D A .

199 v Figure , they recognize De i herself the feminine o f creator , and , therefore , worthy worship as recog n iz in h er m n u g asculi e consort as divine , and th s directing her adorei s to also recognize and worship the linga and all it is interpreted to represent . T H E TO R TO ISE is a n i mportant emblem In the Hindu

the u n m ythology . They represent world resting pon a I elephant supported by a tortoise . t was chosen because o n it is popularly supposed to be androgynous , account of of its great tenacity life and its great fecundity . T h e frequency a n d r a p i d i t y w i t h which it p r o t r u d e s i t s h e a d from its shell and with

. 208 . Fi . 209 . Fig draws it , Chang g ing from an appearance o f repose t o o n e o f energy and of action , as well as the configuration its head and n eck when aroused , would readily suggest to the — m ystic Hindu th e acting linga ; while a front view

u his wo ld equally bring to imagination the sacred eye ,

- o r arba il .

u TH E L OTUS . Brahma is represented as Sitting pon th e his lotus throne . The lotus was most sacred flower

n n h the amo g the a cients , and to t em typed two powers l of generation . The germ symbo ized the linga , the “ m h h e . a n filaments and petals t yoni The lotus is y p cea . n w Nympha signifies a young ubile oman , a certain part

of . a the yoni , and the calix of the rose Hence , - SIVA S ACTI WORSHIP. 1 3 7

o r maiden is symbolized as being , having , a rose. The lotus not only signifi es the an dogyn o u s creator but i typifies S a c t . The modern Hindu phallic worship which recognizes the essential importance o f both the sexual elements in u S a cte an generation is sually spoken Of as y worship , in much the same way that in the West all kinds o f s ex a a worship is called phallic worship . All S c tey n wor ship requires the u s e Of some o r all Of the five following : w necessities flesh , fish , ine , woman , and certain c h mysti al performances called dancing , but whic , unlike o f m the dances Of the West , consists a pantomi e made u o f p dramatic action , gestures , twistings , and undu l ato r of y and expressive motions the arms , legs , and a Whole body . This dancing is at once poetic l , sensu l ous and skil ful , and is performed by professional — Of — o f nautch girls . Every temple this faith a n y n o f note i India has a troop these nautch girls . They

w n are generally selected , by the priests , hen quite you g o n o f account their beauty , health , strength and in . m activity Fro infancy they are trained dancing , vocal and i nstrumental music ; and at a n early age initiated into all the m ysteries and duties of their pro n n f es sio . Their atural beauty is heightened by all the

o f d t an d accessories rapery , j ewels , seduc ive arts , gen n eral feminine witchery . Thei r chief oste sible employ ment is t o chant the sacred hymns and perform nautches before the idol at high festivals . But they have another office to perform . They are the acknowledged o f are mistresses the officiating priests , and required to IS IN INDIA 13 8 PHALL M . — prostitute themselves in the courts o f the tem ples w ho to all desire and will pay for their possession , and thus secure funds to sustain and enrich the temple t o a re which they are attached . As they beautiful and s - aro u sin t accomplished in all eductive and passion g ar s , t s n a s healthy , and , herefore , afe companio s , and it is considered honorable o n their part as well as in their r patrons thus to swell the temple evenue , and as there o s r n is abs lute ecrecy as to thei patrons , it eed not be s wondered at that they are much ought after , and well paid for this part Of their Service . A S imilar class Of women are found in many other parts of Asia ; and it is said they are far from rare in

T u rkey . ” “ These votaries o f the deity women Of the ” “ ” “ ” idol , Devadasi , women given to God , are looked u pon as holy devotees Of the faith . Any w o m an v r w ho f o r , howe e , prostitutes herself selfish gain in n u t w ho di India is a o tcas bears a sgraceful name . The principal ceremonies include the w orship Of u n o f power , and req ire the prese ce a young , beautiful; and naked girl as the living representative o f the god

s the n dess . This girl is generally elected from autch company ; and the o n e chosen esteems it as an especial e honor , as a tribute to her beauty , accomplishm nts and o f n ability . The peculiar duties this office , the autch w a w girl is , by experience , every y fitted to meet ith better grace and more satisfaction than an innocent and u nsophisticated girl . To this naked girl m eat and e n the Win are Offered , and then distributed amo g w or

IS M IN I I 140 PHALL ND A .

n box , and the woma who has the same number found o n the garment even were s h e sister o r daughter o f — the man w ho draws it is his p artner f o r the n ight in the lascivious orgies that follow . All these cere

in w a re monies , their ildest excesses , engaged in by the most devout and pure- minded men and women of o f most whom , outside this ceremony , that they consider a sacred and solemn obedience to their re li iou s u o f g req irements , are , according to their ideas h v o f purity , as modest and c aste as any de otee their more enlightened neighbors o f the Western civilization .

m In dIa i s A peculiar custo , still common in , thus described by General Furlong : “ Many a day have I stood , at early dawn , in the o f m door y tent , pitched in a sacred grove , and gazed at the little group o f fem ales stealthily em erging from a v w the adjoining h lf Sleeping illage , e ach ith a little o r h a garland bunch Of sweet flowers , and per ps costly or Oil , wending their way to that temple in the grove of garden the god and goddess of creation ; and , when s ee m n a none were thought to , acco panyi g their e rnest prayer for pooli- palam (child- fruit) with a respectful o n - abrasion Of a certain part Of their person linga jee , an d a little application o f the drippings that are f or ” o f ever trickling from the orifice the Argha . In Oriental v illages it is common to see tw o stones o n e an d circular , and the other small , smooth upright m near together ; they indicate the ale and female .

u Women step pon the circular stone , adjust their drapery S O that perfect contact with the v ulva can PHALLISM IN EGYPT. 141

a n be ssured , and seat themselves upo the upright stone , with at least partial entrance repeating a short prayer for a n y desired favor . According to some Hindu sects women o f o r above o f w ho m n n the age puberty , are aide s , can ot enter n Paradise . They , therefore , if de ied marriage , rupture their hyme n by means of an idol with a n iron o r stone in linga . Brides Pondicherry sacrifice their maiden — — hood in a similar way in honor Of the deity to as u whom they first belong . This w not an nusual custom in m any an cient nations . The Moabitish w m d maidens al ays thus sacrificed their aidenhoo , as a religious duty , to their deity , Peor , before becoming kedesha among the Je w s . Some Hindu women of some sects regard a child resultin g from intercourse with a peculiarly saintly priest

i as an incarnat on by Vishnu ; and , if they can agree upon terms , the Official will generally accommodate her .

I PHALL S M IN E GYP T .

i The Oldest and d mmest traditions , the earliest writers a o f th e m and the rem ins ost ancient sculptures , tell us n of phallic dogmas , ceremonies , and symbols being abu d u a tly general in Egypt . In the ancient Egyp tian — religion , the good and creative power the masculine

— n principle the activeprinciple , as they ge erally called

w as o r . it attributed to , incarnated in , Osiris Osiris o f was the child Time and Matter . He was w orshiped a s the being who dw elt invisibly in the sun s o the s un PHALLi sMIN E T 142 GYP .

n s w as o e of hi . ea Of the s un emblems From this id , an d its w a s heat and light as creative powers , he also represented by fire celestial fire ; and , hence , by the e upright triangle which is a symbol Of Osiris , b

it . The cause is a symbol Of fire bull was , however , h w as his c ief symbol , and regarded as his real self , incarnated in living form . This sacred bull w as Said

m n to be iraculously begotten by a ray from heave , and bore certain marks which revealed his divine parentage . of in The worship the bull was , later times , connected with the constellation Taurus in the Z odiac ; but this was a later adaptation , and the probability is that the “ ” constellation was s o named by those w ho adapted the u nion o f the two cults . In all interpretations it m m - ust be borne in ind that time honored symbols , as n re Well as sacred days and seasons , are persiste tly t ain ed — t for he masses prize forms , times , and cere w a s a o monies . The hawk also representation f Osiris

Of . as an emblem directing power The Nile , upon

n which depended their crops , was called by the Egyptia s

s o n the outpouring Of Osiris , when they perso ified the Nile o r any other river it w as represen ted as a bull o r o f s with the attributes that acred animal . In Short , all ben efi c en t an d productive moisture was venerated o f o f as being the substance the semen Osiris . By intercourse with Isis he produced all living beings . He was reported dormant o r absent f or forty days in each year which was a season Of sorrow and lamentation and his body was said to be repeatedly torn in pieces by

his . bad brother , Typhon

P L ISM IN E 144 HA L GYPT .

s n wi to n nes amo g the Roman women , probably shed i “ tro du c e this practice when the response w as : Let the rough goats approach the Troj an matrons . But this mandate w a s executed in the very different w ay of th e n sacrificing the goat and cutting ski into thongs , with which the women were s courged upon their bare

h - backs . The desired result Of c ild bearing was , how o f ever , thus attained , showing the powerful effect fl agell atio n and an exalted imagination ; for Ovid tells “ l us speedi y was the man a father , and the wife a ” mother . This sacred goat o f Mendes was by th e Greeks Pan a transformed into their god , , and represented by personification half goat and half m an . Satyrs and fauns seem to be degenerate and purely sensual de ri ati e v v s from Pan . him Representations Of Pan , in some instances , Show wi w th rigid and strained muscles , his face ild with pas sion , and his generative organ ready for his character h r l istic work . He is at other times s own with e axed u m scles and a j aded countenance , as if wearied by his al l depleting excesses ; in cases , however , his phallus o f his e is exaggerated proportions , thus representing p cu lia r characteristic . a d The hereditary priests Of Egypt were , when d t l van c e to the sacerdo a rank , first initiated into the

o f th e m ysteries the goat , as a preparation for higher and more divine mysteries of Isis . th e th e n of The mysteries Of goat , and sublimer arca a s as i I is , in fact all the esoteric nterpretations Of the EN GOAT OF M DES. 145

n Egyptian cult , was a sacred trust which was k own only to the initiated priesthood (and some secrets were imparted to only a chosen few Of the most enlightened s o and most trusted priests) , and was guarded zeal o u sly and successfully that littl e is known concerning w a s — re them . While their religion clearly phallic cognizing both mascu line and feminine creative deities and the necessity o f their sexual union in producing new beings , and while these views were very realistic in r ally represented their eligious ceremonies , still the ” o r Of worship , at least , the mysteries the fem inine were the more exalted . In a n later times , the goat was important element in o f the initiations , ceremonies , and occult work the

Templars . of But the Templars , in introducing the Goat Mendes , o f and in the inauguration and continuation their sabat , n ru s e -k n were only adapti g to thei a well own ancient , l — effective and occu t ceremony which , to the instructed i and intelligent initiate , had a holy esoteric interpretat on , and which was well calculated to test , secure , and ’ n en maintain the eophyte s integrity , endurance , and

h en m en t lig t . The Obscene sabat o f the sorcerers bore the same relatio n ship to the Tem plar ceremonies that prostitution does to holy wedlock . of The Templars , by a series impressive and instructive

n ceremonies , sought to teach transcende t truths , which , d o f u being contrary to the ogmas the church , were nsafe n r to teach Ope ly . For this eason the neophyte w as 10 I 46 PHALL SM IN EGYPT.

r The s everely tested and igidly vowed to secrecy . ” o r s profane sabat , , as it was called , the witches abat , w as practiced by those w h o mistook the shadow for the — . w h o w n ot substance , and engaged in the ild orgies — for enlightenment but for selfish gain o r lustful — gratifi c ation and were secret because they were criminal . Osiris w as represented as a m an with an enormous m u ovable phall s , to signify the prolific procreative power Of the good generative principle . He w as w s sometimes represented ith three phalli , to ymboliz e his active creative energy in the three elemental worlds

. m a n air , earth , and water The women carried these ikin s in their sacred processions in some of their religious ceremonies .

T y phon was the person ification o f the evil power or . w as destroyer , and represented by the Hippopotamus a n the most S vage a imal known to the Egyptians . He w as also represented by m aterial fire . To Show the n w fi al po er Of good over evil , it is said Horus castrated o f Typhon , and there are statues the former with the phallus o f the latter in his left hand .

The same idea is found also in the Hindu cults , from which it was probably adopted by the Egyptians , and also in the Grecian myths , which were borrowed from o n e o f the above two sources . Saturn is represented h l a as havingcut Off t e genita s Of his f ther . In ancient — n on - times a castrated god and , therefore , a gener

— m in ating eunuch lost all clai s to divinity . Defeat o r v any contest might be condoned , the anquished once

L IS IN E P 148 PHA L M GY T.

i a o r m arket value as slaves . Th s w s a practice some what in u s e amon g the Jews (whether j ustified or only tolerated we need not discuss)

s o f n u The lave trade Africa , which fur ishes T rkey and other localities with eunuchs in modern times , is r o f simply the emnant this ancient custom . Typhon ’ o n e H oru s e es s o eer is said to have destroyed Of , y , a tain order o f Egyptian priests were deprived of on e — eye in commemoration o f this mutilation of their s deity . Many Of the Egyptian priest and priestesses h r w o appeared in Rome were thus defo med . — The good feminine creative power passive , recep i — n w a s . i tive , and ourish ng personified in Isis Th s w as s o character still more generalized , as to include n u iversal nature . She says h of I am nature , the parent Of t ings , the sovereign o f the elements , the primary progeny time , the most x o f e alted the deities , the first Of the heavenly gods and o f the goddesses , the queen shades , whose Single deity l v — in e the who e world enerates many f rms , with variou s rites u nder many names . The wise and good

Egyptians worship me as Isis . u — n Isis is identified with nat re he ce , with the earth in n u m er and with the moon . Her representations are o r a s able , but the cow , either as a mere animal a young ’ n w w o r and finely formed woma ith a co s head , is the igin al and most sacred symbol . She is also represented — — in o r as a woman w ith a child Horus her lap ,

m on th . standing by her side , his at her breast Figure 210 on e o f W su gives these pictures , hich is very g ISIS AND HORUS . 149

f n gestive o the Assyrian grove , portrayi g to the initiated the door Of life ” through which hu man being enters the world . The whole design shows Isis and Horus in ” of in the door life , while the bells dic ate the breasts , multiplied in num s o fi ber and size , they are suf cient to abun dantly nourish all whom the Door of Life u shers into existence . The — — bells thirteen in number are ex

n r . 210 plained very differe tly in the Assy ian Fig . cult ; but the phallic character is always maintained . — The s un over head which is a symbol found over the porticos o f many Egyptian temples signifies the — s u n n . central the masculi e creative power, Osiris The — crescent moon is again the f e m in iiie the virgi n the

— s u n mother Isis . The position Of the and moon — — together is also creation sexual u nion marriage o f

Isis and Osiris . Notwithstandin g Isis is the Divine Mother of Horu s o f that is , all created beings and things and that this motherhood is th e n atural result Of copulation with

i s he Os ris , still is worshiped as the Celestial and the o f or Eternal Virgin , who , by the use her Sistrum

—Or Virginal Magic Wand , drove away Typ hon evil ,

. 211 from her presence This Sistrum , shown in Figures 213 a — represents the yoni , thrice barred cross thus closing the Door o f Life . The bars are also bent s o “ they cannot be removed except by the Celes tia l ” — M a gic Wa n d . The Virginity Of Isis the Celestial I M IN 150 PHALL S EGYPT. Mother —was a tenet Of the Egyptian faith at least a fifteen centuries before the Virgin M ry bore Jesus . The Egyptians symbolized their b ' divine triad y a Simple triangle . They compare the perpendicular t o l the ma e , the base to the female , the sides to the offspring of the — two creative powers Osiris as the n m begin ing , Isis as the edium or as receptacle , and Horus the aecom li hin — p s g . The pyramid the ancient and modern achievement an d wonder — 1 . 212 . F i . 213 . Fig . 2 1 . Fig g Of Egypt is the Solid triangle ;

n n. each face a tria gle , the base and four faces agai ” t h e Four Great Gods . Vivant D en o n found at Thebes the mum my of a w ho o woman had probably been a lady f rank . In the vagina Of this mummy there was inserted the embalmed of phallus a bull , which had , in all probability , been taken from a sacred animal after his death . It was then embalmed and placed in its human receptacle as a charm again st evil spirits which the ancients believed tormented the souls Of the dead . The Greeks and Romans frequently placed figures m of the phallus in tombs from similar otives . Josephus tells us that th e custom of saying grace before meals was practiced by the Egyptians and when S eventy- tw o elders were invited by Ptolemy Philadelphus su s a to p at the palace , Nicanor requested Eleazar to y r f or o f g ace his countrymen , instead those Egyptians

‘ I IN SS RI (ENI 152 PHALL SM A Y A, PH CA — without any hope o f ever equaling the propagating o f performances their deities . The su preme masculine creator was by the Assyrian s m m called Bel ; and anifested in the ale triad , Asher

the w as n n n A . after whom empire amed , and Hoa By the Phoenician s he was called Baal by the Phryg th e ians , Atys and by Syrians , Adonis . The feminine f as o w . The consort Bel Mylitta , also called Ishtar

oe n o r D erc eto Ph nicians amed her Ashtoreth , , and represented h er as a woma n terminatin g from the hips i . D erc eto down in a fish The Syr an goddess was also , bu t u oe n w as m , nlike her Ph nician amesake , a co plete an d who m voluptuous woman was , however , so etimes fi represented as a sh to symbolize her fecundity . She w a s Atar atis h also called g , and as such Shared onors re re with her bastard daughter , Semiramis , who was p sented by a dove ; because the cooing Of th e dove In ‘ the night sounded like the Syrian word w hich m eant coition Cybele also known as the mother o f orgies was the Phrygian goddess . These deities were generally thought o f and rep re d o r sented as istinctly sexed masculine feminine beings .

fi u They were , however , often worshiped and g red realistically and symbolically , as androgynes . It is probable that at a later period these deities were — generally known in addition to their local n ames “ ” t u n e m J . as Jupi er , , and the ysterious third Ju st what this mysterious third m eant was an esoteric an d to carefully guarded secret , revealed only the Sp ecially fa vorite associates of the inner circle of the S RI B Y N AND PHRYGI . Y A , AB LO A 153

x priesthood . It has been variously e plained as the o f a creative act the divine cre tors , the children as the o f w ho result this act , and as the illuminated prophets a n d n talked with the gods the instructed the people . The highest interpretation w as Love divine impulse ’ to create . While the dogmas Of these countries named the mas l n cu ine and femi ine deities together , and taught their w s qual importance and honor , there ere ome very curious practical ou tw o rkin gs . The temples were bu ilt h m to t e goddesses . The ale emblems were Often very

w . a n d realistic , and al ays numerous The priests prin ci al n o r p temple attenda ts were males eunuchs , while the worship paid was principally to the feminine deity

The men directed the rites and ceremonies , yet the women were the more enthusiastic worshipers . While ’ virginity and chastity were there , as elsewhere , woman s o f m w as greatest treasure , and profane loss the punish able with death , still they enthusiastically sacrificed — — both the men gladly consenting in religious orgies in o f honor their celestial virgin mother . Women who

- at home and in society were modest , chaste , and honor in able , when worshiping engaged passionately the

u an d wildest sex al excesses , even in the grossest and m ost unnatural satisfaction o f frenzied sexual passions . The religion and consequent ceremonies of Syria and Phrygia w a s at one time very peculiar ; it w as broadly and intensely phallic , and ran to the extreme Of sexual symbolism and licentious excess among the I IN SS RI PHCENICIA 54 PHALL SM A Y A, , m the asses Of worshipers , while it , at the same time , required emasculation o f the priesthood and templ e at

ten dan ts . Lucian describes the Syrian temple and worship at l in — u great ength , and wonderful detail sing , how f o r the d o f ever , the Greek names eities instead their local equivalents . The following is an outline Of his statements

Atar atis The magnificent temple Of g , at Hierapolis , is situated 0 11 a commanding eminence in the midst of b the city , and surrounded y a double wall . The porch t wo d of the temple is hundred yar s in circumference . n of Withi this porch , in front the temple , are two u h h enormo s p alli , each a hundred and fifty yards igh , and bearing the inscription , These phalli , I , Bacchus , - ’ J . m an dedicate to my step mother , uno A once a o f a n year ascends to the top these phalli , rem i ing there d o f the seven ays . At the right temple is a little brazen man with an enormous erect phallus . Outside the temple there is a v ery large brazen altar an d a thousand n brazen statues Of gods and heroes , priests and ki gs . on e The temple , into which any may go , has golden of is doors , a roof the same material , and the interior o f m gorgeously garnished with a blaze golden orna ents . It is filled with a heavy and delicious perfume w hich ’ clings a long time to the visitors garments . On the o n e n o f s u n n o left as e ters there is the throne the , but a o f t s a represent tion hat luminary ; because , they y , all s ee s u n h n s m may the imself , and , therefore , eed no y ’ o f bol . There is also the statue a woman in man s d o f ress . Next is the statue Apollo , with a long an d beard clothed . All the other statues are nude .

156 I IN RI (ENI PHALL SM ASSY A , PH CA ,

the Phrygians , which is described by a learned French in author , substance , as follows

Once each year in the springtime there was a wild and noisy , though a sacred and solemn , festival . It - began in quiet and sorrow , for the death like sleep o f On Atys . the third day joy breaks forth , and is mani f ested by delirious hilarity . The frenzied priests o f

Cybele rush about in bands , with haggard eyes a n d r n disordered hair , like drunken evelers and insa e women , o n e in In hand they carry burning fire brands , the other ‘ they b randi sh the s acred knife . They dash into the the n n woods and valleys , and climb mou tai heights , u keeping p a horrible noise and continual groaning .

An intoxicating drink has rendered them wild . They n beat each other w ith the chai s they carry . When they draw blood upon others o r u pon themselves they wi fl a el dance th wild and tumultuous gesticulations , g lating their backs , piercing their limbs , and even their f . in o h bodies Finally , honor the god they wors ip , they turn the sacred knife u pon their genitals an d call u pon their deity , Showing her their gaping wounds and Off erin h er th e o f g bleeding spoils their destroyed virility . W m s - in flic ted u m hen they recover fro thi self n anning , h — o r these eunuc s , as they call themselves , galli ’ adopt woman s dress . They are then ready to become o r a priests , , failing in th t , to take their place as attend ants of the temple worship o r to engage in pederasty t o f u h t r for the benefi the temple treas ry , w enever hei p atrons prefer such indulgence t o ordinary fornication ” with the enthusiastic women .

h l — aw W i e this fanatical but , to the participants , — fully solemn procedure of the wo u ld-be priests and temple servitors was taking place o n the hills and in the I N N S R B B A D R I . Y A , A YLO PH YG A 1 57

m valleys , a very different ceremony was perfor ed in or near the temple . There the orgy was as wild , but less bloody , and more licentious , but equally phallic . The t : the sexual ri es were of three orders First , devotees could choose sexual association with the temple ” women , who were available to whoever desired to pay — for their service the sums thus realized being turned th e s o into temple treasury ; or they could , if they de in l sired , engage what Pau describes as women changing the natural u s e into tha t which is against na

i n u ture and l kewise also the men , leaving the atural se

o n e of the woman , burned in their lust toward another ; ” ' men with men working unseemliness . The galli at ten dan ts w at the temples ere also sodomites , and the price o f their uncleanness increased the income o f the

in temple . Those who did not care to engage these

u rites could , nder certain rules , j oin each other in for n ic ation n o f or ; and , in many i stances , all bonds blood ki nship were totally ignored . The character o f the religious services in Babylon i s show n from the fact that the chief temple in that city w a s n o f - S ha athu m a called by the ame Bit gg , which e ns ” literally the tem ple for copulation .

Besides many other phallic ceremonies , every native w a s re woman in Babylon obliged , as an imperative li io u s o f g duty , to present herself in the temple Mylitta , h and , once in her life , deliver erself to a stranger . They came to the temple wearing a crown Of cord about o f the head . Most them were seated in such a manner that those desiring their compan y could pass alon g I IN RI PHCENICIA 158 PHALL SM ASSY A , , straight aisles among them thus securing a full and fair

v . h o f iew Of the candidates Some , owever , proud their

n a n wealth and ra k , came in covered c rriages , atte ded

v r . by ser ants , and emained thus apart Whenever a sh e w a s woman thus presented herself , expected to be in constant attendance u ntil sh e attained the Obj ect of A S her visit . the stranger passed along the aisles ,

his th e s on having made choice , he threw elected e a o f n : piece silver , sayi g I beseech the goddess Mylitta to favor thee NO m atter what the value Of the sil

er o r v . , large small , She must accept it from the first to offer it : for it was thus made sacred and applied to re l igio us purposes . She then followed him outside the temple to on e of the semi- seclusive alcoves provided for h hi m t e . purpose , and there had sexual intercourse with Having thus performed her religious devotions to her h v sh e w a s goddess , Mylitta , She returned ome belie ing u purified . Any subseq ent deviation from chastity would be con sidered mortal sin . Many were continually comi ng to thus present them

in o f selves the temple ; and , course , many retiring after their devotions . It will readily be seen that those endowed with beauty o f features o r symmetry an d richness o f form

ot f o r n o r w a s were n long detained , efusal allowed ; while the unattractive o r deformed w ere Often com p ell ed to experience a weary waiting .

Similar customs were followed in Armenia , Cyprus , and in fact in most ancien t nation s in some period of their religious development . This practice , however ,

1 0 IS IN SS RI PHcENICIA 6 PHALL M A Y A, ,

Mr . Newt on an equally erudite student gives it a more elaborate interpretation , which is , however ,

e . w quit as phallic The truth probably is , that hen

w as c on tem o ra used , it successively and , perhaps , p n eo u sl y interpreted both ways , by those whose views of the relative superiority o r equally exalted value Of the m ale and female principles called for the special

. n meaning they gave it Accordi g to the latter writer , b x it em odied , in a more comple and veiled way , all that is contained in the interpretation o f the Cru se A n s a ta n d n or both sexes a their u nited activity in creatio . The design in Figure 215 Shows the grove receiving the w orship o f the kin g and his s on o r s uccessor and their atten dant genii their rank and character being

215 . Fig .

h - s m s own by their head dresses , costumes , and the y bols carried in theirhands . The kings present to the ” the o f grove phallic right hand , the symbol life and good fortune . They each carry in the other hand a rod

o f o r . The life s ceptre attendants , each with the right i o f hand , presents the mascul ne emblem the pine cone , d n o r is an carries in the left ha d a bag basket , in which S RI B B N AND R I . Y A, A YLO PH YG A 161

s ymbolically stored abundance of energy . The winged figure above the grove — originally the dove — is the celestial bowman , with string , bow and quiver full of arrow s which are for the use of all who desire divine vitality and activity in the sensual manifestation Of w or shiping the grove . There are numerous representations of the grove and its adoration in m any modified forms and combinations b ut they a ll agree in the general character above de ” scribed . Always the central door barred and

n — divm e fri ged ; always the worshipers kings , beings , o r warriors , laymen , Offer gifts Of phallic and creative — import . The homage took generally and probably — alw ays the form o f actual copulation amon g the worshipers . i Of This grove was ev dently the symbol Ashtoreth , or of a n d the creative union Of Baal Ashtoreth . The practical ultimation in this service took place between w h o the male and female devotees , retired to a small o r n bba h — bower , arched tent , called a g which is also k the Hebrew name o f the yoni . Each a de s hah h a d such a tent attached to or n ear the temple o r worship ” ing place where homage was paid to the grove . in Many statuettes found Nineveh , unquestionably

th e n o h represent feminine deity , as the yo i is very — tru sively represented the hair o n the m on s v en er is

m o being conventionally curled , after the anner f the m l in beards Of the a es ancient Assyrian statues . In

n others , the fissure and hirsute appe dages are entirely omitted . No explanation is known for the difference . 1 1 IS IN S YRI PH CENICIA 62 PHALL M AS A, ,

r m n The oyal collar , here presented , was a co mo

m . j ewel in Babylon , Assyria , and Ro e It was worn by in n o w all c l asses those countries , and is worn by pious

o f n . worshipers Maha Deva , i India On the left is the

- m th e vi ever recurring asculine triad , representing Di ne w o n Father , hile the right is the crescent moon , th e symbol o f the equ a lly exalted f e m i n i n e creatress — the e t e r n a l

- V . i r g i n M o t h e r The horned cap ,

216. Fig . n o f ext to the trident , is the Signature royalty o r o f the divine m a n t he a cting creator o r “ ” word . The cross here again represents cooperative activity o f the divine creators in generating humanity — — - the Arba il the divine four populating the world . n in The double tria gle the circle , with the center

u of . marked , is a summing p all creative arcana It is sex ual u n ion ; it is Siva and S a c ti Jupiter and Ven u s the s u n and the m oo n the divine descending

r . into the human , which rises to eceive the celestial In n e w o n a word , it is the generation of creatures whatever plane the beholder occupies and accordin g to whatever love and wisdom the translator a ckn ow l edges . 217 La ard of Figure , from j , represents an act wor ship in the presence o f th e triune representation of the masculine and feminine creators . We have here the s u n m m celestial , , and oon ; the mundane , pal tree , and v — v s barred ulva irginity ; and the ensual , cone , and f n the n . o loze ge fleshy orga s Diana , the Ephesians , w as n of represented by early every symbol Isis , in

64: ISM IN S RI PHCENICIA PHALL AS Y A, ,

o n e o f with the two fruits , at either side the base , symbolizes the phallus and tests while the ovals o n o f u either side the pper point indicate the yoni , with th e si n ifi c atio n s the s n all occult g Of e orga s . The — an imals spotted goats suggestive o f great s exual

d o r power and fecun ity rampant , represent passion

. m o f h o f desire The crescent oon Isis , over the ead the l ma e goat , symbolizes the feminine creative power ; an d the lozen ge below and in front points to its physi

n cal manifestation in Sex . The w i gs tell o f in terp re t a tio n u , while the erect phall s shows readiness and

in a . o n power physical ctivity The crescent moon ,

n th e s ex a n d the female goat , ear the tail , shows desire — , while the fl eu r d e lys emblem of th e m asculine — triad below and in front , suggests its satisfaction .

The priest , who is androgynous shown by the peen l iarit of — th e - y the skirt points to central palm tree , u th e s explaining and rging its worship , and con equent d — obe ience to its teachings physical and mystic . Of

n o t h bu t — a n d course , he is teac ing animals , Virile , — w h o therefore , exemplary men and women , , in the condition suggested , can be more modestly represented m by the ra pant and prolific goats . ’ L a a r d s The accompanying design , copied from j R es ea r ches s u r l e Cu lte de Ven u s t , and taken by hat w a s author from an ancient gem , originally engraved

- u pon the lower face o f a cone shaped white agate . — — White stones and particularly agates were much prized a s emblems ; a n d w ith the name o r sym bol Of a favorite deity cut u pon them were especially sacred . S RI B B N AND R I . Y A, A YLO PH YG A 165

In the Apocalypse the promise is To him that over

o f n cometh I will give to eat the hidden man a , and I him Will give a white stone , and upon the stone a n ew ” “ in a ll n e name written , which was , probability , mi ” ow n new name , referred to in

u the next chapter , as written pon the same person he that over n ew cometh . This name Of the “ Faithful and True the Word ” o f Go d , is s u b s e q u e n t l y “ given written u pon his gar ’ o n his thi h KIN ment , and g , G ” IN S A ND O R O R S . O F K G , L D O F L D

220. Fig . The cone is the Sivaic symbol of o r the phallus masculine generator . It is also sacred to and the emblem o f Venus n ot the Grecian Venus of d esire o r passion but the androgynous

o r V . deity , bearded enus Mylitta O n i the right is a bare femin ne face , on the left a bearded masculine face , and the two heads are united

o r s ur by the inverted triangle feminine symbol , and mounted by the radiating solar corona o r masculine sign . Across the bust are masculine girdles , below which appears the inverted triangle a gain feminine . a n d i i The bare masculine arm , the fem n ne arm shown by the bracelet , and the peculiar form Of the drapery the u pright lines in the center and the drooping lines — o n either side from the waist downward to the feet carry o u t the same dual symbolism and again s u ggests the Apocalyptic androgynous Son of Man clothed A IS IN S RI PHCENICIA S RI ETC 166 PH LL M A SY A, , A SY A, .

w ith a garment down to his feet , and girt about the in breasts (the word , the original translated breasts , being not that which indicates the m asculine bosom

- but the feminine , the nutritive , and milk giving breast) ” with a golden girdle . Over the head is a triad of six rayed stars the conjunction o f the masculine and feminine in generation . The crescent moon o f Isis is n o n above , and the femi ine cup below , the female snake — n the right . A male serpent show by its slimmer and sharper head — Spreads its wings as if attacking this six - m female . The rayed phallic star , the points eeting in w h in a circle , is perfect harmony it the whole design . The male serpent o n the left is approached by a winged and aroused fem ale o f its kind . Below the serpent is a phallic vase with a cup over it — the still favorite form o f o il and water vessels in the temples of Siva . The lozenge o r feminine symbol near the m ale — serpent again indicates conj unction Of the sexes or

w . dual creative po ers In this little design , therefore , may be found the whole doctrine Of phallic worship or the masculine creator , whether organ power o r the feminine creatress , whether organ principle — their mutual desire o r attraction their c o Op erative — activity in the work o f generation a n d the essential o f o r —in a n unity these organs powers a word , the dro n ou s gy character Of the great and essential creator .

And surely , the intelligent and aspiring Christian can , n by spiritually interpreting this unique desig , read into t f i all the transcendental truths o his beloved faith .

I M N THE 168 PHALL S AMO G JEWS .

- e] th e h and again called the place Beth ouse of Go d .

s et u o f his . He also a pillar pon the grave wife Rachel . an d his - in -l aw m When Jacob father , Laban , ade a o f s et treaty peace , they up a pillar , and piled around it a heap Of smaller stones and while th e former gave o n e n e hi it ame and the latter another , still ach in s o w n “ ” of language called it the Heap Witness . Joshua ,

s s et u when about to die , took a great tone and it p under o ak w a s n o f s an that near the sa ctuary the Lord , aying “ Behold this stone shal l be a witness u nto u s for it hath heard all the words o f Jehovah which he spake unto u s “ ” Samuel s et u p a stone of help . All these things were done by m en exemplary to the Jews ; and the a re S o f context shows that they poken approvingly . Jehovah looked u pon the Egyptians through a pillar of fire a n d terrified them ; he led the Israel ites by pillars Of fire and clou d ; h e appeared to them in a pillar Of clo u d ; came down in a pillar o f cloud Jacob calls him

o f o f the shepherd , the Stone Israel ; Moses speaks “ f o ur t th e him as the —Rock o Salva ion rock that begat thee he is a rock . Samuel uses the same sym m ol s r . i b o gy . David say Jehovah is y ock Elohim s “ ” h my rock and high tower in w om I trust . u n an d u the These all sio s to Jehovah Elohim , nder r names Of stone , ock , tower , high tower , pillar , etc . , an d t ha all might be much extended ; , while hey ve d w a t been interpreted in quite a ifferent y, hey are a c m clearly ph lli in their origin , as will ore evidently appear when these symbols are spoken Of as desecrated by being used in honoring other gods than Jehovah and T E E PHALLISM AMONG H J WS . 169

Elohim . The Objection Of the Jewish cult and prophets w a s not to the u se o r recognition of these symbols to represent th e divine but to their profanation in makin g o the m images o r representatives f strange gods .

n o t b ut The objection was to the symbol , to the inter p re ta tion for Isaiah says In that day shall there be in o f o f an altar to Jehovah , the midst the land Egypt , ‘ ’ il la r and a p at the border thereof , to Jehovah , and ’ ” i n w itn es s h it shall be for a s g and a to Jehova . The co mmand in Deuteronomy is n o t a gainst plant ing groves n or setting u p statues (pillars) but against “ ” such groves and pillars as Jehovah h ateth . The worship Of the s u n and moon a n d of fire and water are always o f phallic o rigin and with phallic inter p retatio n ; hence the prohibition Of this worship in the Mosaic l a w showed that it w a s a practice to be discon

n n . ti ed Notwithstanding this law , we find that the u o f o r l ngs Judah built temples , ordained priests , and gan iz ed a system o f s u n and moo n worship as gorgeous o f n and sensual as that the other Oriental ations , with ” al l the m o f accompani ents horses , chariots , groves ,

k e deshim k e deshu th . eunuchs , and w as Moses commanded to destroy the altars , break e o f the pillars , and cut down the grov s the heathen l tribes . Notwithstanding these p ain commands , how no f m ever , the childre Israel did evil serving Baali and t the groves hey also built them high places , and l a n d O u l standing pi lars groves . every high hil and under every green tree ; a n d they burned incense in these o f high places . The kings Judah went s o far as to I 1 70 PHALL S M AMONG THE JEWS .

d o f an d or ain priests , whom there were four hundred o f fifty , for the burning , incense in the worship Of Baal in the courts o f the temple and in these high places dedicated to this idolatry . “ ” of The groves , in the plural , were the lips the o f yoni . They were made Of wood (sometimes stone) and carved as images . Gideon used this wood with which to Offer a burnt Offering . They usually stood in

w as . high places u nder green trees . One in the temple They were sometimes surrounded by han gings o r cur t en ts in w o f s tains , forming , which the orship the grove in lic en was participated by both sexes , with the most — o f tious rites 1m der the direction four hundred priests . “ ” Solomon built high places for the w orship o f

Ashtoreth , Chemosh , and Molech . The worship o f Baal and Ashtoreth was n ot on ly — b ut so phallic , sensually and broadly and, in some n — cases , disgustingly revolti g and required the most intimate and licentious association Of the sexes . Baal — fi ’ Pe e r which s igni es God , the Opener Of the maiden s hymen - w as represented sometimes with a greatlyex a erated an d gg phallus , sometimes with that organ in s - e his m outh . Philo say the devotee Of Baal Pe r pre sented to the idol a l l the outward orifices Of the body . Another authority says that the worshiper n o t only t presented all these to the idol , but hat the emana tions o r excretion s were also presented tears from w ax n the eyes , from the ears , pus from the ose , an d an d saliva from the mouth , urine dejecta from w as t o the lower openin gs . This the god which

I THE E PHAL L SM AMONG J WS .

The Jewish law says : There shall be n o w h e re (ha des h th e n o f o f n or in origi al) the daughters Israel , a ka des hu th n — u sodomite ( , masculi e and sually cas f trated) o f the sons o Israel . Thou shalt not bring the hire Of a whore (z a n a h in the Hebrew) o r the price of

l eb th e o f e a dog (ce ) into house the Lord . Here w have entirely different words in the same connection to h i mean those w o practice prom scuous sexual u nion . “ The primary meaning o f kadesh is a consecrated on e a n d o r , is used to indicate one who serves at in the temple o f worship ; and it has both the feminin e di and masculine form in cated by varying terminations . l a w n o t b ut This does prohibit this class , declares they shall not be Israelites . These classes not only existed in Israel , but they were probably attached to the tem o f o n e s et o f w ho ples worship by authorities , are bl amed ; and those w h o removed o r destroyed them are o commended for s doing . The women of this class w e re a special attire , including a veil ; and conducted ' s eekin c u s to m ers themselves quietly not g , but wait in g for them to make the first approach . Tamar was “ thus arrayed w hen Judah thou ght sh e was a c on s e “ ” o n e o r or crated , temple attendant , religious ” o n e w harlot , and consequently ith whom he was legally permitted to associate in satisfaction Of his passion ; and the settlement Of the matter indicated that he was excused , if indeed not wholly justified . The k a deshim and k a des huth are supposed to have been the occu pants o f the small apartments a ttached to the

o r of o n e temple tabernacle , and were at the service any I N THE E PHALL SM AMO G J WS . 173

who desired and could pay for the accommodation and , as both sexes were included among them , their patrons cou ld relieve the monotony of legalized fornication by the practice of tolerated sodomy . They occupied among the Jews at that time about the same pla ce that “ ” women o f the idol or nautch girls do among the “ w ho Hindus . They were , no doubt , the women as ” sembled in troops at the door of the tabernacle , with whom the sons o f Eli Openly and notoriously cohabited . za n a h — — o n The literally , semen emitter was , the t contrary , an outcas , wearing a conspicuous attire , without a veil ; and was s o bold o f demeanor as to r ush — u in . cel eb p and kiss men public The dog , sodom — d ite was a espised and execrated character , with whom no o n e acknowledged any relationship . These

e in n t outcasts w re , therefore , wonderful co trast wi h the — honorable attaches of the tabernacle the k a deshim and k a desh u th . o f All this does not , course , indicate that the Mosaic o r l law j ustifies excuses these things . It simp y illus trates that as a people the Jews were , in their lapses from rectitude , given to the worship of phallic gods , n c usi g phallic emblems , and engaging in phalli cere — n monies as licentious as other neighboring ations .

a re Hosea , Jeremiah , Ezekiel , and other prophets direct in their charges Of these kinds Of worship and licentious n practices . Josiah found them all i full flower at Sol ’ om on s a n d temple in Jerusalem , in Samaria , in every ” “ high place, and beneath every green tree ; a n d his praises are sung for destroying the paraphernalia a n d REE A ND R N I 174 G K OMA PHALL SM .

o u t k a deshim k a deshu th idols , driving the and , and

o f u slau ghtering the priests this nholy worship . That v is , he killed the pro incial priests , but spared those in — Jerusalem probably because they were So popular n o t s o in that he dare go far the m etropolis . ’ sh e When Rachel left her father s house , carried ’ away h er father s t erephirn Dav id w a s in possession o f s m d w uch images Micah a e some for himself , hich the

Danites took from him , and which they worshiped as

t ere him s o f m their god . These p were images a an e with phallu s prominent and erect . Som of them were o r simply phalli , the masculine triad . Maachah was deposed from being queen because She made a simili ” f s a n d tude o a phallu worshiped it in a grove . And

Ezekiel charges this worship upon the Israelites . Circumcision as a religious rite common to m any a ncient and modern civilizations is S O clearly phallic as to n eed n o comment .

E E A ND R N I GR K O MA PHALL S M .

The Greek religion w a s essentially Indian a n d Egyp

in . tian its mythology , dogmas and ceremonies The

h b u t Greeks , owever , were not only extensive very complimentary borrowers for they gave to everythin g they copied from others a n e w lustre and an enhanced attraction by clothing it in n ew beauties . m w The Greek yths , hile essentially the same as o f those the Hindus and Egyptians , and while , there s o fore , quite as phallic , were yet logically constructed

REE AND R M N H IS 1 76 G K O A P ALL M. — expression both in word painting and statuary w as

n w v s en su al co nected ith such ceremonies , and that priests and peopl e alike engaged in such licentious and u x even nnatural s exual e cesses . “ ” s In Homeric days , say Mr . Gladstone , we find n n o c a n ab alism amo g the Greeks infanticide , no , no practice o r mention o f u nnatural lusts ; incest is pro

f o u n dl a . i s y bhorred There polygamy , but no domestic ” — i concubinage and adultery is detested . Among the sublime teachings o f their grand phil o So

h ers n o w n tran s c e p , who are even ve erated for their n

u ha d the dental tterances , and who been initiated into m of ysteries and helped to initiate others , and , hence , in i course , participating all the Eleusinian and Bacch c orgies , are the following

u the The misery which a soul end res in present life , when giving itself u p to the dominion o f the irrational n m n part , is othing ore than the commenceme t , as it were , Of that torment which it will experience here n after a torment the same in ki d , though different in m u degree , as it will be much ore dreadf l , vehement , the and extended . He who is superior to domination of his irrational nature is a n inhabitant o f a place to ”

H o . a tally different from Hades . ( w like St P ul s ay ” in g o u r citizenship is in Heaven ) They come to u r a n d the blissf l regions , and delightful green etreats , happy abodes in the fortunate groves . A freer and purer sky here clothes the fields with a purple light ;

o w n s un o w n . they recognize their , their stars

Socrates says : It is the business o f philosophers to study to die , and be themselves dead ; and yet at E ERI IN ERPRE TI NS SOT C T TA O . 177 the same time reprobates suicide ; which is Simply “ w : d u synonymous ith Peter that we , having ied nto ” m t . sins , igh live unto righteousness Yet Soc a - n f o r rates was phallic worshipi g Greek ; , while h e a s n o t his w an initiate , as were pupils , Plato and Aris o f tides , he approved the mysteries . “ A great teacher has said ° The moral quality o f n o t in t n human action does lie the particular hing do e , f o r nor in its e fects upon the actor upon others , but in ” r o f h n the i ntention o motive t e o e who acts . The o f in great teacher the Indias said , relation to those not his avowed followers If they do it with a firm belief , i m ho n s o doing they involuntarily serve e . I am he w ” o f e . partakes all worship , and I am their r ward Greek instructors taught that ecstacy was sou ght as a in n state which to receive divi e influx ; because , in this ecstatic condition th e human s oul pierces beyond the encumbrance o f the body and enters in to communion

o f u s with the gods . Some their writers tell w hat they learned in this exalted and enthusiastic state

- I w as taught that God is self generated m ind . s a o f I w that love was the first creation the gods , and that from the divine i n fluence o f this impulse all ” that is created flows . The great phalli at the door of the temple symbolize the divine activity w hich im ’ p regn ates all nature .

Appul eiu s relates that during his initiation into the ” mysteries he s aw the su n at m idnight . The literal o r reader disbelieves him calls it a miracle . The initiate ,

n s A u leius however , does either . He know that pp meant GREEKA ND R M NPH L 1 78 O A A LISM. that the Sen sual darkness of his natural mind w a s lighted u p to a perception of the higher truth while looking upon the m aterial symbols o f th e ~ gen eratin g o f o r deities . Speaking the sacred ark cist of the m ys teries o n e d , sai

I s aw in the egg the emblem o f inert n ature which contains all that is , and all that is possible to be in the serpent I beheld the suggestion Of that divine impulse to create which causes a ll productive action the phallus glowed with supernal glory a s I r ecognized in it the l o f exa ted symbol the creative gods , in generative an d activity , producing the universe all creatures that ” are o r will be . It will be well to bear in m ind these sublime ideas and interpretations , and to remember the avowed in o f m o f tent the ysteries and rites , while reading the gross procedures by which they sought to S ecure eu lighten m en t and the favor of their recogniz ed divinities for surely the aspirin g men o f that day like the same — class n o w w ould Often be led to feel even if they

o u r or did not , like later and more fortunate poet , Sing s ay But w hat am I? An i n fan t cryin g in the n i ght An i n fan t cryi n g for a light : ” n n u e b u An d w ith o la g ag t a cry . The Romans borrowed their religion largely from the Greeks . That is , they borrowed the forms and n ot ceremonies . They , however , could borrow the poetry , sentiment , and enthusiasm . These are attain m s h o f ent w ich must be earned by generations honest ,

REEK AND R N P I 180 G OMA HALL SM .

- the Sun go d . As these idols cou ld n ot con summate the n u ptials , the devotees , amidst rejoicing and revelry , acted as their proxies by engaging in a general and u o f d promisc ous orgy feasting , rinking , and licentious

u . ind lgences This , however , was only the European copy o f the u sual yearly Hindu celebration in honor of

v the mystic union of their male and female di inities . o f V a w as In the temple enus , at Cyprus , th t goddess

an d represented , in realistic detail , as androgynous ; he r worship was there under the direction o f castrated priests . Nor was this exception to excessive sexual i o f n ndulgence an isolated case , for the priests Dodo a , m o f the ost ancient the Greek oracles , were likewise o f eunuchs . The priests the Orphic worshipers at

in iii Thrace were ascetics and devotees , and many stances devoted virgins were required in the most sacred of their ceremonies and rites . o r Z Jupiter , eus , was represented crowned with Olive , o ak o r , fir ; his sacred color was white , and was wor shi ed p in ceremony , partaking comparatively little of the phallic broadness which was bestowed u pon his person aliz e d representatives . — — Bacchus o r Dionysus represented the whole generative power He was called “ the father of the ” o f v . gods and men , and the begotten lo e He was

r o sometimes represented as and ogyn us , but usually as Cho iro s al e m . a ale He was called p at Sicyon , Priapus w as o f a t Lampsacu s . Liber the personalization o f Bacchus as a mod e of actio n as Libera was Venus . The goat was a Special symbol of Bacchus ; while PRI PUS PAN AND HER ES . A , M 18 1

o r satyrs and fauns were his attendants ministers .

— a n d — Geese , hence , more poetically swans were sacred to Bacchus . Priapus was represented as a man with an enormous h ’ ph a llus ; sometimes wit a cock s comb and wattles . ’ He was also Shown as Pan o r a faun - with the goat s horn s and ears . When he had arms which was not always the case the right hand held a scythe , and his “ ” — left Often grasped his divine symbol which w as always colossal , generally aroused and painted red . o f s o Some these Priapic figures , however , were not u u —if realistic and co arse . They were s ally wood made from the fig tree , and often bore bells . Priap ic o f figures the phallus or masculine triad , and these , in

m o r association with the yoni , were co mon as amulets in charms , and were worn either as jewelry personal adornment or in the bosom as charms to secure the favor of the gods . Greek and Latin authors make mention of the sacri fi c e of virginity to Priapus by means Of a Priapic stone o r metallic phallus attached to an idol . And in some ' s place , at different times , brides , led there by their in o f o r parents , and the presence their newly married ' expectant husbands take their first lesson s in practical i o f o r Priapic worsh p , by means the iron stone symbol o f l hu s the sacred image , before being de ivered to the ’ band s embrace .

w as in i i - in There found Pompe a bas relief , which two elderly women — probably the mother and pros p e c tive mother-ih -l a w were leading a young and nude REE AND R N I 182 G K OMA PHALL SM.

” maiden to the Hermes , by the phallus of which She would give the gods the hon or of her first experience

. m in coition Generally , however , this cere ony was simply the touching o f the sym bol with the m on s C en — eris o r even pressin g against it without raising the l n th e in the . skirts actua i itiation being orgies Later , th e however , husband was supposed to be the real h m initiator . T is peculiar cere ony , like all the others w a s n ot d a mere in ecent procedure , but had a very a commendable Obj ect . The bride w s thus brou ght to the Priapic statue immediately before o r after the mar ria e a n d e m s he g ceremony , befor its consu mation , that might be rendered fruitful by this contact with the l u divine generator , and be capab e of faithf lly and well fulfillin g a ll the new duties o f her u ntried station as a of o r i wife . An offering flowers a l bation generally — of wine was Often Offered a n d special requests m ade — o f the deity . It is reported that a lady Lalage of El e han tis presented to the statue the pictures p , asking that sh e might be allowed to enj oy the passion ate pleasures over which he presided in all the positions shown an d described in that celebrated treatise and u she the n arrator remarks that , like a tr e devotee , e probably strove to assist the god in s curing a favorable' response to her prayers . Married women also performed this ceremony in order to destroy the spell that rendered them sterile ; but more experienced and less fearful they carried their devotions and the sym bol farther to actual in trodu ctio n of the symbol into the vulva . Husbands

REE AND R N I 184 G K OMA PHALL SM .

F o r an d instance , the phallus , bridled ridden by a a a m woman her sexual org ns also bnor ally large , and exposed to v iew is interpreted to symbolize Minerva Pe a s su s d bridling g , that is intuition ivine wisdom o f a s d an d the feminine side intelligence , gui ing con t rolling the creative energies and activities o f the m a s

an d c e culine generating powers pro sses . Innumerable th e such instances might be cited , for classics are full of them ; and the reflective mind will easily find , what th e the si n ifi the poet and mystic sees at once , esoteric g r cance of every such symbol o group . Remembering this , and reading with this idea as an interpreting key , and the meaning o f the group described in a former — paragraph in the light o f the belief that such a cere mony would produce the desired result and secure a — - longed for child is readily u nderstood . In the ex o f n pression that belief , and to secure that blessi g , the n ot m ceremony is only allowable , but com endable i sacred ; and , hence , its representat on is as pure as any other picture o f a worshipful ceremony . Considering the general state o f reserve and restraint o f in which the Grecian women lived , it is to us this day astonishing to what a n excess Of extravagance their religious enthusiasm w a s carried o n certai n occa sions ; especially o n the celebration o f the B a c ch an a The n lian orgies . gravest matro s and the proudest princesses seemingly laid entirely aside their dignity and decency to v ie with each other in revelry ; th ey ran

r i n sc eam g through the woods and over the mountains , fantastically dressed or half naked , their disheveled I REVELING FEST VALS . 185 hair interwoven with ivy or vine leaves and sometimes ~ s o with living serpents . They frequently became e at raw frantic as to flesh , and even to tear living ani a n d u mals to pieces , like beasts , with their teeth , devo r them while yet warm and palpitating . The religious rites of the Greeks , however , were generally calculated to arouse a joyous and festive enthusiasm . Their de w votions were al ays accompanied with music and wine , as these tended t o an exhilaration which assimilated the The devotees to a like mind with the deity . y imitated the in d n n a n d gods feasting and rinki g , in glad ess rejoicing , in cultivating and appreciating the elegant and u seful arts , thereby aiming to impart and receive happiness . o r in The Greek women , singly groups , went to the l o r — h temp e sacred places t at is , places made holy by the presence o f a representatio n of a deity and there made offerings to the divine emblem . This they did

h h w o r n by wreat ing the phallus wit flo ers , anoi ting it i o r f or w th a specially prepared wine , other compound , the libation . The mysteries Of Bacch us were celebrated at Rome o f in in the temple that god , and the sacred woods near the Tiber , styled Simila . At the outset women — alone were admitted to those ceremonies which were

Pa u ll a . c c performed in the day time Minia , when

o f made priestess , changed the nature and form this worship by initiating her two sons and decreeing that

e the myst ries Should be celebrated at night . Other a n d m men were introduced , with the most licentious practices . The youths admitted were never more than REE A ND R N A IS 186 G K OMA PH LL M.

w o f . t enty years age Wine , flowing in abundance ,

o f u stimulated excesses , which the Shades night f rther favored . The priests introduced the young initiates into s u bter

n ra n ean v aults . Frightful yells a d t he din o f drums and cymbals drowned the outcries which the brutalities u l . s ex inflicted pon the victims might cal forth Age , , and relationship were confounded . All shame was cast o f n a aside . Every Species luxury and se su l indulgence even pederasty and Lesbianism sullied the temple of the divinity . If any o f the young initiates resisted the Importu ni I o f l ibertin e o r ties the priests and priestesses , acquitted themselves negligently in the peculia r a n d often n u o f t u natural d ties required them , hey were attached to machines which pl u nged the m into lower c a verns where they m et their death . Their disappearance was ascribed to the action o f the angry deity whom they

n d d . a had offended by disobedience Shouting ancing ,

m en by and women , supposed to be moved by divine o f influence , formed a leading characteristic these m h d ceremon ies . Wo en wit isordered hair plunged chemica lly prepared lighted torches into the waters o f id the Tiber without e xti n guishin g them . At these m d d night revels poisons were brewe , wills forge , perjuries

s . planned , and murder arranged for The initiates were of all classes e ven the highest an d m ost in telligent . Their numbers s o increased that they were con sidered dangerous to the State , and the Senate abolished such ass emblies .

REE AND R N I 88 G K OMA PHALL SM .

to and there came a halt . The most respectable matron of the town as being worthy o f this post o f honor advanced and crowned this symbol of the deity with a wreath . The more v oluptuous part Of the ceremony took place in the night for it was considered unchaste in t to engage his part of the rites in the day time . The worshipers gathered at the temple , where they lay promiscuously together , and honored their deity by a liberal display o f the organs which represented him and his generative consort , as well as by their ardent and o ft - repeated u s e in displaying the energetic and endur he ing powers which conferred and blessed . n o r The ext day , at least soon after , each lady w ho had served as a sacrifice to the Priapic god by in itiation i nto these experiences , expressed her gratitude for the benefits and pleasures s he had received by offering small images o f his characteristic emblem equal in nu mber to the men w ho had served her as priests in n — her sacrificial devotions . The umber offered as in o f shown some still extant medals , illustrative this — peculiar scene indicates that the initiates were not t o f n eglected in this par their devotions .

o f n Some days later was celebrated the festival Ve us , als o associated at Rome with the sa m e emblem Of ro virility . During this festival the Roman ladies p ded c ee in state to the 'uirinal , where stood the temple f of the phallus . They took possession o this sacred object and escorted it in procession to the temple o f u d Ven s Erycina , where they presented it to the god ess . i w s of A Cornel an gem , ith a repre entation this cere EN FESTIVAL OF V US . 189 m u in Cu lte S ecr et des ony pon it , was reproduced the

in a n D a m es R om a e . A triumphal chariot bears altar upon which rests a colossal phallus . A genius hovers above this symbol holding a crown o f flo w ers s u s Th e r a n d pended Over it . cha iot genius are under a a t square canopy , supported the four corners by spears , - ri each in the hands o f a semi nude woman . The cha ot w is drawn by bulls and goats , ridden by inged children , and is preceded by a band o f women blowing trumpets . Further o n at the destination o f the chariot and its — i n i escort is a symbolic yoni , correspon—ding S ze with u d the honored phallus . This female symbol is phel

i w ho o u t by two geni , are pointing to the approach ing phallus the place it is to occupy .

'When this ceremony was accomplished by the union of d es these two emblems , the Roman ladies evoutly c o rt ed the phallus back to its temple . At the close o f th e festival o f Venus came the Flor

in . alia , which excelled all the others license The prostitutes o f th e city m ixed with the multitude n in perfect akedness , exciting the passions by obscene

u songs , j okes , stories , and gestures , ntil the festival ended in a scene Of m a d revelry without the least re

. his straint Cato , the younger , who was noted for o n e o f gravity , was present at these orgies , and there was a hesitancy o n the part o f the participan ts about giving reins to their inclinations ; s o o u t o f respect to the wishes Of the representative citizens and m atrons he withdrew s o his presence n eed n ot interfere with r their worship o lessen their enj oyment . ’ GREEKAND RCMAN 90 PHALLISM.

A thousand sacred prostitutes were attached to the o f u n temple Ven s at Corinth , and a similar umber to o f m at the temple the sa e goddess Eryx . Other tem ’ ples in Greece were likewise furnished . St . Paul s de

Of - w as scription the licentious practices at Corinth , in of o f a degree at least , true most temples Venus at that

u en a and some former times . J v l tells as that every temple in Rome was properly designated as a licensed brothel . The Bona Dea seems to have been a more select o f the elite o f society a club , as it were , Rome organized and controlled by the hon ton of the Roman di m matrons . These Roman la es were re arkable f or d v their gravity , ignity , and irtue , in their ordinary

. o f t ho w life and associations The stories told hem , e r t o f ver , elating heir exploits skill and endurance in o f w v the rites Venus , Sho them to ha e been fully a match for t he well instructed graduates o f the s em in aries o f Corinth and Eryx ; for they were experts in all the modes and attitudes which the luxuriant imaginations o f experienced v otaries have invented for the performance o f the practical religious rites o f their tutelar goddess The ceremonies of . . the Bona Dea were a combination of all the rites o f the other f es

tival s . They were , however , as already suggested , n participated in by the intellige t and prominent only , and hence were more elegant ; and , while more refined

i a n d in their procedures , were quite as free , l centious , — promiscuous with all th e revolting and unnatural practices of th e more general orgies .

NON-P I ZOROAS TERISM 192 HALL C .

the Assyrian religion , and worshiped Mylitta under the — name o f Mithra o r the mediator but never w ith l u gross icentio sness . o f Z The followers oroaster , the modern representa tives n o f n in bei g the Parsees India , have ever their worship been gross o r u nclean in doctrine o r ceremonial

r a n o f and have neve used y images the Divine . The is S n of l o r serpent poke as an evi principle , as a s o f bu t n representing ervant Ahriman , ever figured a r s as eligiou emblem by the followers o f Z oroaster . s of Z In hort , the followers oroaster were in no sense idolators . They were , from the beginning , as they are n ow of o n d e Go . s , worshipers They held fire as acred t o r ow n b ut th e not everence it for its sake , as primal o f representative the living and true , but invisible ,

God creator o f all that is . Firdo si Toosi , the celebrated Mohammedan poet , who wrote S ha h N a m a th e history of the Persian Kings placed on the title page the following verse as a motto

Ma Pi n dar ke atush p urus tan b o o d un d ” ur t un u a k ezdan b o o d un d P us d y Pac y . “ ’ Don t thi nk th ey w e re fi re w orshipers ; l ” B u t w orshipers Of o ne Go d on y.

The Persian version o f the fall o f man is nearly like the m m : Hebrew , but uch ore explicit The first man , t Mes chian e be Meschia , and the firs woman , , were

v o n e guiled by the e il , Ahriman , who appeared to them

The u is in e e M R . S OR ABJ E E ELC H ID ANA a e n e d ee a thor d bt d to , l ar Pars , n e B m an d n o w e en LOS n e e n i a ativ of o bay , a r sid t of A g l s , Califor ia, for th s

n n a n d m . is e e id n e n n the e n the tra slatio , for ost that h r sa co c r i g r ligio of e Z e follow rs of oroast r . - AND M ERN A LI MIDDLE AGE OD PH L SM . 1 93

his in the form o f a serpent . Under influence they th e s in in committed of carnal intercourse thought , — r word , and deed and thus transmitted to all thei

o f s in . o n e descendants the taint that This myth , like

o f w popular interpretation the Hebre legend , seems to many m inds terribly inconsistent ; for m an was created m ale and female and directed to popul a te the earth — c ven to fill it and w a s furnished w ith n o means of i a o n e o f doing s o except the univc S l sexual congress . — Yet these t w o interpretations m ake this u nio n the first obedience , to the firs—t god , of the first command , to the first human beings to be the first s in o f those beings .

- MI D DLE A GE A ND M O D E R N PHALLI S M .

' — GNo s rICs . Much has been said and written con m cerning the Gnostics . Some laud the as the wisest

' a n d purest while others denoun ce a n d describe them — as the m ost professedly and actually vile among men . The Simple fact is , that both these statements are comparatively true ; becaus e two entirely different a d schools assumed this name . One cl ss were evoted n m students , austere , and absti ent , who ortified and reduc—ed the body crucifying the a ppetites and pas sions in order to purify the impulses a n d el evate the h mind . Of t is class , while they were fanatical and m t unpleasant associates , much ight be said hat is favorable ; but they do not come in the line o f o u r

- work . Of the other class who assumed the name in I E-AGE AND ERN I 194 M DDL MOD PHALL S M .

-s uffi cien t - self arrogance there were many sects . w a s Their generally common dogma , however , that there w as 11 0 moral difference between human actions m and , hence , they ade their religion minister to their greed and sensuality . TH E NIC OLA ITANS held that sensual pleasure was ue o f the tr blessedness man here , and the great end for which he w as created ; an d that in the future life this realization would be immeasurably increased . — — B asilides w as a fountain o r rather n sink O f all

o f a r u ncleanness . The follo wers C p o c rates n o t only s permitted ensuality and crime , but recommended them . Only those w ho daringly fi lled their m easure of iniquity were saved ; the only sin was in opposing the — appetites and p a ssion s which G o d had implanted ; s o their inj un ction w as to yield to every carnal in clin ation , and their practices were in keeping with their doctrines One sect entertained the stranger with all the pl en i o f f o r the m tude bed and board ; , after eal was o f s a his disposed , the host would arise and y to ” o u r spouse Go , exhibit to guest your charity ; l r whi e he etired , that they might exercise their gener ating impulses . Another sect revered an d exalted Cain ; and yet s t another held Juda Iscario in the highest reverence . These Gnostics o f the left -hand school cast the shadow of their errors and abomination s over their purer and wi n bu t o f ser amesakes ; , in reading Gnostics , there n e s is eed b no mistake as to which chool described .

I E-AGE AND ERN P IS 196 M DDL MOD HALL M.

i of Cosmo and Damiana , and carry ng baskets full

f w a x . of eac votos these images The price these , as they “ w as m o u m the were called , the ore y pay , the ore ” . v merit In the estibule of the church were tables , at

o f u each which presided a canon of the ch rch crying , ” m s the Here asses and litanie are received , and taking offerings presented . By far the larger proportion o f ex c otos o r o f are phalli masculine triads all sizes ,

o f v n s . and aryi g shape and conditions Men Old , o r of depleted , diseased offered counterfeits the ailing r h v . or inert organs , asking for enewed healt and igor o f d r The great maj ority the evotees , howeve , were

— m n women and girls widows , atro s , and maidens who also presented ex o otos o f the m asculine organs o f generation of all sizes , and in forms indicating health i s and v gor . These devotee paid the fee , offered their prayer , and , kissing the symbol , handed it to the priest . n s w h o w as Amo g the prayer heard by an Englishman , o n e n a w l w : at time ear table , ere the fol o ing St . “ d n a Cosmo , ear Sai t , bless me soon Let it be ” boy . St . Cosmo send him soon . Dear Saint , ”

s on e . let it be like thi , etc — In S T . F OUTIN . u some parts of France , until q ite r recently , St . Fontin eceived in some respects the same u homage which was bestowed pon Priapus . This saint was credited with having t he power o f rendering barren

Of of women prolific , restoring exhausted Virility , and curing venereal diseases . It was the custom of the r i n ea: c oto w ax men equ ri g his assistance to form in ,

r u . The n epresenting the weak or diseased phall s wome , I D L SAINTS FOUT N AN GUER ICHON. 97

o f an d on the other hand , made offerings the phallus its appendages in the form and o f the size which they

in n . desired , order to insure childre Among the relics o f the principal church at Embrun

F o utin . o f was the phallus o f S t . The worshipers this idol poured libations o f w ine u pon its extremity which was reddened by the practice . This wine was caught in a jar , allowed to turn sour . It was then called “ ” n u holy vi egar , and was sed by the women as a lotion with which to anoint the yoni . At Puy en Velay barren women prayed to this saint and s craped o f particles from the enormous phallus , which they made a s upposed fertilizing decoction .

o f . Eu tro i u s At the church St p , at Orange , was an

n c o enormous phallus , and its atural appendages all v a ered with leather . This covering w s removed when the barren devotees desired to worship it . At Bourg

Dieu , near Bourges , the inhabitants worshiped a Priapic — f o . m statue probably Roman origin The onks ,

did d o r fearing the people , not are remove destroy it ,

erl h o n m and s o called it St . G u ic . Barren wo en flocked u to this abbey , and , laying this statue pon the ground , l stretched themselves at ful length u pon it . This was repeated for nine consecutive days . On each day they also scraped particles from the exaggerated phallus Of

v . this idol , which was soon ery much reduced in size The particles in an infusion w a s con sidered a certain n means o f overcomin g barren ess . A similar s tatue G ui n ol o f . é in . stood the chapel St g , near Brest The very prominent wooden phallus o f this saint traversed I E- AGE AND ERN I 198 M DDL MOD PHALL SM.

s o a the statue , th t when the devotees reduced its Size by scraping for their fertilizing decoction a mallet bl ow from behind performed the n o t seldom repeated m iracle o f o resto rin g that important m ember to all its pristine Size and glory . St . Gilles , in Brittany , St .

én é e n au d R in . R . , Anjou , St g , and St Arnaud were similarly adored . In the latter case a mystic apron covered the important symbol . This was raised in o f s d in s ec favor terile devotees , and a simple a miring p tion with proper faith w a s suffi cient to secure the desired t e t fertility . There are hos who believe and suggest hat

th e n e o f e the monks , as livi g r presentatives these Viril

a n d f t i n saints , took an active e ficien part rendering d i s t n these evot ons uccessful , by practically illustra i g to these female devotees the m ethod their husbands ought to follow in order to s ecure fertility . Whatever m a truth there y be in this suggestion , would only reflect u the o f the m a n d the pon faithfulness onks , not upon

a Catholic f ith . a m u Other c ses ight be cited , and , altho gh this wor ship w a s opposed by the higher dignitaries of the church they continued u ntil the Revolution .

e o f w m An normous phallus hite arble , found at Aix , em fvoto th e in Provence , was an offered to deity pre siding over th e thermal waters by a grateful or expectant patient . The ha s - reliefs o f the Pont du Gard an d the amphi theater a t Nimes Show singular varieties of phalli d a n d t w simple , ouble , riple , ith branches pecked by

w . d birds , furnished ith claws , bells , etc One is bridle ,

ID E-AGE AND ERN IS 200 M DL MOD PHALL M . en gage in sexual in tePc ou rse in the presence o f the — “ ” committee this w a s call ed a j udicial congress s o that the virility o r imp oten cy o f either or both m ight be proven . The arbitrators had full power , too , to call in other parties as experts o r assistants who would likewise in their presence en gage o n e o r the other of — th e disputants in sexual combat in order to test their capacity and fitness for married life . Most o f the c o m

. of plainants were women The committee were , course , — o f n a s men and had the privilege testi g , they deemed ’ of a it necessary , the question the wom n s inordinate de — — s ire o r lack o f proper desire by a personal en

. v counter with her These trials , with their arious “ ” m Of d odes , j u icial congress , can , when these facts

are . known , be better imagined than described — - - TH E MAY E . o f m a POL The erection the y pole , w o f o r surrounding it with reaths flowers , gay and r m streaming ibbons , and dancing around it with erri m a n d s ent roystering , ometimes ending in revelry and r of o f orgies , is a elic the ancient custom reverencing o f n the the symbol creatio , invigorated by returning

n . Spri g warmth And it is realistically , as well as poetically , true , that

In the spring a livelier iris chan ges o n t he b u rn ish ed dove ; ’ ” n th e in a oun m n n i u n u e I spr g y g a s fa cy l ghtly t r s to tho ghts of lov .

TH E LIB ER TY CAP . The mystic c ap o f liberty w as o f originally red and a badge citizenship , and ,

o f restric hence , freedom from the many burdens and tions imposed upon foreigners . No foreigner was to of s s or of a c allowed wear a cap thi hape red olor . I ON E NES AND RI F S H W D DAY F DAY. 01

an a w as or d ri When lien adopted , accor ing to Ame can w as parlance , naturalized he circumcised , made o f a free man , and entitled to wear the cap liberty “ o r w a s o f . , as it then called , the cap circumcision t o S O as This cap , when cleft at the p to represent a

’ a of fish s mouth , and , hence , the doration the Celestial of Virgin mother , becomes the insignia the royal ” a n d f r ed ha t of C atho priesthood , is the O ficial the lic cardinals . — T R IC AND TH E N E S . h t . S . PAT K S AK W en S Pat rick went to Ireland he found the people Of that n i cou try much given to serpent worsh p , and their crosses adorned with that symbol some o f them Very elaborately . He ordered these serpent emblems re moved from th e crosses . The clergy and most o f the o f o f people obeyed the order . Out this purification the Catholic symbolism in Ireland arose the m yth that

St . Patrick banished all the snakes from the Emerald

Isle . TH E I - n F SH is a well k own phallic emblem , symb ol ' It w as u m z . i ing the feminine sed alone , and in any in w designs combination ith other elements , always , o r S however, representing referring to the overeign

. w as n m e i Goddess Fish , amo g any sects , an ssent al o f a in o f e as part every fe st honor the recognized de s , ‘ well as the only animal food o n days sacred to her service o r worship . D R ID FIS H ON WE DNE SD AY AN F AY . The eating o f fish o n Wednesday and Friday is usu ally explained as simply a sanitary measure o r a s a fast f or spiritual MI E- AGE AND DERN H L IS DDL MO P A L M.

purification . This practice , however , was not originally o n a fast but , the contrary , a feast . It originated in the pagan practice o f the worshipers o f o n e cult o f o n - o r w e eating fish Venus day , Wednesday , as call

‘ o f o f t it ; while worshipers another cul , adoring the r o f same goddess under the name Freya , had thei feast

- of o n da o r . fish Freya y , Friday Among both these sects o f worshipers it w as a sacri

o n o r - lege to eat flesh the fish days goddess days . The church adopted both these fi sh - eatin g feast d di v f ays , giving both the days and the et a ery dif erent 111 value , and an interpretation more harmony with its o w n doctrines . TH E I E E in M STL TO was dedicated to Mylitta , whose worship every woman m ust once in her life submit t o n h e the sex u al embrace of a s tra ger . When s concluded to perform this religio us duty in honor o f her a ckn o wl edged deity sh e repaired to the temple an d placed — herself under the mistletoe thus offering herself to the first stranger that solicited her favors . The modern modification o f this ceremon y is foun d in the practice s o f n among ome people hangi g the mistletoe , at cer s o f o r tain season the year , in the parlor over the th e o r door , when woman entering that door found standing under the wreath m ust kiss the first man w ho approaches her and solicits the privilege . ’ I N D N — TH E D E V L S HO R S A N CLO VE FO O T . The idea and belief o f the devil having horns and a cloven ’ f o ot o rigin ated in the horns and el e ven foot o f the goat

‘ — as a rep res en tation o f Pan o r Bacchus the ev il o r

ID E-AGE A ND ERN I 204 M DL MOD PHALL SM. un folded to symbolize and emphasi ze the most exalted feminine virtue o f chastity ; and the o n e w ho worthily wins and wears this badge o f knighthood s hould be the keeper and defender o f the purity of every woman who o r t h n eeds his sympathy his protection . It is e Sistrum of Isis the cest u s o r girdle of the immaculate vir o f i gin , the symbol the div ne woman which every man worships according to his idea o f divinity and woman hood .