1 fe-^4^' /^•.//.2.5 >/> PRINCETON. N.J. *^ Purchased by the Mary Cheves Dulles Fund. Di'vision Section- sec The Hand op Illumination — The Divine Hand The Shadow of which is Error and Impurity — The Devil. PHALLIC WORSHIP ( DF AN OUTLINE OF THE WORSHIP OF THE GENERATIVE ORGANS, As Being, or as Representing, the Divine Creator, with Suggestions as to the Influence of the Phallic Idea on Keligious Creeds, Ceremonies, Customs and Symbolism— Past and Present. ROBERT ALLEN CAMPBELL, C. E. ILLUSTRATED WITH 200 ENGRAVINGS. In Science, Philosophy and Religion, The truth, the whole truth, nothing but the truth. ST. LOUIS: R. A. CAMl'BELL & COMPANY. Copyi-ighted by R. A. CAMPBELL, - 1887. PREFACE. THE aim of this work is simply to present a popular sketch of the history, customs, and symbolism of Phallic Worship — past and present — written in plain English. Most of the facts and illustrations given are already in print. Some of them have come down by tradition from the remote past. Many are taken fi'om modern, and some from recent, publications. Without using quotation marks, or announcing special credits in de- tail, the author desires to say that he has quoted a truth, culled a fact, borrowed an illustration, and adopted an interpretation wherever found or by whomsoever before stated — and often in nearly, or even exactly, the words of the earlier writer. Those who are familiar with Higgin's Anacalypsis and his Celtic Druids, Payne Knight's Worship of Priapus and his Symbolic Lan- guage, Furlong's Rivers of Life, Liman's Ancient Faiths and his other kindred works, Lajard's Culte de Venus, Dulaure's Divinites Generatrices chez les An- ciens et les Modernes, Hargrave Jenning'sRosicrucians (5) G PEEFACE. and his Phallicism, etc., will readily recognize the sources from which much in this work has been culled. All these works, while of the highest merit as to scholarship and reliability, are not popular ; for they are redundant with masses of minutia which, while impor- tant and of essential necessity to the student making an exhaustive examination of the subject, are burden- some and confusing to the general reader. These works, too, are plentifully interlarded with multitudin- ous quotations, descriptions, and suggestions in foreign or dead languages — thus veiling from all but the ac- complished linguist much of interest and of importance to a fair understanding of this subject. This work is intended, then, for the honorable and in- telligent general reader who desires a fairly full outline of this interesting and important department of relig- ious, social, and political knowledge — in English — and without the constant veiling of socially tabooed ideas, organs, and operations in other languages. This work is not meant for the instruction of the erudite and exhaustive student who wants a complete catalogue of facts, dates, and names. Such readers are referred to the works named above. Kor is this book meant for the young, the ignorant, or the evil-minded ; for it necessarily treats very fully, and in very plain English, upon topics and natural PREFACE. 7 operations that — in this day — are denied discussion in a promiscuous assembly. As to the importance and dignity of the theme, and hence the propriety of its treatment — which some may question ; and as to its purity, which many will ques- tion — the author simply quotes Hargra\ e Jennings — whose learning and purity no one who knows him ^vill question — and whose extensive and patient study of this and kindred subjects renders his opinion valu- able. He says : — " It may be boldly asserted that there is not a relig- ion that does not spring from the sexual distinction. There is not a form, an idea, a grace, a sentiment, a felicity in art which is not owing, in one form or another, to Phallicism, and its means of indication, which, at one time, in the monuments — statntesque or architect- ural — covered the whole earth. All this has been ig- nored — averted from — carefully concealed (together with the philosophy Avhich went with it) because it was judged indecent. As if anytliing seriously resting in nature, and being notoriously everything in nature and art (everything, at least, that is grand and beautiful), could be — apart from the mind making it so — inde- cent." CONTENTS. Preface, Definitions, Introduction, Page. 3 13 21 The Pillar, The Triad, The Triangle, The Cross, The Serpent, CHAPTEE I. THE FIVE GREAT SYMBOLS. 49 66 62 69 76 CHAPTER II. GENERAL DIFFUSIOX AND MODIFIED FORMS OF PHALLIC SYMBOLS. The Pillar, ....... 81 The Cross, . . . . . . 91 Serpent Symbols, . . . . . .101 Miscellaneous Symbols, . . . , . lOG (5') 10 CONTENTS. CHAPTER III. PHALLIC CULTS AND CEREMONIES. Page. Phallism in India, ...... 121 Phallism in Egypt, . . . . . 141 Pliallism in Assyria, Phoenicia, Syria, Babylon, and Phrygia, . 151 Pliallisiu Among the Jews, .... 167 Greek and Roman Phallism, . . . . .174 Non-Phallic Zoroasterism, . . . . 191 Middle Age and Modern Phallism, .... 193 LIST OF ILLUSTRATIONS. Figure. Page. Frontispiece. 2-9. Pillar and Triadic Symbols, 61 10-19. Yonic Symbols, 66, 67 20-31. LiNGA-Yoni Symbols, 67 32-43. YoNi-Linga Symbols, . 68 44-49. LiNGA-YoNi Symbols, 69 50-57. Linga-in-Yoni Symbols, 71, 72 58. The Cross, . . . . 73 59. The Cobra de Capella, . 78 60. Stonehenge, England, , 82 61-63. Irish Round Towers, . 82 64-65. Newton Stone, Scotland, 82 66. Rude Stone, England, . 83 67. Innis Mura Stone, Ireland, 83 68. Pillar, Kerry County, Ireland, . 83 69-71. Phallic Monuments, Pompeii, 83 72. Parthian Linga, . 84 73-74. Linga and Sun-stone, Figi Islands, 84 75. Sivaic Shrine, India, . 84 76-77. Linga- Yoni Temples, India, 85 78. Menhir Temple, Petrea, . 85 79. Rude Linga-in-Yoni, Gothland, 85 CONTENTS. 11 Figure. Page. 80. Sacred Hill, Karnak, Egypt, . 85 81. Linga-Yoni Picture, Rome, 86 82. Liuga and Yoni Stones, Gozo, . 86 83. Pliallic Column, Ciizco, 87 84-85. Phallic Shrines, Mexico, . 87 86-87. Ta-Akoa and Ta-rao, Polynesia, 89 88. The Cross, ..... 91 89-94. Crux Ansata, .... 92 95-96. Egyptian Crosses, .... . 93 97. Hindu Cross — simple, . 93 98. Xaca Cross, .... . 93 99-100. Assyrian Crosses, 93 101. Ancient Cross, Egypt, 93 102. Ezekiel's Tau, .... 94 103. Thor's Hammer, Norslaud, 94 104. Original Greek Cross, . . ^ . 94 105. Maltese Cross — Triadic, . . " . . 95 108. Greek Cross — Triadic, 95 107. Latin Cross — Triadic, . 95 108. Templar's Cross, 95 109. Linga-Yoni Cross — elaborate, . 96 110-113. Linga-Yi^ni Crosses, 96, 97 114. Hindu Cross, Ancient, . 97 115. Cross and Crescent, Greek Church, 97 116. Middle Age Cross, . 97 117-118. Hindu Crosses, 98 119-141. Linga-in-Yoni Symbols, India, 98-100 142. Impregnation of Mary — Catholic, 100 143. The Serpent, .... . 101 144. Paternity, .... 102 145. Wisdom, ..... . 102 146. Rod of Life, .... 102 147. Roman Standard, .... . 103 148. Tree of Life and Serpent, 103 149. Staff of Salvation, . 103 150. Trident of Jupiter, 103 151. Fire Pillar, .... . 103 152. The Temptation, 104 153. Serpent Goddess — or "Witch, . 104 154. Serpent, Sun and Moon — Gem, 104 155. Serpent and Pillar — Gem, . 106 156. Serpent, Tree, Pillar and Ark — Gem, 106 12 CONTENTS. Figure. 157-161. Crozier — five forms, 162. Divining Rod, . 163. Indian Amulet, 164. The " Great Four " Emblem, 165. Staff of Isis, 166. The Arrow, 167. The Steering Oar, 168. The Hammer, . 169. The Staff in the Ring, 170-171. Tlie Sun and Moon, 172. The Crescent Moon, 173-177. Phallic Triads, 178-182. Phallic Triads — India, 183. Masculine Hand, 184. Triadic-Yonic Hand, 185. Horseshoe, 186. Vesica Picis — Hindu, 187. Another Form of same, 188. Vesica Picis — Catholic Picture, 189. Vesica Picis — Catholic Medal, 190. Yoni Worship, 191-192. Concha Veneris, 193. Cornucopia, 194. Feminine Hand, 195-196. The Eye, 197. Shekel, Seven-branched Palm, Jewish, 198. Time and Truth Worshiping Siva, India, 199. Maia Worshiping the Linga, India, 200. Temple of Peace, Thibet, . 201. The Masculine Hand, India, 202. The Yonic Charm Hand, India, 203-205. Linga-in-Yoni, India, 206. Ardanari-Iswari, India, 207. Addha-Nari, India, 208-209. The Tortoise, India, 210. Isis and Horus, Egypt, . 211-213. The Sistrum of Isis, Egypt, 214. The Grove, 215. The Worship of the Grove, 216. The Royal Collar, 217. Triune Design, 218. Babylonian Gem, 219. Ancient Gem, DEFINITIONS RELIGION AND WORSHIP. RELIGION is man's worship of invisible power or powers, or of an invisible bein^ or beings — which he conceives of as like himself, bnt superior to himself ; and which he usually denommates God — or the gods — or the divine. Worship consists of the adoration bestowed upon this divine ; of thanks for favoi-s received and prayers for favors desired from this divine, and of obedience offered or rendered to the supposed requirements of this divine power or person — conceived of by the worshiper — as like himself, but superior to himself. One's religion and worship will, therefore, depend upon his conception of the attributes of the divine. One's conception of the divine attributes will depend upon the unfolding and development of his conceptions of man and his attributes. One cannot conceive of the divine with any attribute, the germ at least of which he has not recognized in man, any more than a blind man, who had never heard of light or color, could conceive of a being endowed with sensual vision. (13) 14 RELIGION AND WORSHIP. Let the reader understand here, that this is not a statement as to anything the divine is — or may be ; but simply as to man's conception of the divine. As tlie ancients did not conceive of an infinite divine being, they naturally thought of a number of gods, each greater and moi-e powerful than man, but still, like man — swayed by like motives and subject to similar limitations — each endowed with certain special powers, and with evil as well as good attributes ; and always sexed — masculine or feminine. When these evil attri- butes were supposed to predominate in any god he was feared and avoided ; and they called that being a demon. All ancient cults — and most modern as well — recog- nize one among the good gods as being especially superior"^^ — the god of gods; and likewise one among the evil gods as being especially malignant — the woret of demons — a devil. The earliest worshipers probably made or adopted some physical entities which they regarded as gods. As their ideas unfolded, these images were retained as representing the conceived of, but invisible, powers or persons which they came to think upon as divine. Then symbols were introduced to represent the images, as well as the unseen, but believed in, gods ; and the gods were more fidly defined. That is, images were replaced by definitions of the gods, and the statements of the divines' attributes were formulated in dogmas ; and these definitions and dogmas were taught and im- pressed in ceremonies. The religious world of to-day — even the Christian RELIGION AND WORSHIP. 15 world — has not outgrown these conditions. The attri- butes of the divine are still defined as those of a good, mse, and powerful man — only complete in aggregate and infinite in degree. God is defined as one, but there is a polytheistic personalization of his attributes as Father, Son and Spirit — each of whom have sj^ecial and clearly defined characteristics, which are essentially distinct, as ruler, advocate, witness — the offended king, unyieldingly exacting justice — the merciful mai'tyr, by works of supererogation, securiug the criminars par- don — the enlightener, making this fact and its con- ditions known to man. Each of these persons is in a way considered supreme in his own domain ; but when, i-egarded as compared with each other, the Father is the head — Lord of Lords — God over all. God is defined as infinite (as if infinity could be defined), still his powers are clearly and definitely limited — not only in each of the three personalized attributes, but as to the aggregate. God is defined as masculine, and all his names — Father, Son and Spirit — are of that gender. Material images representing God are generally dis- carded, and by most denominations denounced ; but dogmatic definitions — man-made, verbal, or intellectual images — of 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 powerful God as having any evil or weak attributes, these latter — which again are only those recognized in man — are recognized as aggregated in evil spirits — more wicked than men — or, as they are generally 16 RELIGION AND WORSHIP. called, demons, and among whom the chief and ruler is — the Devil. This is not written in a spirit of adverse criticism ; but simply to illustrate that — the peculiarities of man's mind, which in early days multiplied gods — of compara- tive rank — giving them each human characteristics, good and bad — allotting to each one of them special powers and performances in the creation of man and matter — and striving, by imagery, material or verbal, to describe them and their attributes — is still man's peculiarity of mind in the foremost religion and civiliza- tion. By phallic religion in this book is meant any cult in which the* human generative organs (male or female), their use, realistic images representing them, or sym- bols indicating them, form an essential or important factor in the dogmas or ceremonies. Phallic worship, in its origin and early use, was as pure in its intent and as reverent in its ceremonies, as far removed from anything then looked upon as trivial or unclean in its symbolism, as is the worship and sym- bolism of to-day. No people, however ignorant and savage, would deliberately allow — much less designed- ly introduce — any ceremony in their worship which appeared in their eyes as degrading. The dogmas entertained by the " poor heathen " of primitive ages — which, to our enlightened minds, seem absurd, and the ceremonies by them practiced — which, in this day, would be immoral or indecent, were — to those who believed in and practiced them — as dear and RELIGION AND WORSHIP. 17 necessary as are now the modern creeds and ceremonies to the more enlightened worshipers of to-day. They could not then, as they cannot now, he dislodged hy de- nunciations. The only way to rectify the creeds and purify the conduct and ceremonies of worship is by the enlight- ened and earnest teacher leading the ignorant sec- tarian to a higher development, so he can see the truth in a clearer and broader light ; and, therefore, enabling him to intei-pret his old dogmas anew or to form newer and holier creeds — and hence modify and purify his worship accordingly. Divine truth, as man sees and interprets it, is the soul of all worship — past, present, and future. As the conception enlarges and clears, the forms change, but divine love and truth, as man conceives of it, is the everlasting spirit of all religion. Rites which, in our eyes, are indecent, were doubtless practiced by a primi- tive people with the greatest purity of intent. Indeed, it probably never occurred to the minds of these simple people that any work of nature — much less its highest and holiest activity — producing its crowning work of ci'eation — man — could be indeli- cate — mnch less offensive or obscene. Even the cynical and sarcastic philosopher, Yoltaire, says, speaking of Pi-iapic worship : " It is impossible to believe that depravity of manners would ever have led among any people to the establishment of religious ceremonies. On the contrar}^ it is probable that this custom was first introduced in times of simplicity, and 2 18 RELIGION AND ^OKSHIP. the first thought was to honor the deity in the symbol of fife which it has given us." And Mrs. Cliild — whose intelUgence, purity, and modesty needs no one's indorsement — in speaking of ancient Egy|)tian and Hindu rehgions and their sym- bolism, says : '• The sexual emblems every where con- s})icuous in the sculptures of their temples would seem impm-e in desciiption, but no clean and thoughtful mind could so regard them while witnessing the obvious simphcity and solemnity ^vith which the subject is treated.-' In another place she says: "Let us not smile at their mode of tracing the Infinite and Incomprehensi- ble Cause throughout all the mysteries of nature, lest, by so doing, we cast the shadow of our own gTossness on their patriarchal simphcity." When Abraham's servant laid his hand upon the master's generative organs, in taking an oath, he was simply following the custom of the times in taking a solemn obligation. The intent was as pure, and the appeal to their recognized creator as honest, and Avith as little thought of indecency as in modern times we have in swearing by the uplifted hand or kissing the Bible. Jacob, just before his death, swore his son — Joseph — in the same solemn manner ; and the same custom is still used among some modern Asiatic and Afncan tiibes. The ancient matron who wore a phallic amulet, or made a votive offering to the image of an erect lingam, praying for children, was as earnest and as modest as KELIGION AND WORSHIP. 19 the Jewish Sarah, Rachel, or Hannah who appealed to Jehovah ; and she was as pure-minded as the modem Christian who prays to the Holy Virgin or to the Father, for Christ's sake, to give her the blessing of children. The Babylonian woman, who, in obedience to the re- quirements of her creed, gave herself to the embraces of the stranger Avho first offered her money for the temple treasury, was as earnest as any modern wor- shiper, and will certainly compare favorably, in purity and delicacy — to say nothing of moraUty — with mod- ern wives, who would be shocked at such ornaments and procedure, and who, while enjoying all the sensual felicities of sexual congress, seek every known means to prevent conception -— or to a1)ort it even — after their preventative endeavors have failed. Some people of our day profess religion in order to gain social standing, enlarge their acquaintance, or even increase their business ; many follow Jesus for the "loaves and fishes;" and no doubt many in ancient times were pious for the sake of the sensualities ; but the mass of worshipers then — as now — must be credited with pure and honest intent. Then, as now, it was the pretenders — not those who had faith in the dogmas and god worshiped — that desecrated the rites, making them the excuse for selfish and revolting practices. The ancients, in their worship, were not only honest in their convictions and j)ure in their intent, but they were careful and extended in their observations, and deliberate, as well as wonderfully discriminating in their 20 RELIGION AND WORSHIP. conclusions. The foundations of essential principles which they laid and the superstructure of dogma which they erected thereon still remain in the greater part. Only the vitality of essential truth would gi\'e such enduring life. The foundations have been deepened, broadened, and in every way improved ; the superstruc- ture has been enlarged and beautified ; but the grand and eternal essentials of their cults, were the germs from which have been unfolded all that we have supe- rior to them in religion. The worship of one's creator, and the ruler of his destinies, was with them, as with us, and as it must ever be, the life of all religion. i:n^troductio]S". THE nicasses of mankind, especially in relig-ious dogmas, have always looked, as they now look, to their recognized leaders for instruction and example. These leaders have always been, as they are now, either conservative or radical. The conservative and the rad- ical are the natural developments of two fundamentally diffei-ent orders of mind, and neither class is capable of fully understanding or fairly appreciating the other class. They are opposed in purposes, plans, and methods of procedure ; and are, hence, always antagon- ists in religion, philosophy, and politics. Notwithstanding this continual conflict — nay, to speak correctly — in consequence of this antagonism, they are the essential and effective factors in the de- velopment of the race. They are, as it were, the centripetal and centrifugal forces in humanity. The centripetal force alone would carry the earth directly to the sun, and thus to immediate destruction by m- stant conflagration ; while the centrifugal force alone would scatter the earth into impalpable dust, and it would be lost in the immeasurable frigidity of infinite space. So, if minds were all conservative, there would be unchanging stagnation — but no progress ; and the (21) 22 INTRODUCTION. race would wither and die out from lack of mental nourishment and needed exercise. If minds were all radical there would be incessant and grinding agita- tion — but no stability; and the race would destroy itself by constant and consuming friction. Yet both these parties are essential to the existence, continuance and betterment of the race ; for just as the coordinate operations of the centripetal and centrifugal forces in nature causes the planets to revolve and circle in their courses around the central sun, so it is only by the constant activity of the conservative and radical mmds, in their opposite tendencies, and in their apparently mutually destructive — but really cooperative — forces, that humanity is developed in affection, intellect, and power. The conservatives, in religion, in their teachings, appeal to authority, precedent, and the pronunciamen- toes of that lamented past, when God — or the gods — they say — walked the earth; and, standing face to face with the wise and holy men of old, delivered their celestial messages — which embodied all the truth necessary, best, or possible for man to know. They naturally formulate exact creeds, and reiterate in the same formula of words the traditional revelations. They insist that the time-honored ceremonies were in- stituted by the wise and holy fathers as a means of pleasing Grod — or the gods ; and thereby securing the divine favor upon those who punctiliously and rev- erently observe and perform these ceremonies. They cling tenaciously to all the old symbols. They build CONSERVATIVE AND RADICAL. 23' monuments to the Holy Prophets of olden time — whom their predecessors in conservatism persecuted as inno- vators and blasphemers — but who are, now that their teachings are accepted, canonized as inspired saints. They appeal for instruction and guidance to that lamented past, from which, they say, mankind has de- generated. Their great object is, by constant reitera- tion of the accepted revelation, and of the established dogmas, by never flagging insistence upon the full and frequent performance and observation of all the tra- ditional ceremonies, and by the careful and effectual suppression of all false teachings (and teachers) — as they denominate all that tends in the least degree to modify the ofiicial worship — to retard the terrible and generally inevitable retrogression from the holiness and wisdom of man's first estate; and gradually, though, of course, slowly, regain, for the faithful and obedient few, a return to paradisiacal peace. In short, they look back, they say, to the glorious sunrise of the past for enlightenment. By an unquestioning acceptance of the dogmas then formulated, by a strict ol^edience of the duties then enjoined, and by a full and constant obsei*vance of all the ceremonies then established, they seek to gain the special but uncertain favor of God — or the gods — they worship. They thus seek to secure, for a favorite — because obedient — few, release from the ills of this life, as well as desirable advantages in the life to come. They oppose all change of creed, lament every modification of ceremony as a degeneracy ; and leave it for therr children and successors to adapt 24 INTRODUCTION. themselves to the new order of tilings by accepting the inevitable in progress. Tbe radicals may, to some extent, acknowledge the truth and the authority of former revelations — for the time Avhen it was given. They may also recognize, more or less, the time-honored traditions, as well as en- gage reverently in the o1)servance of the established ceremonies. They will, however, claim that the ti'uth was not fully revealed to the prophets of old — wise and holy though they were. At least they will claim that even if these ancient prophets were fully instructed, still we do not, from their revelations, fully understand all truth. They will assert that revelation has not entirely ceased ; and will maintain that God — or the gods — will no more retire from the world as teachers than as creators and preservers. They profess to ac- knowledge the teachings of traditions and phenomena, but claim to look upwai'd and onward for fuller light through intuition and new revelations. Their almost constant argument is that the asserted new revelntion is in perfect harmony with the older — with all that is understood to be true and useful in the established cult. Their claim usually is, that the new light restores a lost — or brings into prominence a neglected meaning ; that it unfolds an internal or spiritual interpretation — higher and fuller than the mere literal statement, or that it adds to it a new, but still harmonious, unfold- ment of truth. In either case they will generally claim that there is no attempt — and no desire — to substitute a new worship in the place of the old one. On the CONSERVATIVE AND RADICAL. 25 contrary, they aim simply to develop the alread}^ ac- cepted dogmas and practices into a clearer light and a broader usefulness. The radicals, when wise, honest, and enthusiastic, are the real '' reformers." They do not seek to substitute an entirely new authority, creed, or ceremony, but to im- provingly modify — ' ' reform ' ' — those already accepted and in use. True reformers, by the very constitution of their mental make-up, necessarily value more the truth than the special method of its expression ; and the}^ hold in higher estimation the spirit of the doctrines thau the formal ceremonies and conventional symbols which illustrate, impress, and represent those doctrines. Their policy is, therefore, to unfold and enlarge dogmas, to re-interpret ceremonies and symbols. They seek to excise only that which the newer and clearer light shows to be false in creed, and misleading in ceremony and symbol. They aim to add only such new state- ments of doctrine as will express more clearly the larger truth of the new revelation. They profess to introduce only such modifications of ceremony and symbol as are absolutely necessary to more fully and more distinctly represent and impress this broader and clearer truth. The ty]:>ical conservative and radical is here drawn with sufficient distinctness for the purpose in hand. It must, howevei", be remembered that mankind as they are — and were — range in all possible gradations of mental idiosyncrasy from the bigot — who says no change is 26 INTRODUCTIOX. desii-able, to the fanatic — who wants eveiytlimg changed — and at once. Kings and priests — those who are in possession of mherited, vested, or permanent position, influence, or income — are, natm-ally, both from education and selfish interest, consei-vative in all things. The masses — that is, a majority of them — are not only naturally conservative, but lack the development to readily under- stand enlarged statements of truths. The vast majority of mankind are relio-ious after the definition of reUoion, which is given elsewhere. All religion is based upon what is, according to some definitions, divine revelation. "There is no God but God; Mohammed is the prophet of God," says the follower of the faith foimded upon the Koran as the onlyinspu-ed and perfect revela- tion of Allah, the Most High. Ajid the Mohammedan is as earnest and pious in his devotions, and as well convinced that he is a professor of the only true religion as is the Cliiistian who accepts his Jewish Bible an 1 the Gospel as the only revelation of God to man : and who declares there is no God but Jehovah, and no Savior of man but Jesus, the Christ — the only begot- ten Son of the Father. The Brahmin, the Buddhist and the Parsee, are each equally well assured that his is the onlv ti*ue religion, his object of worship the only real God, and his sacred books the only truth man has received from the creator, preserver, and savior of the race. Tliis truth concerrung the dominant cults of the pres- CHRISTIAN AND MOHAMMEDAN 27 exit day is also true of all the minor faiths. In short, every religious teacher — from the one purest in affec- tion and clearest in intelligence, who patiently and persistently seeks to lead his followers to worship in spirit and in truth, to the one who ignorantly and fanatically insists upon the grossest and baldest fetich- ism — is in our day presenting to his listeners what he believes — or assumes to beUeve — the truth, the whole truth, nothing but the truth, as attested by what he claims is a special divine revelation to him or his teachers. The Christian says the Mohammedan is an ignorant bigot, accepting the teaching of a false prophet, and following the practices of a fanatical and profligate im- postor. The believer in the Koran returns the compli- ment by caUing tlie follower of Jesus a Christian dog, worshiping a bastard, who is admitted to be only one- third of a man. Similar insulting designations are used by each great cult for those who accept and teach a different revelation and consequently a diffei'ent God. This state of affairs in the religious world of the present time is no new, or even modern, condition of feeling and belief — of doctrine and practice. Au- thentic history, mythology, and the dimmest traditions of the remotest past reveal to us that man is a wor- shiping being ; that he has always worshiped a being, or beings, which he supposed like himself, but whom he exalted as above himself in wisdom and power ; that by whatsoever name or names this b.eing, or beings, may have been known, the central idea was a superhuman 28 INTRODUCTION. wisdom and power who created the world and snpervised humanity and human affairs ; that the good will of this power was to be propitiated, and hence man's wel- fare secured by the worship and obedience of this being, Avhile the ill-will, and hence misfortune to man, resulted from denial and disobedience Every cult has taught that it worshiped the only true god — or gods — and that hence its followers were the favorite or chosen people — the rightful lords of crea- tion. Every sect claimed that all others were worship- ing false gods (or worshiping the true god — or gods — in an imperfect and unholy manner) ; that hence they were enemies of the true divine — aliens, heathens, and barbarians, who had no rights that the true believers were bound respect. As a result of this belief, dominant and strong relig- ious nations and sects have always persecuted the weaker " worshipers of false gods." These persecu- tions were graded in severity. This severity depended upon many circumstances, such as the development of philanthropy and intelUgence, the comparative power of the opposing sects, and the co-operation or opposi- tion of the civil authority. Sometimes these persecu- tions went as far as the extermination of the weaker ''heretics," and the confiscation or even the total de- struction of their property. Sometimes only the males were killed — oi* castrated and held as slaves — the women carried off as concubines or servants, while their property enriched the stronger worshipers of the "true god." MYSTIC UNFOLDMENT. 29 The fag-got pile, or the headsman's axe, the confisca- tion of estates, and the abrogation of civil and religious rights are matters of a more recent history. All this will illustrate why mankind are conservative from policy as well as from the natural constitution of mind. But the mind of man is so constituted that he natur- ally perceives, and, therefore, must (whether he will or no, and whether or not lie acknowledges the fact to himself and his fellows), recognize and accept the highest truth he is capable of comprehending whenever it is clearly presented. The uniform result of this eternal harmony between mind and truth is, that how- ever conservative one may be in avowedly changing his creed, still the clear presentation of truth, to a mind capable of recognizing it as truth, forces its mental acceptance. Again, man, in all stages of his development natur- ally loves the marvelous. To all classes mystery is fascinating. The presentation of anew interpretation, the pointing out of a new idea as embodied in an old saying, the elucidation of a transcendental meaning in a time-worn proverb — in a word the mystic unfolding of a holier purpose, a clearer enlightenment, and a greater use, in a recognized dogma or symbol, is always charm- mg, instructive, and potential. Different classes of conservatives may designate this unfolding as "esoteric teaching," "merely poetical," "fanciful," "impractical transcendentalism," or " nonsense." 30 INTRODUCTION. It is, nevertheless, fascinating and effective ; for even if unwarranted — nay, if it be even nonsensical and absurd — still it provokes thought, arouses the imagin- ation, stimulates inquiry, and must result, therefore, in new and broader perception of truth. "While man cannot avoid believing the presented truth, which he recognizes as truth, still there are many reasons why he may not avow the acceptance of truth. The modest man may fear being mistaken, and hon- estly doubt the validity of his perceptions — especially when his acknowledged teachers refuse to accept, or de- nounce as false, what appears to him as true. Even if convinced he may dislike the undesirable prominence that an avowal of his yet unpopular convictions would give him. The pride of being consistent — or the vanity of being thought consistent — will prevent many an avowal. The fear of being fickle — or of being thought so — will deter many others. But, above all the fear — always well grounded — of losing favor, po- sition, or caste among his fellows, keeps many a one from freely avowing the truth he mentally accepts. Even some of the rulers, who were convinced by the gracious and lucid teachings of Jesus, did not openly admit the fact, because they feared the Pharisees would exclude them from the synagogue. The fear of being looked upon as unworthy in conduct on account of a change in religious connections, and especially the fear in past times — and in some places even now — of a more sanguinary and even deadly persecution, has kept — and still keeps — many a tongue from speaking ESOTERIC INSTRUCTION. 31 a truth clear to the brain and dear to the heart. The long line of religions martyrs attest the truth of this, and those Avho are persecuted for " heresy " know how severe are the penalties inflicted, even now, upon all '* schismatics." The great Galileean strove assiduously to enlighten his chosen and especially intimate disciples. It is of record that he gave them esoteric instruction, which the less enlightened could not comprehend. Among his last sayings to these specially instructed followers was the assertion, " I have yet many things to say unto you, but ye cannot bear them now." But for the consola- tion and histruction of all his followers — (for he prom- ised to the humblest of his followers all that he promised to his immediate disciples) — he immediately added this Avonderful statement : " But the Spirit of Truth will come unto you ; and when he is come he shall guide you into all truth." He identifies himself with this Spirit of Truth, and promises, that for the enlightenment and assistance of those who believe, " Lo, I am with you always, even unto the end of the world." The professed followers (and there is no question of their integrity) of this great teacher — whom they rec- ognize as Divine — constantly pray for the enlighten- ing presence of this Spirit of Truth. Unquestionably religious toleration finds its highest development in the Christianity of this age and nation. Yet Christians (at least a great majority of its official teachers and prominent members — who are recognized as " pillars " in the church and strong on the faith) , even in this ad- 32 INTRODUCTION. vanced civilization, and in this age of unprecedented religious freedom, denounce with anathemas and perse- cute with yigor all " heretics and schismatics." The simple truth is now — as it has always been — the great majority of official religious teachers, and their lay adherents, persecute relentlessly all *' schismat- ics" and " heretics," punishing them with all the de- nunciations, pains, and penalties that their sectarian prejudices prompt, and that civil law and public opin- ion will allow them to inflict. Modern religious persecution is still justified by those who practice it, just as it was in former times, by the specious, but false, plea, that the revealed will of God de- mands that " heathen " should be — not converted to the truth — but punished for their errors. The crucifix, the faggot pile, and the thumb-screw cannot in this age, and in western civilization, be used to punish religious innovators ; but there remains — and they are in constant use — anathemas (that is God- damnings), denunciation from the pulpit, denial of church privileges and social ostracism. The outcome of all this is that, in nearly every com- munity — certainly in every civilization — past and pres- ent, there were, and are, those who repeat the same creed, perform the same ceremonies, and use the same symbology, and yet give to nearly every sentence, act, and sign an almost totally different interpretation from that given by another of the same cult. There may be in the same association — there surely is in every nation — those who, in their worship, regard MODERN RELIGIOUS PERSECUTION. 33 the symbol merely, looking- upon it as a fetich, which they fear or invoke for its intrinsic power merely. The writer became convinced of the truth of this statement by careful and extensive investigation in the principal cities of the United States.* On the other hand there are those who entirely lose sight — or at least cognizance — of the symbol, and looking beyond all creeds and forms, "worship in spirit and in truth ' ' that which they think of as ' ' the ineffable love, wisdom, and power," and which they do not as- sume to name — much less define. Such worshipers are numerous in modern times, and include many who are honored for their exceptional purity, admired for their superior intelligence, and revered for their philanthropic lives. That they had representatives in the olden time might be shown by innumerable citations from ancient writings. Homer says: "Hear me, oh King, whoever thou art." Plato and Socrates are abundant in sayhigs which show * It has come under the personal observation of the writer that one man in Wisconsin was excluded from church fellowship for cutting wood on Sunday for a sick woman. His fault was not the charitable work of providing a Sunday fire; but because he cut enough to keep the poor and bed-ridden woman warm on Monday and Tuesday. Another was excluded for teaching his Sunday-school class that he believed that a non-professor, who lived a good life, was just as likely to be saved as one who professed Christ, but lived a bad life. He has it upon undoubtedly truthful information that in Ohio, recently, a man was excluded from his church (the Dunkersj for trim- ming his beard round at the corners, and another for having his hair shin- gled — because the Bible says: "You shall not round the corners of your heads; neither shalt thou mar the corners of thy beard." A man was excluded from his church (the Amish Brotherhood) for having buttons on his coat, and a woman for wearing ear-rings. 34 INTRODUCTION. they did not attempt to define the great first cause. Philomon writes: "Revere and worship God; seek not to know more; you need seek nothing further." Meander says : " Seek not to learn who God is ; they who are anxious to know what may not he known are imi^ious." Every change in dogma — and consequent modifica- tion of ceremony and interpretation of symbol — is, of necessity, based upon a real or supposed larger and clearer perception of truth. It is always easier, as well as safer, for one who has this new enlightenment, to secretly read into the official creed a new meaning, and to give the established ceremonies and symbols a new interpretation, than to meet the opposition of the powers that be by any open advocacy or practice of an innova- tion. Many motives, commendable, permissible, and selfish, prompt — nay, almost, in many instances, force — such a course of procedure. Then, again, the order and development of mind which discovers or readily recognizes the larger truth when presented is also the order of mind which values forms as relatively of less importance than truths. It is usual, too, for those of advanced views to claim that the recognition of the larger light requires a preparation and expansion of mind which they profess to think the multitude do not possess ; and this considei-ation will also keep many wise and prudent men from freely stating or discussing newly perceived truths. But men, in their religious and intellectual pursuits, desire and require — as in other avocations m fife — MYSTIC ASSOCIATIONS. 35 associates of similar cliaracter aiul taste, as Avell as of harmonious attainments, though those attainments may be — as they naturally will be — of differing degrees. Such men soon discover each other. They are prone to meet together ; and when confidence m each other is established, they gladly compare views, imparting and receiving mutual suggestion and instruction. These meetings and discussions in past ages, when free expression of innovating views were dangerous, were at first, doubtless, attended only by those per- sonally knowai to each other, and, of coui'se, not in the presence of any not known to sympathize with them. When their numbers mcreased, so that the time and place of their meetings would become noticeable, they found it necessary, foi- reasons already stated, as well as for others peculiar to their age and surroundings, to organize a more formal association. This association sought to increase the light they already possessed, as well as to instruct all others who were capable of re- ceiving their higher interpretations and purer doctrines. The association, however, was composed of men who were wise and prudent, as well as enthusiastic and be- nevolent. They, therefore, sought to increase their num- bers by the admission of those only who were of such advanced intelligence as to be able to teach or ap- preciate (and therefore accept) the unfolding truth ; of such discretion that they would not "profane" the sacred interpretations by stating, much less discussing, them before those who were unable to recognize their worth and beauty — and, therefore, "unworthy" to 36 INTRODUCTION. receive them ; and of such fidehty that they would not betray the association, or any of its members or teach- ing's. The founder of Christianity selected and instructed his disciples on principles similar to those upon which this society was organized. He taught the multitudes by alle- gory and parable, as they were able to hear — that is, un- derstand. When he was alone with his disciples he ex- pounded all things unto them, "because," he said to them, " unto you it is given to know the mysteries of the kingdom of God, but unto them that are without, all these things are done in parables." The prime object of this association was not, as has been plausibly maintained by some, to veil the truth from the masses, retaining it as the means of personal grat- ification, and for profitable use, in the close corporation of a select and selfish few. The grand purpose was to develop the truth to broader dimensions and a clearer light ; to unveil it to all who could appreciate and re- ceive it — and, therefore, be benefited by its posses- sion ; to insure that those wlio entered upon its study would, so far as they were capable, continue and com- plete their labors; and to prevent the profanation of the truth by its misuse. These associations gradually developed into secret societies, composed of members whose fitness as to intelligence, fidelity, discretion, and courage was not only vouched for by members of the society who knew them, but who were tested by exami- nation and trial, and who were solemnly sworn to se- cresy, under painful penalties for any unfaithfulness. THE ANCIENT MYSTERIES. 37 This was the origin of the Ancient " Mysteries ; " and, in fact, of all subsequent secret societies. Whether there was only one original org-anization, and the others were all or mainly descended froui it • or whether there were independent orders originating in different places under similar circumstances, cannot now be definitely decided. Each view is advocated by intelligent stu- dents who have given the subject patient and seemingly exhaustive study. Alexander Wilder, whose natural bent of mind and scholarly attainments pecuharly fit him for the patient and exhaustive study he has given this matter, says : — "It is not practicable to ascertain with certainty when or by whom the Ancient 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 so universally similar as to incUcate identity of origin. In some were performed the rites of the Bona I)ea, the Saturnalia, and Liberalia, which seem to have been perpetuated inour festivals of Christ- mas, the Blessed Virgin, and St. Patrick; in Greece were the Eleusinia, or rites of the Coming One, which, were probably derived from the Phrygian and Chaldean rites ; also, the Dionysia, which Herodotus asserts were introduced there by Melampus, a mantis^ or prophet, who got his knowledge of them by the way of the Tyrians, in Egypt. The same great historian, treating of the Orphic and Bacchic rites, declares that they * are in reality Egyptian and Pythagorean.' The Mysteries of Isis in Egypt and of the Cabeirian divini- ties in Asia and Samothrace, are probably anterior and the origin of the others. The Thesmophoria, or as- 38 rSTRODUCTIOy. eemblages of the women in honor of the Great Moth- er, as the mstituter of the social state, were celebi'ated in Egypt, Asia Minor, Greece, and Sicily ; and we no- tice expressions in Exodus (xxxviii:8), Samuel (^I-ii : 22), and Ezekiel (viii : 14). which indicate that they were observed by the Israelites in Arabia and Palestine. The rites of Serapis were inti-oduced into Egypt by Ptolemy, the Sa^'ior, and supei'seded tlie worship of Osiris ; and after the Conquest of Pontns, where the Persian religion prevailed, the Mysteries of Mithras were carried thence into the countries of the West, and existed among the Gnostic sects many centuries after the general dissemination of Christianity. The Albi- genscs, it is supposed, wei-e Manicheans or Mithracis- ing (.'hristians. The Mithraic doctrines appear to have comprised all the promuient features of the Magian or Chaldean system. The Alexandrian Platonists evi- dently regarded them favorably as being older than the western sv stems, and probably more g-enuine.'" From the very nature of the case we can have but little direct information as to the special dogmas taught, the ceremonies practiced, or the higher interpretations of the symbols used in the secret proceedhigs of the '' Mysteries." THE ELEUSIXIAX AIT5TERIES were the most celebrated, and are the better understood. What we can learn concerning them may. therefore, serve as a general type of all the others. Although position, influence, and wealth, no doubt, had their in- fluence in recommending a candidate, they were certam- LESSER AND GREATER MYSTERIES. 39 ly not all-sufficient ; for JN^ero could not, by persuasion or threats, secure admission. Persons of all ages and both sexes were admitted. One must have had much to recommend him before he was even thought of as a possible member. If searching inquiry concerning him resulted satisfactorily he was formally announced as a "candidate." If he was chosen, he was, under the most solemn vows of obedience, study, and secrecy inducted by a purifica- tion — including much fasting — into the Lesser Mys- teries. As a concluding part of the ceremony the candidate was instructed, by the Hierophant, to look within the chest or ark which contained the mystic ser- pent, the phallus, the ego;, and grains saci-ed to Demeter. The epopt then, as he was reverent or otherwise, " knew himself " by the sentiments aroused. The real seer beheld in these emblems the symbols of divine and infinite generators — towai-ds Avhose nature he aspired ; the sensual and unregenerate natural man saw the representations of that which his lust hungered for. Plato and Alcibiades were aroused by very different -emotions. He thus became a IS'eophyte — new-born, or mystic — a veiled one. He then passed a probation of from one to five years in study and purification. During this period he was subjected to various and fre- quent severe trials of his obedience, fidelity, courage, and discretion. When he had proven himself every way worthy as to character, and his mind was properly prepared for the reception of the higher truths, the Neophyte was conducted into the inmost secret recesses 4-0 INTRODUCTION. of the temple, and initiated into the Greater Mysteries, becoming a " Seer " or " Initiate." Into some of the interior mysteries, however, only a select few were ever admitted. He was then instructed in the essential principles of religion — " the knowledge of the God of nature — the first, the supreme, the intellectual — by which men had been reclaimed from rudeness and barbarism to elegance and refinement, and been taught, not only to live in more comfort, but to die with better hopes." This shows that the Initiates were acquainted with a hio'her and clearer view of the Creator, and of the present and future life, than the masses could probably comprehend. These truths were taught, in part at least, and illus- trated by " allegories — the exposition of old opinions and fables" — and by symbols. The last offering made by one initiated into the Greater Mysteries was a cock to ^sculapius. From among the initiates some were selected who were "crowned" as an indication that they were au- thorized to communicate 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 who did not remember or understand all they had seen or heard in the ceremonies. The Hierophant who presided was bound to a life of celibacy, and also required to devote his entire life to his sacred office. To reveal any of the secrets of the Mysteries was adjudged as the basest wickedness ; DIFFERi:sQ INTERPRETATIONS. 4X and in Athens was punished l)y death. Uninitiated persons found unlawfully witnessing the ceremonies were also put to death. " The intention of all mystic ceremonies is to conjoin us with the world and with the gods." The grand con- summation sought for in these initiations was, ^^ Friendship and interior communion to ith God ^ and the enjoyment of that felicity which arises from intimate converse with divine heings.'''' A most interesting study to one Avho can appreciate without prejudice that two good and intelligent men can honestly differ most radically on the meaning of a sim])le mj^th, and the ceremonies illustrating that myth, would he to carefully follow Alexander Wilder and Thomas Taylor in their essays upon Eleusinian and ^Bacchic Mysteries; and then turn to the de- nunciation and hitter abuse of these same ideas and proceedings by celebrated and honest Avriters, who find in them only incarnated folly, ignorance, and worse than beastly sexual abominations. The Initiates in their public worship professed the same creed, engaged in the same ceremonies, and used the same symbols as the masses. It is, therefore, almost certain that their private work was simply an esoteric instruction or deeper interpretation of these exteiMials of their religion. Very gradually the perma- nently ^'ital })art of these secret teachings became the reformed beliefs of the masses and were incorporated into the pul)licly accepted dogmas. The consequence of this was the gradual re- interpretation of some cere- 42 INTRODUCTION. monies, and, little by little, the modification of such others as were supposed by their dramatic action to teach something radically inconsistent with the newer and broader recognition of truth. As symbols have no intrinsic religious meaning, but depend entirely for their value upon the arbitrary sig- nification bestowed upon them, they were naturally retained in their established form, while their traditional interpretations were so enlarged as to harmonize with the broader teachings of the clearer truth. The student of religious history and development finds that creeds change very gradually under the influence of increas- ing intelligence and varying circumstances, and he has little trouble in tracing their relationship and growth ; that ceremonies, while they are modified in form to illustrate and impress the changed creed, are always a compromise between the traditional custom and the innovating dogma, generally retaining the familiar dramatic elements as well as the time-honored times, seasons, and "high days ;" and that the oi-iginal sym- bols, which represent the fimdamentals in religion, re- main nearly the same, the change being almost wholly in interpretation — which is the greater unfolding of the original teaching. The innovating ideas, the changed mode of thought, the new and ever-shifting conditions and circumstances of life, together with man's natural love of novelty and variety in modes of conception and expression, will evolve many new sym- bols and numerous modifications of those already in UNSEEN POWERS. 43 use; still the old and reverenced symbols remain, and in nearly the same form. Man has, from the earliest times, recognized that every effect must have a cause. He has constantly seen phenomena Avhich he could not, by himself, nor with the assistance of his fellow-men, either reproduce or prevent. The fact of unseen power or powers, superior to his strength and beyond his understanding, was, therefore, forced upon his attention. These unseen powers he naturally thought of as attributes of unseen beings, whose purposes were carried out with a will stronger — and often contrary to his own ; whose plans Avere broader and more intelligent than his mind could understand ; and whose operations were always superior to his com- paratively puny efforts. With the first crude conception of this grand idea — which is the essential foundation of all religion, philosophy, and science — man desired to know more of these unseen and superior beings. They were recognized as at times beneficent, sending warmth, rain, food, peace, and other good gifts ; and, again, as being malevolent, sending storms, pestilence, famine, war, and other disasters. Man ardently desired to know the character, purposes, plans, and powers of these superior beings, so as to court their favor, cooperation, and help, as well as to avoid their displeasure and con- sequent opposition. These unseen and superior beings were thought of as personalities, who, like men, were of varying disposi- tions, good and bad ; as of relative intelligence, some much wiser than the others ; as of different i)ower.s ; and 44 INTRODUCTION. as limited in locality, as well as in other respects. They were, therefore, thought of as frequently having- differ- ent, and often contrary, purposes, which brought them into contention with each other. Like men, too, they were of different rank, honor, and station. They were, however, divided into two general classes — the good and the bad, those who were friendly to mankind — de- siring to show him favoi-; and those who strove to injure, annoy, and destroy humanity. One among them was generally considered far superior to all the others in goodness, intelligence, and power; and this supreme being was called the God, or Great God, while the others were called, simply and collectively, the gods. This supreme being, and a few of his chief associates, were also given individual names. This superior being was masculine, the creator of all that is, the father, not only of men, but of the other gods, whom he dominated. All these gods were con- ceived of as masculine, like the principal one. They had, however, goddesses for associates — the superioress of whom was the consort of the ruling god. These gods and goddesses were not only thought of as distinctly masculine and feminine ; but they were considered as remarkable for their virility as for their other super- human attainments. Their amoui'S and creative en- durance and activity foi-ms an important part of all mythology. The bad gods, while inferior to the good ones, were superior to man in wisdom, strength, and virile activity ; and had, also, goddesses for consorts and associates. The evil gods and goddesses, however, were MA.SCULINE AND FEMININE DEITIES. 4:5 destructive rather than creative ; and the evil goddesses play a veiy inferior role in all myths. The supreme masculine creative powei", principle, or person, by what- ever name known, and Avhatever his recognized attri- butes, was the great object of worship and veneration ; and whatever measure of reverence was shown the others, was bestowed upon them as the associates and assistants of the ^' Lord of Lords/' The supi'eme feminine creative power, pi-inciple, or person, by whatever name designated, or whatever her recognized attributes, was considered the consort or favorite associate of the masculine creator, and shared the honors bestowed upon him. This honor was in a few isolated cases, as to time and place, greater than that bestowed upon the royal god. In a greater num- ber of instances they received equal honor. Generally, however, while they were nominally equal, the creative god was considered the wise and powerful ruler who was feared, and who, hence, received the greater share of dogmatic ceremonial and recognition ; but the crea- tress goddess was looked upon as the tender and loving mother, and received the sincerer affection of the hum- ble worshiper, who appealed to her as the more likely to sympathize with and assist her needy and suffering- children. Even in this day we see the same principle car- ried out in the purest religions. The Buddhist de- votee, the pious Catholic, and the penitent Protestant, all laud the greatness, power, and wisdom of the mascu- line Father; but look to the immaculate Devi, the 46 INTRODUCTION. Holy Mary, or the transcendent womanly love of Jesus, for special favors in times of unusual trial and deep tribulation. While the above is a general outline of the supposed character and relative rank of the unseen gods, it must be borne in mind that each civilization and sect of wor- shipers attributed to each of the principal cleitics, mod- ified quahties, purposes, and jiowers ; and sometimes changed their rank, actually and relatively. In India the divine fatherhood was the ineffable Brahm, or great one. He manifested him-herself (for he is androgynous) first as Brahma, the creator. From the latter proceeded Vishnu, the preserver, and Siva, the changer. The latter is the creator and de- stroyer of mankind. His destruction, however, is not annihilation, but'change, hence generally, improvement. The divine motherhood — (also in Brahm) is manifested in the mothers or Sactis — Saraswati, Lakshmi, Par- vati, or Devi, who are the consoi'ts of the masculine trinity. The latter, as the wife of Siva, is the mother of mankind. This religious system is by all odds the most extensive in myth and dogma, the most finished and consistent in theology, the most elaborate and dramatic in ceremony, and the richest and most poeti- cal in symbolism of any cult in the world. It was probably the earliest in origin, has certainly been the most presistent in continuity, and is claimed by its ad- herents to be — and thought by most scholars to be — the origin of all other systems. It is as Bi*ahmanism and Buddhism to the orient what Judaism and Chris- JESUS AND SIDDARTHA. 47 tianity is to the Occident. There should certainly be no quarrel between these two transcendent systems, for the ethics — si)ii'itual, moral, and philanthroj^ic — of Siddar- tha and Jesus — the Buddha and the Christ — have not been improved upon. Whatever of uncleanness, dis- honesty, or cruelty may be practiced by the professed followers of either of these illuminated instructors is certainly contrary to their transcendental precepts and pui-e examples ; and whatever of punty, usefulness, and brotherly love may be developed or exhibited by reg-enerating men, will be only the realization of their divine teachings and philanthropic lives. They each taught a Supreme Being of infinite love, wisdom, and power, revealed the beauty of holiness, brought life and immortality to light, announced and enforced the eter- nal fatherhood of God and the universal brotherhood of all men. They each set the example of woi'shiping the Highest by giving their lives for mankind, teaching that the purest praise — most acceptable to the Divine Creator — was ]ieeded service rendered to his humblest children — the sick, the hungry, the suffering, and the outcast. CHAPTER I. THE FIVE GREAT SYMBOLS. THE PILLAR, TRIAD, TRIANGLE, CROSS, AND SERPENT. THE PILLAR. WHY were these emblems chosen as the sym- bols of religious ideas? What did they originally represent? When were they first adopted? Why are they in such general use? What do they mean now? AVhen, how, and why were the meanings of these symbols changed from their original value to their present interpretations? Why have these forms been so tenaciously retained, while their significations have so frequently and so radically been modified? An answer to these questions will be not only inter- esting historically, but instructive in a more vitally im- portant department of human knowledge — man's spiritual development. Answering these questions, even in the brief and general way which a work of this size will permit, shows that the fundamental idea of all religious is the worshiping of the Creator. Such an- swers Avill also illustrate the many and persistent oppo- sitions which eveiy innovation in dogma and ceremony 4 (49) 50 THE FIVE GREAT SYMBOLS, must meet, before even the fairly intelligent truth- seeker will accept them as improvements on the old creeds and forms of worship. The early use of these symbols — dating beyond history into the dimmest traditions — their general use, among all peoples and in all times ; their persistent continuance, through all the ages ; their general use in our own day, when they are used by worshipers the most diverse in creed, ceremony, and life, in all stages of development — intellectual and moral — from the savage Oceauican to the cultured metropolitan, is the constant wonder of history. PRIMITIVE ma:n" was the child of Kature — the infant of the race. In the early dawnings of his twilight intelligence his thoughts were doubtless almost exclusively occupied concerning his purely physical necessities of food, shel- ter, and defense against his enemies — man and beast. Being the child of Kature, from whom the race, with all its improvements has developed, he, like all other children, since and now, ate his food because hunger prompted him to this pleasing satisfaction of his appe- tites. He put on his mantle of skin or laid it off, and walked out under the sky or sought his shelter, because his bodily comfort suggested such procedure. The child of to-day sees its father at work " making things;" it sees its mother, or her assistants, cooking or sewing, providing food and clothing ; so it can in its limited way account for the supply of its bodily wants. THE PILLAR. 51 So the primitive man fa^^hioned his arrow or his gar- ment, and hence knew how they were made. He bnilt his hut, and captured game for his food or took it from the flocks he had cared for ; so it was not a doubtful question why he was fed, clothed, and sheltered. As the morning redness of his mej-ely sensual thoughts were lighted up to a clearer and broader hor- izon by the rising sun of perception, he began to ask speculative questions as to the why and how of what he saw al)out him. Being a child, among the first won- dering questions of a speculative nature difficult to have satisfactorily answered was, of course, the same questions which the child of to-day asks under similar circumstances. Some morning in its experience every child's eyes are opened in wonder. There is a mystery it cannot under- stand. A wee bit stranger is found in the family. This baby draws its nourishment fi'om the mother's breast, which was so recently the resting place of the now won- dering and inquisitive child. The natural and anxious questions of the mystified child, so perplexing for the mother to answer with temporary satisfaction to its limited understanding, are the same questions that the primitive man asked of nature and of his neighbor — receiving only a vague, shadowy, and temporary answer. Tliey are, too, the same questions that the scientist, the philosopher, and the theologian — even in our enlight- ened day of boasted research, ratiocination and revela- tion — ask from experience, perception, and prophecy — and from each other, without receiving any answer sat- 52 INTRODUCTION. isfactoiy to themselves, much less satisfactory to the comprehension of the inquisitive child. These ques- tions, which every one asks wonderingly, as a child, and seriously, as a mature thinker, and which nearly every one answers glibly, without thought, and hesitatingly, as he is more intelligent, but which have never been fully answered, are these : — Who or what is this little stranger? Where did this little stranger come from? How did this little thing get here? In a word : — "Who made the baby?" These universal and ever-present questions have uni- versal and ever-prese-nt responses, which may be formu- lated into universal and ever-present answers, viz. : " This little stranger is a human being. It came from God — or the gods. God — or the gods — sent it here. ' ' In short, " God — or the gods — made the baby." CEdipus answered the riddle of the Sphinx by pro- nouncing the word ' ' man ; ' ' but he failed to solve the enis^ma behind the riddle, because he did not — and could not — 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 not solve the mysteries behind these ques- tions. They do not answer the spirit of the questions, because they do not define man or describe God. Who is he who knows man, " fearfully and wonderfully made? " and "who is he who can, by searching, find THE PILLAR. 53 out the deep things of God, or find out the Almig-hty to perfection? " All religions, past, present, and possible, must be based upon the attempt to understand and define man and God — and hence to understand and define man's relations to God and to his fellow-man. It, therefore, naturally follows that all syrabology in the statement, unfoldment, and illustration, of any and every religion must have reference — directly or remotely — to the supposed character and attributes of the God — or gods — which that cult recognizes. Man, in every stage of his development, considers himself superior to the other creatures he sees around him ; he would, therefore, naturally consider his maker or creator superior to the fashioner of those creatures. Again, as man is observing before he is reflective, and scientific before he is speculative, ho is prone to sup- pose that the immediately preceding operation is the cause of the immediately succeeding result. Primitive man readily noticed that his eyes saw, his ears heard, his tongue spoke, his hands fashioned his implements of industry and war ; and he derived pleasure as well as profit from the use of these organs. His sexual organ voiced itself in his strongest passion, its appro- priate activity was the source of his incompai*ably greatest pleasure, and produced the most wonderful and most prized result — a new human being like him- self. He, therefore, naturally exalted this organ as the creator of the little stranger, who would, in his turn, become a man. Among all i)riniitive races woman was 54 THE FIVE GKEAT SYMBOLS. simply a chattel, and he no more thought of giving any credit to the feminine organs, in producing the child, than he thought of considering the flint as his associate in making an arrow head. Primitive man was not yet so enlightened as to distinguish between the principle and its mode of manifestation — between the unseen force and the means of transmitting that force — be- tween the intent that directed the instrument and the instrument itself ; he, therefore, came to recognize the phallus as the creator of man. The erect phallus was, therefore, the first object of man's adoration and worship. Even among the earliest worshipers some of the more speculative would very soon distinguish between the phallus as a creator and the phallus as the instrument of a power which created by its use. Such men would, however, distinguish this unseen power as being mas- culine, and hence worship the masculine principle as the creator — still, however, using the phallus to symbolize this unseen creator. Large men of muscular development, and aggressive natures, were the masters among their fellows. They couid, and did, on this account, become possessed of more women, and hence beget more children — thus becoming of even greater renown ; so stature, strength, courage, prowess, and domination became, in a measure at least, identified with virility. It was, no doubt, soon discovered that the man who had lost, or seriously in- jured, his phallus, was generally lacking, also, in strength, courage, and endurance. Above all, he THE PILLAR. 55 was totally unfitted for what was then considered the great and distinctive duty and privilege of man — be- gettmg sons and daughters. Such men were, there- fore, despised and outcast. They were denied the rights of citizenship, or even the privilege of engaging in any public worship. Phallic images, representing the organ itself, the masculine principle, or the invisible masculine creator — according to the different views and interpretations of the woi-shipers — were, from the earliest traditional times, made in every conceivable variation of form and size. The object presented to the eye was, from a modern stand-point of view, gross ; but the idea sym- bolized was grand ; and reverence for the creator was proved by pacing abundant honor to the sign — and especially to the organ it represented. The commonest, and probably the ceremonial, or official, form, was that, however, of the erect phallus, in natural proportion, but of 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 descended the memorial columns in our modern cemeteries — and even to the gigantic phallic tower dedicated with solemn ceremonies — and the presence of which indicated a holy place — Beth- el -.-house of God. This phallic tower, though of coui'se " conventional- ized" in form, is still common as a church steeple, and suggests the Father of us all ; while it designates a holy place, which has been, by solemn religious cere- 56 THE FIVE GREAT SYMBOLS. mony, dedicated as " a house of God." Our own na- tion — the freest in rehgious toleration — the wisest in philosophy — the purest in morals — the most prosper- ous in production that the woi-ld has yet seen, has re- cently symbolized its superiority by ''erecting a pillar," or building a '' tower," higher than the world ever be- fore saw, to commemorate the life and virtues of its founder, and mark the world's holiest ground — the final resting place of the " Father of his Country." THE MASCULINE TRIAD. As men begat both sons and daughters, and as the former were much more desired than the latter, it was natural that a reason for this should be sought so that, if possible, the sex of the offspring could be controlled. As the j)hallus was the great object of veneration, it was, no doubt, carefully scrutinized and closely examined in all its peculiarities ; but no marked difference of size, form, or condition was found that would account for the difference of begetting sons in one case, and daughtei's in another. It was observed, however, that men who had diminutive testicles, as a rule, lacked in virility, and that those who had none naturally — or who had lost them — were unable to become fathers. This was a revelation that the tests performed an im- portant part in generation ; and hence led to closer observation of their peculiarities. A marked and uni- form difference was easily discovered. The right test is the more pi'ominent, and hangs at a lower level than its smaller and less pronounced fellow on the left. The THE TRIAD. 57 dimmest traditions of 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 one on the left has the minor distinction of beins: re- sponsible for the weaker sex — a belief which is quite general at the present time in nearly every civiliza- tion . How soon after the recognition of the phallus as creator — or as the instrument and representative of the Creator — that honor was divided with the less con- spicuous, but equally necessary testicle appendages we have no means of definitely determining ; certain it is, however, that the generativ^e supremacy at first accorded to the phalkis was in time divided with the tests — thus recognizing cooperation in the masuline organs of gen- eration. The phallus Avas called Asher, which signifies to be "straight," ''upright," "the erect one," "happi- ness," ''' unus cui Tnemhrum erectum est, vel fascinum ipsum " — " the erect virile member, charmed in the act of its proper function." Axu, probably from On, meaning "strength," "power" — especially "virile power," the male idea of creator, was the name given the right testicle, which, as the assistant in the genera- tion of male children, was held next in rank to the phallus itself. This will readily explain why Jacob calls his son Benjamin — "son of my right side;" while the mother called him Benoni — " son of Anu," "son of my On." HoA, or Hea, — while of obscure origin, and of doubtful meaning, is clearly feminine — 58 THE FIVE GREAT SYMBOLS. and was the name applied to the third in rank — the left testicle. The first sacred creative trinity, as recognized by the Assyrians, was, therefore, Asher, Ann, and Hoa — three distinct entities (principles or persons), each per- fect in itself, each necessary to the other, working in harmony as one, towards one end — a veritable three in one — and one made np of three. In this — as in all subsequent trinities — and in fact, as in all polythe- istic cults — the different organs, principles, or persons were of relative rank. One was the superior — even supreme — among the others. Their names, when spoken of or written together, were arranged in the order of their rank, beginning with the one considered as the Lord of the others — Lord of Lords. When they were spoken of as a whole, sometimes this trini- ty — again, like subsequent trinities — bore a name dis- tinct from the three members, but frequently the collective unity was referred to under the name of the one recognized as highest in rank. In comparatively later times the Jews knew and rec- ognized this masculine triad, giving the testicles joint honor with the phallus ; for their law made them sacred, so that even a profane touch was punished with death, and a man who had lost the one, or who was wounded in the other, " could not enter the congregation of the Lord." That is, a man whose creative triad was im- perfect was an abomination. Even a descendant of Aaron could not be initiated as a priest if he was sex- ually imperfect. This rule was not confined to the be- THE TRIAD. 59 nighted and licentious past, for, even in the present age of superior intelligence, one who is sexually mutilated, and, therefore, " not a man," cannot be consecrated as a pi-iest, or promoted to a bishopric, much less, exalted to the Papal throne until an examination, both interrog- ative and occular — which is a part of every ceremony of ordination or promotion in the Catholic hierarchy — proves hiui '' a man — perfect in all his members." The same rule that religious teachers shall possess a sexual organism, perfect in form, and vital in function, is found also among some other Christian sects, and it is general in most non-Christian cults. To this rule, however, there are some notable ex- ceptions — ancient and modern. Some cults go to the other extreme, and require that their priests should be unmanned, either l)y castration or by fasting and con- tinence. This is, of course, just as phallic as the oth- er. Generally speaking, however, the eunuch has been, and is, looked upon with contempt — sometimes mingled with pity. This is only one of innumei*able proofs we shall find that the much denounced " Phallic Worship " is by no means obsolete among the best and wisest of earth's inhabitants. This triad was pictured plainly — sometimes moulded in plastic material, or carved as a statuette of the or- gans referred to in their passive condition, of natural or diminished size. A more common forin, however, was a realistic representation of the organs, showing the phallus ready for active duty. These were of all sizes, from the diminutive talisman to the towering column. 60 THE FIVE GREAT SYMBOLS. 'No race of men, however primitive in development, or however low in the scale of intelligence, would contin- ue long to worship the phallus, or the phallic triad, before some of the more intuitive and speculative among them would perceive that this organ was not the real creator. It would soon be recognized that, as the picture or statuette of the organs only represented the organs, so the organs themselves were only representatives of the real creator. This dawning of truth would have two marked effects upon those who 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 suggestive, of these organs — and, hence, of the real creative power. At what period this open and portraitive imagery began to be veiled in symbols — or how rapidly the modification was generally accepted — is unknown. The probabihty is that, at a comparatively early date — as is the case even now — the exoteric or realistic repre- sentations and the esoteric or veiling symbols were used contemporaneously among different classes or under different circumstances. The earliest traditions and the oldest religious relics show them both in general use. Among the earliest modifications of phalUc repre- sentations was the substitution of plain or ornamented columns, and the single upright stone — hewn or un- dressed — for the shafts of realistic form . These again , or rather the organ — or the creator represented by the organ — were symbolized in the single perpendicular line, Figure 2. THE TRIAD. (51 111 the same way, under similar influences, the mascu- line triad came to be represented in a triune symbol of Fig. 2. Fig. 3. Fig. 4. Fig. 5. Jig. G. Fig. 7. Fig. 8. a single upright line with two shorter lines — one each side, as in Figure 3. This was again modified into the one upright and two shorter horizontal lines, Figure 4 ; which, in its next form, became the more permanent symbol of the single upright line, resting upon a hori- zontal line of equal length, or mortised into it and protruding through it, as in Figures 5 and 6. This was, when erected on the ground, or set up on the temple floor, not readil}^ distinguished from the single upright shaft. It was probably to render it more dis- tinct that the transition was made in this form to the next, by placing the horizontal bar or line at the top of the upright — as shown in Figures 7 and 8. The last four symbols seem to have been used interchangeably. A A verbal form of the triad which s esoterically contains all the doc- H trines of the masculine creative E trinity is occasionally found in an- Axu — R — H o A cient sculptures and is shown in its FIGURE 9. translated form in this diagram. In all these representations, however, whether real- istic, with all the detailed form and features of the erect virile member — or whether suggestive in the plain or ornamental column, or in the single upright 62 THE FIVE GREAT SYMBOLS. stone or post — or when symbolic, in the perpendicnlar line, they each and all pointed to the living erected phallus. When the triad was indicated, realistically or symbolically, still the centi-al and overshadowing fea- ture was the erected phallus, representing creative power. This creative power, whether regarded as the phallus, as the triad of male generative organs, as the whole man, as an unseen power, as an intelligent force, or as an intelligent and powerful, but unseen being (for we must always bear in mind that all these ideas concerning the creator have been contemporaneously held from time immemorial), was, up to the time of which we write — or rather up to the stage of development referred to — thought of and spoken of as masculine — and mascu- line only; THE PEMIJi^INE SYMBOL. Up to this stage of human development the female organs of generation, the feminine principle, the femi- nine creative powers, had not been regarded as factors in generation — in a word, woman had not been recog- nized as human; and, hence, the creator — whether principle, power, or person — was not thought of as having feminine characteristics or attributes. Among the intelligent and intuitive men of this de- velopment there arose a new prophet, who became so enlightened that he was enabled to perceive a new and beautiful unfolding of truth. This new teacher had the seership to recognize, and the enthusiastic boldness to THE TRIANGLE. 63 announce, the wonderful revelation, alike new and startling- to priest and people, that the accepted and official dog-mas of worship were susceptible of improve- ment, because a broader truth had been discovered. He announced that, while recognizing the honor and worship due the phallus, the male genci-ative ti-iad, the masculine principle, the masculine creator, still they were not the all, nor the all-sufficient, in generation; that important and essentially potent as is the mascu- line, still the yoni — woman — the feminine principle — the feminine generative power — the feminine cre- ator — was also a factor, an essential factor, in fact an equal partner, in the generation of human beings. Some students of ancient worship, whose patient re- search and eminent scholarship give their opinions great weight, are inclined to think that among the early innovators were those who not only claimed the feminine as every way equal in honor to the mascu- line, but carried their views to the other extreme, and exalted the feminine hito the supreme place ; and re- fused to recognize the masculine as at all worthy of coordinate woi'ship. The conservative priesthood and their adherents would naturally cling persistently to the old cult, denouncing the new doctrine as a blasphemous and damning heresy, and persecuting bitterly those who accepted — and especially those who taught — the worship of a sti-ange god. The radicals would just as naturally go to the extreme of their position, and in a similarly intolerant spirit, denounce their persecutors as bigots. Each ex- 64 THE FIVE GREAT SYMBOLS. treme party would have the same form of watchword and battle cry : " There is but one god ! Our god is god." "All honor to our god! Death to all who worship any god but our god." These extremists, in true sectarian spirit, waged a bitter war of words, and carried ou a more sanguinary nnd moi-e destructive war- fare of weapons. Families were divided, tribes were broken up, nations rent asunder, in this controversy ; and not only families and tribes, but nations, were ex- terminated in the long and savage wars which grew out of the question of Avhich was the true worship, that of the phalhis or the yoni — or the principles and gods which they represented. In the meantime the great mid- dle classes — those of the golden mean — among whom all real reforms find their constituents — were comino- more and more to see and understand the mutual im- portance of the two principles, and to acknowledge both as essential. This great middle class included all be- tween the extremists ; and their acceptance of the two gods ranged in every possible degree of difference from those who, while they acknowledged both gods, held the masculine as so much superior as to consider the conservati\'es practically right, to those, on the other hand, who so exalted the feminine as to be almost in full accord with the radicals. Still, the theory of their sub- stantial equality in power and wortliiness of worship gradually gained ground and adherents, and finally be- came the dominant cult. Then, and ever since, the worship of the creator has, in its realistic aspect or spiritual interpi-etation, ranged in the same general THE TRIANGLE. 65 direction. Then, as ever since, and now (always bear- ing in mind that creeds, as well as ceremonies and sym- bols, are what we read into them, in the interpretation throngh them of onr own feelings and thoughts), the worshiping part of mankind might be ari-anged under five titles, which, in the Hindu terminology, would be as follows : — LiNGACITAS, LixGA-yonigas, LIXGAY-ONIGAS, Yoxi-lingacitas, YOXIGAS. The conservatives, who maintained the old faith, would, of course, retain the old ceremonies, as well as the old symbols of single phallus, or the masculhie triad. The radicals would naturally adopt the yoni as the litei-al image to announce and illustrate the car- dinal doctrine of the new cult. The yoni being less prominent, and hence more difficult to reproduce in full detail — the representations were of necessity more veiled. The artist, therefore, depended more upon suggestion than upon realistic reproduction to indicate the organ and all it typified. The same natural reserve which veiled a literal exposure or a picturative rep- resentation of the yoni, avouM also suggest other rep- resentations. The mons veneris, with its hirsute covering, was often substituted for the organ it con- cealed. This substitute is in the form of an inverted triangle ; and this is the reason why the triangle was chosen to symbolize the yoni. Besides the triangle 66 THE FIVE GREAT SYMBOLS. would suggest the feminine trinity — the sacred locality, the yonic orifice, and the prolific womb, and would, there- fore, be an especially appropriate symljol. This tri- angle was usually di-awn plain, as in Figure 10. It was, however, frequently rendered more literal by adding a short interior upright line, as in Figure 11. A symbol of the yoni — and hence of the feminine principle or personality — which was common in ancient, and to some extent in modern, times — though often used with indelicate suggestiveness — was the pointed oval, Fignre 12. This was sometimes soft- ened into, the ellipse, rendered angular in the lozenge, or expanded into the circle, as shown in Figures 13, 14, and 15. WO ooo Fig. 10. Fig. 11. Fig. 12. Fig. 13. Fig. 14. Fig. 15. Then the woman's breast, Figure 16, with all its attributes of nourishment and beauty, was also adopted as a representative of the feminine in all its peculiari- ties. This was an especially acceptable and popular symbol; because it could be interpreted according to the reader's nature — cither sentimentally or fleshimen- tally. In the swelling breast, too, the feminine triad was suggested by the two curving lines of beauty — one above, the other below — and the nipple in which they culminated. The feminine trinity was also rep- resented by the three living colors of the pink nipple, THE TRIANGLE. 67 the white field, and the intermediate band of softened tint between them, Figure 17. This representation was often symboUzed by the circle as showing the out- line of the base of the breast, Figure 18, which was again Fig. 16. Fig. 17. Fig. 18. Fig. 19. reudcrcd more sug- gestive by placing a dot in the center to represent the nipple as in Figure 19. The intermediate sects adopted representations and symbols which, by their forms or arrangements, or by the interpretations accorded them, indicated their pecu- liar views as to whether the masculine Avas superior, Fig. 21. Fig. 22. Fig. 24. Fig. 25. equal, or inferior, as compared with the feminine. As these doctrines were gradually adopted in different Fig. 20. Fig. Fig. 28. Fig. 30. Fig. 31. degrees, and as these symbols were used for ages contemporaneously, they were multiplied in number, and modified in form and combinations. Those who 68 THE FIVE GREAT SYMBOLS. acknowledged both, but held the masculine as superior, used such symbols as Figures 20 to 31. Those on the other hand who revered the feminine as superior to the masculine would reverse the arrange- Fig.32. Fig. 33. Fig. 3t. Fig. 35. Fig. 36. Fig. 37. ment of these emblems and show their peculiar opinions and religious ideas in such symbols as Figures 32 to 43. wyv Fig. Fig. 39. Fig. 40. Fig. 41. Fig. 42. Fig. 43. Those who contended for the equality of the feminine and masculine principles, used also the latter symbols, but interpreted them differently — saying, in substance : " We represent the masculine as a triad and the femi- nine as a monad or fourth member; we, therefore, rep- resent their equality by placing the single feminine symbol over the masculine three." This class also used the symbolism of the conservatives in some cases- In the masculine triad they interpreted the upright line as the masculine and the long horizontal line as the feminine. Again, as the single upright line symbolized the masculine, this class once more adopted that sign and added their own ideas to it by placing another sim- THE CROSS. 69 ilcir line by Its side, forming Figure 48. the double upright line Fig 44. Fig. 40. Fig. 46. Fig. 47. Fig. 48. Fig. 49. This simple symbol is unfolded by mystical interpreta- tion in the most far-reaching application, but always with the same generic value. Thus it means the mas- culine and feminine creators, Adam and Eve, Cain and Abel, Jacob and Esau, Moses and Aaron, Jachin and Boaz, — the two pillars at the entrance of Solo- mon's Temple, Peter and John, and so on, with Jeho- vah the Eternal Father, and Mary the Universal Virgin Mother, as the last interpretation. The same ideas are represented, and the same mysti- cal interpretation unfolded by placing the upright line and the circle together, as in Figure 49. THE CROSS. The race — that is the more developed part of it — was again ready to recognize, and, therefore, to accept a still further unfolding of the truth in regard to crea- tion. Again, the intuitive class — wiio are the spiritual eyes of mankind — furnished the seer, who, by his supe- rior illumination, was able to perceive the new, the needed, and the acceptable light. He recognized the truth in the old and modified dogmas, and saw, too, that a clearer view of these, and a larger comprehension of their relationship to each other and to creation, 70 THE FIVE GREAT SYMBOLS. would enlarge and improve these creeds. He fully and heartily indorsed the equal importance, power, and glory of the masculine and feminine creative powers. He taught, however, that generation did not result simply from the fact that such powers are, or are equal, but from their activity in generative opei-ation ; and not from their separate and independent operation — but from their mutually reciprocal, cooperative and there- fore harmoniously combined activity. This new per- ception of truth — illumination — revelation — call, it what we may — which to us may seem a very simple and obvious truism, w\as to the less developed race a most wonderful and important statement ; for it shed a beauteous hght upon many of the obscure and, therefore, disputed elements in the already estabhshed creeds. It paved the way for sweet reconciliation between the bit- terly warring sects, by showing that however the comparative power and honor of the contended-for creating principles might be regarded, that, still, each must cooperatively act with the other. This new doctrine did not abridge the worship ac- corded to any recognized principle or person. It did not introduce any new object of worship. It only recog- nized an activity — and that a mutual activity on the part of the creators which mankind (including, of course, womankind, as well), have always recognized as a delightful occupation of their energies, and for which they were, no doubt, pleased to have a divine example and indorsement. This new doctrine seems to have been readily rec- THE CROSS. 71 ognizcd and generally adopted by the different sects ; for Avbile some of them contended— and m some places still contend for the snperiority of one or the other of the sexnal principles, all seem to hold to the necessity of their mutual, cooperative, creative work. The accept- ance of this addition— not otherwise a radical change — to the dogmas, as was natural, resulted in new cere- monials made np of the old with added new features, some of which in time became — while heartily wel- comed and greatly enjoyed by the worshiping partici- pants — of a character which in this day and civilization would be denominated scandalously licentious. The fundamental idea of thecjiew modification of creed was the active co-operation of the seemingly op- posing masculine andfeminhie principles and powers as Fig. 50. Fig. 51, Fig. 52. Fig. 53. Fig. 54. Fig. 55. the creative cause of all that is. The imaged or pict- ured representation of this was naturally, of course, the masculine and feminine oi-gans, not only in full power, ready for their special woi-k, but actually engaged in their reciprocal and cooperative struggle to bring about the greatest of all desired results, a new creature. The syml)ol to veil this imagery was naturally an up- right line in a triangle, pointed oval, ellipse, circle, or lozenge. Figures 50, 51, 52, 53 and 54. 72 THE FIVE GREAT SYMBOLS. The upright line and circle side by side, Figure 55, often modified into lO, and in more modern times into 'T' /^\ A /^ 10? Figures 56 and 57, are symbols III J^ II almost synonymous with the cross. Fig. 56. Fig. 57. They represent the union of the sexual organs — the co-operation of the masculine and feminine powers or persons. 1, the masculine, alone is simply one ; 0, the feminine, alone is nothing. Their union is not 1 + = 1, but 1 + annexed = 10 or many. 1 is the masculine — God, alone in his majesty ; is the feminine — I^ature, with only receptive power. 10 is God and Mature, the all-producing. 1 is the creative but invisible spirit ; is the existence or ex- pression of this spirit — the visible universe ; 10 is all in all, and all expressing all. The Lingacitas say 1 is all, simply a servant. The Yonigas reverse this, making all important, with 1 as an assistant. But there was a sacred symbol, the combination of the upright and horizontal line, already in popular use ; it was reverenced, time-honored and well understood ; it was therefore policy as well as necessity to retain it. The inverted triangle, pointed oval, ellipse, circle, and lozenge could easily be replaced by the horizontal line, especially when a change of position would at once indi- cate the same meaning and also symbolize the new dogma. This was effected by placing the horizontal line across the middle of the upright hues, thus produc- ing the ancient, modern, and everlasting religious sym- bol — the cross. The cross, we thus see, was originally formed by the THE CROSS. 73 combination of the two simplest, l)est-known and most transcendental ly interpreted religions symbols. The uprig-ht line — the major element in the cross, still retained all its former symbolic significance as the "erect pillar." The horizontal line crossing it carried with it all the meaning of the masculine triad. Changing this line from the extremity to the [_ middle of the npiight line not only conferred ^' '^- ^*- npon it, in this position, all the significance of the revered triangle, pointed oval, and circle— in a word the yoni or woman-hood — the feminine ci'cative pi'iiic:- ple ; but it did much more, for it g-ave both the mascu- line and feminine emblems and principles a living value, because it represented an active cooperative union in the work of creation. The cross, then, when first adopted as a rehgious symbol meant, on the pni-ely sensual plane, linga- in-yoni, generation by the union and cooperative activity of the sexes. It was even then, however, in- terpreted to signify the creation of children — on the physical plane, of course — by the orderly and de- signed activity of the unseen powers typed by the masculine and feminine organs. By the simple un- folding, developing, spiritualizing of this original interpretation it has come to mean regeneration — the union and cooperative activity of the masculine and feminine princi[)les (which are variously interpreted as Divine and human — God and nature, love and wis- dom, will and intellect, faith and works, etc.), to devel- 74 THE FIVE GREAT SYMBOLS. ope new creatures, who shall not only "inherit the earth" on the sensual plane, but who shall in the spiritual realm possess the heavens and fill them. The cross has not, however, by this spiritual inter- pretation lost any of its interest or significance — much less had its teachmg negated — on the sensual jdane of man's life. Its primitive meaning and earliest intei-pre- tation is ever vital and ever present — or should be — to even the most spiritually developed. Ascetics may claim that they aim to be so busy in the work of saving the souls of themselves and others that they will have no time to engage in physical procreation ; that they aim to labor so continuously and so exhaustingly in spiritual work that they will lack the power to obey their God's first command to the first parents in Pai-a- dise — " Be fruitful, multiply, fill the earth and subdue it;" that they strive to be so enamored of spiritual purity and future glory that they will have no inclina- tion to admire the flesh or partake of its sensual felicities. There seems, to say the least, an inhar- mony between the teachings of God to the perfect pair, and the ascetic's ideal life of perfect man and woman nov\^. Certain it is that if they could convert all mankind to their ideal St. Peter would have to search out some other source than Earth for a su])ply of heavenly inhabitants. Another class will claim that the transcendental mean- ing of the cross as a symbol of regeneration in spirit should not replace — but simply supplement its interpre- tation as to creation on the sensual plane. They will THE CROSS. 75 maintain tliat those who are becomhig spiritually puri- fied in affection and enlightened in intellect should even more desire, and more persistently try, to " fill the earth and subdue it ;" because they will give the world a healthier, stronger, longer lived, more intellectual and purer race of men and women — the more of whom we have the better. They will insist that a man's de- sire and attempt to regenerate himself and the world spiritually so far from negating or even interfering with his ph3"sical duties of marriage and fatherhood, empha- sizes not only the duties, but also augments the powers of generation on the sensual plane ; and that however many spiritual children he may count because of his instrumentality in leading them from the darkness of sin to the light of holiness, still the Lord and the world require his best efforts to beget and bring up, on the plane of nature, many strong sons and beautiful daugh- ters. They Avill teach that the cross rejjresenting the cooperative activities of mascnhne and feminine also symbolizes that all the duties and responsibilities of generation and regeneration equally apply to woman as to man ; that just as virility on the sensual, and intel- lect on the spiritual, plane is the essence of manhood, so fecundity and purity of affection, in their respective domains, are the jewels of womanhood. When the early Christian Apostles went to Egypt and Rome — the great central homes of the new faith — they found the cross already recognized as the supreme religious symbol. With the same wisdom displayed by Paul at Athens, they announced that they came — not 76 THE FIVE GREAT SYMBOLS. to tear down religious ideas or to discard the cross, but to more fully unfold the interpretations of that revered and time-reverenced symbol. Accepting the cross and its symbolism of generation on the plane of natui-e — physically, they unfolded its transcendental meaning as the emblem of the divine and the human, actively cooperating to beget new creatures, that is, regenerated or divine men and women. To wi'ite fully of the interpretations of the cross, to- gether with its associated symbols, would be to give the religious history of the race from its primitive childhood up to its present state of comparative maturity. To prophesy correctly its yet to be unfolded meanings would be to foretell the manner and result of man's con- tinued growth until every son and daughter of God should attain to be perfect even as the Father-Mother in heaven is perfect. THE SERPENT. Probably the next new symbol, with a meaning fun- damentally distinct from that of the cross, either as a whole or considered in its constituent elements, and yet representing an essential element in creation or gen- eration, was the serpent. This symbol of the serpent is nearly as old, and almost as nearly universal — both as to times and places — as the pillar. 'No other sym- bol has been or is so variously intei'preted. It has meant, and is now esoterically taught to mean, nearly every transcendental truth from life to the individual on earth, and continued life of the individual and the race THE SERPENT. 77 ill the recurring- g-enerations by offspring, to the eternal life of the individual, in a future and spiritual phase of existence ; from simple cunning- or craftiness to the broadest and clearest wisdom ; and from simple sen- suous light to divine illumination. The serpent has also been used to represent nearly every feeling possible to humanity, from the purely animal sexual passion to the passion of the divine man on the cross ; and to sym- bolize every possible sensual and spiritual being, from the slimy and poisonous snake in the grass to the or- thodox personal devil, who seduced our paradisical mother Eve — and who still roams the earth, seeking whom he may devour; from Lucifer — the fallen angel and prince of darkness, to Lucifer — the torch bearer of the Di\dne, who sheds abroad in the world all the light it has or can have ; in a word from the great red dragon, the seducer of hell, the prince of error, the malignant and eternal enemy of man, to the favorite arch-angel nearest the celestial throne, the everlasting spirit of truth, the only divine instructor of man, and even the Holy Spirit — one with the Most High. The " wise men of old," therefore, did not adopt the serpent on account of its beauty only or for ornament simpl}^ ; but because they had a new and larger per- ception of truth and, hence, needed a new symbol to represent a new element in their philosophy. These men, being close observers, would soon notice that while the cooperative nnion of the sexes was necessary to, and resulted in, the bringing forth of children, which were much prized, that still this desire of procreation 78 THE FIVE GREAT SYMBOLS. was not then — as it is not now — the only, or even generally, the main incentive to the creative act. They donhtless recognized that if the love of the offspring — the special desire for a child at a certain time — Avas the only motive for pi-ocreative activity, that this, like many other important duties, would often be seriously neglected ; and that, as a natural result, the earth would be filled and subdued very slowly — if indeed it were filled or subdued at all. They, therefore, recognized the passion, which insured the prompt and constant activity, resulting in populating the world, as a divine factor in creation. Regarding it thus, they, in accord- ance with their custom, sought out a representative symbol. They had also, no doubt, noticed that the cohra de cajjella^ or hooded snake of India (where the serpent symbology probably originated) had a peculiar power of puffing itself up — enlarging and erecting its neck and head when aroused to excitement. This peculiar power, and its size, shape, position, and regu- lar pulsations when in this condition, as well as its well- known power of fascination — which subdues its whilom fearful and trembling victims, were all very suggestive. This snake, which is the favorite form of the earlier representations of the ser- pent, was, probably, for these, and, perhaps, other reasons, chosen to symbolize that purely selfish and ^'^' ^^- sexual ])assion which for the sim- ple end of sensual gratification prompted the fleshly THE SERPENT. 79 union of the sexes. This significance would naturally unfold very speedily, even to the primitive race, so as to also include all those sentimental promptings which hrought the sexes into harmonious and enjoyable associa- tion. Indeed the race may have been so developed as to recognize both of these interpretations from the first use of this S3"m1)ol. And the ancients were i-ight in regarding sexual pas- sion as divine. It is simply the divuie impulse Avhich stimulates sensual man, from purely selfish motives, and, Avithout regard to duty or divinity, to sufferiugly desire and ardently enjoy, and, therefore, to energetic- ally and industriously engage in procreative activity. Among purely animal men — if any such there be — this passion is, therefore, instinctive — but none the less diviue — in its intent and result of perpetuating the race. Among animals it is called instinct. In the veg- etable world we recognize it as tendency to cellular develoj^ment and nudtiplication. In the mineral king- dom it is known as chemical aflSnit}^ In the domain of intellect it is the spontaneous craving that seeks enjoy- ment in the mental activity of evolving or receiving ideas. In the realm of affection it is the anxious agita- tion which revels in the exciting play of the emotions. In a word this passion is, in its own domain, the special manifestation of the universal divine impulse seeking satisfaction in the reciprocal activity of creative forces ; and in man prompting him — before purity would induce or intelligence guide him — to procreative activities. So we find that, independent of the ultimate aim of 80 THE FIVE GREAT SYMBOLS. perfecting the universe, affinity, instinct, and impulse are constantly pi-ompting and securing the energetic cooperative activity of apparently contending, but, in reality, supplementary creative powers in the production of ncAV creatures. Sensual pleasure, intellectual delight, moral rapture — in a word, happuiess, on every plane of man's nature — is constantly resulting from the obedience he accords to the promptings of impulse, long before he attains the moral and mental development of designedly — and with holy purpose aforethought — engaging in the same outward work. And this impulse — wdiether manifested as sexual passion on the sensual plane, seeking and securing fleshly gratification ; or whethei* it is recognized as pious fervor in the spiritual domain, longing for and ex- erting consecrated activity for regenerated . emotional satisfaction — tliis impulse, so long as it is the sponta- neous promptings of vital strength to go foi'th in ener- getic activity, because that activity is self-satisfying, is what is symbolized by the serpent. From tliese fundamental ideas, which the sei-i)ent has from time immemorial represented, it came to have many other significations. Its every interpretation, however, as a religious or mystic symbol has been de- veloped out of — and is the legitimate offspring of — this primitive and essential esoteric value. CHAPTEK II. GENERAL DIFFUSION AND MODIFIED FORMS OP PHALLIC SYMBOLS. WE cannot too fully appreciate, nor too often, in pursuing this study, remind ourselves that the use of phallic syuil3ols, and even the use of realistic representations of the sexual organs, was, in the eyes of the worshipers using them, dignified and pure in purpose, and free from any recognized un- cleanness. THE PILLAR. The use of the pillar in some of its varied forms was almost universal, as a religious symbol. The Teutons and Scandinavians w^orshiped their gods under various names, and with different attributes ; but how- ever different sects might disagree on the minor i)oints, they all regarded the Creator as masculine, and used the phallus or its syml^ols as i-epresenting the Divine. The Spaniard generally Avorshiped a similar deity under the name of Hortanes, and used the same " staff of life" as his emblem. England, Scotland, and Ire- (81) 82 DIFFUSION AND MODIFICATION OF SYMBOLS. land still bear evidence of the generality and dominancy of the phallic idea in worship. To catalogue and explain the monu- ments and remains of this cult in the British Isles would require a ponderous volume. Stonehenge, the ground i)lan of which Fig- CO. it^ shown in the annexed figure, has been so often written about that no descrip- tion is needed. This shows, T, the elevation as it now appears ; IT, an enlarged view of the " Friar's Hell ;" III, the ground plan of this ancient phallic temple. Fig. 64, Fig. 61. Fig. 62. Fig. 63. Fignres 61, 62, and 63 are outlines of ancien Round Towers, while two views of the celebrated ton stone are given in Figures 64 and 65. t Irish 'New- THE PILLAR. m The pillar shown in Figure m is the celebi •ated Rud e St one " of /K r\ Yorkshire, Engl a nd. The Innis Mnra stone of Ireland is shoAvn in Figure 67 ; and Figure 68 shows a shaft which stands beside the ora- Fig. og. tory of Gallerus, County Kerry Fig. 67. Ireland. Fig. 68. Fig. 69. Fig. 71. Figures 69, 70, and 71 show phallic monumental columns found in connection with the tombs of Pompeii and Herculaneum. The Linga worshiped by the Parthian Magus is shown in Figure 72, This is copied from a sculpture 84 difpusiojS' and modification of symbols. found ill the Baktyari Mountains. To showhoAv wide- spread in space and time similar symbols may be found, Fiiiiii iH Fig. 74. Fig. 75. there is given in Figures 73 and 74 the pictures of a modern " Phallic Pillar" and " Sun Stone," as found in use as a religious emblem — or fetich, at the present time, in the Figi Islands. The shape, adornments, and material of Figures 72 and 73 are almost identical. Are these modern emblems of the Figians any kin, by way of offspring, to the ancient symbols ; or did similar ideas suggest and originate the similar repre- sentatives? The Sivaic Shrine shown in Figure 75 needs no com- ment to point out its phallic chai'acter. Almost exactly similar emblems are found in Java and Ceylon. The Linga and Yonic Temple of India — shown in Figures 76 and 77 — are usually (at least frequently) called Buddhist Shrines. Whether the authors are mistaken, or whether some Buddhists wander so far from the doctrines of Siddartha as to erect and use such phallic temples is not certain ; but surely all idolatry and sensuality is as far from THE PILLAR. 85 Buddhism as it is from (yliristianity ; for the teaching of Siddartha and Jesus are alike on the subject of idols and chastity. i\ H^ lite « m Fig. 73. The Petrean Menhir, shown in Figure 78, is a com- plete combination of the masculine emblem of the "tower," with openings of a similar shape, and of the feminine "ark," or base, together with "doors" — linga in form, but yonic, from the fact of being ave- nues of admission. Fig. 79. Fig. 80. The linga-in-yoni, shown in Figui'e 79, presents a very interesting example of the rude but emphatic method of a pi-imitive people in Gothland, in expi-essing the recognition of the masculine and feminine principles 86 DIFFUSION AND MODIFICATION OF SYMBOLS. and their cooperative union in the grand work of cre- ation. The sacred hill at Karnak, in Egypt, the phallic character of which is obvious, is shown in Figure 80. In a bone-cave recently excavated near Venice, and beneath ten feet of stalagmite, were found bones of animals, flint implements, a bone needle, and a linga of baked clay. Figure 81 is a copy of a picture found at Rome when .t^ ^ yjL excavating the foundations of the Barbarini Palace. The mound of masonry, surmounted ])y the round, short pillar, is sim- ilar to those found in India, hi Amer- ica, and in many parts of Europe. Fig. 81. The oval p e d i- ^*^-«2- ment and the solitary pillar have the same significance as the Caaba and hole — the upright stone and pit — revered at Mecca, long before Mahommed's time. The tree and pillar mutually interpret each other. The same idea is exhibited in modern times by two stones. Figure 82, one upright and the other with a hole in it, through which one of modei'ate size could pass, now found on the Island of Gozo, near Malta. Stone phalli are common in the temples of China and Japan. Passing to the Western Hemisphere, the phallic idea is almost universal among the ancient remains of prehistoric races. In Yucatan the phallic pillar stands in front of every temple. In Panuco they adore the THE PILLAR. 87 phallus, preserve it in their temples, and have has-reliefs showing congress of the sexes ; which is also true of Tlascala. In Honduras, the great idol is a round up- right stone with two faces — the " Lord of Life/' wliich the Lidians adore ; in some ceremonies they offer it the sacrifice of blood, which they draw from the prepuce. In Peru have been found ancient clay phalli, and also water jars on which were figured gods and goddesses with greatly enlarged generative oi-gans — male and female. Fig. 83. Fig. 84. In the center of the great sr[nai'e of tlie temple of the sun at Ciizco, the early European explorers found a stone colunni shaped like a sugar loaf, and covered with gold leaf, which was the object of special vener- ation on the part of the populace. Ancient phalli are found in different parts of Hayti. Figures 84 and 85 show two forms of Mexican shrines — common in the past and not infrequent at the present day. The similarity in the outlines of these shrines or temples in Ireland, India, Petrea, Rome, and Mexico is very suggestive. In various parts of the United States there have been found excellent examples of phallic worship remains. An image found in Tennessee has 88 DIFFUSION AND MODIFICATION OF SYMBOLS. an enormous phallus. Two stone phalli — one twelve, the other fifteen, inches long — were also discovered in that State. In tlie mounds near ]N'ew Madrid, Missouri, among thousands of specimens of prehistoric pottery, there were found numerous examples of water jars ex- hibiting breasts and yonii of exaggerated size. These wei*e l^y some supposed to be simply obscene articles ; but such an idea is a great mistake — for they were found in only two kinds of localities — "worshiping places " and in burial mounds. And no race of people are so iudecent and degraded as to designedly desecrate the silent city of their dead ancestors and comrades, or purposely pollute their sanctuaries. The Antiquarian Society of Rio Janeiro, in a recently published report, state that phallic worship was common in Brazil in prehistoric times and up to a comparatively recent date ; and they give illustrations of the images and symbols used in the ceremonies, and of the orna- ments Avorn by the devotees. These are all masculine — some of them very realistic. Phallic worship, with all the realistic emblems, is now prevalent in India, as the chapter on that country will illustrate. Mahommedan women — even in this day — reverently kiss the phallus of an idiot or a saint, recog- nizing them as being so holy and passionless as not to be effected by such a caress. The linga is carried in procession in Japan and in the Maiianne Islands. In Dahomey priapic figures are found in every street of their settlements. In an Egba temple Burton re- cently found an abundance of carvings of the masculine THE PILLAR and feminine organs ; and in the innermost sacred pre- cinct a phallus and yoni in coition. Some natives of Africa, when traveling, carry a priapic image and pour a libation over its linga before they drink from a newly arrived at river or spring. In some of the Pacific islands the phallic ceremonies are common. An early navigator writes of attending a native religious festival, at which a young man of fine size and perfect proportions performed the creative act w^ith a little miss of eleven or twelve, before the assembled congregation, among A^hom wxre the leading people of rank, of both sexes, without any thought of observing otherwise than an appropriate religious duty. The designs in figures 8G and 87 are representations of the straw pillai-s of the Polynesians. The smaller one, which they cover with feathers, is the more common, representing one of their gods. The "Eoyal God" is, how- ever, represented by one of larger size, banded and ter- minating in a more realistic apex, and given a modified ^name showing its superioi-ity. Straw figures ai-e frequent in India, especially in harvest time, when they are made in most realistic sexual forms, or of human figures, exhibiting both sexes very conspicuously. Fig. 87. 90 DIFFUSION AND MODIFICATION OF SYMBOLS. Although the Sandwich Islanders have been to some extent Christianized ; still it is well known that their old faith frequently crops out, and there are numerous noc- turnal assemblies, when the ancient worship of their fathers is resumed — during- Avhich the promiscuous and frenzied association of the sexes takes place as the crowning part of the ceremonies. As these lapses into phallic worship usually occur at times of threatened or ac- tual misfortune and suffering, such as pestilence, famine, or oppression, it AYOuld seem that the religious idea, and not the sensual impulse, is the great motive for the ap- peal to their traditional gods. When the late spinster princess, heiress apparent to the throne, died, the natives performed their time-honored and traditional funeral services all over the kingdom. These services were very similar, in some respects, to the Irish wake — gather- ings in which, during the entire night, there was feast- ing, diinking, and singing the praises of the deceased. Her dominant virtue, which was universally acknowl- edged, and often and again extolled, washer inexhaust- ible virility and passion, which no man, or troop of men, could cool ; and even in her embraces with the gods she was credited Avith being uniformly victoi-ious — for she sent them away exhausted and discomfited, because their potency being expended, they could not accept her invitation for repeated coitions. Similar ceremonies are common in Africa — and in many parts of the more civihzed world. The witches sabbat of Europe, and the Youdoo feasts of America are isolated and irregular examples of an unregulated mixture of phallic worship, THE CROSS. 91 superstition, and lewdness. Even in these latter orgies, the main purpose is not the immediate gratification of sexual appetite, but some other and more desirable favor, power, or advantage, which the leaders expect to gain by these — as they call them — religious or magical ceremonies. THE CROSS. There is no well defined tradition, much less any authentic history as to when or where the cross was first used as a religious emblem. Only the more prominent forms of this sym- bol will be noticed. The cross in the ' — form of the letter Tau, with a circle above it, usually called the CraxAnsata, or emblem of life, is perhaps tbe most ancient. This form is very common and ^'^" ^^" found in many localities remote from each other. This form of the cross is found in most of the relig- ious scenes depicted in the temples of Ancient Egypt. The deities — masculine and feminine — generally carry it in one hand, while in the other is the ^' staff of purity." It would seem that these two symbols were a constant necessity in all initiations of candidates into the mysteries. They are shown in all exaltations to the priesthood ; and in the coronation of rulers. '' Life and purity" were tbe precious gifts of the g'ods to kings and priests — and the treasures that the latter bestowed upon favorite assistants or neophytes. That this form of the cross, in Egypt, had other meanings than life, is 92 DIFFUSION AND MODIFICATION OF SYMBOLS. shown by its use to designate allegiance to the worship of Isis and Osiris. Small statues of Horus are found also, in which he holds this symbol in his left hand, and which there means the same as the other statues of that god, where he holds the detached generative organs of Typhon. Isis is represented as holding this cross. In a bas-relief, fi'om the Temple of the South, on the Isle of Elephantine in the ^ile, called the '' Marriage of the Hierophant" — that is, his initiation — the candidate and the priestess both carry this cross in their hand. Assyrian and Babylonian sculptures frequently exhibit this form of the cross. Coins found in the temple of Serapis showed this cross prominent, and were inter- preted by the early Christian fathers to mean a future life. Early Phoenician coins show a circular chain of beads with this form of the cross attached — similar in every respect to the modern rosary of the Catholic church. Similar rosaries are found among the Japan- ese Bnddhists, and the Lamas of Thibet. Fig. 89. Fig. 90. Fig. 91. Fig. 92. Fig. 93. The Crux Ansata is also found on the ancient Runic monuments of Denmark and Sweden — these monuments are certainly older than the introduction of Christianity to these countries, and were probably erected before the Christian era. This form of the cross is the THE CROSS. 93 usual symbol of the planet Yenus, as well as of the goddess of the same name. In the reversed form, as hi Figure 92, it is still the coronation emblem of modern Chi'istian countries. Figure 93 is a modification of the Crux Aiisata. Figure 94: is copied from Pugin's Glos- sary of Ecclesiastical Ornaments, and is simply another modification of the Maltese cross united to the symbol of the Virgin. It is essentially the Gotliic convention- alizing of the Crux Ansata. The Egyptians marked their sacred Avater jars, dedicated to Canopns, with a cross like Figure 95, and sometimes with one like ] Fig. 95. Fig. 96. Fig. 97. Fig. 98. Figure 96. The Hindus use nearly the same forms, and also one like that shown in Figure 97. The distinctive badge of the Xaca Japonicus is the cross as shown in Figure 98. The Assyrians and Babylonians also used the cross as shown in Fig- fl ^O^ ures 99 and 100, to represent their "Arba-il"— "Four Great Gods " ~ whom they also often represent by Fig. 99. the mascuhne triad in connection with the yoni. 94 DIFFUSION AND MODIFICATION OF SYMBOLS. In the cave at Eleplianta, near Bombay, is a sculptur- ing- which records tlie destruction of the male children in the attempt to slay Christna, and over the head of the slaughtering executioner, surrounded by supplicat- ing mothers, is a cross. The museum of the London University has a mummy upon the breast of which is a cross in the form shown in Figure 101. Plato, in his Tana3us, says : " The r3-Q p next power to the Supreme God Fig. 101. Fig. 102. was decussated, or figured in the shape of a cross, on the universe." Plato drew his cross like the letter X. A Pompeiian fresco exhibits a phallic cross associated with a small figure of Hermes. Ezekiel speaks of the Tau — Figure 102 — as the mark to be placed upon the foreheads of the faithful Jews, so that they might be known and spared in the massacre of the unworthy. The Tau, in ancient Hebrew, was written + or X, and in Phoenecian thus, T. The Greek cross — while usually represented as a simple equal armed figure of two straight lines was not — and is not now, in many cases so simple. Fi^ios. Fig. 104. It has a much more ex- pressive and realistic form — four masculine triads meeting hi a yoni as a common center, as shown in Figure 101. The Norsemen chano^ed the form of the Tau into a THE CROSS. 95 cross with four equal arms, and called it Thor's ham- mer, Fiaure 103. I=:tt=2 y ^ y Fig. 105. Fig. 106. Fig. 107. Fig. 108. The Maltese cross, shown in Figure 105, is the same symbol. The form is more conventionalized ; and, hence, more obscurely suggestive; but the character is no less phallic and triadic. Figures 106 and 107 are simply "triads" forming the Greek and Latin crosses. The Templars' cross. Figure 108, is only a modifica- tion of the triadic Greek cross — retaining all its original significance. Another form of the cross, similar in outline to the Greek cross, was formerly very common, but with the essential difference that the position of the organs were reversed, so that the phallus pointed outward — the other organs, however, still forming the center. In Figure 109 is reproduced, in a conventionalized form, a copy of a golden cross, evidently worn by a person of rank, and possibly a high ecclesiastic, found at St. Agati di Goti, near Kaples. In the original, the organs wei'e figured realistically. The four ai-ms of the cross were phalli, in erect form, pointing out- wardly, the four ovals at the center Avere tests, and the pointed ovals at the bases of the phalli, and between 96 DIFFUSION AND MODIFICATION OF SYMBOLS. them, were images in detail of the yoni, while the sacred seven was shown in the small circles form- ing each quarter of the ornamental border ; and the whole number twenty- eight represented the lunar month and the femi- nine functional month. There could, therefore, be no doubt of the phallic representation — nor of the religious symbolism, blended in mystic union ; thus showing what con- stantly recurs, the sacred and revered truths or dogmas sensuously expressed in the accentuated forms of phallic imagery or symbolism. Fig. 110. Fig. 111. Fig. 112. Figures 110, 111, 112, and 113 represent modifica- tions of the same ideas, and crosses in more or less conventionalized forms . In Figure 1 10 the ma j or mem- ber of the triad is modified into a minor triad ; while the THE CROSS. 97 minor members are quite realistically covered. In Figure 113 the feminine is more prominent, while in c Fig. 123. Fig. 124. Fig. 125. e Fig. 126 Throughout these varying forms, which might be in- definitely increased, there is seen the constantly present O Fig. 127. Fig. 128. Fig. 129. Fig. 130. idea of a dual and cooperative sexuality in the powers or persons represented. This idea of the masculine — either as a unity or as ^ Fig. 131. Fig. 132. Fig. 133. Fig. 134. a triad — in active union with the feminine — generally as a unity — in the work of creation is common to nearly every religious system. In Christianity it is retained in ^ o Fig. 135. Fig. 136. Fig. 137. Fig. 138. the masculine trinity. Father, Son, and Spirit, and the Holy Virgin. The angel told Mary " the Holy Spirit 100 DIFFUSION AND MODIFICATION OF SYMBOLS. shall come upon thee, and the power of the Highest shall overshadow thee." And Joseph was similarly informed "that which is conceived in her is of the H^ Y\ Fig. 139. iMi;. MO. Fig. Ul. Holy Spirit." So it seems that it never occurred to Mary, -Joseph, the angel, or the writers of the Gospel that a woman could become pregnant without masculine assistance. The impregnation by which to manifest the Son is, therefoi'e, held as true on the spir- itual plane as a cause, and on the physical plane as a result. This idea is illustrated in the accom- panying design, copied from a Koman Cathohc "Rosary of the Blessed Yirgin," licensed by the Inquisition (and, therefore, offi- cially orthodox), and printed at Venice in 1524. The denomina- tions, which do not, in set terms, Fig. 142. acknowledge a feminine divine personage, as a divine creator, still teach that generation is accomplished by the use of means. How Adam was brought into the world without a divine feminine assistant, and how Jesus was produced without a man — or why no woman w as required in the first case, and why she was necessary, but a man was not, in the other — are " mysteries " not explained. SERPENT SYMBOLS. 101 SERPENT SY^IBOLS. The symbolism of the serpent is very extensive and found in a wonderful variety of forms and combinations. As it represents a feeling, not a thin<^ ; an emotion, not an ex]n-es- sion ; an enthusiasm, not an action ; a prompter, not a performer, it is seldom found as a simple or Isolated symbol. Even as a ring or bracelet it is nothing — unless Avorn. The Fig, 143. meaning of the serpent must, there- fore, be learned from its associated emblems; and then, also, from its form, position, and prominence, whether superior or subordinate to those that are grouped with it. It would be most interesting to trace fully the sym- bolism of the serpent, but the phallic idea is the only one appropriate to the present work. The serpent having been recognized as a sacred animal or emblem, it would, as a matter of course, be carefully studied, and all its jjeculiarities closely ob- served. As it casts its skin and thus seemingly renews its youth every year, and as it is remarkably tenacious of life, and as its bite is usually fatal — thus showing- great power — it came to be recognized as an appro- pi-iate symbol of life, generative potency, and immor- tality. 102 DIFFUSION AND MODIFICATION OF SYMBOLS. The serpent, with his tail in his month, with or witliont a motto, is a very g-eneral emblem. It originally symbolized the passion which prompts sexnal activity, and thus the perpetuation of the race. It also suggests the Fig- 1^*- animal side of humanity min- istering to, sustaining, and upbuilding the divine man- hood ; and from these meanings it easily came to mean immortality, future life, and eternity. Figure 145 reproduces a Hindu emblem of the masculine and feminine principles united by the divine impulse of propagation. It also signi- Fig.us. fies wisdom — intelligent, useful, pleas- ant activity. The linga, with two serpents twined around it. Fig- ure IIG, is a very old and still common em- blem. It is variously called the (Jaduceus of Mercury, the Rod of Life, the ^sculapius Rod, and the Wand of Ilermes. It probably originated in India, where it was called the Staff of Siva, and is there interpreted to mean the linga receiving energy and potency from the divine influx of passion from Siva. It received this signifi- cation from the fact tbat the sacred serpents — the Cobras — unite sexually in this double circular erect form. Eastern teachers avow that it is most fortunate for any one to see this serpentine congress, and declare Fig. 146. SEKPENT SYMBOLS. 103 that if a cloth be thrown over them, or even waved so as to touch them, it becomes a form of Lakshmi, and therefore of the greatest procreative energy. They, therefore, preserve such a piece of cloth with the great- est care as a most potent charm in securing good for- tune, and especially numerous and healthy offspring, as well as to ward off all evil innuences. Fig. 147. Fig. 148. Fig. 151. The aljove designs are all modifications of the " Staff of Life," energized or rendered potent by the divine im- pulse of vital activity. Figure 147 is a Roman Stand- ard, symbolizing strength, vitality and enthusiasm. Figure 118 is the serpent guarding the tree of life, to keep off all imbeciles and cowards ; but to co-operate with the vital, the wise and the courageous. Figure 1-19 is the Staff of Salvation — the emblem of Healing. In Figure 150 we recognize the trident of Jupiter, the masculine triad, the trinity of masculine creators — wise to plan, strong to execute, successful and prolific in generation. The " Fire Pillar," shown in Figure 151, lOJ: DIFFUSION AND MODIFICATION OF SYMBOLS. ^^t'' is interpreted as the staff of life, permeated and guarded by the divine energy — inviting the emission that will produce new beings. Ideally, it is the Divine Creator, sending forth the "Word to enlighten by the Holy Spirit the new creatures in regener- ation . The t e m p t a t i o Ji , Figure 152, needs no explana- tion. The story of the ser- pent inducing the woman, and, through her the man, to eat of tliG tree of knowledge of good and evil, so as to become like the gods, and thus be in a situation and condition to continually develop towards the divine, is familiar to all. The Serpent Goddess nourishing the divine im- pulse by which she is aroused to enthusiastic creative activ- ity, thns increasing the number and improving the character of her children, is shown in Fig- ure 153. The same design is also used to indicate the selfishj and vampire witch who thus Fig. 152. Fig. 153. seeks to renew her vitality Fig. 154. and arouse her failing passion, so as to indulge in pros- tituting and destructive lechery, which depletes and de- stroys her beguiled associates, without increasing or improving humanity. In one case the ring in which SERPENT SYMBOLS. 105 she stcands is the celestial womanhood of etei-nal and virginal motherhood ; in the other the infernal region of burning sensual desire — not only sterile, but murder- ous. In the first interpretation it is the door of life and the vestibule of heaven — which it is ever}^ virile man's duty and privilege to enter and occupy. In the other it is the entrance of the grave and the portal of the hells to all who therein pour their passion-poisoned seed upon a burning soil — where it is always consumed, but never germinates. Most men plant in one region or the other, and sow the seeds of humanity in soil of fer- tility or destruction . Momentous — nay, eternal results to the sowers and the fields — and to posterity — de- pend upon the choice of which door they enter, and, therefoi-e, which region they occupy. In one case they develop purity, intelligence and power in themselves, and procreate new beings in the image of their highest ideals ; and these children are born with a natural im- pulse toward divine perfection. In the other they are prostituting their divinest endowments, committing sui- cide — spiritual and sensual — and in reality murdering their possible offspring. In the expressive design shown in Figure 154, taken from an ancient gem, the masculine ci-eator, indicated by the sun, and the feminine associate, symbolized by the moon, are represented as brought hito creative union through the impulse of divine enthusiasm, of whic^h the serpent is the emblem. The moon being ex- alted, shows it to have been designed by one who 10(3 DIFFUSION AND MODIFICATION OF SYMBOLS. worshiped the feminine as snperior to the masculine — a devotee of Isis or Diva. The following beautifnl designs are also copied from ancient gems, and are each a text from which the whole system of ancient and modern ideas of creation, sen- sual and spiritual, might be unfolded. Fig. 155. Fig. 156. In Figure 155 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 the foi-mer in generating the race. In Figure 156 the tree and the two minor pillars, one on each side, repre- sents the masculine triad. The ark below is a type of the feminine. The serpent indicates the divine impulse which secures active and creative union. MISCELLANEOUS EMBLEMS. a modification of the original The crozier is simply Rod of Moses or '' Staff of Life," which the Jewish law- giver adopted from his teachers when he was instructed MISCELLANEOUS EMBLEMS. 107 in all the wisdom of the Egyptians. The original ecclesiastical form was that shown in Figures 157 and 158, with the double crook. Fi^-ure 159 is the more Fig. 159. Fig. IGO. Fig. 101. modern form. Figures 160 and 161 are varying forms with modified interpretations — expressing decorously the "Staff" or the "Instruments" which, although modernly as well as anciently worshiped — are care- fully concealed in conventionalized forms. The forked stick — Figure 162 — is another form of the same symbol, used in mystic ceremonies ; and has its modern representative in the divining rod, used by the expert who " locates" water or mineral veins. It Fig. 162. Fig. 163. Fig. 164. Fig. 166. Fig. 166. Fig. 167. is also perpetuated in the Magician's wand. The staff with a lance head and two crooks — one small, the other large, Figure 163, is now a common emblem in India, where the women wear it as an amulet or charm to secure good luck — especially to insure children and 108 DIFFUSION AND MODIFICATION OF SYMBOLS. ward off evil spirits. They interpret it to signify the masculine ti'iad or phallus — according to their ideas of the mascuhne principle. Figures 1G4 and 165, copied from Lajard's Surle Culte de Venus, are symbols in the hand of a large female figure sculptured in bas-relief on a rock at Yazili Kaia. Figure 164 is a complicated symbol of '' The Great Four," while 165 is the mascu- line staff surmounted by the crescent moon — the sym- bol of Isis. The arrow — Figure 166 — the emblem of Cupid, or as he may appropriately be called, St. Desire, is synony- mous with the ' ' pillar." The bow — relaxed or strung and taught — is a symbol of virility spent or in abun- dant plenitude. Hence, the store of the arrows in the quiver shows a reserved stock of virility, capable of re- peated encounters. We thus see the meaning of the composition in which appears the spent ari-ow, or vuility manifested — the quiver or reserve force awaiting opportunity — the bent bow with taught string, im- mediate readiness, and Cupid or desire to ultimate this force. Fortune — - or Saint Luck— or Saint Good Fortune, is always depicted as a woman. She usually holds in her hand the steering "oar" or " rudder "— Figure 167 — which she offers to him who has the courage to accept it, with the strength and skill to use it. Such a rudder and such a helmsman will insure speedy, oft re- curring and delightful voyages, with abundant and increasingly prosperous results. When it is borne in mind that the "oar" Fortun a offers is an emblem of the MISCELLANEOUS SYMBOLS. 109 *^ staff of life" we can easily see the beautiful appro- priateness of her motto, " Fortime favors the bold." Fig. 168. Fig. 169. Fig. 170. Fig. 171. Fig. 172 Figure 168 gives a symbol less common ; but the in- terpretation is quite as forcible. It is the " hammer " which strikes the *' anvil" and forges out children. And this symbol is associated with the motto, ^' Every one is either hammer to strike or anvil to bear." The *' staff in the ring," shown in figure 169, is found on coins in connection with the bull — they rep- resent the " Great Four," and are used like the above as charms. While the conventionalized forms to symbolize the tree of life, and the masculine triad are so numerous and varied, still there are many ceremonies and occa- sions when the realistic forms are required and used ; and wherever the real meaning of the emblem is i-ecog- nized, the more realistic representations are generally supposed to be the more potent. The sun, being credited with the active and fructify- ing powers of nature, was among the ancients regarded as the father, masculine principle, or God paternal, of all that is. The moon and the earth, being looked upon as receptive only — were in like manner denominated 110 DIFFUSION AND MODIFICATION OF SYMBOLS. mother — feminine creative principle, or g^oddess maternal of all that is created. To the sun, therefore, was at- tributed all manly and virile attributes. David, in his psalms, shows this idea as common to the Jews, for he speaks of the sun as " a bridegroom coming out of his chamber," i.e., as a virile man replete with generative vigor. The vernal equinox was celebrated as the mar- riage of the sun and earth. The swelling bud and open- ing flowers typed the promise of fruit, as the result of their consummating this union ; and the clustering grape, luscious fruits and sustaining grains were welcomed as the offspring of this celestial-natural union of the masculine and feminine creative principles. As the sun and moon and face of nature remain the same from year to year — with appai*ently ever renewed life and vigor — remaining as it were in the prime of life, fresh and unchanged by age, and unweakened by use, the ancients came to think of the moon as the ever continuing virgin wife of the sun-god — and the everlasting virgin mother of all inferior deities and beings. The ancient month Avas measured by the in- terval between a new moon and the next new moon. This interval of time also marks the i-ecurrence of the functional peculiarity of women, which ceases as soon as pregnancy occurs. The lunar crescent — new moon — probably from this cause among others — be- came a symbol of virginity. This is one of the most common and widely diffused emblems, and is found in most cults, ancient and modern, adorning the brow, or in some other way designating the feminine, maternal. MISCELLANEOUS SYMBOLS. Ill and virginal creatress. The crescent was worn among some ancients, and is now worn in Italy as an amnlet especially appropriate to virgin and pregnant women. Fig. 178. Fig. 174. Fig. 173. Fig. 176. Fig. 177. Fignres 173 to 177 are each symbols of the mascu- line triad, and are common to most phallic cults. Fignres 178 to 182 are emblems of the same idea pe- culiar to the Hindu religions. A o CO Fig. 178. Fig. 179. Fig. 180. Fig. 181. Fig. 182. The masculine creative triad is also represented by the right hand in the position shown in Figure 183. This is an emblem of great autiquity; and is found on many of the most ancient Hindu, Assyrian, and Gre-( cian sculptures. It is the symbol of di-' vine light, truth, authority, and mystery, by which initiates in ancient Avisdomknew each other. This form of hand is placed upon the head of the staff of justice in France ; and is often found on the staff oi- wand of authority in cor- onations and other important exaltations. It is common in early Christian art, and is the form in which the Pope raises his hand when he blesses the faithful. Fig. 183. 112 DIFFUSION AND MODIFICATION OF SYMBOLS. The symbol of the hands, as shown m Figure 184, is also an ancient em- blem. The hands again each signify the masculine triad; the opening be- tween them types the yoni; the whole symbol- Fig- isi. izes, ^' the Four Great Gods," from whom all beings emanate. This is the form in which the Jewish rabbi raise their hands when pronouncing benediction. In many ancient countries — and the same is true of some modern peoples — the seeing of the living yoni — especially that of a maiden — was considered the cer- tain harbinger of good fortune. Ceres wandered over the earth, seemingly disconso- late beyond cure. Baubo, after exhausting all other means of cheering the goddess, finally retired, shaved the hair from her mons veneris, and returned to the celestial presence. She then sat down before Ceres with her legs wide apart and her skirts drawn u]^ so as to exhibit her now youthful-like yoni. This sight so attracted and pleased the disconsolate goddess that she immediately smiled with hope, partook of refreshments and renewed her gladness of heart. This myth is interpreted to mean that philosophy or ideality alone will not produce happiness ; but that the thoughts and the activities of life must engage in the sensual, as well as the ideal, in order to secure the sweetest and best results in this life as well as in the MISCELLANEOUS SYMBOLS. 113 future. "Without the participation of the intellect in the corporeal operations of natui-e, only brute life would be generated and pei'petnated ; and without the cor- poreal activities of generative energies, purity and truth would have no means of expression or of increased de- velopment in humanity. The eye, or yoni, was placed over the portals of temples and tombs in Eg3^pt, Sicily, and other countries, and was everywhere the emblem of life, health, and good fortune. In Ireland, until recently, several churches bore over their main entrance the rude, but elaborate, sculpture of a woman pointing to the realistic, but exaggei-ated, representation of her jom. A similar woman was sculptured on the side of the chui'ch entrance at Serva- tos, in Spain, while an equally phallic man was exhibited on the other side. In some other cases the key-stone over the poi'tal bore the realistic yoni only. Similar representations were found in Mexico and Peru. It was a common pi*actice among the ^oi'th African Arabs to place over their door the genital parts of a cow, mare, or feuiale camel — representing to them the human yoni — as a talisman to avert evil influences. There is among all peoples more delicacy about exliibit- ing the yoni and its realistic representations than is observed in regard to the phallus ; hence, there has al- ways been the custom of using veiled and suggestive emblems for the female organs. 114 DIFFUSION AND MODIFICATION OF SYMBOLS. The most popular modern representative of this yonic charm above the door is the plain horse-shoe, so common, and by many considered so potent for securing good luck. It is often associated with the cross, and frequeritly with the arrow, as shown in Figure 185, which is a very mys- tic Templar and magic emblem of the Middle Fig. 185. Ages. The pointed oval, or as it is called, the Vesica Picis, is sacred in the church, ancient and modern. It is often the frame — or rather the ''door of life" — Fig. 186. Fig. 187. in which appears the Celestial Mother. Figure 186 is an Indian representation of the ' ' Gate of Heaven ' ' — copied from a sculpture of an ancient Dagopa in the Junnar Cave, Bombay Presidency. The same idea is also represented in a modified form in the monastery at Gopach, in the valley of ^epaul, as shown in Figure 187. It is possible — but not probable — that the sym- MISCELLANEOUS SYMBOLS. 115 ' ' door bol has a horse-shoe for a frame, for the Orientals are very reahstic in their iUustrations. The worship of the feminine is, however, clearly shown in both designs. The sacredness and holiness of the yoni is clearly an- nounced by making it ' ' holy ground ' ' by the presence therein of a deity to be adored. In the same " Kosaiy of the Blessed Virgin, " re- ferred to on page 100, there is a representation of "The Eternal and Holy Y in this almost realistic of hfe," which is reproduced in Figure 188. Figure 189 is a copy of the medal worn l)y the pilgrims to the shrine of the Virgin of Amadou in France. It is commonly spoken of by those who wear it as the Mother and Child in the "door of life." Figure 190, copied from Lajard, represents Harpocrates seated on a Lotus, admirhig the lozenge, as representing the Divine Mother. Such homage as is hei-e depicted is even now paid by some sects in India, Palestine, and Africa to the living organ. The devotee on bended knees, and in silent prayer, offei'S to the uncovered yoni a part of the food given him by the woman, before he tastes it, which she accepts and eats, as evidence of its purity from poison. This exhibition and adoration Fig. 188. IIG DIFFUSION AND MODIFICATION OF SYMBOLS. of the yoni is simply their method of vowing mutual friendship ; and is similar in meaning to sweai-ing by the grasping of the phallus, and — like our uplifted hand Fig. 18t). Fig. 190. Fig. 191. Fig. 192. Fig. 193. when taking an oath — is an appeal to the divine creator as a witness of truth and good will. The shell or Conclm Veneris, Figures 191 and 192, is a very common symbol of the yoni, and, hence, of all it represents. This is an ancient and modern sym- bol, often worn as an amulet. It is common in Italy, and is there the especial badge of pilgrims to some shrines. The cornucopia. Figure 193, is a similar symbol. It contains libations which arc poured upon the i)hjillus, but more especially u[)on the prolific w^omb. It hence signifies abundant felicity, plenty, and good fortune. The feminine hand, shown in Figure 194, is of similar import as the shell, coi'uucopia and vesica picis — that is, the making of this sign is interpreted to mean that all the felicity and blessings rei)resented by these emblems are wished by the signaler to fall upon and follow the one to whom the hand thus Fig. 194. formed is shown. MISCELLANEOUS SYMBOLS. 117 The eye is a well kno^vn and very common symbol of Devi, and plays a very conspicuous part in many ceremonies hasing a phallic origin or intent. In India it is drawn plain as in but Ashtoreth, or Astarte, is Fig. 195. Figure 195 Fig. 196. often represented by an eye drawn in rough outline, as presented in Figure 196, and is then interpreted to mean the door of life — femi- nine fecundity — the M(jther. Creator. There is no physi- ological reason why the eye is any more appropriate to sym- bolize a goddess than a god — for sight is equally an endowment of both sexes. The eye, as drawn horizontally, is simply the vesica picis in a changed position from its natural perpendicularity ; and the ]3upil represents the masculine emblem in its union therewith — that is the androgynous character of the Creator. The Indian myth explains how and Avhy this symbol was adopted, and also explains the meaning of the spotted robe of divine personages, as well as the spots on sacred or symbolic animals. The story relates that Indra, like David, became enamored of a beautiful woman whom he accidentally saw, but who was the wife of another man. This woman's husband had, by his piety and austerity, attained to almost divine power. He forgave his ei-ring wife (a really divhie thing to do), but he punished the adulterous god of the sky by cov- ering him with a multitude of i)ictures of the yoni. This was a terrible mortification to Indra ; but, l)y the 118 DIFFUSION AND MODIFICATION OF SYMBOLS. intercession of the other gods, the wronged husband was induced to change the yonii on the culprit's body into eyes. These, however, were to be so arranged in threes or fours as to preserve their phallic meaning. The eye — the all-seeing eye — is a favorite modern symbol, especially with secret societies. It may have had its origin as above suggested ; but, hidependent of this myth, it has a good foundation as the symbol of the Mother Creator, or as the •feminine side or attributes of a masculine or androgynous creator. The ancients — and many moderns as well, considered reason — in the sense of logic and calculation — as a peculiarity of the masculine mind, while they looked upon perception and intuition as especially feminine attributes. The eye, as the organ of sight, would, therefore, naturally rep- resent intuition, and hence the Celestial Mother. The COCK has from time immemorial been the sym- bol of masculinity. The doctrine and interpretation seems to be that the cock announces the rising sun — the god of day. For its size this bii'd is remarkably strong, courageous, and enduring, and he seems to have unlimited virile powers among the hens. Minerva — also called Pallas — is often shown with a cock sitting on her helmet ; and her crest denotes her admiration for this salacious bird. Tlie sacrifice of a cock was a solemn ceremony of the highest order in Greece. The Celts also practiced the same ceremony. The sacrifice is common now in many parts of Asia, where the priests select at will — for no refusal is antic- ipated — the finest bird in the village. They carry it MISCELLANEOUS SYMBOLS. 119 to the top of the hill and there, upon the summit, offer to the divine the sacred fowl — spattering his hlood over their Tsur-oo-Salem — "Koek of Ages." Payne Knight reproduces a design in -which the body of a man has for its head the body of a cock, of which the beak is a linga — the pendant wattles being the other two members of the masculine triad, and these, with the comb, suggesting very plainly the capilary adorn- ment. The inscription reads " Soter Kosmoit — Sav- ior of the World," a term applied to all deities, but more especially to those charged with creative functions. The weather cock — or its substitute, the arrow, which has the same meaning — is the modei'n survival of the ancient emblem. "Whether on the pole, barn, or church spire — in wdiich last place it is a peculiarly appropriate adornment — it stands forth in vital and defiant dignity, with its head meeting and dividing the wind, which is the natural emblem of the active creative feminine. The Chinese represent the sun by a cock in a circle, and a modern Parsee will on no account kill one. The cock is a common symbol on Greek monuments. The Tree. — The pine tree, by its height, straight- ness, and evergreen foliage, was recognized as especially appropriate to represent the ideal phallus. From this it was easy to adopt the pine cone, as a masculine em- blem symbolizing especially the testes, and thus energy and impregnating potenc3\ Thus, it is easily seen why the wand of Bacchus — the thrysus — terminates in a pine cone. The palm tree, for similar reasons, in the countries 120 DIFFUSION AND MODIFICATION OF SYMBOLS. where it was the '' great tree," was used for the same purpose, and so pahn branches have been used as they are now, and, in their absence, pine or other evergreens, as emblems of Ufe, peace, and happiness. Even within the present century the women of France, on Pahn Sunday, carried in procession, at tlie end of their pahn branches, phalli made of bread, which they called " la pine " — the French euphonism of the phal- lus — whence it was called the Feast of the '' Pines. " These *' pines," having been blest by the priest, were kept for the year as an amulet. The palm tree, when used as a sacred emblem, was usually conventionalized as having seven branches. The first Jewish coinage, under the Mac- cabees, shown by the shekel given in Figure 197, at once tells of the palm as being a sacred tree, and also that seven branches, as spoken of in Exodus and FiTm! Revelation, was likewise a revered na- tional emblem. For similar reasons the oak, in the countries where it is the tree dominant in size, has been dedicated to similar purposes with like interpretation. In India the Banyan is, for like reasons, the sacred tree. CHAPTER ITT. PHALLIC CULTS AND CEREMONIES. PHALLISM IN INDIA. IT is questioned whether the writers of the Yedas were acquainted with — or, at least, whether tliey recognized or practiced — any form of worship in which the generative organs or their symbolic representations were used in any sensual way. LINGA WORSHIP, however, is spoken of freely in the Puranas, and one of them is called the Linga Purana. The authority for, and the origin of, Linga worship, as well as the prominence and prevalence of its imagery and symbolism, is ac- counted for in a myth with the following outline : — "A powei'ful company of wicked conspirators, whose hypocrisy Siva had exposed, sent a consuming fire to destroy the genital organs of the latter. Siva was so indignant at this attempt to unsex him that he threat- ened to destroy the human race. Vishnu implored him to suspend his wrath. Siva relented in his purpose of extermination ; but ordained that in his temples those parts which his enemies had attempted to destroy should forever be worshiped." (121) 122 PHALLISM IN INDIA. The Eastern devotees not only obey tliis ordinance, bnt iro farther and model the architecture of their tern- pies after the phallus, as the divinely formed and in- dispensible medium ordained by God himself for human propagation. Lucian speaks of such a phallic temple of great height as existing in Syria. The primitive linga is said to have been a radiant pillar in which Mahesa (" whose form is radiant as a mountain of sil- ver, lovely as the crescent of the new moon, resplen- dent with jewels,") dwelt, and on which was visible the sacred word OM. How suggestive this is of the pillar of fire in which Jehovah went before the Israelites. The linga is always found in the Hindu temple. It is generally in the sanctum, or holy of holies, and is made of granite, or other stone, ivory or precious wood. On certain occasions it is garlanded with flowers ; some- times above it is a brilliant golden or silver star. On great occasions it is honored l^y a light from a seven branched lamp. The same emblem, smaller in size, carved in gold, silver, ivory, crystal or sacred wood, is worn about the neck, in the turban, or in the bosom, as a charm, or amulet — and as a declaration of faith. The Hindus use it in prayer as the pious Catholic uses the image or symbol of his patron saint. It is also often buried, by request, with the body of its former owner. Worshipers of Siva also mark his symbol — an upright line — on their foreheads ; while the followers of Yishnu use a horizontal line with three short perpendicular lines. There is much misapprehension in regard to Siva, SIVA WORSHIP. 123 who is often spoken of as the g'od of destruction. This is a misleading- name. He is not the creator of original matter, hut the diety who makes new forms — or new beings — by the process of changing- the old. lie is in fact the god of evolution. Hindus look upon change as the ca-Qse of suffering, and, hence, they long* for Nirvana, which is " changelessness." Still even JVIr- vana is attained by change. So Siva might be called, in Western phraseology, the god who develops by dis- cipline. Siva, the diety presiding" over generation, is the god especially worshiped under the foi-m of the linga ; but as in other cults of similar nature he is symbolized by, or ideally seen in, all pillars, obelisks, pyramids, high trees, limbless trunks — especially palm ti'ees, poles, up- right lines, high places, and in the triangle with the apex upward. The linga pillars are of all sizes. Some of them are gigantic. They are usually red, but fre- quently of other colors ; some being black, and the one in the golden temple at Benares is ]3ure white. The principal seats of linga worship at the present time are in Northeastern and Southern India. As these are localities little under Brahman influences, it tends to show that this form of worship preceded the Brahman religion. The temples of Siva worship are in many parts of Hindustan — especially along the banks of the Ganges — more numerous than those of any other religion. Benares, however, is the great center of this form of worship. The principal diety there is Yisweswara, 124 PHALLISM IN INDIA. 'Hhe Lord of All." His symbol is a linga; and most of the objects of pilgrimage are kindred stone symbols. These temples are square buildings with round roofs tapering to a point. In Bengal each one consists of a single small square chamber surmounted by a pyra- midal center. The linga occupies the center, and the offerings are made on the threshold. Strangers are not, of course, generally admitted to these sacred precincts ; but a French gentleman gained access to the Sivaic temple at Treviscare, and there found a granite pedestal in which was a large cleft rep- resenting the female sex. On this base was a column supporting a basin, from the center of which arose a colossal linga about three feet in height. This sanct- uary is lit from above only. Figure 198, 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 Fig. 198. symbol in India — as indeed it is near- ly everywhere — and is frequently used in connection with the linga to indicate passion, power, vitality, and activity — as well as wisdom, discretion, and use — and, hence, active application for increase, both physical and mental. The Serpent, with the masculine tail in the feminine mouth, (Figure 144, page 102), typing their active union to perpetuate the race — either with or without an SIVA WORSHIP. 125 inscription — forming the ring of eternity, is a common symbol in India. The " Staff of Siva " (Figure 146, page 102), con- sisting of the upright pillar, with the two entwining serpents, is a constantly recurring symbol. Figm-e 199 represents Maia-Devi in a sea of ser- pents worshiping the linga which she holds in her hands in such a po- sition that she can contemplate at once this emblem and her navel — wdiich to her is, in this meditation, the representation of the navel of Vishnu, or creative poAvcr. Devi is Fig. 199. also frequently represented with a linga on her head. The Tibetan Buddhists (who are Indian in their re- ligion and practice, and who are less progressive, and, therefore, retain longer the prmiitive dog- mas and ceremonials) are in the practice of seeking the assistance of the di- vine, when in danger, by building a " Temple of Peace," as shown in Fig- "-^^ Lz ~A,^ ure 200. The worship- ^^^I^i^tJiR''' ers bow in silent medita- Fig. 200. tion and adoration before it; while the priest calls upon it to protect them from their enemies. It is ^. 126 PHALLISM IN INDIA. usually built of clay and plastered with lime and whitewashed. The masculine hand, or hand of wisdom — hand of mystery — is a sign which the Linga- citas interpret as the creative triad. Lingas are made by the women — or by the priests for them — for tempor- ary use, of clay from the Ganges, and offered in Siva's temples, and thrown back into that river after use. The Fig. '201. priests of Siva are vowed to the strictest chastity. As they are nude when officiating, any excite- ment of the imagination which manifested itself in the external organs would be readily noticed by the people, who would proceed to punish such clerical unfaithfulness by immediately stoning the offender. It is not an uncommon custom for women who are barren to kiss the inert organ of one of these priests, or of an idiot, as a charm to render them fruitful. Among the Druses, on a certain day, the chief Sheik attends at a sacred place for the purpose of allowing the female devotees, for a similar purpose, to kiss his living symbol of creation. The Sivaites never carry the linga in procession ; and do not present, to the outside observer at least, any indecent ceremonies, or suggest any impurity or indel- icacy in the mind of the devotee. They are thus in striking contrast with some of their neighbor phallic worshipers, as well as with Western Orientals, Greeks, Komans, and Egyptians ; showing that the use of SACTI WORSHIP. 127 sexual symbols in worship need not necessarily be as- sociated with impurity of thought or indecency of action in ceremonials. SACTI WORSHIP. Indian Mythology teaches a divine masculine creative triad, each of whom have a wife. Brahma's consort is Saraswati, Vishnu has Lakshmi, and Siva, the genera- tor of mankind, has for a spouse Parvati, meaning ' ' mountain born ' ' — referring to the mons veneris — womb of nature — or, as she is usually called, Devi. These consorts are known under the general name of Sacti, and are also called Matris — or mothers. Some Hindus prefer to worship the Sacti rather than Siva, just as some pious Christians worship the Virgin, or Holy Mother, more earnestly and more satisfactorily than they do the Father. These worshipers of the feminine are in the East called Sactas. The worship of the j^oni as the emblem of the Sacti is, by its adherents, said to have its authority and origin in the following myth : — "Siva and Devi, his wife, shortly after their mar- riage, had a serious dispute about their comparative power and importance in creating new beings. They mutually agreed that each should create a new race of human beings. Siva produced a race who worshiped the masculine deity oul3^ Their intellects were dull, their bodies feeble, their limbs distorted, and their com- plexion of different shades of color. Devi at the same time created a race who adored the feminine power only ; they were of quick intellect, well shaped, strong, 128 PHALLISM IN INDIA. of kindly aspect and had a beautiful complexion. Fnri- ons contests ensued between the two faiths, in which the Sactas were victorious. Siva threatened to destroy the victors, but relented upon condition that they for- ever leave the country." The Sactas — Yonigas — worship the female emblem or principle wdth all the devotion that the Lingacitas bestow upon the linga and its interpretations ; but with different rites and ceremonies. They interpret Sacti to mean wisdom — it literally means force — thus identi- fying her with what the Greeks meant by Sophia or Logos, and offer her the most endearing and flattering phrase. She is endowed with lovely attributes and re- ceives very much such adoration as pious and enthusi- astic Catholics pay to the Virgin. The ceremonies have, however, another side when the feasting and merry making concludes the ceremonies ; then the de- votional is replaced by the reveling ; the mystic gives place to the real ; and the orgies — eating, drinking, and promiscuous mingling of the sexes — may be better imagined than desci-ibed. When represented in pictures the Sacti are shown as ordinary women, modestly draped — often with a child in the arms or lap. The inverted triangle, the circle, the fig, the pome- granate, the sea, all natural concavities — as caves, clefts, fissures, wells, tanks, and generally all that " contains or produces," are symbols or representatives of the Sacti. 1 SIVA-SACTI WORSHIP. 129 The Sactas do not use or acknowledge the masculine hand of the triad, but one like that pre- sented in Figure 202, which they call the YoniG CJiarm, or " door of life." Tliis they * ' look through ' ' to solve all mys- teries ; that is, they seek to understand the feminine power and principle as the F)g. 201. g^j-^ ^£ enlightenment. Notwithstanding the facts of former antagonism and wars between the Lingaeitas and Yonigas, they are now so tolerant — or so politic, and so curtailed of power — that they are living peaceably side by side as neighbors. They are each a small sect as compared with those who worship both linga and yoni as of the same — or at least each of essential importance and honor as the emblems of a dual or androgynous deity. SIVA-SACTI WORSHIP. It must be borne in mind that the last two and the present forms of worship are practiced by a people of similar general character and habits of thought and in- dustry ; that these worshipers are mingling more or less freely together ; that their peculiar dogmas, cere- monies and symbology are continually approaching and often even coinciding with each other ; and that these dogmas, ceremonies and symbols are traditionally as well as esoterically interpreted differently to the in- itiated and the ignorant. It is, therefore, impossible for an outsider — and especially one of a different race, 9 130 PHALLISM IN INDIA. language, and mental training — to grasp clearly the subtile distinctions of doctrine, or interpret very cer- tainly the graded differences of interpretation which they give their ceremonies and symbols. It is, therefore, probable that the dogmas and practices of one of these sects may be in some cases attributed to the others. Part of the Hindus reconcile the two above men- tioned systems, and quote two myths to explain and authorize the new departure. One mytli is : — ' ' The divine cause of creation experienced no bliss, being isolated — alone. He ardently desired a com- panion ; and immediately the desire was gratified. He caused his body to divide, and become male and female. They united, and human beings were thus made." The other allegory says : — '' Siva and Devi found that their mutual concurrence was essential to produce perfect offspring ; and Yishnu, at the solicitation of the goddess, effected a reconcili- ation between them ; hence the navel of Yishnu was worshiped as one with the sacred yoni." Modern Hindu phallic worship is mainly of this type ; and its adherents are called Sacteyas. As this sect unites the doctrines of the other two, it naturally also combines their emblems. These symbols all, however, directly suggest, or are interpreted to mean, linga-in- yoni — that is the masculine and feminine in active imion in the work of generation. Their ceremonies are such as illustrate this dogma in imagination and practice. SIVA-SACTI WORSHIP. 131 The Imga is generally represented as standing in the yoni. Tlie ways of indicating this are innumer- able ; l)ut the design shown in Figure 203 will indicate the gen- eral outline and character of their most common, as well as their most suggestive, emblem. The rim of the vessel represents the yoni ; the upright pillar the linga. The field between them is called the Argha. In this il- lustration we have what is often i 'fe'- -o- not presented ; that is, the three bars npon the linga, representing the masculine creative triad ; and this again repeated above, which indicates conjunction of the creative powers. The linga, as before remarked. Fig. 204. Fig. 205. is often used in combination with the serpent — to in- dicate power, passion, and active virility. In Figure 204 we have a more elaborate design , introducing the 132 PHALLISM IN INDIA. linga-in-yoni together with the celestial four — with cap, and the serpent. Figure 205 is a copy of a most beautiful design — a combination of linga-in-yoni, ser- 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- orately ornamented; and in the center of the tank a mast or flagstaff. Upon this staff or mast a flag is hoisted, garlands of flowers are hung, or a light is placed, at times of special importance. The temples of the Sactas have the tank, but no mast. A high, but flat elevation, a natural circular or oval depres- sion, a pond or lake, may often be seen with a pole or pillar erected near the center. If a Hindu of this faith dig a well or build a cistern, he does not con- sider his work finished until, after appropriate cere- mony, on a lucky or sacred day, a mast is inserted in the center of the mysterious yoni ; thus uniting the original Siva and Devi — in the ' ' marriage of the linga and yoni." As before stated. Figure 119 exhibits one of the most common, and the most sacred, of emblems of India. This is the key for interpreting all other sym- bols. This same idea is variously expressed, wdth del- icate shades of difference, in the symbols numbered from 120 to 111, pages 98-100, and from 178 to 182, page 111, all of which are of Hindu origin. The Sacteyas draw thi-ee horizontal lines in black, and a circle, in red, upon their foreheads, similar to SIVA-SACTI WORSHIP, 133 Figure 126 ; and consider it a wonderful charm against all evil, as well as a profession of their faith. Fig. 206.-ARDANARI-ISWARI. [From an original drawing by Chrisna Swami, Pundit.] Figure 206 gives Ardanari-Iswari, and is au" attempt to express in a design — the following from the Parana : — " The Supreme Spirit, in the act of creation, became, by Yoga, twofold; the right side was male, the left 134 PHALLISM IN INDIA. Avas Prakriti. She is of one form with Brahmah. She is Maia, eternal and imperishable, such as the spirit, such is the inherent energy (the Sacti) , as the faculty of burning is inherent in fire." This design is, however, much conventionalized from the original ; for whei^e the Crux Aiisata appears in our reproduction, the original shows, in realistic detail, the living and erected " hnga-in-yoni." In Figure 207 is reproduced one of the most elab- orate, as well as one of the most beautiful, designs, both in execution and interpretation, that is to be found in connection with this worship in India. The religious teachers say : — ''When one can interpret this emblem of the an- drogynous divinity, he knows all that is knoAvn ; and that to learn more he must be enlightened to read yet more mystically the inexhaustible truth incarnated in this most wonderful symbol." This pictui^ has been commented on by nearly every student of Hindu religion, in all degrees of spirit, from scorn to rapture. Figure 146, page 102, is a symliol common to the Sacteyas, who interpret it as the linga entwined by "a male and female serpent in sexual congress. This idea is more realistically represented, on certain occasions of high religious ceremonies, by the women, in grand procession, carrying, between two living serpents, a 2"iirantic lincfa, decked in ribbons and flowers, the prepucial end of which they present to an equally prominent yoni. They likewise use the symbol of a SIVA-SACTI WORSHIP. 135 serpent with its tail iu its mouth, Figure 144, as repre- senting- a perpetuation of the race through the ci-eative activity of the sexes. They also use the design of the Fig. 207.-ADDHA-NARI. chest or ark, in which the serpent, or passion, is sup- posed to be alive — but dormant, as a symbol of Devi. The ^agas pray that the serpent may come out of the ark — passion be aroused, sexual union be thereby consummated — with the blessed result of many and worthy children. In Maia worshiping the linga. 136 PHALLISM IN INDIA. Figure 199, they recognize Devi — herself the feminine creator, and, therefore, worthy of worship — as recog- nizing her masculine consort as divine, and thus directing her adorers to also recognize and worship the linga and all it is interpreted to represent. The tortoise is an important emblem in the Hindu mythology. They represent the world resting- upon an elephant supported by a tortoise. It was chosen because it is popularly supposed to be androgynous, on account of its great tenacity of life and its gi*eat fecundity. The frequency and rapidity with which it protrudes its h c a d from its shell and with- Fig. 208. draws it, chang- Fig. 209. ing from an appearance of repose to one of energy and action, as well as the configuration of its head and neck when aroused, would readily suggest to the mystic Hindu — the acting linga; while a front view would equally bring to his imagination the sacred eye, or arba-il. The lotus. — Brahma is represented as sitting upon his lotus throne. The lotus was the most sacred flower among the ancients, and to them typed the two powers of generation. The germ symbolized the linga, the filaments and petals the yoni. The lotus is a nymiilima. ^NTympha signifies a young nubile woman, a certain part of the yoni, and the calix of the rose. Hence, a SIVA-SACTI WOESHIR 137 maiden is symbolized as being, or having, a rosQ. The lotns not only signifies the andogynous creator, but typifies Saeti. The modern Hindu phallic worship which recognizes the essential importance of both the sexual elements in generation is usually spoken of as Sacteyan w^orship, in much the same way that in the West all kinds of sex worship is called phallic worship. All Sacteyan wor- ship requires the use of some or all of the five following necessities : flesh, fish, wine, woman, and certain mystical performances called dancing, but Avhich, unlike the dances of the West, consists of a pantomime made up of dramatic action, gestures, twistings, and undu- latory and expressive motions of the arms, legs, and whole body. This dancing is at once poetical, sensu- ous and skillful, and is performed by professional nautch girls. Every temple — of this faith — of any note in India has a troop of these nautch girls. They are generally selected, by the priests, when quite young on account of their beauty, health, strength and activity. From infancy they are trained in dancing, vocal and instrumental music ; and at an early age mitiated into all the mysteries and duties of their pro- fession. Their natural beauty is heightened by all the accessories of drapery, jewels, seductive arts, and gen- eral feminine Avitchery. Their chief ostensible employ- ment is to chant the sacred hymns and perform nautches before the idol at high festivals. But they have another office to perform. They are the acknowledged mistresses of the officiating priests, and are requu*ed to 138 PHALLISM IN INDIA. prostitute themselves — in the courts of the temples — to all who desire and will pay for their possession, and thus secure funds to sustain and enrich the temple to which they are attached. As they are beautiful and accomplished in all seductive and passion-arousing arts, healthy, and, therefore, safe companions, and as it is considered honorable on their part as well as in their patrons thus to swell the temple revenue, and as there is absolute secrecy as to their patrons, it need not be wondered at that they are much sought after, and well paid for this part of their service. A similar class of Avomen are found in many other parts of Asia ; and it is said they are far from rare in Turkey. These "votaries of the deity," "women of the idol," "Devadasi," "women given to God," are looked upon as holy devotees of the faith. Any wo- man, however, who prostitutes herself for selfish gahi in India is an outcast who bears a disgraceful name. The principal ceremonies include the worship of power, and require the presence of a young, beautiful', and naked girl as the living representative of the god- dess. This girl is generally selected from the nautch company ; and the one chosen esteems it as an especial honor, as a tribute to her beauty, accomplishments and ability. The pecuhar duties of this office, the nautch girl is, by experience, every way fitted to meet with better grace and more satisfaction than an innocent and unsophisticated girl. To this naked girl meat and wine are offered, and then distributed among the wor- SIVA-SACTI WOKSHIP. 139 shipers. This is followed by the chanting of sacred texts and dancing. The celebration ends with an orgy of the most licentious character. The woman who in this ceremony takes the part is ever afterwards called Yogini — attached, which is equivalent to a secular nun — and she is ever afterwards supported by alms. Although all parties engage in this worship — of course as a religious ceremony pleasing to the divine — yet the women who are, or claim to be, faithful wives are warned not to associate with one who has thus officiated as a representative of Sacti. Sacti is personified as the deified vulva; and in ador- ing her mentally the worshiper imagines a yoni, in which he tries to see a chapel, which he is to enter, and in which he is to worship. The members of this sect who participate in this Sacti-puja initiation are sworn to secrecy. Gradually, howevei", those who are initiated become less reserved as to the fact of their initiation into the mysteries ; but the mysteries and the forms of initiation are not revealed. The sect known as Kauchiluas are near akin to the Sacteyans ; but are distinguished by a peculiar rite, which *^' throws into confusion all the ties of female relationship." Natural restraints are wholly obliter- ated for the time being, for a community of sexual partners. The women — matrons and maids — deposit their bodices in a box — each woman and bodice being numbered by the priest. At the close of the cere- monies each male worshiper takes a bodice from the 140 PHALLISM IN INDIA. box, and the woman who has the same number found on the garment — even were she sister or daughter of the man who draws it — is his pai'tner for the night in the lascivious orgies that follow. All these cere- monies, in their wildest excesses, are engaged in by the most devout and pure-minded men and women — most of whom, outside of this ceremony, that they consider a sacred and solemn obedience to their re- ligious requirements, are, according to their ideas of purity, as modest and chaste as any devotee of their more enlightened neighbors of the "Western civilization. A peculiar custom, still common in India, is thus described by General Furlong : — "Many a day have I stood, at early dawn, in the door of my tent, pitched in a sacred grove, and gazed at the little group of females stealthily emerging from the adjoining half sleeping village, each with a little garland or bunch of sweet flowers, and perhaps costly oil, wending their way to that temple in the grove or garden of the god and goddess of creation ; and, when none were thought to see, accompanying their earnest prayer for pooli-palam (child-fruit) with a respectful abrasion of a certain part of their person on linga-jee, and a little application of the drippings that are for- ever trickling from the orifice of the Argha." In Oriental villages it is common to see tAvo stones — one circular, and the other small, smooth and upright — near together; they indicate the male and female. Women step upon the circular stone, adjust their drapery so that perfect contact with the vulva can PHALLISM IN EGYPT. 141 be assured, and seat themselves upon the upright stone, with at least partial entrance — repeating a shoii; prayer for any desired favor. According to some Hindu sects women of or above the age of puberty, who ai-e maidens, cannot enter Paradise. They, therefore, if denied marriage, rupture their hymen by means of an idol with an ii'on or stone linga. Brides in Pondicheriy sacrifice their maiden- hood in a similar way — in honor of the deity — to whom they first belong. This was not an unusual custom in many ancient nations. The Moabitish maidens always thus sacrificed their maidenhood, as a religious duty, to their deity, Peor, l^efoi-e becoming kedesha among the Jews. Some Hindu women of some sects regard a child resulting from intercourse with a peculiarly saintly priest as an incarnation by Yishnu ; and, if they can agree upon terms, the official will generally accommodate her. PHALLISM IN EGYPT. ,The oldest and dimmest traditions, the earliest writers, and the remains of the most ancient sculptures, tell us of phallic dogmas, ceremonies, and symbols being abun- dantly general in Egypt. In the ancient Eg3q3tian religion, the good and creative power — the masculine principle — the active principle, as they generally called it — was attributed to, or incarnated in, Osiris. Osiris was the child of Time and Matter. He was worshiped as the being who dwelt invisibly in the sun ; so the sun 142 PHALLISM IN EGYPT. was one of his emblems. From this idea of the smi, and its heat and hght as creative powers, he was also represented by fire — celestial fire ; and, hence, by the upright triangle — which is a symbol of Osiris, be- cause it is a symbol of fire. The bull was, however, his chief symbol, and was regarded as his real self, incarnated in living form. This sacred bull was said to be miraculously begotten by a ray from heaven, and bore certain marks which revealed his divine parentage. The worship of the bull was, in later times, connected with the constellation Taurns in the Zodiac ; but this was a later adaptation, and the probability is that the constellation was so named by those who "adapted" the union of the two cults. In all interpretations it must be borne in mind that time-honored symbols, as well as sacred days and seasons, are persistently re- tained — for the masses prize forms, times, and cere- monies. The hawk was also a representation of Osiris as an emblem of directing power. The Nile, upon which depended their crops, was called by the Egyptians the outpouring of Osiris, so when they personified the JS'ile or any other river it was represented as a bull — or with the attributes of that saci-ed animal. In short, all beneficent and productive moisture Avas venerated as being the substance of the semen of Osiris. By intercourse with Isis he produced all living beings. He was reported dormant or absent for 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. OSIRIS. 143 The goat was one of the sacred animals of Eg-ypt, and, probably on account of its well known salacious peculiarities, was worshiped as the personification of tlie masculine principle — or male creator. It seems, however, that the goat, both male and female, were used in a more sensual sense — to t3q)e the divine powers as exhibited in human manifestation — hence, human virility, passion, and its satisfaction and fruit. A part of the veneration bestowed upon this animal at Mendes, which was especially celebrated as the great center of Caprine worship, was for the women to offer themselves sexually to the goat. This unnatural copulation, Herodotus tells us, the goat accepted, and the union took place publicly in the assembly. The female goat was also sacred, but not so highly esteemed, or at least not so generally made prominent in the ceremonies or in symbolic art representations. Still the women did not monopolize the practice of caprine copulation, as is shown by occasional references, and not infrequent scul])tures and paintings representing men in sexual union with female goats. This orgy was well calculated to suggest, even if it did not produce, the satyrs and fauns — which play such an important part in Grecian mythology ; and by arousing the hopes, quickening the imagination, and exalting the passions, it was well calculated to render prolific the women who took part in or witnessed the ceremony. The augurs who prompted the oracles of Juno, when consulted as to the cause and remedy of barren- 144 PHAXLISM IN EGYPT. ness among the Roman women, probably wished to in- troduce this practice when the response was : ' ' Let the rough goats approach the Trojan matrons." But this mandate was executed in the very different way of sacrificing the goat and cutting the sldn into thongs, with which the women were scourged upon their bare backs. The desired result of child-bearing was, how- ever, thus attained, showing the powerful effect of flagellation and an exalted imagination ; for Ovid tells us ' ' speedily was the man a father, and the wife a mother." This sacred goat of Mendes was by the Greeks transformed into their god. Pan, and represented by a personification half goat and half man. Satyrs and fauns seem to be degenerate and purely sensual de- rivatives from Pan. Representations of Pan, in some instances, show him with rigid and sti-ained muscles, his face wild with pas- sion, and his generative organ ready for his character- istic work. He is at other times shown with relaxed muscles and a jaded countenance, as if wearied by his depleting excesses ; in all cases, however, his phallus is of exaggerated proportions, thus representing his pe- culiar characteristic. The liereditary priests of Egypt were, when ad- vanced to the sacerdotal rank, first initiated into the mysteries of the goat, as a preparation for the higher and more divine mysteries of Isis. The mysteries of the goat, and the sublimer arcana of Isis, as in fact all the esoteric interpretations of the GOAT OF MENDES. 145 Egyptian cult, was a sacred trust which was known only to the initiated priesthood (and some secrets were imparted to only a chosen few of the most enlightened and most trusted priests), and was guarded so zeal- ously and successfully that little is known concerning them. While their religion was clearly phallic — re- cognizing both masculine and feminine creative deities and the necessity of their sexual union in producing new beings, and while these views were very realistic- ally represented in their religious ceremonies, still the worship — or, at least, the ' ' mysteries " — of the fem- inine were the more exalted. In later times, the goat was an important element in the initiations, ceremonies, and occult work of the Templars. But the Templars, in introducing the Goat of Mendes, and in the inauguration and continuation of their sahat, were only adapting to their use a well-known ancient, effective and occult ceremony — which, to the instructed and intelligent initiate, had a holy esoteric interpretation, and Avhich was well calculated to test, secure, and maintain the neophyte's integrity, endurance, and en- lightenment. The obscene sabat of the sorcerers bore the same relationship to the Templar ceremonies that prostitution does to holy wedlock. The Templars, by a series of impressive and instructive ceremonies, sought to teach transcendent truths, which, being contrary to the dogmas of the church, were unsafe to teach openly. For this reason the neophyte was 10 146 PHALLISM IN EGYPT. severely tested and rigidly vowed to secrecy. The profane sabat, or, as it was called, the " witches sabat," was practiced by those who mistook the shadow for the substance, and who engaged in the wild orgies — not for enlightenment — but for selfish gain or lustful gratification — and were secret because they were criminal. Osiris was represented as a man with an enormous movable phallus, to signify the prolific procreative power of the good generative principle. He was sometimes represented with thi-ee phalli, to symbolize his active creative energy in the three elemental Avorlds — air, earth, and water. The women carried these man- ikins in their sacred processions in some of their religious ceremonies. Typhon was the personification of the evil power or destroyer, and was represented by the Hippopotamus — the most savage animal known to the Egyptians. He was also represented by material fire. To show the final power of good over evil, it is said Horns castrated Typhon, and there are statues of the former with the phallus of 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 one of the above two sources. Saturn is represented as having cutoff the genitals of his father. In ancient times a castrated god — and, therefore, a non-gener- ating eunuch — lost all claims to divinity. Defeat in any contest might be condoned, or the vanquished once ANCIENT EGYPTIAN TEMPLES. 147 be the conquerei* next time ; but lost generative organs must be restored, or the deity was repudiated. This restoration was said to be often accomplished — but that peculiar surgical operation is not now understood. There may be seen even at the present day on the walls of the ancient temples at Karnak and Thebes, as well as in the tcynple atDanclesa (which was built much later, but in imitation of the ancient Egyptian art), many phallic designs, which illustrate how intimately the ideas of virility and religion were interwoven in the old Eg}^tian civilization. There are many figures of their gods and kings showing them in manly propor- tions, and their abundant creative energy or viiile power indicated by the erected penis. On the other hand, in the scenes which commemorate victories over their enemies, they are represented as re- turning in triumph, with multitudes of captives, many of whom are shown as undergoing the mutilation of castration ; and there is seen, in one corner of the picture, heaps of the genital members which have been cut off from these unfortunate captives. Asiatics and Aryans, ancient and modern, counted the heads of those slain piled up before them. The Africans of olden time, like their dusky representatives of the present day, do not count heads, but enumerate the genitals removed from their captured enemies. The former gratified a temporary revenge, and buried or gave to the crows the dead bodies of the van- quished. The latter took a more lasting triumph, and utilized the emasculated captives who had a producing 148 PHALLISM IN EGYPT. or market value as slaves. This was a practice some- what in use among the Jews (whether justified or only tolerated we need not discuss) . The slave trade of Africa, which furnishes Turkey and other localities with eunuchs in modern times, is simply the remnant of this ancient custom. Typhon is said to have destroyed one of Horns'. eyes, so a cer- tain order of Egyptian priests were deprived of one eye — in commemoration of this mutilation of their deity. Many of the Egyptian priests and priestesses who appeared in Rome were thus deformed. The good feminine creative power — passive, recep- tive, and nourishing — was personified in Isis. This character was still more generalized, so as to include universal nature. She says : — " I am nature, the parent of things, the sovereign of the elements, the primary progeny of time, the most exalted of the deities, the first of the heavenly gods and goddesses, the queen of the shades, whose single deity the whole world venerates — in many forms, with various rites — under many names. The wise and good Egyptians worship me as Isis." Isis is identified with nature — hence, with the earth and with the moon. Her representations are innumer- able, but the cow, either as a mere animal or as a young and finely formed woman with a cow's head, is the or- iginal and most sacred symbol. She is also represented as a woman with a child — Horus — in her lap, or standing by her side, his mouth at her breast. Figure 210 gives one of these pictures, which is very sug- ISIS AND HORUS. 149 gestive of the Assyrian "grove," portraying to the initiated the ' ' door of life ' ' through which every human being enters the world. The whole design shows Isis and Horus in "the door of life," while the bells in- dicate the breasts, multiplied in num- ber and size, so they are sufficient to abundantly nourish all whom the Door of Life ushers into existence. The bells — thirteen in number — are ex- plained very differently in the Assyrian Fig. 210. cult ; but the phallic character is always maintained. The sun over head — which is a symbol found over the porticos of many Egyptian temples — signifies the central sun — the masculiue creative power — Osiris. The crescent moon is again the feminine — the virgin — the mother — Isis. The position of the sun and moon together is also creation — sexual union — marriage of Isis and Osiris. Notwithstanding Isis is the Divine Mother of Horus — that is, of all created beings and things — and that this motherhood is the natural i-esult of copulation with Osiris, still she is worshiped as the Celestial and the Eternal Virgin, who, by the use of her Sistrum or Virginal Magic Wand, drove away Typhon — or evil, from her presence. This Sistrum, shown in Figures 211- 213 represents the yoni, thrice barred across ^ — thus closing the Door of Life. The bars are also bent so they cannot be removed except by the " Celestial Magic Wand.^^ The Virginity of Isis — the Celestial 150 PHALLISM IN EGYPT. Mother — was a tenet of the Egyptian faith at least fifteen centuries before the Virgin Mary bore Jesus. The Egyjotians symbohzed their divine triad by a simple triangle. They compare the perpendicular to the male, the base to the female, the sides to the offspring of the two creative powers — Osiris as the beginning, Isis as the medium or receptacle, and Horus as the accom- plishing. The pyramid — the ancient and modern achievement and wonder Fig.211. Fig.212. Fig. 213. of Egypt — Is thc solld triangle; each face a triangle, the base and four faces — again, the 'Tour Great Gods." Yivant Denon found at Thebes the mummy of a woman who had probably been a lady of rank. In the vagina of this mummy there was inserted the embalmed phallus of 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 against evil spirits which the ancients believed tormented the souls of the dead. The Greeks and Romans frequently placed figures of the phallus in tombs from similar motives. Josephus tells us that the custom of saying grace before meals was practiced by the Egyptians ; and when seventy-two elders were invited by Ptolemy Philadelphus to sup at the palace, ISTicanor requested Eleazar to say grace for his countrymen, instead of those Egyptians PHALLISM IN ASSYKIA, ETC. 151 to whom that duty was committed on other occasions. In short, they were pnnctihous and scrupulous in their observance of the rehgious ceremonies. These cere- monies performed, they were convivial, hilarious, uproarious, and frequently drunken and licentious — just like modern Europeans and Americans. They believed in the transmigration of the human soul — which they taught passed in its progress through many animals, returning again as man in about 10,000 years for ordi- nary men ; but in about 3,000 years for the good and Avise. Herodotus says the Egyptians were the first people to assert the immortality of the human soul. PHALLISM IN" ASSYRIA, PHCENICIA, SYRIA, AND PHRYGIA. The worship of the Assyrians — including the Baby- lonians, the Phoenicians, the Syrians and Phrygians — was the same in essence and nearly the same in general character. Their deities bore different names, and were, in the different civilizations and times, regarded as having some peculiar differences of characteristics and powers ; and were represented under different forms. They were always, however, distinctly and intensely sexual, vitally and actively virile. The human organs of generation Avere their constant and especially cher- ished S3^mbols. And their worship always included ceremonies in which the d(;votees enthusiastically en- gaged in the creative activity of striving to imitate — 152 PHALLISM IN" ASSYEIA, PHCENICA, without any hope of ever equaling — the propagating performances of their deities. The supreme maseuhne creator was by the Assyrians called Bel; and manifested in the male triad, Asher — after whom the empire was named, Ann and Hoa. By the I-'hoenicians he was called Baal ; by the Phryg- ians, Atys ; and by the Syrians, Adonis. The feminhie consort of Bel was Mylitta, also called Ishtar. The Phoenicians named her Ashtoreth, or Derceto, and represented her as a woman terminating from the hips down in a fish. The Syrian goddess was also Derceto, but, unlike her Phoenician namesake, was a complete and voluptuous woman ; who was, however, sometimes represented as a, fish to symbolize her fecundity. She was also called Atargatis, and as such shared honoi-s with her bastard daughter, Semiramis, who was repre- sented by a dove ; because the cooing of the dove in the night sounded like the Syrian word which meant coition . Cybele — also known as the mother of orgies — was the Phrygian goddess. These deities were generally thought of and repre- sented as distinctly sexed masculine or feminine beings. They were, however, often worshiped and figui-ed, realistically and symbolically, as androgynes. It is probable that at a later period these deities were generally known — in addition to their local names — as Jupiter, Juno, and the "mysterious third." Jnst what this "mysterious third" meant was an esoteric and carefully guarded secret, revealed only to the specially favorite associates of the inner circle of the SYRIA, BABYLON AND PHRYGIA. 153 priesthood. It has been variously explained as the creative act of the divine creators, the children as the result of this act, and as the illuminated prophets who talked with the gods and then instructed the people. The highest interpretation was "Love — divine impulse to create." While the dogmas of these countries named the mas- culine and feminine deities together, and taught their equal importance and honor, there were some very curious practical outworkings. The temples were built to the goddesses. The male emblems were often very realistic, and always numerous. The priests and prin- cipal temple attendants were males or 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 Avere there, as elsewhere, woman's greatest treasui-e, and profane loss of them was punish- able with death, still they enthusiastically sacrificed both — the men gladly consenting — in religious orgies in honor of their celestial virgin mother. Women who at home and in society were modest, chaste, and honor- able, when worshiping engaged passionately in the wildest sexual excesses, and even in the grossest and most unnatural satisfaction of frenzied sexual passions. The religion — and consequent ceremonies — of Syria and Phrygia was at one time very peculiar; it was broadly and intensely phallic, and ran to the extreme of sexual symbolism and licentious excess among the 154 PHALLISM IN ASSYRIA, PHCENICIA, masses of the worshipers, while it, at the same time, required emasculation of the priesthood and temple at- tendants. Lucian describes the Syrian temple and worship at great length, and in wonderful detail — using, how- ever, the Greek names for the deities instead of their local equivalents. The following is an outline of his statements : — " The magnificent temple of Atargatis, at Hierapolis, is situated on a commanding eminence in the midst of the city, and surrounded by a double wall. The porch of the temple is two hundred yards in circumfei-ence. Within this porch, in front of the temple, are two enormous phalli, each a hundred and fifty j^^ai'ds high, and bearing the inscription, ' These phalli, I, Bacchus, dedicate to my step-mother, Juno.' A man once a year ascends to the top of these phalli, remaining there seven days. At the right of the temple is a little brazen man with an enormous erect phallus. Outside the temple there is a very large brazen altar and a thousand brazen statues of gods and heroes, priests and kings. The temple, into which any one may go, has golden doors, a roof of the same material, and the interior is gorgeously garnished with a blaze of golden ornaments. It is filled with a heavy and delicious perfume which clings a long time to the visitors' garments. On the left as one enters there is the throne of the sun, but no representation of that luminary ; because, they say, all may see the sun himself, and, therefore, need no sym- bol. There is also the statue of a woman in man's dress. Next is the statue of Apollo, with a long beard and clothed. All the other statues are nude. SYRIA, BABYLON AND PHRYGIA. 155 Next are the statues of Atlas, Mercury, and Luciua. AYithin the temi)le is a sanctum, Avhich is entered only by the high priest and his most holy associates. In this sanctum are golden statues of Juno and Jupiter — which the priests call by other names. The latter is seated upon a platform supported by bulls. Juno is seated on a like stage borne by lions. In one hand she holds a sceptre, in the other a distaff. Her head is ci'owned with rays and a tower. Her dress is profusely adorned with gold and precious stones of all kinds, brought and presented by devotees from Egypt, India, Ethiopia, Media, Persia, Armenia, and Babylon. Be- tween these two statues is the revei-enced but unnamed * mysterious third.' Thei*e were over three hundred priests attached to this temple, some of whom kill the sacrifice, others carry the drink offerings, others are fire bearers, wdiile the remainder wait on the altars. They all wear white garments and a peculiar felt cap. They each year elect one of their number as high priest, who is, during his term of office, clad in purple and wears a golden tiara. These priests are all self- castrated. Attached to the temple are also crowds of other persons — musicians, galli or sodomites, and en- thusiastic or fanatic women. All these attendants come to the temple to the sacrifice, which occurs twice a day. A peculiarity of their service is that they make offering to Jupiter (Adonis) in silence, while their saci-ifice to Juno (Atargatis) is accompanied with music — for which no reason is given to the uninitiated." The method and occasion of the self-castration of the eunuch attendants and of the candidates for priest- hood was in all respects like the same ceremony among 156 PHALLISM IN ASSYEIA, PHCENICA, the Phrygians, which is described by a learned French author, in substance, as follows : — " Once each year in the springtime there was a wild and noisy, tliough a sacred and solemn, festival. It began in quiet and sorrow, for the death-like sleep of Atys. On the third day joy breaks forth, and is mani- fested by delirious hilarity. The frenzied priests of Cybele rush about in bands, with haggard eyes and disordered hair, like drunken revelers and insane women. In one hand they carry burning fire brands, in the (^ther they brandish the sacred knife. They dash into the woods and valleys, and climb the mountain heights, keeping up a hoi-rible noise and continual groaning. An intoxicating drink has rendered them wild. They beat each other with the chains they carry. When they draw blood upon others or upon themselves they dance with wild and tumultuous gesticulations, flagel- lating their backs, piercing their limbs, and even their bodies. Finally, in honor of the god they worship, they turn the sacred knife upon their genitals and call upon their deity, showing her their gaping wounds and offering her the bleeding spoils of their destroyed virility. When they recover from this self-inflicted unmanning, these eunuchs — or, as they call themselves, galli — adopt woman's dress. They are then ready to become priests, or, failing in that, to take their place as attend- ants of the temple worship ; or to engage in pederasty for the benefit of the temple treasury, whenever their patrons prefer such indulgence to ordinary fornication with the enthusiastic women." While this fanatical — but, to the participants, aw- fully solemn — procedure of the would-be priests and temple servitors was taking place on the hills and in the SYRIA, BABYLON AND PHEYGIA. 157 valleys, a very different ceremony was performed in or near the temple. Tliere the orgy was as wild, but less bloody, and more licentious, but equally phallic. The sexual rites were of three orders : First, the 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 into the temple treasury ; or they could, if they so de- sired, engage in what Paul describes as "women changing' the natural use into that which is against na- ture ; and likewise also the men, leaving the natural use of the woman, burned in their lust toward one another ; men with men working unseemliness." The galli at- tendants at the temples were also sodomites, and the price of their uncleanness increased the income of the temple. Those who did not care to engage in these rites could, under certain rules, join each other in for- nication ; and, in many instances, all bonds of blood or kinship were totally ignored. The character of the religious services in Babylon is shown from the fact that the chief temple in that city was called by the name of Bit-Shaggathu, which means literally " the temple for copulation." Besides many other phallic ceremonies, every native woman in Babylon was obliged, as an imperative re- ligious duty, to present herself in the temple of Mylltta, and, once in her life, deliver herself to a stranger. They came to the temple wearing a crown of cord about the head. Most of them were seated in such a manner that those desiring their company could pass along 158 PHALLISM IN ASSYRIA, PHCENICIA, straight aisles among them ; thus securing a full and fair view of the candidates. Some, however, proud of their wealth and rank, came in covered carriages, attended by servants, and remained thus apart. "Whenever a woman thus presented herself, she was expected to be in constant attendance until she attained the object of her visit. As the stranger passed along the aisles, having made his choice, he threw the selected one a piece of silver, saying : " I beseech the goddess Mylitta to favor thee." 'No matter what the value of the sil- ver, large or small, she must accept it from the, first to offer it : for it was thus made sacred and applied to re- ligious purposes. She then followed him outside the temple to one of the semi-seclusive alcoves provided for the purpose, and there had sexual intercourse with him. Having thus performed her religious devotions to her goddess, Mylitta, she returned home, believing she was purified. Any subsequent deviation from chastity would be considered mortal sin. Many were continually coming to thus present them- selves in the temple; and, of course, many retiring after their devotions. It will readily be seen that those endowed with beauty of features or symmetry and richness of form were not long detained, for no refusal was allowed; while the unattractive or deformed were often com- pelled to experience a weary waiting. Similar customs were followed in Armenia, Cyprus, and in fact in most ancient nations in some period of their religious development. This practice, however. SYRIA, BABYLON, AND PHRYGIA. 159 must not be confounded, as it often has been by un- careful writers, with " consecrated prostitution," spoken of elsewhere. In connection with the worship of Assyrians and of the neighboring nations which they influenced, there occurs a very remarkable, as well as a very elaborate, symbol. It is of very frequent occurrence in the sculp- tui-es of ^N'ineveh. It is called by the name of Asherah, Avhich, in the King James version of the Bible, is trans- lated " groves," and is, therefore, of special interest to the Christian world. Dr. Inman, in his Ancient Faiths, identifies '^ Asherah" with the female "door of life." He says: "The Asherah, or grove, Figure 214, shows a central fis- sure — the door of life. This is barred more elaborately than the sistrum shown in Figure 212, but Avith the same signifi- cance. Above the fissure is a fan-like emblem, representing the clitoris — di- vided into seven parts, which represent the seven planets, or the seven da3^s in the moon's phases. Around the fissure is a fringe, as in nature, which is artistically arranged in tufts or curled braids. These are thirteen in number, indicating the number of fertile periods in a woman's life each year. In Figure 215, of wliich the " grove " is the central object, the periods are also found by counting the tufts on each side, the one at the top being common to both and forming the thirteenth. 160 PHALLISM IN ASSYKIA, PHCENICIA, Mr. I^ewton — an equally erudite student — gives it a more elaborate interpretation, which is, however, quite as phallic. The truth probably is, that when used, it was successively — and, perhaps, contempora- neously — interpreted both ways, by those whose views of the relative superiority or equally exalted value of the male and female principles called for the special meaning they gave it. According to the latter writer, it embodied, in a more complex and veiled way, all that is contained in the interpretation of the Crux Ansata — or both sexes and their united activity in creation. The design in Figure 215 shows the grove receiving the worship of the king and his son or successor and their attendant genii — their rank and character being Fig. 215. shown by their head-dresses, costumes, and the sym- bols carried in their hands. The kings present to the grove the '' phallic right hand," the symbol of life and good fortune. They each carry in the other hand a rod of life or sceptre. The attendants, each with the right hand, presents the masculine emblem of the pine cone, and carries in the left hand a bag or basket, in which is STKIA, BABYLON AND PHRYGIA. 161 symbolically stored abundance of energy. The winged figure above the grove — originally the dove — is the celestial bowman, Avith string, bow and quiver full of arrows ; which are for the use of all who desire divine vitality and activity in the sensual manifestation of wor- shiping the grove. There are numerous representations of the grove and its adoration in many modified forms and combinations ; but they all agree in the general character above de- scribed. Always the central "door" barred and fringed; always the worshipers — kings, divine beings, warriors, or laymen, offer gifts of phallic and creative import. The homage took generally — and probably always — -the form of actual copulation among the worshipers. This grove was e\ddently the symbol of Ashtoreth, or of the creative union of Baal and Ashtoreth. The practical ultimation in this service took place between the male and female devotees, who retired to a small bower, or arched tent, called a qubhaJi — which is also the Hebrew name of the yoni. Each kadeshah had such a tent attached to or near the temple or worship- ing place where homage was paid to the " grove." Many statuettes found in Nineveh, unquestionably represent the feminine deity, as the yoni is very ob- trusively represented — the hair on the mons veneris being conventionally curled, after the manner of the beards of the males in ancient Assyrian statues. In others, the fissure and hirsute appendages are entirely omitted, '^o explanation is knoAvn for the difference, 11 1(52 PHALLISM IN ASSYEIA, PHCENICIA, The royal collar, here presented, was a common jewel in Babylon, Assyria, and Rome. It was worn by all classes in those countries, and is worn now by pious worshipers of Maha Deva, in India. On the left is the eyer-recurring masculine triad , representing the Divine Father, while on the right is the crescent moon, the symbol of the equally exalted f e m i n i n e creatress — the eternal Virgin-Mother. The horned cap, Fig.216. next to the trident, is the signature of royalty — or of tlie diviue man — the acting creator or " word." The cross here again represents cooperative activity of the divine creators in generating humanity — the Arba-il — the divine four — populating the world. The double triangle in the circle, with the center marked, is a summing np of all creative arcana. It is sexual union ; it is Siva and Sacti — Jupiter and Yenus — the sun and the moon — the divine descending into the human, which rises to receive the celestial. In a word, it is the generation of new creatures — on whatever plane the beholder occupies — and according to whatever love and wisdom the translator acknowl- edges. Figure 217, from Lajard, represents an act of wor- ship in the presence of the triune representation of the masculine and feminine creators. We have here the celestial, sun, and moon; the mundane, palm tree, and barred vulva — virginity; and the sensual, cone, and lozenge — the fleshy organs. Diana, of the Ephesians, was represented by nearly every symbol of Isis, in SYKIA, BABYLON AND PHRYGIA, 163 Fig. -217 Egypt. She was also showii with a phallic radii — indicating her universal generative power; also as a woman with many breasts — to symbolize her as the goddess of nutrition. Her worship was akin to that of Isis, in Egypt, and to that of Yenus, in Greece and Kome. Like the adoration of Anaitis, in Armenia, it was accom- panied by the defloration of nubile Avomen and other licentious ceremonies. Isa or Disa, the Scandinavian goddess, was represented — only more rudely — in the same manner as Diana ; also as a pyramid surmounted by a cross and circle. Reindeer were sacri- ficed to her, and their testicles hung about the neck of her statue. This highly mystic design is copied from a Baby- lonian gem figured by Lajard, and is an illustration of how fully and clearly the Assyrians understood, and how forcibly and tersely they expressed the ideas of phallic worship. The palm tree, or " tree of life," represents the phallus with all its interpretations, and in this case probably indicates the great or universal creative Fig. 218. power, principle, or person — depending for its special meaning upon the intent and intelligence of the one who translates the scene. The tall stamen, 164 PHALLISM IN ASSYRIA, PHCENICIA, with the two fruits, one at either side of the base, symbolizes the phallus and tests ; while the ovals on either side of the upper point indicate the yoni, with all the occult significations of those organs. The animals — spotted goats suggestive of great sexual power and fecundity — rampant, represent passion or desire. The crescent moon of Isis, over the head of the male goat, symbolizes the feminine creative power ; and the lozenge below and in front points to its physi- cal manifestation in sex. The wings tell of interpre- tation, while the erect phallus shows readiness and power in physical activity. The crescent moon, on the female goat, near the tail, shows the sex and desire, while the fleur de lys — emblem of the masculine triad — below and in front, suggests its satisfaction. The priest, who is androgynous — shown by the pecu- liarity of the skirt — points to the central palm tree, explaining and urging its worship, and the consequent obedience to its teachings — physical and mystic. Of course, he is not teacliing animals, but virile — and, therefore, exemplary — men and women, who, in the condition suggested, can be more modestly represented by the rampant and prolific goats. The accompanying design, copied from Lajard's Researches sur le Cidte de Venus, and taken by that author from an ancient gem, was originally engraved upon the lower face of a cone-shaped white agate. White stones — and particularly agates — were much prized as emblems ; and with the name or symbol of a favorite deity cut upon them were especially sacred. SYKIA, BABYLON AND PHRYGIA. 165 111 the Apocalypse the promise is : " To him that over- cometh I will give to eat of the hidden manna, and I will give him a white stone, and npon the stone a new Fig. 220. name Avritten," which was, in all prohabilit}', "mine own new name," referred to in the next chapter, as written npon the same person — he that over- cometh. This new name of the ' ' Faithful and True — the Word of God," is subsequently given — written " npon his gar- ment, and on his ' thigh,'' king OF KINGS, AND LOED OF LORDS." The cone is the Sivaic symbol of the phallus or masculine generator. It is also sacred to and the emblem of Yenus ^ not the Grecian Yenus of desire or passion — but the androgynous deity, or bearded Yenus Mylitta. On the right is a bare feminine face, on the left a bearded masculine face, and the two heads are united by the inverted triangle or feminine symbol, and sur- mounted by the radiating solar corona or masculine sign. Across the bust are masculine girdles, below which appears the inverted triangle again feminine. The bare masculine arm, and the feminine arm shown by the bracelet, and the peculiar form of the drapery — the upright lines in the center and the drooping lines on either side — from the waist downward to the feet carry out the same dual symbolism and again suggests the Apocalyptic andi'ogynous ' ' Son of Man clothed 166 PHALLISM IN ASSYRIA, PHCENICIA, ASSYRIA, ETC. with a garment down to his feet, and girt about the breasts (the word, in the original translated breasts, being — not that which indicates the masculine 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 of the masculine and feminine in generation. The crescent moon of Isis is above, and the feminine cup below, the female snake on the right. A male serpent — shown by its slimmer and sharper head — spreads its wings as if attacking this female. The six-rayed phallic star, the points meeting in a circle, is in perfect harmony Avith the whole design. The male serpent on the left is approached by a winged and aroused female of its kind. Below the serpent is a phallic vase with a cup over it — the still favorite form of oil and water vessels in the temples of Siva. The lozenge or feminine symbol near the male serpent again indicates conjunction of the sexes — or dual creative powers. In this little design, therefore, may be found the whole doctrine of phallic worship : the masculine creator, whether organ or power — the feminine creatress, whether organ or principle — their mutual desire or attraction — their cooperative activity in the work of generation — and the essential unity of these organs or powers — in a word, the an- drogynous character of the great and essential creator. And surely, the intelligent and aspiring Christian can, by spiritually interpreting this unique design, read into it all the transcendental truths of his beloved faith. PHALLISM AMONG THE JEWS. 167 PHALLISM AJNIONG THE JEWS. Even a casual examination of this subject will estab- lish the fact that phalUc worship was known, and many of its ]*ites practiced, b}^ the Israelites. Abraham evi- dently considered the phalhis as an emblem of the di- vine, for he made his servant take a most solemn oath by laying his hand upon the master's genitals (under his thigh is the vailing translation) . Jacob used the same form of obligation when Joseph promised to carry his father's bones out of Egypt. This form of obliga- tion was used when "all the princes and the mighty men, and all the sons of David" swore allegiance to Solomon. These were important occasions when the most solemn obligations were taken ; when levity or uncleanness could have no recognition ; and when an appeal to the most sacred emblem of the divine would be made. The same euphonistic translation occurs in speaking of the souls that came out of the loins of Jacob ; and of the sons begotten of the l)ody of Gideon ; showing that it was common for the writer of the books of Moses to refer to the phallus as the source of children. Abraham planted a " grove''^ in Beer Sheba, and there called upon the name of the Lord. Jacob set up a "pillar" and poured oil upon it, calling the place Beth-el — the house of God. Jacob also, in obedience to God's command to build an altar, set up a stone pil- lar and poured upon it oil and a drink offering of wine ; 168 PHALLISM AMONG THE JEWS. and again called the place Beth-cl — the house of God. He also set a pillar upon the grave of his -wife Rachel. When Jacoh and his father-in-law, Lahan, made a treaty of peace, they set up a pillar, and piled around it a heap of smaller stones ; and while the former gave it one name and the latter another, still each in his own language called it the "Heap of Witness." Joshua, when about to die, took a great stone and set it up under an oak that was near the sanctuaiy of the Lord, saying : ' ' Behold this stone shall be a witness unto us ; for it hath heard all the words of Jehovah which he spake unto us." Samuel set up a " stone of help." All these things were done by men exemplary to the Jews ; and the context shows that they are spoken of approvingly. Jehovah looked upon the Egyptians through a pillar of fire and terrified them ; he led the Israelites by pillars of fire and cloud ; he appeared to them in a pillar of cloud ; came down in a pillar of cloud ; Jacob calls him the shepherd, the " Stone of Israel; " Moses speaks of him as the "Rock of our Salvation" — the rock that begat thee — he is a rock. Samuel uses the same sym- bology. David says Jehovah is my rock. Elohim is my " rock " and " high tower " in whom I trust. These allusions to Jehovah and Elohim, under the names of stone, rock, tower, high tower, pillar, etc., might be much extended; and, while they have all been interpreted in quite a different way, they are clearly phallic in their origin, as will more evidently appear when these symbols are spoken of as desecrated by being used in honoring other gods tlian Jehovah and PHALLISM AMONG THE JEWS. 169 Elohim. The objection of the Jewish cult and prophets was not to tlie use or recognition of these symbols to represent the divine ; but to their profanation in making them imag-es or representatives of "strange gods." The objection was not to the symbol, but to the inter- pretation ; for Isaiah says : " In that day sball there be an altar to Jehovah, in the midst of the land of Egypt, and a '^9^^?Zar' at the border thereof , to Jehovah, and it shall be for a ' sign ' and a ' witness ' to Jehovah." The command in Deuteronomy is not against plant- ing groves nor setting up statues (pillars) ; but against such groves and pillars as "Jehovah hateth." The worship of the sun and moon and of fire and water are always of phallic origin — and with phallic inter- pretation ; hence the prohibition of this worship in the Mosaic law showed that it was a practice to be discon- tinued. [N'otwithstanding this law, we find that the kings of Judah built temples, ordained priests, and or- ganized a system of sun and moon worship as gorgeous and sensual as that of the other Oriental nations, with all the accompaniments of horses, chariots, "groves," eunuchs, kedeshim and kedeshuth. Moses was commanded to destroy the altars, break the pillars, and cut down the groves of the heathen tribes. Notwithstanding these plain commands, how- ever, the children of Israel did evil serving Baalim and the groves; they also built them high places, and standing pillars and groves on every high hill and under every green tree; and they burned incense in these high places. The kings of Judah Avent so far as to 170 PHALLISM AMONG THE JEWS. ordain priests, of whom there were four hundred and fifty, for the burning of incense in the worship of Baal in the courts of the temple and in these high places dedicated to this idolatry. The ''groves," in the plural, were the lips of the yoni. They were made of wood (sometimes of stone) and carved as images. Gideon used this wood with which to offer a burnt offering. They usually stood in high places under green trees. One was in the temple. They were sometimes surrounded by hangings or cur- tains, forming tents, in which the worship of the groves was participated in by both sexes, with the most licen- tious rites — under the direction of four hundred priests. Solomon built "high places" for the worship of Ashtoreth, Chemosh, and Molech. The worship of Baal and Ashtoreth was not only phallic, but sensually and broadly so — and, in some cases, disgustingly revolting — and required the most intimate and licentious association of the sexes. Baal- Peor — which signifies God, the opener of the maiden's hymen — was represented sometimes with a greatly ex- aggerated phallus, and sometimes with that organ in his mouth, Philo says the devotee of Baal-Peor pre- sented to the idol all the outward orifices of the body. Another authority says that the worshiper not only presented all these to the idol, but that the emana- tions or excretions were also presented — tears from the eyes, wax from the ears, pus from the nose, saliva from the mouth, and urine and dejecta from the lower openings. This was the god to which PHALLISM AMONG THE JEWS. 171 the Jews joined themselves, and these, in all prob- ability, were the ceremonies they practiced in his worship ; and added to their prostitution and dis- <>-usting offerings their own children as a burnt sacrifice. One of David's mighty men was called Baaliah or Bealiah — Baal is Jah ; which would seem to indicate that David was not strenuous in his oppo- sition to Baal. And David, on the most solemn occa- sion of bringing the Ark of God to the Holy City, performed a most phallic ceremony of dancing in a nearly naked condition, in the sight of the ark and of all the people. When liis wife, Michal, sarcastically chided him for this wanton display before the hand- maids of his servants, he replied that he would " play" and be yet more vile before them ; and even that he would be base in his own sight. Samuel finds no fault with David for this phallic procedure, but tacitly indorses it ; for Michal, he tells us, was cursed with barrenness — for her adverse criticism. This illustrates again, as before said, that whatever opposition there was to the symbolism and ceremonies of worshiping Baal and other gods by the Hebrews, still the great wrong, in the eyes of those who rebuked or destroyed it, was not in this symbolism or in the ceremonies generally, hicident to that worship, for many of them wei-e common to the false worship and to the worship of Jehovah or El. The great impurity consisted in the worship of these " strange gods," in- stead of bestowmg all adoration upon the Hebrew god, Jehovah. 172 PHALLISM AMONG THE JEWS. The Jewish law says : ' ' There shall be no whore (Jca- desli in the original) of the daughters of Israel, nor a sodomite (Jcadeshuth., masculine — and usually cas- trated) of the sons of Israel. Thou shalt not bring the hire of a whore {zanali in the Hebrew) or the price of a dog {celeV) into the house of the Lord." Here we have entirely different words in the same connection to mean those who practice promiscuous sexual union. The primary meaning of kadesh is "a consecrated one," and is used to indicate one who serves at or in the temple of worship ; and it has both the feminine and masculine form indicated by varying terminations. This law does not prohibit this class, but declares they shall not be Israelites. These classes not only existed in Israel, but they were probably attached to the tem- ples of woi-ship by one set of authorities, who are blamed ; and those who removed or destroyed them are commended for so doing. The women of this class wore a special attire, including a veil; and conducted themselves quietly — not seeking customers, but wait- ing for them to make the first approach. Tamar was thus arrayed when Judah thought she was "a conse- crated one," or ^'temple attendant," or "religious harlot," and consequently one with 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 kadeshim and kadeshuth are supposed to have been the occupants of the small apartments attached to the temple or tabernacle, and were at the service of any one PHALLISM AMONG THE JEWS. 173 who desired and could pay for the accommodation ; and, as both sexes were inchided among them, their patrons conld relieve the monotony of legalized fornication by the practice of tolerated sodomy. They occupied among the Jews at that time about the same place that "women of the idol" or nautch girls do among the Hindus. They were, no doubt, " the women Avho as- sembled in troops at the door of the tabernacle," with whom the sons of Eli openly and notoriously cohabited. The zanah — literally, semen emitter — Avas, on the contrary, an outcast, wearing a conspicuous attire, without a veil ; and was so bold of demeanor as to rush up and kiss men in public. The ceZeS — dog, sodom- ite — was a despised and execrated character, with whom no one acknowledged any relationship. These outcasts were, therefore, in wonderful contrast with the honorable attaches of the tabernacle — the kadeshim and kadeshuth. All this does not, of course, indicate that the Mosaic law justifies or excuses these things. It simply illus- trates that as a people the Jews Avere, in their lapses from rectitude, given to the worship of phallic gods, using phallic emblems, and engaging in phallic cere- monies — as licentious as other neighboring nations. Hosea, Jeremiah, Ezckiel, and other prophets are direct in their charges of these kinds of worship and licentious practices. Josiah found them all in full flower at Sol- omon's temple in Jerusalem, in Samaria, and in " every high place," and " beneath every green tree ; " and his praises are sung for destroying the paraphernalia and 174 GREEK AND ROMAN PHALLISM. idols, driving out the kadeshim and kadeshnth, and slaughtering the priests of this unholy Avorship. That is, he killed the provincial priests, but spared those in . Jerusalem — probably because they M^ere so popular that he dare not go so far in the metropolis. When Rachel left her father's house, she carried away her father's terephim; David was in possession of such images ; Micah made some for himself, which the Danites took from him, and which they worshiped as their god. These terephims were images of a man w^ith phallus prominent and erect. Some of them were simply phalli, or the masculine triad. Maachah was deposed from being queen because she made a simili- tude of a phallus and worshiped it in a " grove." And Ezekiel charges this worship upon the Israelites. Circumcision as a religious rite common to many ancient and modern civilizations is so clearly phalhc as to need no comment. GREEK AND ROMAN PHALLISM. The Greek religion was essentially Indian and Egyp- tian in its mythology, dogmas and ceremonies. The Greeks, however, were not only extensive but very complimentary borrowers ; for they gave to everything they copied from others a new lustre and an enhanced attraction by clothing it in new beauties. The Greek myths, while essentially the same as those of the Hindus and Egyptians, and while, there- fore, quite as phallic, were yet so logically constructed BACCHANALIAN ORGIES. 175 and so poetically expressed that their superior con- sistency and greater beauty made them seem more real, and, therefore, more divine. Their worship was quite as sexual as that of Phoenicia and Assyria ; but it was inculcated in language so impressively rhythmical, and in allegories so hopeful and joyous of the heroic sac- rifices and achievements of its deities, that it at the same time charmed the ear with its melody and aroused the imagination by its brilliant suggestions — while it warmed the heart into grander enthusiasm and to di- viner aspirations. Their ceremonies were as licentious as those of Babylon and the Sactas ; but they were dressed in such attractive splendor, with a dramatic movement so enticing and impressive, using a sym- bolism at once so realistically beautiful, and so preg- nant of possible esoteric unfolding, conducted by a priesthood grand in physique, cultured in intellect and eloquence, and unsurpassed in graceful dignity, and, in accordance with a ritual, so rich in the vitally and actively beautifid, so well calculated to arouse en- thusiastic and heroic ardor, and so full of charmingly sentimental as well as sul^tilely amorous suggestions, that the devotees — at least many of them — were so exalted in their worship as to consider the sensual in- dulgences, and licentious rites in which they reveled, as incidental adjuncts — rather than the fundamental object of their Bacchanalian orgies. It is scarcely possible for some minds to conceive it possible that so much sublimity of real purity in dogma, and so much of all that is beautiful in poetic 176 GREEK AND EOMAN PHALLISM. expression — both in word painting and statuary — was connected with such sensual ceremonies, and that priests and people alike engaged in such licentious and even unnatui-al sexual excesses. "In Homeric days," says Mr. Gladstone, "we find among the Greeks no infanticide, no canabalism, no practice or mention of unnatural lusts ; incest is pro- foundly abhorred. There is polygamy, but no domestic concubinage — and adultery is detested." Among the sublime teachings of their grand philoso- phers, who are even now venerated for their transcen- dental utterances, and who had been mitiated into the mysteries and helped to initiate others, and, hence, of course, participating in all the Eleusinian and Bacchic orgies, are the following : — " The misery which a soul endures in the present life, when giving itself up to the dominion of the irrational part, is notliing more than the commencement, as it were, of that torment which it will experience here- after — a toi-ment the same in kiud, though different in degree, as it will be much more di-eadful, vehement, and extended. He who is superior to the domination of his irrational nature is an inhalntant of a place to- tally different from Hades." (How like St. Paul say- ing " our citizenship is in Heaven.") " They come to the blissful regions, and delightful green retreats, and happy abodes in the fortunate groves. A freer and purer sky here clothes the fields with a purple fight ; they recognize their own sun, their own stars." Socrates says : " It is the business of philosophers to study to die, and be themselves dead ; " and yet at ESOTERIC INTERPRETATIONS. 177 the same time reprobates suicide ; which is simply synonymous Avith Peter : " that Ave, having died unto sins, might hve unto righteousness." Yet Soc- rates was a phaUic- worshiping Greek ; for, while he was not an initiate, as were his pupils, Plato and Aris- tides, he approved of the mysteries. A great teacher has said : ' ' The moral quality of human action does not lie in the particular thing done, nor in its effects upon the actor or upon others, but in the mtention or motive of the one who acts." The great teacher of the Indias said, in relation to those not his avowed followers : " If they do it with a firm belief, in so doing they involuntarily serve me. I am he who partakes of all worship, and I am their reward." Greek instructors taught that ecstacy was sought as a state in which to receive divine influx ; because, in this ecstatic condition the human soul pierces beyond the encumbrance of the body and enters into communion with the gods. Some of their writers tell us what they learned in this exalted and enthusiastic state : — "I Avas taught that God is self-generated mind." " I saw that love was the first creation of the gods, and that from the divine influence of this impulse all that is created flows." " The great phalli at the door of the temple symbolize the divine activity which im- pregnates all nature." Appuleius relates that during his initiation into the mystei'ies he " saw the sun at midnight." The literal reader disbelieves him or calls it a miracle. The initiate, however, does neither. He knows that Appuleius meant 178 GREEK AND ROMAN PHALLISM. that the sensual darkness of his natural mind was lighted up to a perception of the higher truth while looking upon the material symbols of the generating deities. Speaking of the sacred ark or cist of the mys- teries, one said : — " I saw in the egg the emblem of inert nature 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 all pi'oductive action ; the phallus glowed with supernal glory as I recognized in it the exalted symbol of the creative gods, in generative activity, producing the universe and all creatures that are or will be." It will be well to bear in mind these sublime ideas and interpretations, and to remember the avowed in- tent of the mysteries and rites, while reading of the gross procedures by v/hich they sought to secure en- lightenment and the favor of their recognized divinities ; for surely the aspiring men of that day — like the same class now — would often be led to feel — even if they did not, like our later and more fortunate poet, sing or say: — " But what am I? An infant crying in the night: A.n infant crying for a light: And with no language but a cry." The Romans borrowed their religion largely from the Greeks. That is, they borrowed the forms and ceremonies. They, however, could not borrow the poetry, sentiment, and enthusiasm. These are attain- ments which must be earned by generations of honest. APHKODITE AND ZEUa 179 enthusiastic, and persistent study and practice. Such attainments are incompatible with a civilization — and impossible to the individnal — like the Roman, in which the gi*eat ambition was military success, material ag- grandizement and political preferment. To give even an outlhie of Grecian and Koman mythology Avould require a volume, and, hence, only those classical dogmas and deities will be referred to which have a direct connection with the phallic cere- monies of their worshipers. Zeus is described as im- mortal and indestructible, male and female — androg- ynous. His head and face is the resplendent heaven, round Avhich his golden locks of glittering stars are beautifully exalted in the air; on each side are two golden taurine horns — the risings and the settings — the tracks of the celestial gods ; his eyes are the sun and the reflecting moon ; his infallible mind is the royal and incorruptible ether. Aphrodite, as the Celestial Virgin, and personifi- cation of procreative power, is represented — both in description and statuary — as a beautiful woman wear- ing a beard, and having at the same time a woman's breast — and sometimes locally double sexed. As the personification of amorous love or desire she is gener- ally described and represented as a fully matured, young, and beautiful naked woman, of voluptuous form — and often, in posture and expression, or by holding a sjnn- bol, suggesting her passionate nature. An image of Astarte was brought from Carthage to Home, and there solemnly married to the emblem of 180 GKEEK AND ROMAN PHALLISM. the Sun-god. As these idols could not consummate the nuptials, the devotees, amidst rejoicing- and revelry, acted as their proxies hy engaging in a general and promiscuous orgy of feasting, drinking, and licentious indulgences. This, however, was only the European cojDy of the usual yearly Hindu celebration in honor of the mystic imion of their male and female divdnities. In the temple 'of Venus, at Cyprus, that goddess was represented, in realistic detail, as androgynous ; and her worship was there under the direction of castrated priests. JSTor was this exception to excessive sexual indulgence an isolated case, for the priests of Dodona, the most ancient of the Grreek oracles, were likewise eunuchs. The priests of the Orphic w^orshipers at Thrace were ascetics and devotees, and in many in- stances devoted virgins were required in the most sacred of their ceremonies and rites. Jupiter, or Zeus, was represented crowned with olive, oak, or fir ; his sacred color was white, and was wor- shiped in ceremony, partaking comparatively little of the phallic broadness which was bestowed upon his person- alized representatives. Bacchus — or Dionysus — represented the whole generative power. He was called " the father of the gods and of men," and " the begotten love." He was sometimes represented as androgynous, but usually as a male. He was called Choiropsale at Sicyon, Priapus at LampsacTis. Liber was the personalization of Bacchus as a mode of action — as Libera was of Yenus. The goat was a special symbol of Bacchus; while PRIAPUS, PAN AND HERMES. 181 satyrs and fauns were his attendants or ministers. Geese — and, hence, more poetically swans — were sacred to Bacchus. Priapus was represented as a man w ith an enormous phallus; sometimes with a cock's comb and wattles. He was also shown as Pan or a faun — with the goat's horns 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 was always colossal, generally aroused and painted red. Some of these Priapic figures, however, were not so realistic and coarse. They Avere usually — if wood — made from the fig tree, and often bore bells. Priapic figures of the phallus or masculine triad, and these, in association with the yoni, were common as amulets or charms, and were worn either as jewelry in personal adornment or in the bosom as charms to secure the favor of the gods. Greek and Latin authors make mention of the sacri- fice of yii-ginity to Priapus by means of a Priapic stone or metallic phallus attached to an idol. And in some places, at 'different times, brides, led there by their parents, and in the presence of their newly married or expectant husbands — take their first lessons in practical Priapic worship, by means of the iron or stone symbol of the sacred image, before being delivered to the hus- band's embrace. There was found in Pompeii a bas-relief, in which two eldei'ly women — probably the mother and pros- pective mother-in-law — were leading a young and nude 182 GREEK AND ROMAN PHALLISM. maiden to the " Hermes," by the phalhis of which she would give the gods the honor of her first experience in coition. Generally, however, this ceremony was simply the touching of the symbol with the mo7is ven- eris — or even pressing against it without I'aising the skirts ; the actual initiation being in the orgies. Later, however, the husband was supposed to be the real initiator. This peculiar ceremony, like all the others, was not a mere indecent procedure, but had a very commendable object. The bride was thus brought to the Priapic statue immediately before or after the mar- riage ceremony, and before its consummation, that she might be rendered fruitful by this contact with the divine generator, and be capable of faithfully and well fulfillinof all the new duties of her unti-ied station as a wife. An offering of flowers or a hbation — generally of wine — was often offered and special requests made of the deity. It is reported that a lady — Lalage — presented to the statue the pictures of Elephantis, asking that she might be allowed to enjoy the passionate pleasures over which he presided in all the positions shown and described in that celebrated treatise ; and the narrator remarks that, like a true devotee, she probably strove to assist the god in securing a favorable response to her prayers. Married women also performed this ceremony in order to destroy the spell that rendered them stei-ile ; but — more experienced and less fearful — they carried their devotions and the symbol farther — to actual in- troduction of the symbol into the vulva. Husbands NUPTIAL CEREMONIES. 183 frequently accompanied their wives and saw that the ceremony was fully performed. A group in the gallery at Florence gives a representation of this ceremony. A woman, wearing a kind of cap, stands with her hands holding her uplifted garments. An enormous phallus rears itself from the ground and is shown in connection with her sexual organs — which are also ex- posed, and of unusually large pi-oportions. In relation to these Bacchic groups, as well as to Priapic statues, phalhc amulets, and including the seemingly lascivious scenes upon vases, lamps, and other articles, it is clear that they were generally — almost without exception — religious objects, and hence not obscene in the sense of being designedly impure in their conception or use. They were used — as they have been found — nearly always in or about the temples — in or in connection with the tombs — or in the homes of the intelligent and the pious. Now, no people inten- tionally desecrate their tombs, nor of purpose afore- thought defile their temples, much less would any people introduce recognized impurities among their chil- dren ; and what is sacred in the sanctuary cannot be unclean or disgraceful in private life. In a word, these are religious emblems, and worshipful scenes. They were as common and as sacred among the Greeks and Romans as the cross and as scenes in the lives of the saints and martyrs are among Christians. The Priapic and yonic emblems were, as we know, sym- bols of divine creators and creation, and every composi- tion into which they entered was interpreted from this key. 184 GKEEK AND ROMAN PHALLISM. For instance, the phallus, hridled and ridden by a woman — her sexual organs also abnormally large, and exposed to view — is interpreted to symbolize Minerva bi'idling Pegassus, that is intuition — divine wisdom — the feminine side of intelligence, as guiding and con- trolling the creative energies and activities of the mas- culine generating powers and processes. Innumerable such instances might be cited, for the classics are full of them ; and the reflective mind will easily find, what the poet and the mystic sees at once, the esoteric signifi- cance of every such symbol or group. Remembering this, and reading with this idea as an interpreting key, and the meaning of the group described in a former paragraph — in the light of the belief that such a cere- mony would produce the desired result and secure a longed-for child — is readily understood. In the ex- pression of that belief, and to secure that blessing, the ceremony is not only allowable, but commendable — sacred ; and, hence, its representation is as pure as any other picture of a worshipful ceremony. Considering the general state of reserve and restraint in which the Grecian women lived, it is to us of this day astonishing to what an excess of extravagance their religious enthusiasm was carried on certain occa- sions 5 especially on the celebration of the Bacchana- lian orgies. The grav^est matrons and the proudest princesses seemingly laid entirely aside their dignity and decency to vie with each other in revelry ; they ran screaming through the woods and over the mountains, fantastically dressed or half naked, their disheveled REVELING FESTIVALS. 185 hair interwoven with ivy or vine leaves and sometimes with living serpents. They frequently became so frantic as to eat raw flesh, and even to tear living* ani- mals to pieces, like beasts, with their teeth, and devoar 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- votions were always accompanied with music and wine, as these tended to an exhilaration which assimilated the devotees to a like mind Avith the deity. They imitated the gods in feasting and drinking, in gladness and rejoicing, in cultivating and appreciating the elegant and useful arts, thereby aiming to impart and receive happiness. The Greek women, singly or in groups, went to the temple or sacred places — that is, places made holy by the presence of a representation of a deity — and there made offerings to the divine emblem. This they did by wreathing the ])hallus with flowers, or anointing it with a specially prepared wine, or other compound, for the libation. The mysteries of Bacchus were celebrated at Rome in the temple of that god, and in the sacred woods near the Tiber, styled Simila. At the outset women alone were admitted to those ceremonies — which were performed in the day time. Pacculla Miuia, when made priestess, changed the nature and form of this worship by initiating her two sons and decreeing that the mysteries should be celebrated at night. Other men were introduced, and with them most licentious practices. The youths admitted were never more than 186 GREEK AND EOMAN PHALLISM. twenty years of age. Wine, flowing- in abnndance, stimulated excesses, which the shades of night further favored. The priests introduced the young initiates into subter- ranean vaults. Frightful yells and the din of drums and cymbals drowned the outcries which the brutalities inflicted upon the victims might call forth. Age, sex, and relationship were confounded. All shame was cast aside. Every species of luxury and sensual indulgence — even pederasty and Lesbianism — sullied the temple of the divinity. If any of the young initiates resisted the importuni- ties of the libertine priests and priestesses, or acquitted themselves negligently in the peculiar and often unnatural duties required of them, they were attached to machines which plunged them into lower caverns — where they met their death. Their disappearance was ascribed to the action of the angry deity whom they had offended by disobedience. Shouting and dancing, by men and women, supposed to be moved by divine influence, formed a leading characteristic of these ceremonies. Women with disordered hair plunged chemically prepared lighted torches into the waters of the Tiber without extinguishing them. At these mid- night revels poisons were brewed, wills forged, perjuries planned, and murders arranged for. The initiates were of all classes — even the highest and most intelligent. Their numbers so increased that they were considered dangerous to the State, and the Senate abolished such assemblies. LIBER AND LIBERA. 187 General Furlong, in his " Rivers of Life," deals at great length upon the phallic basis of the religion of Rome. He says the Palatine Hill was from the earliest time dedicated to the male energy, while the Capitoline was especially sacred to the female cult — to which the Romans were, as a rule, the more favor- able. The phallic emblems were afterwards modified or interpreted, so as to be adapted to the recognition and worship of Fire and Solar deities. Then, as now, women were the more enthusiastic and more active participants in religious devotions and ceremonies. St. Augustine (A. D. 400) tells us that the sexual member of man is consecrated in the temple of Liber, and that of woman in the sanctuaries of Libera — the same goddess as Venus — and that these two divinities are called the father and the mother, because they preside over generation. Liber was a title of Bacchus, in Avhose honor the festival of the Liberales Avas held in March, six days after the Greeks celebrated their Dionysia, in honor of the same divinity. The phallus played a prominent ]Kirt in these celebrations. It was, in some parts of Italy, placed upon a chariot, and with solemnity and great honor draAvn about the fields, along the highways, and through the towns. At Lavinium the festival Liber lasted a month. During this time all gave themselves up to pleasure, licentiousness, and debauchery. Lascivi- ous ditties and the freest speech were accompanied by like actions. A magnificent car, bearing an enormous phallus, was slowly drawn to the center of the forum, 188 GREEK AND ROMAN PHALLISM. and there came to a halt. The most respectable matron of the town — as being worthy of this post of honor — advanced and crowned this symbol of the deity with a wreath. The more voluptuous part of the ceremony took place in the night — for it was considered unchaste to engage in this 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 of the organs which represented him and his generative consort, as well as by their ardent and oft-repeated nse in displaying the energetic and endur- ing powers which he conferred and blessed. The next day, or at least soon after, each lady who had served as a sacrifice to the Priapic god by initiation into these experiences, expressed her gratitude for the benefits and pleasures she had received by offering small images of his characteristic emblem — equal in number to the men who had served her as priests in her sacrificial devotions. The number offered — as shown in some still extant medals, illustrative of this peculiar scene — indicates that the initiates were not neglected in this part of their devotions. Some days later was celebrated the festival of Yen us, also associated at Rome with the same emblem of virifity. During this festival the Roman ladies pro- ceeded in state to the Quirinal, where stood the temple of the phallus. They took possession of this sacred object and escorted it in procession to the temple of Venus Erycina, where they presented it to the goddess. A Cornelian gem, with a representation of this cere- FESTIVAL OF VENUS. 189 mony upon it, was reproduced in the Culte Secret des Dames Romains. A triumphal chariot bears an altar upon which rests a colossal phallus. A genius hovers above this symbol holding a crown of flowers sus- pended over it. The chariot and genius are under a square canopy, supported at the tour corners by speai'S, each in the hands of a semi-nude woman. The chariot is drawn by bulls and goats, ridden by winged children, and is preceded by a band of women blowing trumpets. Further on — at the destination of the chariot and its escort — is a S3'mbolic youi, corresponding in size with the honored phallus. This female symbol is upheld by two genii, who are poiuting out to the approach- ing phallus the place it is to occupy. When this ceremony was accomplished by the union of these two emblems, the Roman ladies devoutly es- corted the phallus back to its temple. At the close of the festival of Yeiuis came the Flor- alia, which excelled all the others in license. The prostitutes of the city mixed with the multitude in perfect nakedness, exciting the passious by obscene songs, jokes, stories, and gestures, until the festival ended in a scene of mad revelry without tlie least re- straint. Cato, the younger, who was noted for his gravity, was present at one of these orgies, and there was a hesitancy on the part of the participants about giving reins to their inclinations ; so out of respect to the wishes of the representative citizens and matrons he withdrew — so his presence need not interfere with their worship or lessen their enjoyment. 190 GREEK AND EOMAN PHALLISM. A thousand sacred prostitutes were attached to the temple of Yenus at Corinth, and a similar number to the temple of the same goddess at Eryx. Other tem- ples in Greece were likewise furnished. St. Paul's de- scription of the licentious practices at ("orinth was, in a degree at least, true of most temples of Venus at that and some former times. Juvenal tells as that every temple in Rome was properly designated as a licensed brothel. The Bona Dea seems to have been a more select society — a club, as it were, of the elite of Rome — organized aud controlled by the hon ton of the Roman matrons. These Roman ladies were remarkable for their gravity, dignity, and virtue, in their ordinary life and associations. The stories told of them, how- ever, relating their exploits of skill and endurance in the rites of Yenus, show them to have been fully a match for the well instructed graduates of the sem- inaries of Corinth and Eryx; for they were experts in all the modes and attitudes which the luxuriant imaginations of experienced votaries have invented for the performance of the practical religious rites of their tutelar goddess. The ceremonies of the Bona Dea were a combination of all the rites of the other fes- tivals. They were, however, as already suggested, participated in by the intelligent and prominent only, and hence were more elegant ; and, while more refined in their procedures, were quite as free, hcentious, and promiscuous — with all the revolting and unnatural practices of the more general orgies. NON-PHALLTC ZOROASTERISM. 191 "No very clear attempt has been made to unravel f nlly the Greek and Konian worship of Lares and Penates. They are in origin, however, strictly phallic. In India, at the present day, tliey are found in the niches of the domicile — elongated when they are Penates — in mem- ory of male ancestors ; and ovate when they are Lares — to commemorate the female dead of the family. The penates and lares — the phallus and the yoni conven- tionalized — commemorate the past vital fire and energy of the tribe or family. NON-PHALLIC ZOROASTERISM. The ancient Persians — under the teachings of Zoro- aster — worshiped the good deity under the name of Ormazd. He was defined as goodness, intelligence, and hght ; and represented by the sun and the sacred fire. Almman — the embodiment of all evil, dark- ness and ignorance — was represented as night and winter. The feminine creator was, represented by the moon, earth and water. The wind they recognized as the acti\aties of these divine beings ; good or bad — as it wns beneficial or destructive, bringing pure air, comfort and health, or raging in storms and bringing destructive results. In Zoroasterism Ave find the religion of the greatest purity of thought and ceremony among all the ancient cults. In later times, probably 1000 or 1500 B. C, some of the Persians learned, and to some extent adopted. 192 KON-PHALLIC ZOROASTERISM. the Assyrian religion, and worshiped Mylitta under the name of Mithra — or the mediator — but never with gross licentiousness. The followers of Zoroaster, the modern representa- tives being the Parsees of India, have never in their worship been gross or unclean in doctrine or ceremonial ; and have never used any images of the Divine. The serpent is spoken of as an evil princijde, or as representing a servant of Ahriman, but never figured as a religious emblem by the followers of Zoroaster. In short, the followers of Zoroaster were in no sense idolators. They were, from the beginning, as they are now, worshipers of one God. They held fire as sacred — not to reverence it for its own sake, but as the primal representative of the living and true, but invisible, God — creator of all that is. Firdosi Toosi, the celebrated Mohammedan poet, who wrote Shah Nama — the history of the Persian Kings — placed on the title page the following verse as a motto : " Ma Pindar ke atush purustan boodund — Piirustunduya Pack yezdan boodund." "Don't think they were fire worshipers; But worshipers of one God only." * The Persian version of the fall of man is nearly like the Hebrew, but much more explicit: The first man, Meschia, and the first woman, Meschiane, were be- guiled by the evil one, Ahriman, who appeared to them * The author is indebted to Mr. Sorabjee Elciiidana, a learned Parsee, a native of Bombay, and now a resident of Los Angieles, California, for this translation, and for most that is here said concerning the religion of the followers of Zoroaster. MIDDLE-AGE AND MODERN PIIALLISM. 193 in the form of a serpent. Under his influence they committed the sin of carnal intercourse — in thought, word, and deed — and thus transmitted to all their descendants the taint of that sin. This myth, like one popular interpretation of the Hebrew legend, seems to many minds terribly inconsistent ; for man Avas created male and female and directed to populate the earth — even to fill it — and was furnished with no means of doing so except the universal one of sexual congress. Yet these two interpretations make this union — the first obedience, to the first god, of the fii'st command, to the first human beings — to be the first sin of tliose beings. MIDDLE-AGE AXD MODEKX PHALLISM. Gnostics. — Much has been said and written con- cerning the Gnostics. Some laud them as the w^isest and purest — while' others denounce and describe them as the most professedly and actually vile — among men. The simple fact is, that both these statements are comparatively true ; because two entirely different schools assumed this name. One class were devoted students, austere, and abstinent, who mortified and reduced the body — crucifying the appetites and pas- sions — in order to purify the impulses and elevate the mind. Of this class, while they were fanatical and unpleasant associates, much might be said that is favorable ; but they do not come in the line of our work. Of the other class — who assumed the name in 13 194 MIDDLE-AGE AND MODERN PHALLISM. self-sufficient arrogance — there were many sects. Their generally common dogma, however, was that there was no moral difference between human actions ; and, hence, they made their religion minister to their greed and sensuality. The ]N"icolaitans held that sensual pleasure was the true blessedness of man here, and the great end for which he was created ; and that in the future life this realization would be immeasurably increased. Basilides was a fountain — or rather a sink — of all uncleanness. The followers of Carpocrates not only permitted sensuality and crime, but recommended them. Only those who daringly filled their measure of iniquity were saved ; the only sin was in opposing the appetites and passions — which God had implanted; so their injunction was to yield to every carnal m- clination, and their practices were in keeping with their doctrines. One sect entertained the stranger with all the pleni- tude of bed and board ; for, after the meal was disposed of, the host would arise and say to his spouse: "Go, exhibit to our guest your charity;" while he retired, that they might exercise their gener- ating impulses. Another sect revered and exalted Cain; and yet another held Judas Iscariot in the highest reverence. These Gnostics of the left-hand school cast the shadow of their errors and abominations over their purer and wiser namesakes ; but, in reading of Gnostics, there need be no mistake as to which school is described. ST. COSMOS AND DAMIANA. 195 The Nezafres, or I^azarains, form — or at least very recently formed — a special sect in Syria. They adore God, and believe in Jesns as a prophet. They pray indifferently to the Apostles, the Yirgin, and the ancient prophets. They practice baptism by immersion, celebrate the ]N"ativity, the Ascension, and some other festivals — the most solemn of which they call the Festival of the Womb. In this solemnity they salute women with a holy respect, and affectionately embrace their knees, thus bringing the man's head on a level with the woman's al^domen. From this comes their title of Worshipers or Adorers oF the Womb. They allow a plurality of wives and exalt libertinage into a moral maxim. On the day of the Circumcism — that is their New Year — all the women gather together in the hall of sacrifice. The windows are closed and the lights are put out. The men then enter, and each takes, by chance, the fii-st woman he finds. Tliis licen- tious cei-emony is renewed several times a year, partic- ularly at the Feast of the Womb. The chief and his wife at these times mingle on a level with the others. St. Cosmo axd Damiana. — A very peculiar relig- ious fair and festival was until quite recently held an- nually, on September 27th, at Isernia in JS'aples. The special feature of this occasion was tliat those dis- eased or weakened in any part of the body would offer a wax image of the part affected. This offering was accompanied by a fee to the priest and a prayer to the saint for restoration of health. Devout agents of the church mingled with thL! crowds, crying aloud " St. 196 MIDDLE-AGE AND MODERN PHALLISM. Cosmo and Damiana," and carrying baskets full of these wax images. The price of these ex votos, as they were called, was ''the more you pay, the more the merit." In the vestibule of the church were tables, at each of which presided a canon of the church crying, " Here masses and litanies are received," and taking the offerings presented. By far the larger proportion of " ex votos " are phalli or masculine triads of all sizes, and of varying shapes and conditions. Men — old, depleted, or diseased — offered counterfeits of the ailing or inert organs, asking for renewed health and vigor. The great majority of the devotees, however, were women and girls — widows, matrons, and maidens — who also presented ex votos of the masculine oi-gans of generation — of all sizes, and in forms indicating health and vigor. These devotees paid the fee, offered their prayer, and, kissing the symbol, handed it to the priest. Among the prayers heard by an Englishman, who was at one time near a table, were the following: " St. Cosmo, dear Saint, bless me soon." "Let it be a boy." "St. Cosmo send him soon." "Dear Saint, let it be like this one," etc. St. FouTii^. — In some parts of France, until quite recently, St. Foutin received in some respects the same homage which was bestowed upon Priapus. This saint was credited with having the power of rendering barren women prolific, of restoring exhausted virility, and of curing venereal diseases. It was the custom of the men requiring his assistance to form ex voto in wax, representing the weak or diseased phallus. The women. SAINTS FOUTIN AND GUERLICHON. 197 on the other hand, made offerings of the jDhalhis and its appendages in the form and of the size which they desired, in order to insure children. Among the rehcs of the principal church at Embrun was the phallus of St. Foutin. The worshipers of this idol poured libations of wine upon its extremity — which was reddened by the practice. This Avine was caught in a jar, allowed to turn sour. It was then called "holy vinegar," and was used by the women as a lotion with which to anoint the yoni. At Puy en Yelay barren women prayed to this saint and scraped particles from the enormous phallus, of which they made a supposed fertilizing decoction. At the church of St. Eutropius, at Orange, was an enormous phallus, and its natural appendages all cov- ered with leather. This covering was removed when the barren devotees desired to worship it. At Bourg Dieu, near Bourges, the inhabitants worshiped a Priapic statue — probably of Roman origin. The monks, fearing the people, did not dare remove or destroy it, and so called it St. Guerlichon. Barren women flocked to this abbey, and, laying this statue upon the gi'ound, stretched themselves at full length upon it. This was repeated for nine consecutive days. On each day they also scraped particles from the exaggerated phallus of this idol, which was soon very much reduced in size. The particles in an infusion was considered a certain means of overcoming barrenness. A similar statue stood in the chapel of St. Guignole, near Brest. The very prominent w^ooden phallus of this saint traversed 198 MIDDLE-AGE AND MODERN PHALLISM. the statue, so that when the devotees reduced its size by scraping for their fertilizing decoction a mallet blow from behind performed the not seldom repeated miracle of restoring that important member to all its pristine size and glory. St. Gilles, in Brittany, St. Rene, in Anjou, St. Regnand, and St. Arnaud were similai'ly adored. In the latter case a mystic apron covered the important symbol. This was raised in favor of sterile devotees, and a simple admiring inspec- tion with proper faith was sufficient to secure the desired fertility. There are those who believe and suggest that the monks, as the living representatives of these virile saints, took an active and efficient part in rendering these devotions successful, by practically illustrating to these female devotees the method their husbands ought to follow in order to secure fertility. Whatever truth there may be in this suggestion, would only reflect upon the faithfulness of the monks, and not upon the Catholic ftiith. Other cases might be cited, and, although this wor- ship was opposed l)y the higher dignitaries of the church, they continued luitil the Revolution. An enormous phallus of white marble, found at Aix, in Provence, was an ex voto offered to the deity pi-e- siding over the thermal waters by a grateful or expectant patient. The bas-reliefs of the Pont du Gard and the amphi- theater at E'imes show singular varieties of phalli — simple, double, and triple, with branches pecked by birds, furnished with claws, bells, etc. One is bridled. JUDICIAL CONGRESS. 199 and ridden by a woman. A very sin<^ulnr and compli- cated monument of this worship was found in an ancient tomb near Amiens. It Avas a hooded human figure, in a walking attitude. It was in two parts. On remov- ing the u]3per portion, consisting of the arms, head, and bod}^, there remained an exaggerated phallus standing on the two human legs . This relic was preserved until the Revolution in the Chapter of the Cathedral at Amiens. In the museum at Portici, there is the cover of an ancient vase, which seems to have been used for relig- ious purposes. On this cover is an enormous phallus, which a woman is embracing with her arms and legs. Another vase exhibits a dealer in phalli exhibiting his wares to a beautiful woman, Avho evinces evident delight at their extraordinary size and fine proportions. The Judicial Coj^gress, sometimes spoken of, and oftener hinted at, as a practice of the seventeenth cen- tury in France, Avas a very simple affair. In those days, sexual excesses were comuiou, while religious rule Avas rigorous ; so that many poor creatures, Avith strong passions and keen consciences, were denied the gratification they so much desired. If, therefore, one party in a marriage asked an in- dulgence or a separation, because of the impotency or Inefficiency of the other party, the matter A\as some- times referred to a select committee, who carefully examined into the matter. This committee Avere author- ized to make occular and digital examination of the generatiA^e organs of one or both parties. They could, if they chose — and this they often did — order them to 200 MIDDLE-AGE AND MODERN PHALLISM. engage in sexual intercourse in the presence of the committee — this was called a " judicial congress " — so that the virility or impotency of either or both might be proven. The arbitrators had full power, too, to call in other parties — as experts or assistants — who would hkewise in their presence engage one or the other of the disputants in sexual combat — in order to test their capacity and fitness for married life. Most of the com- plainants were women. The committee were, of course, men — and had the privilege of testing, as they deemed it necessary, the question of the woman's inordinate de- sire — or lack of proper desire — by a personal en- counter with her. These trials, with their various modes, of " judicial congress," can, when these facts are known, be better imagined than described. The May-Pole. — The erection of the may -pole, surrounding it with wreaths of flowers, or gay and streaming ribbons, and dancing around it with merri- ment and I'oystering, sometimes ending in revelry and orgies, is a relic of the ancient custom of reverencing the symbol of creation, invigorated by the returning spring warmth. And it is realistically, as well as poetically, true, that "In the spring a livelier iris changes on the burnished doye; In the spring a young man's fancy lightly turns to thoughts of love." The Liberty Cap. — The mystic cap of liberty was originally red and a badge of citizenship, and, hence, of freedom from the many burdens and restric- tions imposed upon foreigners, l^o foreigner was allowed to wear a cap of tliis shape or of a red color. FISH ON WEDNESDAY AND FKIDAY. 201 "When an alien was adopted — or, according to American parlance, " natnralized " — he was circumcised, made a free man, and entitled to wear the " cap of liberty ;" or, as it was then called, the " cap of circumcision." This cap, when cleft at the top so as to represent a fish's mouth, and, hence, the adoration of the Celestial Yirg'in mother, becomes the insignia of the royal priesthood, and is the official " red liaV^ of the Catho- lic cardinals. St. Patrick and the Snakes. — When St. Pat- rick went to Ireland he found the people of that country much given to serpent worship, and their crosses adorned with that symbol — some of them very elaborately. He ordered these serpent emblems re- moved from the crosses. The clergy and most of the people obeyed the order. Out of this purification of the Catholic symbolism in Ireland arose the myth that St. Patrick banished all the snakes from the Emerald Isle. The Fish is a well-known phallic emblem, symbol- izing the feminine. It was used alone, and in many designs in combination with other elements, always, however, representing or i-eferring to the Sovereign Goddess. Fish was, among many sects, an essential part of every feast in honor of the recognized dees, as well as the only animal food on days sacred to her service or worship. Fish on Wednesday and Friday. — The eating of fish on Wednesday and Friday is usually explained as simply a sanitary measure — or as a fast for spiritual 202 MIDDLE-AGE AND MODERN PHALLISM. puriiication. This practice, however, was not originally a fast — but, on the contrary, a feast. It originated in the pagan practice of the worshipers of one cult of. eating fish on Yenus-day, or Wednesday, as we call it; while of worshipers of another cult, adoring the same goddess under the name Freya, had their feast of of fish on Freya- day, or Friday. Among both these sects of worshipers it was a sacri- lege to eat flesh on the ' ' fish days " — or goddess-days. The church adopted both these fish-eating feast days, giving l)oth the days and the diet a very different value, and an interpretation more in harmony with its own doctrines. The Mistletoe was dedicated to Mylitta, in whose worship every woman must once in her life submit to the sexual embrace of a stranger. "When she concluded to perform this reUgious duty in honor of her acknowl- edged deity she repaired to the temple and placed herself under the mistletoe — thus offering herself to the first stranger that solicited her favors. The modern modification of this ceremony is found in the practice among some people of hanging the mistletoe, at cer- tain seasons of the year, in the parlor or over the door, when the woman entering that door or found standing under the wreath must kiss the first man who approaches her and solicits the privilege. The Devil's Horns and Cloven Foot. — The idea and belief of the devil having horns and a cloven foot 'originated in the horns and cloven foot of the goat as a representation of Pan or Bacchus — the evil or ORDER OF THE GARTER. 203 false god — the devil — against whom the church had such au especially long and persistent fight. Nor was this identification of the Roman Bacchus and the or- thodox devil an idle whim ; for surely the practical and idolatious (adulterous) worship of Bacchus was, as it is still, one of the great evils which all true religions have most difficulty in overcoming. Devotees' Names. — When monks or nuns enter upon their consecrated life, they usually drop the names by which they are known to their associates, and as- sume a new name — as they enter upon a new life. This name usually also indicates the patron saint under whose especial protection they choose to labor and de- velop. This is no new thing, for a prophet of old, when entering upon his mission, laid aside the name given him by his parents and adopted a new name, which, by its form and sound, indicated the god whom he served and whose truth he assumed to reveal. Thus, Samuel, Ezekiel, and Daniel worshiped El. Jeremiah, Isaiah, and Hosea adored Jah. Joel ac- knowledged both Jah and El. Balaam adopted Bel and Am. This is one of the keys to the prevalence of special cults, and often enables the truth-seeker to determine otherwise dai'k questions. The Order op the ' ' Garter ' ' — the first of chiv- alry — is not a garter at all, but the " garder " or '^keeper," the sacredest and secretest of woman's article of clothing. It is, by esoteric interpretation, 204 MIDDLE-AGE AND MODERN PHALLISSI. unfolded to symbolize and emphasize the most exalted feminine virtue of chastity ; and the one who worthily wins and wears this badge of knighthood should be the keeper and defender of the purity of every woman wdio needs his sympathy or his protection. It is the sistrum of Isis — the " cestus " or girdle of the immaculate vir- gin, the symbol of the divine woman which every man worsliips according to his idea of divinity and woman- hood.