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pa -7
4524
Q1;
Two Volumes, Demy 4150, 1,270 pages, with Maps, numerous
Illustrations, and large separate Chart. 'Prr'ce Sin Guineas.

Rivers Of Life;

R,

SOURCES AND STREAMS OF THE FAITHS OF MAN
IN ALL LANDS,

SHOWING THE

EVOLUTION OF FAITHS

FROM THE RUDEST SYMBOLISMS TO THE LATEST SPIRITIIAL
., DEVELOPMENTS.
BY

MAJOR-GENERAL J. G. R. FDRLONG,

F.R.G.S., F.R.S.E., M.A.I., A.I.C.E.,
F.R.H.S., F.R.A.Socy., 820., &c.

 

Contents of Vol. I.

I. INTRODUCTORY . . . . , . pages 1-30
I. IREE WORSHIP . . . _ ,, 31_92
III. SERPENT AND PHALLIC WORSHIP . . . ” 93322
IV. FIRE WORSHIP . . . , _ , ” 323402
V. SUN WORSHIP . . _ _ . ,_ ” 4035341
VI. ANCESTOR WORSHIP . . _ _ _ ” 535-548

Contents of Vol. II. .
VII. EARLY FAITHS OE WESTERN ASIA As IN KALDIA '

AND ASSYRIA. . . pages 1-141
VIII. FAITHS OE WESTERN ABORIGINES IN EUROPE AND
ADJACENT COUNTRIES . ,, 142.443
IX. FAITHs OF EASTERN ABORIGINES, NON-ARYAN, ARYAN
AND SHEMITIC . . . ,, 449-622
Appendixes.

H

. A COLOURED CHART OE ALL FAITH STREAMS, 7% EEET BY 2% FEET,
EITHER FOLDED OR ON ROLLER.

11. MAP OE WORLD, As KNOWN ABOUT SECOND CENTURY 13.0., SHOWING
EARLY RACES AND FAITHS.

III. SKETCH MAP OE ANCIENT INDIA, AND YROM BALUCHISTAN To
ANAM, SHOWING EARLY TRIBES, THEIR SACRED PLACES, &c.

IV. SYNOPTIOAL TABLE OE GODS, GOD-IDEAS, AND MANY FEATURES

WHICH ALL FAITHS HAVE MORE OR LESS IN COMMON. IE ON

ROLLER THIS IS 3 FEET BY 21 INCHES.

[P.T.O.

GENERAL FORLONG’S “RIVERS OF LIFE.”

 

GENERAL FOBLONG has now given to the public, in two magnificent quarto
volumes and chart, the first instalment of his great work on comparative
religion, and on the natural evolution of existing faiths, which has been in
preparation for the last seven years. z

The importance of this work consists in its being the first to apply the
result of modern research and learning to the great subject of Asiatic religions
in a thoroughly unbiased manner. N 0 one can read the long list of General
Forlong’s authorities without seeing that he is well up to date in his reading,
although he has also consulted many valuable authorities now rarely read,
being contained in ponderous and expensivcfolios. The works of Max Miiller,
Rhys Davies, Beal, Cox, Sayce, and many other standard authorities on
oriental subjects; of Birch and Brugsch, Renouf rand Maspero in Egypt, of
Hang West and Darmesteter in Persia, together with the latest accounts of
travellers in Palestine, in China, in Africa, and America, have all been
ransacked for information. General Forlong is generally able to show how
little many writers really know of the meaning of the customs, traditions,
symbolisms, and superstitions concerning which they write. ,

The volumes are accompanied by a large separate Chart (price £2), which
will be found very useful for students anxious to obtain a clear idea of the
relation and antiquity of the difl'erent religious systems, and of the constituents
of those systems. The various cults of the Tree, the Serpent and Lingam, the
Fire, the Ancestor, and the Sun, with the later more spiritual conceptions of
deity as a Father and a Spirit, are distinguished by coloured streams; and
the student at a glance can see which of these ideas is- embraced by any
existing creed.

Many valuable data, chronological and physical, mythological and ethnical,
are given on the margin of the chart, and all the great Bibles of Asia, and
Africa, and Europe, are shown in relative position.

General Forlong’s chief claim to speak on these questions lies in the fact
that he is not a mere bookworm or compiler but an active explorer, and a
student who has visited the sacred places of which he treats, and has received
from the lips of living Brahmans and Bikshus their own interpretation of the
symbolism of the ancient Faiths of India. When General Forlong wished to
understand Rome or Delphi, Jerusalem or Sheehem, he visited those places
himself, just as he has visited the famous Indian sites, and as in our own
islands, he has studied the ruder stone monuments of England, Scotland, and
Ireland on the spot, and by the light of existing remains in India and else-
where. In cases where he has not so visited the site, he has diligently collected
the most recent and authentic information, and with such knowledge of his
subjects he combines, as we have seen, a wide reading of the latest and the
earliest literature regarding them in some 700 books, many in eight or ten
volumes each. The illustrations alone of his work, many of which are
admirably bold sketches from the original, are of the greatest value to the
student, and his volumes, with their careful indexes, form a storehouse of
research and learning, in which future writers might dig long without exhaust-
ing material.

 

Copies may be obtained from the Publisher of the presem
volume.

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PRIMITIVE SYMBOLISM

AS ILLUSTRATED IN

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OR

THE REPRODUCTIVE PRINCIPLE

BY

HODDER M. WESTROPP

VVITEi ADJ IN1TROIDUITTIOPJ BY

GENERAL FORLONG

FflflfiwFfifim,MAL,ALQE,REH$,EKL&}WQ
AUTHOR OF “RIVERS 0F LIFER'

LONDON
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YORK STREET COVENT GARDEN
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INTRODUCTION.

THIS work is a multum in parrua of the growth and
spread of Phallicism2 as we commonly call the worship of
nflc/ggfifgrtiklizing powers. I felt, when solicited to
enlarge and illustrate it on' the sudden death of the
lamented author, that it would be desecration to touch so
complete a compendium by one of the most competent
and soundest thinkers who have written on this world-wide
faith. None knew better or saw more clearly than
Mr. Westropp that in this oldest symbolism and worship
lay the foundations of all the goodly systems we call
Religions; but unfortunately, though writing clearly,
he has only left to us short and somewhat detached
Essays, this being the longest I have come across. It was,
therefore, with deep concern I heard of his death, and
saw his perhaps last note pencilled at the end of the
proof-sheets—“ Confined to bed with a severe attack of
dyspepsia.”

He read a Paper, which justly attracted much attention,
in 1870, before the AnthrOpological Society, London, in
the days when such subjects were then possible, as they
are not now, owing to admission of lady members. Mr.
J. W. Bouton, of New York, incorporated this in 1875
with Mr. Staniland Wake’s valuable Paper of the same
period and some others, the whole forming his useful
publication entitled Ancient Symbol Worship in #16 Religion:
qf Antiquity. Many of the facts there stated—as true for
all time and necessary to show the continuity of the

iv Introduction.

faith—will be found in the present epitome, our only
regret being that this short historical summary does not
extend further in time and Space as down to these days
and islands, indeed to Europe in general, for Mr.
Westropp’s researches had assured him that if the old
worships are now only dimly perceptible it is not yet so
with the ancient symbolisms—nay, the tendency has been
to amplify these, especially in ecclesiastical architecture,
ornamentation, rites, vestments, &c. He appears to have
been, from divers causes, averse to drive facts and argu-
ments home into the midst of existing faiths and sacred
books, for this is to increase the dislike naturally inherent
to the subject, and to wound many of the tenderest emo-
tions of a large class, especially of the more ignorant
adherents of our own and other ReligiOns. These cannot
distinguish between the religious student of ancient and
modern art, tracing the various growths of cults in symbols
and rituals, from the sceptic or worse, who has come to
pull down the sacred groves and gods, and thus uproot
all the cherished feelings with which their holy objects,
rites and festivals inspire them. They are willing to smile
over the idea of the origin of a church spire or temple
minaret, and to laugh at what they think is the mere
ingenuity of the inquirer, but they frown when the inquiry
goes further, and solid facts are advanced proving that their
faith is in every detail. a mere evolution of Faiths that
preceded it, just as they themselves are of previous men.
They are willing to accept from a poetical point of View
that “there has been no entirely new religion from the
beginning of the world,” and from a philological, that
our alphabet has evolved from previous alphabets, and
these from some scratchings of savage tribes, but not to

 

 

Introduction. v

carry such evolution theories beyond or into their fancied
divine ideals. Yet if we are to instruct people aright or to
investigate an important subject we must do so thoroughly,
and, marshalling our facts, show their far-reaching sig-
nificance in all their bearings, at least so far as the
instructed are capable of comprehending, and not to that
extent only which they may prefer. The ancient priest
had his esoteric and exoteric doctrines and mysteries, with
the object of alluring and keeping within his fold all
manner of men, women and children, but here we speak
unto men caring only tlmt they know flye trut/J, not that
they be won over to our view or that of any other, but
that they act according to their lights. Mr. Westropp
here takes the best course in the present crass ignorance
of Europe by simply massing together a few pregnant
facts. He avoids the doubtful and all that may lead to
controversy and annoyance, and calmly rehearses his case
as a philosopher, physician and friend, who desires that
the inquirer should know something of his “whence
and whither,” at least so far as the study of history
and humanity can teach him. We must here say a few
words regarding the author’s very apposite quotations on
p. 41, for they point to the radical difference between
real religion and “Religions.”

These have been always more or less superstitions or
beliefs resting mainly on priestly assertions, unproved and
often incomprehensible, regarding supernatural Powers,
deities, or spirits and events in the quasi histories of these,
according to, and on account of which, the followers of
these ideals were required to shape their conduct, nay,
their very thoughts. This was the original idea of 0
Religion, but such is» no true religion, for this simply con-

vi Introduction.

sists of living a just, moral and righteous life, guided by
the highest ethical ideas we have each attained unto. The
Religem or “Religious ones” were simply those who
separated themselves from what they called “ the world”
in order to serve their gods, banding themselves together
in solitary places, caves, temples, monasteries, &c., so as
the better to observe (Réligio) their vows, rites and laws.
These last they believed came from their T/Jeor, Allah or
other divine Rex, Regis or Prophet. All tribes had laws
given to them by their priests, of which, perhaps, the
most perfect specimen is the D/Jarma and Vinéya, the
t/Jemz's—“ Heavenly Law and Way or Discipline” of
Budhists. The original meaning of Reltgare— “ to bind
fast”—was simply a consecration to one particular pur-
pose, not necessarily a holy one._ The priests relegated
themselves, we may say, to continually reading over, re-
viewing, or going back upon the services of their gods—
for ever rehearsing praises and prayers to them in order to
please them and avert calamities which they feared. It
was no part of the design of the Religem to serve or
please their fellows, to inculcate virtue, honour, truth,
goodness, or even chastity, not to speak of a high moral
and intellectual life. The truly “Religious” or “Holy
man” was, as such, entirely zm moral. He did not admit
that the ethics which guided him in his social or family
life had any place within the hallowed circle of his temple
or faith. Here he knew of no morality or immorality , all
symbols, rites and customs of the faith were divine, and,
as regards the sanctuary, he was but the servant of his
god, striving only to loonour and serve Him, and for this
purpose seeking even to debase himself by the most
shocking and heinous offences, such as he Would not, if

 

 

Introduction. vii

otherwise a good man, for a moment tolerate in the family
circle. Thus there was neither shame nor immorality in
the rites of Militta described by Hemmer in the
priestly functions practised to this day by the Gosains or
“ Maha Rajas” of Kr1shna nor in the Jewish leader
giving a share of the captured Midian women “to the
Lord” (Num. xxxi. 4o) , nor yet in “the Lord’s house”

being full of shameless women, and worse. Religions
were not practical guides for the world, but for the
Religem and the services of the sanctuary, and only prac-
tical and pious philosophers like Confucius and Budha
strove to supply to mankind real religion. Even Paul
taught that “ the wisdom of the Greeks”——morals or
“works,” and intellectual attainments, “ were foolish-
ness”—worldly matters beneath the notice of the truly
“ religious ;” that the ignorant faith of a babe was what
men should strive for, and following Paul, all the Christian
fathers with few exceptions, down to even Luther and
Calvin, taught very similar doctrine. “Religion,” they
said, was a Faith, pistis, “belief” or “loyalty” to the
god-idea and tales concerning the god or his incarnations,
and the greatest sin or “irreligion” was Zzpistia, or want
of faith. So Mahamadans call their “ Religion” mam, or
“ Faith,” and only Islamis are accepted by Allah. Luther
was horrified at much of the writing of 7077165. He called
it “an epistle of sham and by no apostle,” because that
writer asks with amazement, “ Can faith save any one ?”
Jerome frequently urges that all secular improvement only
merits divine punishment, and virtually that those who
ignore all physical, social and moral laws “ are children of
the unseen but heavenly kingdom.” No good Christian
doubted that unbelievers were to be damned (though our

viii , Introduction.

beliefs can only follow the laws of evidence), and that
men like Galileo, Bruno, &c., however moral, good and
pious in the best sense of these words, were justly con-
demned to fire here and hereafter. On these grounds
also, Greeks murdered Sékrates, well known for piety,
justice, and righteousness, and banished unbelieving Aris-
totle, Protagoras, and others from their highly “ Religious”
society. St. Augustine was in the habit of saying of
such really religious men: predestinati sunt in cetemum
ignem ire cum diabolo ;' and many Christians besides Ignatius
Loyola urged that “ the highest virtue in a Christian is
the sacrifice of the intellect,” and the greatest sin, “ lis-
tening to the dictates of reason.” ,

In all this we see the childhood of true religion, which is
now sapping the foundations of what is called “ Religions.”
Mr. Westropp shows their fundamental phase, or that
substratum from which a beautiful plant is now vigorously
putting forth its strength in a few favoured localities; for
Nature ‘womlzip is still the prevalent “Religion” of the
world, and Her Majesty rules over six Worshippers of
the Reproductive Powers for every Christian in her vast
empire. It behoves us, therefore, to study these matters
if we would know what so-called Religions really are.

J. G. R. FORLONG.

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PHALLIC WORSHIP.

_._.o.——

THE identity of human nature and of the human mind, V
in all times and in all countries, is the key to the solution
of many phenomena in the development of man’s mind
and nature.

Human nature is one and the same everywhere. The
same wants beget the invention and use of the same
means to supply those wants.

The workings of man’s mind, being obedient to similar
laws, are the same, and the thoughts, suggestions, ideas
and actions proceeding from them, nearly identical in all
countries; the same ideas arise within the mind of man,
suggested by the same objects.

Hence similar and analogous ideas, beliefs, and super-
stitious practices are frequently evolved independently
among different peoples. These are the result of sugges-
‘ tions arising spontaneously in the human mind at certain
stages of its development, and which seem almost

universal.
' As a remarkable instance of this, I have drawn up the
following sketch of phallic worship, which is one of those
beliefs or superstitious practices which have sprung up
independently and spontaneously, and which seems to have
extensively prevailed among many nations.

It will acquire additional interest when it is considered
that it is one of, if not the most ancient of the supersti-

B

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1,!
I

10 I Naiuir'é :a'nd'farly Man.
tions of the human racefi“ that it has prevailed more or
less among all known peoples in ancient times, and that it
has been handed down even to a very late and Christian
period.

In the earlier ages the operations of nature made a
stronger impression on the minds of men. Those ideas,
Springing from the constant observation of the modes of
acting in nature, were consequently more readily suggested
to the minds of all races of men in the primitive ages.

Two causes must have forcibly struck the minds of
men in those early periods when observant of the opera-
tions of nature, one the generative power, the other the
re—productive, the active and the passive causes. This
two-fold mode of production visible in nature must have
given rise to comparisons with the mode of proceeding in
the generation of animals, in which two causes concur,
the one active and the other passive; the one male and
the other female, the one as father, the other as mother.
These ideas were doubtless suggested independently
and spontaneously in different countries; for the human
mind is so constituted that the same objects and the same
operations of nature will suggest like ideas in the minds
of men of all races, however widely apart.

Nature to the early man was not brute matter, but a
being invested with his own personality, and endowed
with the same feelings, passions, and performing the same
functions. He could only conceive the course of nature
from the analogy to his own actions. By “an easy illu-‘

* Sex worship is as ancient as star worship, if not more so. Such

 

phallicism was the exponent of the principle of renewal and reproduc- ..

tion. It was the most natural form of expressing the idea of creation. ‘

-—Bar.rwic,é, Egyptian Edit]; p 258.

 

 

Deity and Sew. , I 1

sion” the functions of human nature were transferred to
physical nature. Man not only attributed his own mind‘
and feelings to the powers of nature, but also the func-
tions of his nature—generation, begetting—re-production,
bringing forth; they became his ideas of cause and
effect. To the Sun the great fecundator, and the
chief cause of awakening nature into life; to the
Earth, the great recipient, in the bosom of which all
things are produced, man attributed the same powers
and modes of re-production as in human nature. The,
human intellect being finite, man is incapable of
imagining a personal god inseparable from the functions
of human nature. Sex was given to them; the
Sun or sky was considered the male, or active power;
the Earth, the female or passive power. The sky was
the fecundating and fertilizing power; the earth was
looked upon as the mould of nature, asathe recipient of
seeds, the nurse of what was produced in its bosom. An
analogy was suggested in the union of the male and
female. These comparisons are found in ancient writers.
“ The bright sky,” [EschylusfiIE says, “loves to penetrate
the earth; the earth, on her part, aspires to the heavenly
marriage. Rain falling from the watery sky impregnates \*
the earth, and she produces for mortals pastures of the
flocks, and the gifts of Ceres.” “The sky,” Plutarch
says, “appeared to men to perform the functions of a ,
father, as the earth those of a mother. The sky was the
father, for it cast seed into the bosom of the earth, which
on receiving them became fruitful and brought forth, and /
was the mother.” This union has been sung in the fol-
lowing verses by Virgil :—-1'
’1‘ Danaia'e: (Frag. 4.5, Herm.) 1' Gtorg. ii. 325.

1 2 Primitive Ideas.

Tum pater omnipotens fecundis imbribus [Ether
Conjugis in gremium late descendit.

Columella has related, in his treatise on agriculture, the
loves of nature, or the marriage of heaven and earth,
which takes place at the spring of the year. .

“ Reverence for the mystery of organized life,” as Mrs.
Child writes, “led to the recognition of a masculine and
feminine principle in all things spiritual or material.
Every elemental force was divided into two, the parents
of other forces. The active mind was masculine, the
productive earth was feminine.”

“Eminent scholars,” remarks Dr. Ginsburg (Moabiz‘e
Stone, page 43), “who have devoted themselves to the
investigation of ancient cults, have shown to demonstra-
tion that the most primitive idea of God was that he
consisted of a dual nature, masculine and feminine, and
the connubial contact of this androgynous Deity gave
birth to creation.”

“The divine power in creation,” as Mr. Bonwick
writes, “ was always regarded among the ancients from a
generative point of view.” *

These ideas bear a prominent part in the religious
creeds of several nations. In Egypt the Deity or prin-
ciple of generation was Khem, called “ the father ”—the
abstract idea of father, as the goddess Maut was that of
mother. The oflice of Khem was not confined to the

* The first verse of the Book of Genesis declares creation to have
been a series of Toledat/J, or generations. It is properly translated
“ God (the Elohim—or rather Alf-im) engendered (B’RA) the heavens
and the earth.” In the language of Plato 2—“ The Supreme God
generated the gradual succession of dependant spirits, of gods, of
demons, of heroes and of men.

 

 

 

 

Iris , and Osiris. 1 3

procreation and continuation of the human species, but
extended even to the vegetable world, over which he
presided, when we find his statue accompanied by trees
and plants; and. kings offering to him herbs of the ground,
cutting the corn before him, or employed in his presence
tilling the land, and preparing it to receive the generating
influence of the deity. Khem was styled Amman generator,
and was represented it/Jyp/Jallic.

As Mr. Bonwick writes, “When Ammon, Ptah, Khem,
Osiris, or Horus appear in ithyphallic guise, it is in their
condition as the Demiurgus, by whom the worlds were
made.”

At Philae Osiris was worshipped as the generating
cause, and Isis the receptive mould.

At Mendis Osiris was considered to be the male prin-
ciple, and Isis a form of the female principle. Plutarch
tells us in his Iris and Osiris that in the Egyptian belief,
when a planet entered into a sign, their conjunction was
denominated a marriage.

Synesius gives an inscription on an Egyptian deity,
“ Thou art the father and thou art the mother. Thou
art the male and thou art the female.”

Mr. MahaEy, in his Prolegomena, p. 267, gives the
following Egyptian text :——“God is the sun himself in»
carnate; his commencement is from the beginning. He
is the God who has existed of old. There is no God
without him. A mother hath not borne him, nor a father
begotten him. GOD-GODDESS created from himself, all
the gods have existed as soon as he began.” Upon the
latter phrases Mr. Chabas remarks, “These two latter
phrases are the most exact formula, the most simple of
Egyptian theology, such as it was taught in the highest

I 4 Siva and Bra/2772a.

system of initiation. Ar sole deity, invested With the
power of production—that is to say, of the two principles,
male and female—he created himself before all things,
and the arrival of the gods was only a diffusion, a mani-
festation of his different faculties and of his all-powerful
will.” In a hymn the deity is thus addressed, “ Glory to
thee who hast begotten all that exists, who hast made
man, who hast made the gods.”

The- Egyptian Triads were composed of father, mother,
and son—that is, the male and female principles of nature,
with their product.

In the Saliva Pun—ma of the Hindus, Siva says: “ From
the supreme spirit proceed Purusha (the generative or
male principle), Prakriti (the productive or female prin-
ciple), and Time; and by them was produced this universe,
the manifestation of one God. . . . Of all organs of
sense and intellect, the best is mind, which proceeds from
Ahankara, Ahankara from intellect, intellect from the
supreme being, who is, in fact, Purusha. It is the
primeval male, whose form constitutes the universe, and
whose breath is the sky; and though incorporeal, that
male am I.” '

In the Kritya Tatwa, Siva is thus addressed by
Brahma; “I know that Thou, O Lord, art the eternal
Brahm, that seed which, being received in the womb
of the Sakti (aptitude to conceive), produced this
universe; that thou united with thy Sakti dost create the
universe from this own substance like the web from the
spider.” In the same creed Siva is described as the per-
sonification of Surya, the sun; Agni, the fire, or genial ‘
heat which pervades, generates, and vivifies all; he is

 

 

T/Je Female Principle. 1 5

BhTava, the lord of Bliavani the universal mother, goddess
of nature and of the earth. '

In one of ‘the hymns of the Rig Veda quoted by
Professor Monier Williams (Hinduism, p. 26) we per-
ceive tlfifirfitjithline of the remarkable idea that the
Creator willed to produce the universe through the
agency and co—operation of a female principle—an idea
which afterwards acquired more definite shape in the sup-
posed marriage of heaven and earth. In the Veda also
various deities were regarded as the progeny resulting
from the fancied union of Earth with Dyaus, “ heaven ;”
just as much of the later mythology may be explained by
a supposed blending of the male and female principles in
nature. In the Sama—Veda (viii. p. 44) the idea is more
fully expressed : “ He felt not delight, being alone. . He
wished another, and instantly became such. He caused
his own self to fall in twain, and thus became husband
and wife. He approached her, and thus were produced
human beings.”

“Brahma,” the creator, writes ProfeSSOr Williams, “was
made to possess a double nature, or, in other words, two
characters—one quiescent, the other active. The active
was called his Sakti, and was personified as his wife, or
the female half of his essence. The Sakti of the creator
ought properly to represent the female creative capacity,
but the idea of the blending of the male and female prin:
ciples in creation seems to have been transferred to Siva
and his Sakti Parvati. One of the representatives of
Siva is half-male and half-female, emblematic of the in-
dissoluble unity of the creative principle (hence his name,
Aral-band risé, the half female lord ”).

Siva represented the Fructifying Principle, the genera-

a

I 6 Babylonian M yt/Jology.

ting power that pervades the universe, producing sun,
moon, stars, men, animals, and plants. His wife, or Sakti,
was Parvati, for each divine personage was associated
with a consort, to show that male and female, man and
wife, are ever indissolubly united as the sources of repro-
duction. _

In China; according to Prof. Muller,“E we find the
recognition of two powers, one active, the other passive,
one male, the other female, which comprehend everything,
and which, in the mind of the more enlightened, tower
high above the great crowd of minor spirits. These two
powers are within and beneath and behind everything »
that is double in nature, and they have been frequently
identified with heaven and earth. In the Sim-King we
are told that heaven and earth together are ”the father
and mother of all things

At the head of the Babyloman mythology stands a
deity who was sometimes identified with the heavens,
sometimes considered as the ruler and god of heaven.
This deity 13 named Anu. He represents the universe as
the upper and lower regions, and when these were
divided the upper region or heaven was called Anu, while
the lower region or earth was called Anatu. Anuwbeing
the male principle, and Anatu the female principle, or
Wife of Anu. ’

The successive forms, Lahina and Lahama, Sar and
Kisar, are represented in some of the god lists as names
or manifestations of Ann and Anatu. In each case
there appears to be a male and female principle, which
principles combine in the formation of the universal

3" Lectures on the Science of Religion.

1‘ Smith’s C/Jaldaan Gmuir, p. 54.

 

 

 

Tbe God of the M oabites. 17

Amon the AssyLans the supreme god, gel, was
stymreator ; ” and his wife, the goddess
Myljttairepresented the productive principle of nature,
and received the title of the queen of fertility. Among
the Assyrian deities, writes Dr. Ginsburg (Moabite
stone, page 43), “the name Ashtar or Ashter means
generative power, tied together,joined, coupled connubial
contact, whilst Astarte 1s the feminine half or companion
of the productive power”

Another deity, the god Vul, the god of the atmosphere,
is styled the beneficent chief, the giver of abundance, the
lord of fecundity. On Assyrian cylinders he is represented
as a phallic deity With him IS associated a goddess Shala,
whose ordinary title is “Sarrat,” queen, the feminine of
the word “Sar,” which means chief. Sir Henry Raw-
linson remarks with regard to the Assyrian Sun, or Shamas,
the sun-god, that the idea of the motive influence of the
sun-god in all human affairs arose from the manifest agency
of the material sun in stimulating the functions of Nature.
On the Moabite stone the god of the Moabites is called
Ashtar-Chemosh—Chemosh meaning tbé conqueror, and
Ashtar t/Je producer—a joint name, which implies an
androgynous (male and female) deity. In Phoenician
mythology, Ouranos (heaven) weds Ghé (the earth), and
by her becomes father of Oceanus, Hyperion, Iapetus,
Cronos, and other gods. In conformity with the religious
ideas of the Greeks and Romans, Virgil describes the

products of the earth as the result of the conjugal act'

between Jupiter (the sky) and Juno (the earth.) According
to St. Augustin the sexual organ of man was consecrated
in the temple of Liber, that of woman in the sanctuaries
of Liberia; these two divinities were named father and

I 8 Painting at Pompeii.

mother. According to Payne Knight, Priapus, in his
character of a procreative deity, is celebrated by the Greek
poets under the title of Love or Attraction, the first prin-
ciple of animation; the father of gods and men, and the
regulator and dispenser of all things. He is said to
pervade the universe with the motion of his wings, bringing
pure light; and thence to be called “ the splendid, the
self illumined, the ruling Priapus.” In Greece he was
regarded as the promoter of fertility both in vegetation
and in all animals; According to Natalis Comes, the
worship of Priapus was introduced at Athens by virtue of
a command of an oracle.

Among the paintings found at Pompeii there are several
representations of sacrifices of goats, and offerings of milk
and flowers to Priapus. The god is represented as a
Hermes on a square pedestal, with the usual characteristics
of the deity, a prominent phallus. Similar Hermae or
Priapi were placed at the meeting of two or three roads.
One of these paintings represents a sacrifice or offering
to Priapus, made by two persons. The first is a young
man with a dark skin, entirely naked, except the animal’s
skin, which is wrapt round his loins; his head is encircled
with a wreath of leaves. He carries in his hands a basket
in which are flowers and vegetables, the first offerings of
his humble farm. He bends to place them at the foot of
a small altar on which is a small statue in bronze repre-
senting the god of gardens. On the other side is a
woman, also wearing a wreath, and dressed in a yellow
tunic with green drapery. She holds in her left

hand a golden dish, and in her right a vase. She»

appears to be bringing to the god of gardens an offering
of milk :—

 

”Si
2
3.
E‘
,
4
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if
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M.:.~u- ‘44.; A an r.

T be yapanese Creed. 19

“ Sinum lactis, et haec te liba, Priape, quotannis
Expectare sat est: custos es pauperis horti.”
Virgil, Eel. vii., 33.

Olferings were made to Priapus according to the season
of the year :—

“Vere rosa, autumno pomis, gestate frequentor
Spicis: una mihi est horrida pestis hyems.”
Priap. Veter. Epigr. 96.

In another painting Priapus is represented as placed on
a square stone, against which rest two sticks. The statue
appears to be of bronze. Its head is covered with a cap,
he has a small mantle on his shoulder, and exhibits his
usual prominent characteristic. The statue is evidently
placed by the road side, and he holds a stick in his hand
to point out the way to travellers; In a Priapic figure of
bronze he is styled Elm-7‘19 Kéapnov as his symbol contributed
to the reproduction and perpetuation of mankind. Mutinus
was among the Romans the same as Priapus among the
Greeks, as they both were personifications of the fructifying
power of Nature. According to Herodotus and Pau-
sanias statues of Mercury were represented as ithyphallic.
The latter mentions one in particular at Cyllene.

In Mr. F. V. Dickens’ “A Brief Account of the chief
cosmical ideas now current among the better educated
classes in Japan” he writes :—-“ In the Japanese creed
there are two elemental principles from the combination
of which everything originates—a Male, or developing one,
and a Female, or receptive one. The Earth is supposed
to have been‘formed by the condensation of the Female
principle in the middle of the Heavens; the Sun, on the
contrary, was the product of the great Male principle.”

In the/[Swintgonfreed inul‘EPEEb Heaven, or the sky,

20 ' A New Zea/and M yt/J.

married the Earth and became the author of mankind, W
having first raised up the dry land for their abode,
beginning with the island of Kiu-Siu, by fishing it up with
his spear from the bottom of the ocean.

We find similar ideas in the religious creeds of America
and of the remote islands of the Pacific Ocean. According
to the Indians of Central America, Famagostad and
Zipaltonal, the first male and the second female, created '
heaven and earth, man and all things.

“As in Oriental legends,” writes Mr. Brinton,* “ the
origin of man from the earth was veiled under the story
that he was the progeny of some mountain fecundated by
the embrace of Mithras or Jupiter, so the Indians often
pointed to some height or some cavern, as the spot whence
the first of men issued, adult and armed from the womb
of the all-mother Earth.

The Tahitians imagined that everything which exists
in the universe proceeds from the union of two beings;
one of them was named Taroataihetounou; the other
Tepapa; they were supposed to produce continually and
by connection the days and months. These islanders
supposed that the sun and moon, which are gods, had
begotten the stars, and that the eclipses were the time of
their copulation.

A New Zealand myth says we have two primeval
ancestors, a father and a mother. They are 13.2.19? and
Papa, heaven and earth. The earth, out of which all
things are produced, is our mother; the protecting and
over-ruling heaven is our father.

It is thus evident that the doctrine of the reciprocal
{,5 principles of nature, or nature active and passive, male

3" Myt/J: aft/)6 01d lVarld, p. 224..

Phallus and Kteisi 2 I

and female, was recognised in nearly all the primitive
religious systems of the old amell‘as of the new world,
and none more clearly than in those of Central America;
thus proving not only the wide extent of the doctrine,
but also a separate and independent origin, springing
from those innate principles which are common to human
nature in all climes and races. Hence the almost uni-
versal reverence paid to the images of the sexual parts, as
they were regarded as symbols and types of the genera—
tive and productive principles in nature, and of those
gods and goddesses who were the representatives of the
same principles. “The first doctrine to be taught men
would have relation to their being. The existence of a
creatdqrmcould be illustrated by a potter at the wheel.
Biit there was a much more expressive form familiar to
them, indicative of cause and effect in the production of
births in the tribe, or in nature. In this way the pbal/us
became the exponent of creative power; and, though to
our eyes vulgar and indecent, bore no improper meaning
to the simple ancient Worshipper.”—Bonwick, Egyptian
Belief, p. 257. The Phallus and the Kteis, the Lingam
and the Yoni—the special parts contributing to generation
and production—becoming thus symbols of thosg active
and passive causes, could not fail to become objects of
reverence and worship. The union of the two symbolized
the creative energy of all nature; for almost all primitive
religion consisted in the reverence and worship paid to
nature and its operations.

We may remark further, that the custom of wor-
shipping what contributes to our wants and necessities, is
frequently met with among uncivilised races. “In India,”
says Dubois, “a woman adores the basket which serves

22 14 Festival in Egypt.

to bring or to hold necessaries, and offers sacrifices
to it, as well as to the rice mill, and other implements that
assist her in her household labours. A carpenter does
the like homage to his hatchet, his adze, and other
tools, and likewise olfers sacrifice to them. A Brahman

does so to the style with which he is going to write; a ‘

soldier to the arms he is to use in the field; a mason to
his trowel; and a labourer to his plough.” Hence it be-
comes intelligible that the organs of generation, which
contribute to the production of living things, should receive
worship and reverence.

Evidence that this worship of the organs of genera-
tion extensively prevailed will be found in many coun-
tries, both in ancient and modern times. It occurs in
ancient Egypt, in India, in Syria, in Babylon, in Persia,
Greece, Italy, Spain, Germany, Scandinavia, among the
Gauls, and even in America among the Mexicans and
Peruvians. In Egypt the phallus is frequently repre-
sented as the symbol of generation. Numerous writers
have maintaiued that the (Ink/9, or T, (tau) as the sign of
life, was the phallus; and the crux amam 5?- the com-
bined male and female organs : just as the rirtrum, or guitar
of Egypt, and the delta A (lands on which the gods
‘ played and produced all life) represented Isis or “ woman.”*
Herodotus thus describes a festival in Egypt, which he had
evidently seen himself :—“The festival is celebrated almost

‘ In the Egyptian hieroglyphics homonyms are frequently used, that is,
words with two meanings, one that of an idea, the other that of an object.
In the hieroglyphs, the object was put for the idea—thus utter means
both “ God ” and “hatchet ;” so a hatchet was placed for “ God;
again nofre means “ good ” and a “ guitar;” the guitar therefore was
.placed for “ good.”

 

 

‘w wig-m»! m,“ a: a! «La;

 

 

 

T/Je Symbol of Resurrection. 23

exactly as Bacchic festivals in Greece. They also use instead
of phalli another invention consisting of images a cubit high,
pulled by strings, which the women carry round to the
villages. The virile member of these figures is scarcely less
than the rest of the body, and this member they contrive
to move. A piper goes in front and the women follow,
singing hymns in honour of Bacchus.” These figures doubt-
less represented the god Khem or the generative principle.

Among the royal offerings to Amen by Rameses III. in
the Great Harris Papyrus are loaves (called Taenhannu)
in the form of the phallus.

In the Pamelia the Egyptians exhibited a statue pro-
vided with three phalli. In the festivals of Bacchus,
who was considered the same as Osiris, celebrated by
Ptolemy Philadelphus, a gilt phallus, 120 cubits high, was
carried in procession.

The phallus, so conspicuous in Egyptian theology, ‘
was associated with another idea than creation. It ex-
pressed resurrection. For this reason, it was pictured
on coflins, and in tombs it told survivors that there was
hope in the future. Vitality was not extinct. Upon this
Mariette finely observes, “ These images only symbolize
in a very impressive manner the creative force of nature,
without obscene intention. It is another way to express
celertial generation, which should cause the deceased to
enter a new life.”

Ithyphallic representations set forth the resurrection of
the body. In Denon’s Egypte is figured the representa-
tion of a god with a green face, a sun’s disk on each side,
and stars around, while below the prominent member sat
several small figures, as men waiting for the exertion of
the resurrecting power of the deity.

24 T196 ye‘wirb Ark.

The Viscount de Rougé’ gives the following description

of a scene represented on a sarcophagus :—-“ The right
side presents six personages in the attitude of prayer be-

fore a body without head, shut up in an egg. This ithy— .1.

phallic body’s seed is collected by the first two personages.
This scene symbolizes the perpetual cycle of life, which is
re-born from the dead.” -

According to Ptolemy, the phallus was the object of
religious worship among the Abyssinians, and also among
theb Persians. In Syria Baal- Peor was represented with
a phallus in his mouth, according to St. Jerome. At the
entrance of the temple at Hieropolis, a human figure,
with a phallus of monstrous size, of 120 cubits 1n height,
was to be observed. Twice each year a man mounted to
the top of this colossus, by the means of a cord and a
piece of wood, fixed in the phallus, and on which he.
placed his foot. This man passed, it is said, seven days
and seven nights on this phallus, without sleeping. It

was thought that thus raised above the earth and nearer ‘ f

the abode of the gods, this man could ofier up vows
with more success, and thus many claimed the assistance
of his prayers, by placing precious gifts at the foot of the
phallus. The Jews did not escape this worship, and we
see their women manufacturing phalli of gold and of
silver, as we find in Ezekiel xvi. 17. General Forlong
(River: 9/ Life, I. I 58—170) advances arguments show-
ing that the god of the Jewish ark was a sexual symbol
called, as in Exodus (xvi. 34), the edutb.

Among the Hindoos a religious reverence was exten-
sively paid to the Lingam and the Yoni. From time
immemorial, a symbol (the linga and yoni combined) has
been worshipped in Hindostan as the type of creation, or

 

\‘«‘~.4‘ ‘

 

 

A Cbrywberyl Linga. 2 5

the origin of life. It is the most common symbol offiiva,

and is universally connected with his worshipfile

“In the character of the eternal reproductive powers
of nature,” writes Prof. Monier Williams, “he is rather
represented by a symbol (the linga and yoni combined)
than by any human personification, and temples to hold

* The following description of a linga made out of a single chryso-
beryl is taken from The Time: of Oct. 1 Ith, I 882 :—A CHRYSOBERYL
LINGA.——An emblem of a primitive cult, which in varied forms appears
in the mythology of India, Greece, Egypt, and the Semitic peoples
among others, and which in India has survived to the present day, has
recently been placed for a time in the collection of Mr. Bryce Wright,
the mineralogist. This curious jewelled symbol of the re-productive
powers of nature, which to Anglo-Indians is known as the Hindoo
Lingam god, is formed of a fine pear-shaped chrysoberyl, or cat’s eye
stone, representing the linga of the followers of Siva, set in a great yellow
topaz as an altar, the yam' or image of fertility of the followers of
Vishnu. A band of diamonds encircles the setting of the topaz,
which is about 1% of an inch in its greatest length, and below, round
the stand of gold, in the form of a truncated cone, are placed in obvious
symbolism large precious stones—a ruby, a sapphire, a pale yellow
chrysoberyl, coral, a pearl, a hyacinthine, or deep amber-coloured
garnet, a pale yellow sapphire, an emerald, and a diamond. The
gold is of 22 carat fineness, and the height of the whole idol is
2% inch. According to writers on precious stones, the cat’s eye
chrysoberyl is a gem held in esteem among the Hindoos next to the
diamond, and it is regarded by the common people not only as a charm
against witchcraft, but as conferring good luck on the possessor. This
one is of dark brown, the mobile ray of opalescent light crossing the
height of the stone in an oblique direction. Its history can be traced
for some 1700 years, and an admirer of the gem has tried to compute
the number of millions of Hindoo women who had journeyed from
all India to pay their devotion to the god in the 1,000 years before
it was seized by a Mahommedan conqueror. On the breaking out of
the mutiny in 1857, it was removed by the Queen of Delhi, and she
parted with it to the present owner.”

In the collection of Dr. Wise is a lingam, of about 6 inches long, of
that rare stone green aventurine, with the head of Siva carved on it.

C

t, 5:»- .32»; r MAJ!

26 Devotees of Siva.

this symbol, which is of a double form to express the
blending of the male and female principles inxcreation, are
probably the most numerous of any temples now to be
seen in India.” It is usually placed in the inmost recess
or sanctuary, sculptured in granite, marble or ivory, often
crowned with flowers, and surmounted by a golden
star. Lamps are kept burning before it, and on festival
occasions it is illuminated by a lamp with seven branches,
supposed to represent the planets. Small images of this
emblem, carved in ivory, gold, or crystal, are often worn
as ornaments about the neck. The Taly which the
Brahmin consecrates, which the newly-married man
attaches to the neck of his wife, and which she was
bound to wear as long as she lived, is usually a Lin-
gam. The pious use them in their prayers, and often
have them buried with them. Devotees of Siva have it
written on their foreheads in the form of a perpendicular
mark. Each follower of Siva is bound to perform the
Abichegam, a ceremony which Consists, according to
Sonnerat, in pouring milk on the lingam.

These symbols are found in the temple excavations of
the Islands of Salsette and Elephanta, of unknown anti-
quity; on the grottontemples of Ellora, at the “Seven
Pagodas,” on the Coromandel coast, in the old temple at
Tanjore, and elsewhere where Siva worship is in the
ascendant.

The extent to which the Linga Worship prevails
throughout India is thus noticed by Professor Wilson in
the Asiatic Researches. “Its prevalence throughout the
whole tract of the Ganges, as far as Benares, is suffi-
ciently conspicuous. In Bengal, the temples are com-
monly erected in a range of six, eight, or twelve, on _

Linga Wars/Dip in India. 27

each side of a ghaut leading to the river. Each of
the temples in Bengal consists of a single chamber,
of a square form, surmounted by a pyramidal centre;
the area of each is very small; the Linga, of black or
white marble, occupies the centre; the ofiferings are pre-
sented‘at the threshold. Benares, however, is the peculiar
seat of this form of worship, the principal deity, Viswes-
wara, “The Lord of all,” is a linga, and most of the
chief objects of the pilgrimage are similar blocks of
stone. Particular divisions of the pilgrimage direct visit—
ing forty-seven Lingas, all of pre-eminent sanctity; but
there are hundreds of inferior note still worshipped, and
thousands whose fame and fashion have passed away.”

For ages before and up to the period of the Moham-
medan invasion of India in the eleventh century, there
were twelve great and specially holy Lingas in various
parts of India. Some were destroyed during the Moham-
medan conquest. One of them was the idol of Somnath,
a block of stone four or five cubits high, and of pro-
portionate thickness. Brahminical records refer it to the
time of Krishna, implying an antiquity offbooo years.
It is very probable that the worship of Siva, under the
type of the Linga, prevailed throughout India as early as
the fifth or sixth century of the Christian era; but
phallic worship existed from unknown time.

One of the forms in which the Linga worship appears
is that of the Lingayets, Lingawants, or Jangamas, the
essential characteristic of which is wearing, the emblem
on some part of the dress or person. The type is of
small size, made of copper or silver, and is commonly
worn suspended in a case round the neck, or in the tur-
ban. The morningdeyotions of the worshippers of the

28 Prayer in Tibet.

Linga, as an emblem of Siva, is thus described by Dr.
Dufl' in his India and Indian Mission: :—-—“ After ascend-
ing from the waters of the river, they distribute them-
selves along the muddy banks. Each then takes up a
portion of clay, and beginning to mould it into the form
of the Lingam, devoutly says, ‘Reverence to Hara (a
name of Siva), I take this lump of clay ;’ next addressing '
the clay, he says, ‘Siva, I make thy image.’ The linga
being now formed, he presents to it water from the
Ganges, and various offerings. He then worships, re-
hearsing the names and attributes of theggd; and offers
flowers all round the image, commencing from the east;
——-adding: ‘Receive, 0 Siva, these ofl'erings of flowers.
Thus do I worship thee.’ Again and again he worships
and bows. He last of all throws the flowers into the
water, prays to Siva to grant him temporal favours and
blessings; twines his fingers one into the other; places
the image once more before him; and then flings it
away.”

There is no country in the world where they pray
more than in Tibet. An ejaculatory prayer of six syl-
lables is continually on the lips of all the inhabitants of
that country. The shepherd repeats it in tending his
flocks, the merchant in awaiting a purchaser, the women
when engaged in household affairs. It is a sort of awe
maria or repetition of the talismanic words :—“ Om mani
padmi cum,” 0/) (Lord) we jewel in the lotus. It is of \
Hindu origin, and in India it could have had no other source
than 1n the worship of Siva. “In fact,” says M. Michel
Nicolas, “it represents a symbol of Siva, the lingam 1n the
yam, that is to say, the union of the male and female prin-
ciple. With the adorers of Siva, the mani (thejewel) is one

 

P/Jallopbori and It/Jypballi. ‘ 29

of the most usual names of the lingam, and the yom‘ is
represented by the padmi (lotus). 'This formula is, in
its “most primitive sense, an invocation to the universal
creative energy, which is here represented under a symbol
much used in the worship of Siva. It is absolutely
foreign to Buddhism, as well with regard to the idea it
expresses, as with regard to the form under which this
idea is represented; it was not introduced into it until
the worship of Siva became blended, in Nepaul, with
Buddhist ideas. But the simple devotees of the country
of snow, and of the country of herbs, entertain no doubts
on the origin, nor on the real meaning of that obscure
formula, and are fully convinced that in reciting it they
are invoking the celestial spirits.”*

Worship and reverence were also paid to the Phallus
and Kteis among the greekswandflliomans.

According to Herodotus“ and Diodorus Siculus, the
worship of Bacchus was imported intomGreeceflbyMe-
lampus. “It was he,” Herodotus says, “ who taught the
Greeks the name of Bacchus, the ceremonies of his wor.
ship, and who introduced among them the procession of
the phallus.” “Nothing is more simple,” are Plutarch’s
words, “ than the manner in which they celebrated
formerly, in my country, the Dionysiaca. Two men
walked at the head of the procession; one carried an
amphora of wine, the other a vine branch, 21 third dragged
a goat; a fourth bore a basket of figs; a figure of a
phallus closed the procession.”

There was a class of actors called phallophori and
ithyphalli, who appeared in the procession of the Diony-
siaca. The first bore long poles surmounted by the

* Boudin.

30 Festival of Venus.

phallus, and crowned with violets and ivy. They walked
along, repeating obscene songs, called (pummel gamma. The
latter had their heads covered with wreaths, their hands
full of flowers, and pretended to be drunk. They bore
on their waistband large phalli made of wood or
leather.

In the basket carried on the head of the Canephori in
the Dionysiac processions, among other symbols was the
phallus. One of the personages of the comedy of the
Acharnians says (v. 242), “Advance canephoros, and let
Xanthias (the slave), place the phallus erect.” A hymn
was then sung, which Aristophanes calls p/Ja/lic. The
Greeks usually represented the phallus alone, as a direct
symbol, the meaning of which seems to have been among
the last discoveries revealed to the initiated. It was
the same, in emblematical writing, as the Orphic epithet,
HAPPENETQP, universal generator.*

That which the mysteries of Eleusis,.Tertullian says,
consider as most holy, that which is concealed with most
care, what they are admitted to the knowledge of only
at the latest moment, what the ministers of religion called
epoptae, excite the most ardent desire for, is the image of
the Virile member.

Dr. Schliemann gives a figure of a phallus of white
marble in his T roja, page 173, found in the ruins of the
second city.

W in the month of April, when the fertilising
powers of nature begin to operate, and its productive
powers to be visibly developed, a festival in honour of
Venus took place; in it the phallus was carried in a cart,
and led in procession by the Roman ladies to the temple

* Payne Knight.

‘ 51.2.9-Adpi .. .

Roman Monuments. 3 I

of Venus outside the Colline gate, and then presented
by them to the sexual part of the goddess.

The special time for the erection and worship of the
phallus was the spring, as we learn from a passage of
Iambliclrus De M ysteriz': :———“ We say the erection of the
phalli is a certain sign of prolific power, which, through
this, is called forth to the generative energy of the world,
on which account many phalli are consecrated in the
spring, because then the whole world receives from
the gods the power which is productive of all gene-
ration.” * 4

At Lavinium, they carried in the streets, every day,
during a month, a phallus remarkable for its proportions.
The grossest expressions were then used on all sides; a
mother of one of the most distinguished families of the
city had to place a crown on this obscene image. At last
the disorder reached such a pitch that it attracted the atten-
tion of the Roman Senate in the year 567.

The Romans named Mutinus or Tutinus, the isolated
phallus, and Priapus, the phallus affixed to a Hermes.

The Roman ladies offered publicly wreaths to Priapus,
and they hung them on the phallus of the divinity.

The kteis or female organ, as the symbol of the passive
or productive powers of nature, generally occurs on ancient
Roman monuments, as the Concha Veneris, a Fig, Barley
Corn, and the letter Delta.

The stone, which was brought from Phrygia, and
which represented the great Mother Goddess Cybele,
resembled a vulva, for it represented the ktez's—that is
to say, the female organ. “In other words,” writes
M. G. du Mousseaux, “it reproduced one of the types,

* Taylor’s Tram, page 53.

32 7796 Universal Cult.

by the image of which the ancients represented the God.
dess Nature.”

In the Thesmophoria, the kteis was the object of
public veneration, according to Sainte Croix. (Myrtére:
du Paganimze, vol. ii., p. 13.)

Among the German and Scandinavian nations, the
god Fricco corresponds to the Priapus of the Romans.
Among the Saxons, he was adored under the form of a
phallus.

In his ecclesiastical history of the North, Adam de
Brome speaks of a temple at Upsala, in Sweden, in
which the god Fricco was represented with an enormous
phallus.

In Spain, Priapus was worshipped under the name of
Hortanes, and in the ancient Nebrissa, the modern Lebrixa,
a town of Andalusia, his worship'was established. “The
inhabitants of Nebrissa,” says Silius Italicus, “ celebrate
the orgies of Bacchus. Light satyrs and bacchantes, covered
with the sacred skin, are to be seen there, carrying during
the nocturnal ceremonies the statue of Bacchus Hor-
tanes.” (See Bella Pum‘co 1., v. 39 5.) ,

This worship has been found in different parts of
America, in Mexico, Peru, Chili, at Hayti. In the Libri
collection, sold some years ago at Sotheby’s, was a statuette
in solid gold from Mexico. It was thus described in the
catalogue :—-“ The lower portion is very singular, being
Phallic, and may therefore be meant as a representation
of an aboriginal deity similar to the Priapus of ancient
mythology. It is two inches (five centimetres) in height,
and weighs about seven-eighths of an ounce.” According
to Mr. Stephens, the upright pillar in front of the
temples of Yucatan is a phallus. At Copan are several

 

P/Jallz'c Wars/Jig) in America. 3 3

monoliths, or phallic pillars, some of them in a rough state,
and others sculptured; on one of the latter are carved
emblems relative to uterine existence, parturition, etc. In
Panuco was found in the temp e a phallus, and in has-
relief in public places were deposr ed the sacred membm
conjuncta in coitu. There were also similar symbols in
Tlascala. We read in an ancient document, written by
one of thecompanions of Fernando Cortez :——“ In certain
countries, and particularly at Panuco, they adore the
phallus (i1 membro che portano gli uomini fra le gambe),
and it is preserved in the temples.” The inhabitants of
Tlascala also paid worship to the sexual organs of a man
and woman. In Peru several representations in clay of
the phallus are met with. Juan de Batangos, in his
Hin‘ory of the Incas, an unpublished manuscript in the
library of the Escurial, says that “in the centre of the
great square or court of the temple of the Sun, at Cuzco,
was a column or pillar of stone, of the shape of a loaf of
sugar, pointed at the top, and covered with gold leaf.” ’“
In Chili rude phallic figures are found of silver or of gold.
At Hayti, according to M. Artaud, phalli have been dis-
covered in different parts of the island, and are believed
to be undoubtedly the manufacture of the original inha-
bitants of the island. At Honduras is an “idol of round
stone” with two faces, representing the Lord of Life,
which the Indians adore, oHering blood procured from the
prepuce. The Abbé de Bourbourg, who made careful
explorations in Mexico and Central America, confirms
these statements in regard to the Phallic symbolism in
these countries.

‘ It is probable that the mound-builders of North-

* Squier’s Serpent Symbol, p. 50.

34 Germany in ibe 12”.) Century.

America were votaries of the same worship. Professor
Troost has procured several images in Smith country,
Tennessee, one of which was endowed disproportionately,
like a Pan, or the idol at Lampsacus. Dr. Ramsay, of
Knoxville, also describes two phallic simulacra in his
possession, twelve and fifteen inches in length. The
shorter one was of amphibolic rock, and so very hard
that steel could make no impression upon it.

In one of the Marianne Islands, of the Pacific
' Ocean, on festive occasions a phallus, highly ornamented,
called by the natives Tinas, is carried in procession.
Phallic figures are of frequent occurrence in New Zea-
land. In Carl Bock’s work on Borneo, p. 2 3 2, a Phallic
figure is represented in almost the identical position of
the god Khem in Egypt. “The phallic idea,” writes
Mr. Bonwick, “ so strongly represented in every other
part of the world as the type of creative force, was not
unknown in Tasmania and Australia.”

There are numerous evidences that Phallic worship
was retained to a late period in Modern Europe.

The following notices of Phallic worship in modern
times are taken from Boudin on Phallic Worship.

In Germany, the worship of Priapus was maintained
even as late as the 12th century.

The inhabitants of Slavonia still following, in the 12th
century, pagan customs, paid worship to Priapus, under
the name of Pripe-gala, This people, who were hostile
to their neighbours, who had embraced Christianity,
made frequent incursions into the dioceses of Magdeburg
and Sax. Several Saxon princes united, about the year
1110, to implore assistance from the neighbouring
powers. They wrote to the prelates of Germany, of

The Fascinum in France. 3 5

Lorraine, and of France, and laid before them the deplor-
able situation in which the hate of these idolators had
plunged them. “Every time,” they said, “that these
fanatics assembled to celebrate their religious ceremonies,
they announce that their god Pripe-gala is, according to
them, the same as Priapus, or the indecent Belphegor.
When they have cut off some Christians’ heads, before
the profane altar of their god, they utter most terrible
howls and cry out: ‘Let us rejoice to-day, Christ is
vanquished, and our invincible Pripe—gala is his con-
queror.’ ”

In France, a document entitled Sacerdoz‘al 7ua’gment:
on Crimes, which seems to be of the 8th century, con-
tains the following :—“ If any one performs enchant-
ments before the fascinum, let him do penance on bread
and water during three lents.”

The Council of Chalons, held in the 9th century,
forbids this custom, inflicts punishment on whoever per-
forms it, and thus attests its existence at that period.
Burchard, who lived in the 12th century, gives the article
of this Council in the following words :——“ If any one
performs incantations before the fascinum, he shall do
penance on bread and water during three lents.”

The Synodal Statutes of the Church of Mans, which
are of the year 1247, inflicts the same punishment on
whoever “ had sinned before the fascinum.” In the
14th century the Synodal Statutes of the Church of
Tours, of the year 1396, forbid these acts. These
statutes were then translated into French, and the word
“fascinum” is there explained by that of “fesne :”
“If any one performs any incantations before the
fesne.” . . .

I

3 6 Saint F oatin.

In the Journal of Henry III. by L’Estoile, we read the
following :-—“ In the same way the institutors of our
ceremonies have had no shame of the most ,ancient
pieces of antiquity, for the god of gardens has been
adored in so many parts of France. Witness Saint
F outin, of Varailles, in Provence, to whom are dedicated
the privy parts of either sex in wax. The ceiling of the
chapel is covered with them, and when the wind agitates
them, it sometimes disturbs one’s devotions in honour *
Of the saint. I was greatly scandalized, when I passed
through that place, to hear several men named Foutin;
the daughter of my hostess had a god-mother, a lady of
the name of Foutine. When the Huguenots took Em-
brun, they found among the relics of the principal
church a Priapus, of three pieces in the ancient fashion,
the top of which was worn away from being constantly
washed with wine: the women made a Saint Vinaigre of
it, to be applied to a very strange use. When the men
of Orange (the Huguenots) ruined the temple of St.
Eutropius, they found a similar piece of sculpture, but
coarser, covered with a skin and hair; it was publicly
burnt in the square by the heretics, who were near being
suffocated from the stench from it, through a miracle and
punishment of the saint. There is another Saint Foutin
in the town of Auxerre. Another in a town called
Verdre, in Bourbonnais. There is another Saint Foutin
in Bas Languedoc, in the diocese of Viviers, called Saint
Foutin de Cines, and another at Posigny, to whom women
have recourse when with child, or in order to have
children.”

At Saintes, women and children of both sexes carried
in a certain procession, at the end of a blessed branch, a

 

T be Maypole. V 37

loaf of bread, in the shape of a phallus. The name of
this loaf is in harmony with its shape, which reveals its
origin, and leaves no doubt as to the object it repre-
sents.

At St. Jean d’Angely, at Corpus Christi, loaves of
bread called ‘ fateaux,’ and in the form of a phallus, were
carried in procession. This custom was still practised
when M. Maillard was sous-prefet of that town; he had
it suppressed.

“ They still show, at Antwerp,” says Goropius, “ a small
statue, formerly provided with a phallus, which decency
caused to be removed. This statue is placed over a door
near the public prison.” According to this author,
Priapus had at Antwerp a very celebrated temple.
Goropius even quotes an opinion which derives the name
of the city of Antwerp from the Latin word werpus,
which expresses what the phallus represents.

In the town of Trani, not long ago, an old statue of
wood was carried in procession, during the Carnival,
which represented a complete Priapus in its ancient
proportions, that is to say, that the feature which dis-
tinguished the god was greatly out of proportion with
the rest of the body of the idol; it rose nearly as high

as its chin. The inhabitants of the country named this
V figure “ i1 santo membro.”

The raising of the May Pole is a custom of Phallic
origin, and is typical of the fructifying powers of
Spring.

Among the simple and primitive races of men, the act
of generation was considered as no more than one of
the operations of nature contributing to the reproduction
of the species, as in agriculture the sowng of seed for

38 « The Fall.”

the production of corn,"6 and was consequently looked
upon as a solemn duty consecrated to the Deity; as
Payne Knight remarks, “it was considered as a solemn
sacrament in honour of the Creator.”

In those early days, all the operations of nature were
consecrated to some divinity from whom they were sup-
posed to emanate; thus the sowing of seed was presided
over by Ceres.

In Egypt, the act of generation was consecrated to
Khem, in Assyria to Vul, in India to Siva; in Greece, in
the primitive pastoral age, to Pan, and in later times to
Priapus, and in Italy to Mutinus. Among the Mexicans,
the god of generation was named Triazoltenti. These
gods became the representatives of the generative or
fructifying powers in man and nature.

“Hevia,” writes General Forlongfi “is equivalent to
Zoe life, from the Greek to live; thus what is called
‘ the fall,’ ascribed to Eva, or Hevia the female, and
Adam the male, becomes in reality the acts connected
with generation, conception, and production, and the de-
struction of virginity.—Adam ‘ fell’ from listening to
Eve, and she from the serpent tempting her,--details
which merely assure us that we have procreative acts in
all stories regarding Hawa (in Hindustani Lust, Wind,
Air—Juno) and Chavah or Eve, or as the Arabs call it,
Hayyat, life or creation. Eating forbidden fruit was
simply a figurative mode of expressing the performance of
the act necessary for the perpetuation of the human
race.”

The following curious passage from Cook’s First Voyage

3“ In Greek 431111190) means to plant seeds and to generate.

1" River: qufi, vol. i., p. I42.

 

Curtom of Paci c Irlander:. 39

will show the reverence with which the procreative act
was looked upon by a primitive race in the islands of the
Pacific Ocean; it was considered a religious duty :—“ On
the 14th I directed that divine service should be per-
formed at the fort: we were desirous that some of the
principal Indians should be present, but when the hour
came, most of them returned home. Mr. Banks, how-
ever, crossed the river, and brought back Tubourai
Tamaide and his wife Tonio, hoping that it would give
occasion to some inquiries on their part, and some in-
struction on ours: having seated them, he placed himself
between them, and during the whole service they very
attentively observed his behaviour, and very exactly imi-
tated it; standing, sitting, or kneeling, as they saw him
do; they were conscious that we were employed about
something serious and important, as appeared by their
calling to the Indians without the fort to be silent; yet
when the service was over, neither of them asked any
questions, nor would they attend to any attempt that was
made to explain what had been done.

“Such were our matins ; our Indians thought fit to per-
form vespers of a different kind. A young man, near six
feet high, performed the rites of Venus with a little girl,
about eleven or twelve years of age, before several of our
people and a great number of the natives; but, as ap-
peared, in perfect conformity to the custom of the place.
Among the spectators were several women of superior
rank, particularly Oberea, who may properly be said to
have assisted at the ceremony, for they gave instruction
to the girl how to perform her part.” * ‘

3“ Cook’s First Voyage, Hawkesworth, ii., 128.

4O T176 Fir“ Ferti-val.

This account of the procreative ceremony among the

Otaheitans has been further described by Voltaire in his
story, Le: Oreilles du Comte de Chesterfield, with addi-
tional circumstances :—“ The Princess Obeira, queen of
the island of Otaheite, after having made us many pre-
sents with a politeness worthy of a queen of England,
was anxious to be present some morning at our English
service. We celebrated it with as much ceremony as
possible. She invited us to her’s after dinner; it was on
the 14th of May, 1769. We found her surrounded by I
about a thousand persons of both sexes, ranged in a semi-
circle, and in respectful silence. A very pretty young
girl, slightly dressed, was lying on a raised bench, which
served as an altar. The Queen Obeira ordered a hand-
some young man of about twenty to go and sacrifice.
’He uttered a kind of prayer, and ascended the altar.
The two sacrificers were half naked. The queen, with
a majestic air, taught the young victim the most proper
manner to consummate the sacrifice. All the Otaheitans
were so attentive and so respectful, that none of our
sailors dared to interrupt the ceremony by an indecent
laugh. This is whatI have seen, it is for you to draw
inferences.”

“This sacred festival does not astonish me,” said Dr.
Goodman, “I feel persuaded that this was the first festival
that men ever celebrated, and I do fiat see why we should
not pray to God when we are going to procreate a
being in his image, as we pray before we take our
food, which serves to support our body ; working to give
birth to a reasonable being, is a most noble and holy
action: as thus the first Indians thought who revered
the Lingam, the symbol of generation ;‘ the ancient

 

 

P/JaJé’S of the Phallus. 41

Egyptians who carried the phallus' in procession; the
Greeks who erected temples to Priapus.”

Three phases in the representation of the phallus
should be distinguished; first, when it was the object of
reverence and religious worship; secondly, when it. was
- used as a protecting power against evil influences of
various kinds, and as a charm or amulet against envy or
the evil eye; .there are numerous instances of its use for
this purpose. It appears on the lintel of a postern gate
at Alatri, in a baker’s shop at Pompeii, on the wall at
Fiesole, on the walls of Grotta Torre, on the walls of
Todi; on the doors of tombs at Palazzuolo, at Castel
di Asro in Etruria. The phallus also frequently occurs on
amulets of porcelain found in Egypt, and of bronze in
Italy. These were usually worn round the neck. The
bust of a woman was found at Pompeii with a necklace
of eight phalli round her neck. In Dyer’s Pompeii,
p. 447, is figured a necklace of amulets with two phalli
found on a female skeleton. P'halli were also frequently
placed in vineyards and gardens to scare away thieves.
Thirdly, when it was the result of mere licentiousness and
dissolute morals. This phase we need not further notice,
as it is completely outside our purpose.

Another cauSe also contributed to the reverence and
frequent representations of the phallus~the natural desire
of women among all races, barbarous as well as civilized,
to be the fruitful mother of children—especially as,
among some people, women were esteemed according to
the number of children they bore; and as, among the
Mohammedans of the present day, it is sinful not to
contribute to the population; as a symbol, therefore, of
prolificacy, and as the bestower of offspring, the phallus

D

42 Budd/mt 'Temple at Pekin.

became an object of reverence, and especial reverence
among women. At Pompeii was found a gold ring,
with the representation of a phallus on its bezel, supposed
to have been worn by a barren woman. To propitiate
the deity, andto obtain offspring, offerings of this symbol
were made in Roman temples by women, and this custom
has been retained in modern times at Isernia, near Naples.
Stone offerings of phalli are also made at the present day
in a Buddhist temple in Pekin, and for the same object
Mohammedan women kiss with reverence the organ of
generation of an idiot or saint. In India this worship has
found its most extensive development. There young girls
who are anxious for husbands, and married women who
are desirous of progeny, are ardent worshippers of Siva,
and his symbol, the lingam, which is frequently wreathed
with flowers by his female worshippers, is exhibited in
enormous proportions. ‘

In the 16th century St. Foutin in the south of France,
St. Ters at Antwerp, and in the last century Saints
Cosmo and Damiano at Isernia, near Naples, were wor-
shipped for the same purpose by young girls and barren
women. Wax phalli were offered to these saints, and
placed on their altar. Sir William Hamilton and Mr.
Payne Knight were led to investigate the origin of the
ceremony. The results of their inquiries left no doubt
that it was a remnant of the worship of Priapus, which
appears to have lingered on this spot without interruption
from pagan times.

According to Henry Stephens, Priapus was worshipped
at Bourg-Dun, near Bourges. Barren‘women performed
a novena there; and on each of the nine days they
stretched themselves over the figure of the saint, which

 

 

A Miraculous Draught. 43

was placed horizontally. They then scraped, according
to Dulaure, a certain part of Saint Guerlichon, which was
as prominent as that of Priapus; what they scraped ofl,
mixed with water, formed a miraculous draught. Henry
Stephens adds, “I do not know if the saint is in similar
credit at the present day, for those who have seen it say
that for the last twelve years it has had that part worn
away from continually scraping it.”

In France, in the last century, a belief in the eflicacy
of some saints for a similar purpose was retained. The
following extract is from a work published in 1797 :
—“ At the further end of the Port of Brest, beyond the
fortifications, there was a small chapel, and in this chapel
was a statue honoured with the name of saint. If decency
permitted me to describe Priapus with his attributes, I
should depict that statue. Barren women, or those who
feared to be so, went to this statue, and after having
scraped what I dare not mention, and having drunk the
powder infused in a glass of water from a fountain, they
took their departure, with the hope of becoming fruit-
ful.” ,.

According to M. Pastureaux, quoted by Dulaurc,
there was at Bourges, rue Chevriere, “ a small statue
placed in the wall of a house, the sexual organs of which
were worn away from being continually scraped by
women, who swallowed what they scraped off, in the hope
of becoming fruitful; this statue is in the country named
the ‘ good Saint Greluchon ’ (1e bon Saint Greluchon).”

Sir Gardner Wilkinson records similar superstitious
beliefs at the present day at Ekhmim, in Egypt. The
superstitions of the natives here ascribed the same pro—
perties to a stone in one of the sheikh’s tombs, and like-

44 Cave; of Elep/Janfa.

wise to that of the temple of Pan, which the statues of
the god of generation, the patron deity of Panoplis (Ekh-
mim), were formerly believed to have possessed; the
modern women of Ekhmim, with similar hopes and equal
credulity, offer their vows to these relics for a numerous
progeny.

Dr. Sinclair Coghill, now of Ventnor, who has travelled
extensively in China and Japan, has kindly contributed
the following, recording his experiences of similar super-
stitious beliefs and practices in India and Japan at the
present day :—

“ On my way out to the Far East, in 1861, I had an
opportunity of visiting the great cave temple of Elephanta,
near Bombay. In each of the monolithic chapels within
the area of the main temple, I observed a gigantic stone
phallus projecting from the centre of the floor. The em-
blem was in some cases wreathed with flowers, while
the floor was strewed with the faded Chaplets of the
fair devotees, some of whom at the time of my visit,
fancying themselves unobserved, were invoking the subtle
influence of the stony charm by rubbing their pudenda
against its unsympathetic surface, while muttering their
prayers for conjugal love, or for maternal joy, as the need
might be.

“In the course of two visits I paid to Japan, in 1864
and in 1869, I was very much struck with the extent to
which this ancient symbolic worship had survived through
many phases of rational religion, and was still attracting
numerous devotees to its shrines. I visited a large
temple devoted to this cultus in a small island off Ka-
matura, the ancient and now deserted capital of Japan,
in the Bay of Yokohama, some miles below the Foreign

Religiom in j’apan. 45

Settlements. The temple ‘ Timbo,’ as the Japanese
term such places of worship, covered a large extent of
ground. The male symbol was the only object of venera-
tion apparently; in various sizes, some quite colossal, and
more or less faithfully modelled from nature, it held the
sole place of honour on the altars in the principal hall
and subsidiary chapels of the temple. Before each the
fair devotees might be seen fervently addressing their
petitions, and laying upright on the altar, already thickly
studded with similar oblations, a votive phallus, either of
plain wrought cut wood from the surrounding grove, or
of other more elaborately prepared materials. I also re-
marked some of them handing to the presiding priests
pledgets of the luxurious silk tissue paper of Japan, pre-
viously applied to the genitals, which, with a muttered
invocation, were burned in a large censer before the phal-
lic idol. I was much struck with the earnestness with
which the whole of the proceedings were conducted, and
with the strong hold which this most ancient religious
cultus still evidently retained over the minds of a people
otherwise remarkable for the mobility of their opinions
and manners.

“The present religions most prevalent in Japan are the
Sintoo and the Buddhist. The Sintoo, the more ancient
religion of the people, consists of a multiple personifica-
tion of the powers of nature, and of localities, mountains,
streams, etc., closely resembling the classical mythology
of ancient Greece and Rome. This ancient worship has
been revived to a great extent lately by the old conser-
vative party, who succeeded 1n restoring the line of the
Mikados to actual sovereignty by the revolution of 1868,
which overthrew the dynasty of the Tycoons. This re-

46 Captain Burton.

vival has been made greatly to the detriment of the
Buddhist faith, which, more recently imported as a literary
product from China, held principal sway in the large
cities, and among the literati. The Phallic cultus still
prevailing in the remoter country districts is probably a
surviving relic of an earlier phase of the Sintoo religion
in which the phallic element is still represented. In
travelling in Japan,I have seen again and again on the
Tokaido, or public road, a hedged recess, in which was
implanted on its pedestal a gigantic stone phallus of most
, unequivocal character. The whole population of the
country seem so habituated to the symbol as to regard it ‘
apart from its more material or grosser suggestion. I
have seen a prodigious representation of the male organ,
modelled in colour, borne erect by- priests on a platform
through the principal streets of Nagasaki, without at-
tracting anything but respectful notice from the seething
crowd.”

The following passage from Captain Burton’s Dabomé
exhibits similar customs among a rude and barbarous
people of the present day :—“ Among all barbarians
whose primal want is progeny, we observe a greater or
less development of the Phallic worship. In Dahomé it
is uncomfortably prominent. Every street from Whydah
to the capital is adorned with the symbol, and the old
ones are not removed. The Dahoman Priapus is a clay
figure, of any size between a giant and a pigmy, crouched
upon the ground, as if contemplating its own attributes.
The head is sometimes a wooden block rudely carved,
more often dried mud, and the eyes and teeth are supplied
by cowries. The tree of life is anointed with palm oil,
which drops into a pot or shard placed below it, and the

 

A Solemn Oa tb. 47

would-be mother of children prays that the great god
Legba will make her fertile.”

Mr. H. H. Johnston notes a similar worship in Congo.
“ On the Lower Congo, as far as Stanley Pool, phallic
worship in various forms prevails. It is not associated
with any rites that might be called particularly obscene;
and on the coast, where manners and morals are parti-
cularly corrupt, the phallus cult is no longer met with.
In the forests between Manyanga and Stanley Pool it is
not rare to come upon a little rustic temple, made of
palm-fronds and poles, within which male and female
figures, nearly or quite life size, may be seen, with dis-
proportionate genital organs, the figures being intended
to represent the male and female principle. Around
these carved and painted statues are many offerings of
plates, knives and cloth, and frequently also the phallic
symbol may be seen dangling from the rafters. There is
not the slightest suspicion of obscenity in all this, and any
one qualifying this worship of the generative power as
obscene does so hastily and ignorantly. It is a solemn
mystery to the Congo native, a force but dimly under-
stood, and, like all mysterious natural manifestations, it is
a power that must be propitiated and persuaded to his
good.”*

The reverence as well as worship paid to the phallus,
in early and primitive days, had nothing in it which par-
took of indecency; all ideas connected with it were of a
reverential and religious kind. When Abraham, as
mentioned in Genesis, in asking his servant to take a
solemn oath, makes him lay his hand on his parts of
generation (in the common version “under his thigh”),

* H. H. Johnston, 1735 River Congo, p. 405.

48 Civilization and Purzty.

it was that he required, as a token of his sincerity, his
placing his hand on the most revered part of his body;
as at the present day a man would place his hand on his
heart in order to evince his sincerity. Jacob, when dying,
makes his son Joseph perform the same act. A similar
custom is still retained among the Arabs at the present
day. An Arab, in taking a solemn oath, will place his
hand on his Virile member, in attestation of'sincerity.ale

The indecent ideas attached to the representation of
the phallus were, though it seems a paradox to say
so, the result of a more advanced civilization verging
towards its decline, as we have evidence at Rome and
Pompeiixi' A

“ We must carefully distinguish,” as M. Barre writes,
“ among these phallic representations, a religious side, and
a purely licentious side, These two classes correspond
with two diEerent epochs of civilization, with two different
phases of the human mind. The generative power pre-
sented itself first as worthy of the adoration of men; it
was symbolized in the organs in which it is centred; and
then no licentious idea was mingled with the worship. of
these sacred objects. If this spirit of purity became
weaker as civilization became more developed, as luxury
and vices increased, it still must have remained the peculiar
attribute of some simple minds : and hence we must con-
sider under this point of view all objects in which nudity
is veiled, so to speak, under a religious motive. Let us
look upon those coarse representations with the same eye
with which the native population of Latium saw them, an
ignorant and rude population, and consequently still pure

* Memoirs: rur [’Egjpte, partie deuxieme, p. 196.
f Serra Ilfuswm oanp/cr, London, [871.

Constant and Voltaire. 49

and virtuous, even in the most polished and most depraved
times of the Empire; let us consider from this same point
of view all those coarse statues of the god of gardens,
those phalli and amulets ; and let us recall to our minds
that, even at the present day, the simple peasants of some
parts of Italy are not completely cured of such super—
stitions.”

In this connection we may introduce an extremely just and
apposite remark of Constant in his work on Roman Poly-
t/Jeism .-—-“ Indecent rites may be practised by a religious
people with the greatest purity of heart. But when
incredulity has gained a footing amongst these peoples,
these rites become then the cause and pretext of the
most revolting corruption.” A similar remark has been
made by Voltaire. Speaking of the worship of Priapus,
he says : “ Our ideas of propriety lead us to suppose that
a ceremony which appears to us infamous could only be
invented by licentiousness ; but it is impossible to believe
that licentiousness and depravity of manners would ever
have led among any people to the establishment of reli-
gious ceremonies ; profligacy may have crept in in the
lapse of time, but the original institution was always in-
nocent and free from it; the early agaper, in which boys
and girls kissed one another modestly on the mouth, de-
generated at last into secret meetings and licentiousness.
It is, therefore, probable that this custom was first intro-
duced in times of simplicity, that the first thought was to
honour the Deity in the symbol of life which it has
given us.” In conclusion we may introduce the views of
a recent French writer, Dr. Boudin, whose Essay on
P/Jallic VVorslyip is little known.

Modern historians have been strangely deceived, in Dr.

50 Dr. Boudin’s Conclusions.

Boudin’s opinion, in persisting in seeing in the Priapus
of antiquity, and in the Lingam of India, only a symbol of
generation. “ Man does not adore symbols, and almost all
nations have adored Priapus; thousands of virgins have
sacrificed to Priapus and the Lingam the most precious
thing they possessed, and such sacrifices are not surely
offered to symbols. As well may we transform into symbols
the most obscure acts, of which the worship of the phallus
is, in reality, but the religious consecration.” And after
citing numerous instances of the worship of Priapus and
the reverence paid to' the Phallus, he gives the following
as his conclusions on the subject of that worship :—

“In presence of the preceding facts, which attest one
of the most universally extended cults, or religious wor-
ships, what can we think of the opinion which persists

in seeing in the Priapus of antiquity and in the Lingam of .

India only a symbol and an outline of generation?”

Man never attached the least importance to the phallus
issuing from the hand of the sculptor, a phallus assuredly
as symbolic as a consecrated phallus could be. To be
the object of worship, the phallus required a previous
religious consecration, without which the Priapus and the
Lingam were nothing but a fragment of stone, but a piece
of wood—inuti/e lignum, as the Roman poet, Horace, says.

“In religione,” says Iamblichus, “non potest fieri
opus ullum alicujus mirabilis eflicaciae, nisi adsit illic
superiorum aliquis spectator operis et impletor.”

After the consecration, the scene changed; the wood,
inutilo lignum, became a god ; Deus inde, furum aviumque
maxima formido.

What has taken place? Let us ask human nature, the
philosophers, the Fathers of the Church. All answer

fishne-dsiau. .;

T be P/mllu: not a Symbol. 51

with one accord, that an incarnation of the Deity has
taken place in the wood or in the stone. _

This was the creed of antiquity; this is what modern
India still believes. In the opinion of St. John Chry-
sostom statues are: M00; ml dailuoves‘, stones and spirits of
evil. In the opinion of St. Cyprian, the spirits are in the
stone or under the stone: Hi ergo Impuri Spiritus sub
statuis et imaginibus delitescunt. Minutius Felix ex-
presses himself in somewhat similar terms. According to
Tertullian, to make an idol was to make a body for a
demon (De Idolatria).

Assuredly there is nothing in these quotations which
authorise the interpretation of the present day considering
them as symbols. Let us also cite Arnobius, who, before
his conversion, had been a fervent adorer of these gods,
and ought to be an authority on these forms of belief :—
“If I met,” he says, “a stone anointed with oil (lapidem
ex olivi unguine sordidatum—this is the consecration), I
addressed it, I asked favours (affabar, beneficia poscebam)
as if it had been inhabited by a power (tanquam inesset
vis przesens)?’ In another place the same author, after
having accused his former co-religionists of adoring
statues, puts in their mouth this very legitimate objec-
tion :—“ Error; we adore neither the bronze, nor the
gold, nor the silver; but those whom a religious conse-
cration (dedicatio sacra) renders the indwellers of the stone
(eflicit habitare simulacris).” It is also in allusion to the
general belief in the power of the consecration of the
stone, dedicatio sacra, that Lucian, always disposed to
sneer at any religious idea which he meets, exclaims,
“ Every stone renders oracles (mic A160: quaprgSei), provided
it is anointed with holy oil.”

52 Cometration.

“How,” says Minutius Felix, “do they make a god?
It is melted, it is struck, it is sculptured, it is not yet a
god (nondum est deus), it is soldered, it is manufactured,
it. is raised erect; it is not yet a god (nondum est deus);
lastly, it is adorned, it is consecrated, it is prayed to, it is
now a god, when man has willed it, and has dedicated it
(ornatur, consecratur, oratur, tunc postremo deus est, cum
homo illum voluit et dedicavit).”

“In India,” says Delafosse, “the lingam issuing from
the hands of the workman is deemed an instrument
without virtue; it vauires it only by consecration—that
is to say, when a Brahmin has blessed it, and has rendered
incarnate in it the deity by religious ceremonies.”*

To sum up, the phallus, in the same manner as statues,
plants, animals, objects of worship among nations, was
only the outward covering, the receptacle, the vehicle of ‘
the deity which was supposed to be contained within it,
a deity to which alone religious worship was paid. This
outward covering, this receptacle, this vehicle, was varied
in an infinity of modes with regard to its form, but it was
neither a symbol nor an allegoryJL

, The Dionysia (Ami/{1010.) were celebrated in honour
of Bacchus, Atéuvaos‘. ' The etymology of this word has
been the subject of long discussions. The older opinion
derived it from 25139, genitive A169, Jupiter or God, and

3“ Errai Hz'storigu: :ur l’lfldt.

1' On my writing to a learned friend to ask his opinion on this view,
I received the following reply :——“ The ancients worshipped the
phallus—the yoni and the linga—because they worshipped nature powers
in general. In that sense, no doubt, they were regarded as ‘divine,’
but it is hardly true that they regarded them ‘as an incarnation of the

i”

deity.

 

T be Dionyria. 5 3

from the name of the town of Nysa, where Bacchus was
brought up. Some philologists versed in Indian lan-
guages derive it from DEVA, which means god or king
(king of Nysa); and it has been remarked that the
epithet of DEVANICHI, king of the town of Nicha (city of
the night) has been given to Siva, who is the same as
.Bacchus.

These festivals were sometimes designated by the word
25mm, which was also applied to the mysteries of the
other gods; they were also called Bakxeia. They were
brought from Egypt into Greece by Melampus, the son of
Amithaon, and the Athenians celebrated them with more
pomp than the other Ciiééks. The principal archon
(éwauupwg) presided over them, and the priests who cele-
brated the religious rites occupied the first places in the
theatre, and in the public assemblies. Originally these
festivals exhibited neither extravagance nor splendour;
they were simply devoted to joy and pleasure within the
houses. All public ceremonies were confined to a pro-
cession, in which there appeared a vasefull of wine, and
wreathed with vine leaves; a goat, a basket of figs,
and the phalli. At a later period this procession was
celebrated with greater pomp; the number of priests of
Bacchus increased. Those who took part in the proces-
sion were suitably dressed, and sought by their gestures
to represent some of the customs which Faith attributed
to the god of wine. They dressed themselves in fawn
skins. They wore on their head a mitre, and they carried
in their hand a thyrsus, a tympanum or a flute. Their
heads were wreathed with ivy, vine leaves, and pine
branches. Some imitated the dress and fantastic postures
of Silenus, of Pan, and the Satyrs ; they covered their legs

54 Valarie: qf Bacchus.

with goat skins, and carried the horns of animals; they
rode on asses, and dragged after them goats intended to
be sacrificed. In the town this frenzied crowd was fol-
lowed by priests carrying sacred vases, the first of which
was filled with water; then followed young girls selected
from the most distinguished families, and called Cane-
phori (Ital/17¢!)Ipm), because they bore small baskets of
gold full of all sorts of fruits, of cakes, and of salt; but
the principal object among these, according to St. Croix,
was the phallus, made of the wood of a fig-tree. (In the
comedy of the Acbamiam, by Aristophanes, one of the
characters in the play says,—“ Come forward a little,
Canephoros, and you, Xanthias, slave, place the phallus
erect.”

After these came the periphallia (neptgbania), a troop
of men who carried long poles with phalli hung at the
end of them: they were crowned with violets and ivy,
and as they walked they repeated obscene songs called
gbaMmc‘t {{a'para. These men were called phallophori
(¢a)\>\o¢épm); these must not be confounded with the
ithyphalli (zaz’iqsamoi), who, in an indecent dress, and
sometimes in a woman’s dress, their head covered with
garlands, their hands full of flowers, and pretending to be
drunk, wore at their waistband monstrous phalli made of
wood or leather: among the ithyphalli, must also be
counted those who assumed the costume of Pan, or of the
Satyrs. There were other persons, called licnophori
(Amuo’tfiopm), who had the care of the mystic winnowing—
fan, an emblem the presence of which was considered
as indispensable in these kinds of festivals. It was on
account of this symbol that the epithet licnite (mainly)
was given to Bacchus. .

 

[nvocatiom. 5 5

Outside the town, the more re3pectable persons, the
matrons and modest virgins, separated themselves from
the procession. But the people, the countless multitude
of Sileni, of Satyrs, and of nymph bacchantes, spread
themselves over the open spaces and the valleys, stopped
in solitary places to get up dances or to celebrate some
festival, making the rocks re-echo with the sound of
drums and flutes, and more especially with cries constantly
repeated, by which they invoked the god: “ Evohé
Sabaeel Evohé Bacche! O Iacchel Io Bacche l” E1307
Eager, Ebot Bdkxe Z)"Iaxx£, ’Itb dexe. The first of these
words recalls the words with which Jupiter encouraged
Bacchus when, in the war of the giants, the latter
defended the throne of his father: “a; vze‘, £3 vze dexe,”
called out the master of the gods: they added also
“ 517g 57mg ; 37mg 5179.”

The description we have given was chiefly applied to
the greater Dionysia (,ueydka), or to the new Dionysia
(Vain-spa); there were six other festivals of this name,
the ceremonies of which must have borne some resem-
blance to that already described. There were, in the
first place, the ancient Dionysia (dpxatérepa), which were
celebrated at Limnae, and in which appeared fourteen
priestesses called Geraerae (I‘épatpat, venerable) who, be-
fore entering on their duties, swore that they were pure
and chaste. There were the lesser Dionysia (/MKpé),
which were celebrated in the autumn, and in the
country; the Brauronia (Bpavptbma) of Brauron, a village
of Attica; the Nyctelia (Vulcrr’flua), the mysteries of
which it was forbidden to reveal; the Theoina (eéowa) ;
the Lenean (Mu/am), festivals of the wine-press (Muss);
the Omophagia (é/Lotpa'yla) in honour of Bacchus car—

56 T be Age of Festivals.

nivorous (ano¢dyog), to Whom formerly human victims
were Offered, and whose priests ate raw meat; the
Arcadian (’ApKaBma), which were celebrated in Arcadia
by dramatic contests ; and lastly the Trieterica (TpLETanKc‘r),
which were celebrated every three years in memory of the
period during which Bacchus made his expedition in
India.

The Bacchic mysteries and orgies are said to have been
introduced from Southern Italy into Etruria, and from
thence to Rome. Originally they were only celebrated
by women, but afterwards men were admitted, and their
presence led to the greatest disorders. In these festivals
the phallus played a prominent part, and was. publicly ex-
hibited. At Lavinium the festival lasted a month, during
which time a phallus, remarkable for its proportions, was
carried each day through the streets. The coarsest lan-
guage was heard on all sides; a matron of one of the
most considerable families in the town placed a wreath
on this obscene image. ‘

Pacula Annia, pretending to,act under the inspira-
tion of Bacchus, ordered that the Bacchanalia should be
held during five days in every month. It was from the
time that these orgies were carried on after this new
plan that, according to the statement of an eye-witness
(Liv. xxxix. I 3), licentiousness and crimes of every descrip-
tion were committed.

This was carried to such an excess that the Senate
in 186 B.C. issued a decree to suppress and prohibit
these festivals; it was ordered that no Bacchanalia
should be held in Rome or in Italy.

Our task is now ended. We have traced the spon-
taneous and independent development in many countries

 

Conclusion. 5 7

of the worship, the reverence paid by man to the gene-
rative power, that reproductive force which pervades
all nature. To the primitive man it was the most
mysterious of all manifestations. The visible physical
powers of nature—the sun, the sky, the storm—natu-
rally claimed his reverence, but to him the generative
power was the most mysterious of all powers. In the
vegetable world, the live seed placed in the ground,
and hence germinating, sprouting up, and becoming a
beautiful and umbrageous tree, was a mystery. In the
animal world, as the cause of all life, by which all beings
came into existence, this power was a mystery. In the view
of primitive man generation was the action of the Deity
itself. It was the mode 1n which He brought all things
into existence, the sun, the moon, the stars, the world,
man were generated by Him. To the productive power
man was deeply indebted, for to it he owed the harvests
[and the. flocks which supported his life ; hence it naturally
became an object of reverence and worship. .

Primitive man wants some object to worship, for an
abstract idea is_ beyond his comprehension, hence a
visible representation of the generative Deity was made,
with the organs contributing to generation most promi-
nent, and hence the organ itself became a symbol of the
power.

As this power was visible through all nature and in
all countries, similar ideas were suggested to man, and
reverential worship to it became wide-spread among many
nations and races

58 77% Evil Eye}

THE EVIL EYE,

AND ITS CONNECTION WITH PHALLIC ILLUSTRATION.

THE belief in the Evil Eye is one of the most widely
extended of superstitions; it crops out in the remotest
corners of the globe. It is found among the intellectual
Greeks and the cultivated Romans of the Augustan age as
among the rudest savages.

If the universality of a belief were an argument for its
truth, the doctrine which asserts the power of the Evil
Eye would be above all controversy. Transmitted by
uncounted generations, perhaps, to all the nationalities of
the globe, the theory of fascination, which lies at the basis
of all witchcraft, holds a place among the very first ideas
formulated by mankind.

It takes its origin from that common but unamiable
feeling in human nature, when an invidious glance or look
of envy is cast on the happier lot or on the superior
possessions of others. To avert the supposed eflects of
this glance of envy, this Evil Eye, recourse is had to the
superstitious practice of using some attractive object or
talisman to turn aside the baneful dart of the Evil Eye.

“The dreaded invidia,” as C. O. Miiller writes,
“ according to the belief of antiquity, was with so much
the greater certainty warded off the more repulsive, nay,

disgusting, the object worn for that purpose; and the
numberless Phallic images, although originally symbols of
life-creating nature, had afterwards, however, .only this
meaning and aim.”* V
3“ dmimt flrt, page 627.

T be Evil Eye. 59

A like stage of mental progress will lead to the mani-
festation of similar beliefs, of superstitions almost identically
the same. The mental stage being low, the ideas and
beliefs emanating from it will necessarily be rude and
coarse. Similar counter-agents also occur to ward off
the effects of a glance of envy from an evil eye. The
methods ad0pted for obviating its effects are of course
merely the offspring of fear acting on ignorance.

Many proofs may be adduced of the existence of this
belief, and of similar means to avert the effects of the
Evil Eye, not only among the ancient Greeks and Romans,
but also throughout Europe, Asia, Africa, and America
at the present day.

It is wide spread all over the world, from China to
Peru. The Greek of the present day entertains the
same horror of the kako-matx as his ancestors did of the
Mummy Mommy, and the ma! occ/Jio of modern Italy is the
traditional fizm’natio of the Romans. The inhabitants of
Malabar and the Hindoos, like the Turks and Arabians,
apologise for the possession of jewels with which they deco-
rate their children on the plea that they are intended to
draw aside the Evil Eye; the Mahometans suspend objects
from the ceilings of their apartments for the same purpose,
and the object of the Singalese in placing those whitened
chatties on their gables is to divert the mysterious
influence from their dwellings. Amongst the Tamils at’
Jafferabad the same belief prevails as amongst the Irish
and Scotch, that their cattle are liable to injury from the ’
blight of an evil eye, thus recalling the expression of
Virgil’s shepherd, “Nescio quis teneros oculus mihi
fascinat agnos.”

Whole populations have been said to be endowed with

60 17% Evil Eye.

the power of- the Evil Eye: among the ancients the
Telchines, the Triballi, the Thebans, the Illyrians, and
all the Thracian women. Among the moderns it is attri-
buted by the Christians to the Turks; to the Christians,
whether Catholics, Greeks, or Armenians, by the Turks ;
to the Sunnites by the Schiites, and to the Shiites by the
Sunnites. In the mouth of the orthodox “Evil Eye”
is a term of abuse against infidels, possessed as such by
unclean Spirits. Christian and Moslem agree to endow with
it the Gipsies and the Jews, and sometimes the Hindoos.

De Farra narrates that at Marcati there are such .
sorcerers that they eat the inside of anybody only by
fixing their eyes upon him. In the country of Sennaar
and Fassold they have rivals not less powerful, who by a
mere look of their evil eye (air; 6] bafrid) stop the blood
in the heart and the arteries of their enemy, desecrate his
entrails, unsettle his intellect. The Sardinians have a
saying amongst themselves: “Dec 51‘ guardi d’occ/Jio dz'
litterato” (May the. Lord preserve you from being looked
by a man of letters), for the ailments they inflict are
much worse than those inflicted by other people.

The Romans attributed the Evil Eye to the late
Pius IX. An Italian countess was turned out of Rome,
as she was seen making the sign against the Evil Eye
when the Pope was giving his blessing. An amusing
story is also told of the late Pope, when saying prayers at
the audience at the Vatican; on coming to the passage in
the Lord’s Prayer, “Lead us not into temptation,” he
looked over towards a very ugly old lady, upon which
the lady boldly repeated aloud, “ Deliver us from the
Evil Eye” (Libem no: a malo—occ/Jia).

Mr. Barham Zincke tells us that “ among the Egyptians

The Evil Eye; 61

of the present day there is an universal belief in the noticing
of the Evil Eye. If any one has looked upon an object
with envious and covetous feelings evil will ensue; not,
however—and this is the heart and peculiarity of the
superstition—to the coveted or envied object. A mother
in easy circumstances will keep her child in shabby clothes
and begrimed with dirt in order that those who see it
may not think it a beautiful object, and so cast an anxious
or covetous eye upon it. Some conspicuous object is
placed among the caparisons of a beautiful horse or
camel, that the eye of the passer-by may be attracted to
it, and so withdrawn from the horse or camel. The
entire dress of a Nubian young lady consists of a fringe
of shredded leather, two or three inches deep, worn round
the loins. On the upper ridge of this fringe two or
three bunches of small white cowries are fastened. The
traveller might at first, and probably generally does,
suppose that this is merely a piece of coquetry, inSpired
by the desire to attract attention. The truth is quite
the reverse. The white shells against the ebon skin are,
it is true, intended to attract attention—not at all, how-
ever, in the way of coquetry, but from the opposite wish,
that the eye of the passer-by may be attracted to the
shells, and thus the wearer may herself escape the effects
of the evil—coveting eye,”

Lord Lytton writes z—“ This superstition still flourishes
in Magna Graecia with scarcely diminished vigour. At
Naples the superstition works well for the jewellers—so
many charms and talismans do they sell for the ominous
fascination of the ma] occbz’o! In Pompeii the talismans
were equally numerous, but not always of so elegant a
shape nor of so dccorous a character. But, generally

62 The Evil Eye.

speaking, a coral ornament was, as it is now, among the
favourite averters of this evil influence. The Thebans
about Pontus were supposed to have an hereditary claim
to this charming attribute, and could even kill grown-up
men with a glance. As for Africa, where the belief also}
still exists, certain families could not only destroy children,
but wither up trees; but they did not with curses, but
praises. The-malu: oculu: was not always different from
the eyes of other people. But persons, especially of the
fairer sex, with double pupils to the organ, were above
all to be shunned anddreaded. The Illyrians were said
to possess this fatal deformity. In all countries, even in
the North, the eye has ever been held the chief seat of
fascination; but nowadays ladies with a single pupil
manage the work of destruction pretty easily. So much
do we improve upon our forefathers I”

Mr. Bonwick tells us “ that the red hand, stamped on
walls to this day by the Arabs in Palestine, as a charm
against the Evil Eye, is recognised not only in India and
America but also in Australia and Tasmania.”

One of the objects most generally used to avert the
Evil Eye in Egypt, Greece, and Italy was the repre-
sentation of the phallus. In Egypt in ancient time it
was extensively used. Numbers of examples have been
found, particularly at Bubastis, belonging to the twenty-
second dynasty, about 600 B.C. Some represent beings
with a phallus of abnormal pr0portions; others are re-
markable for their gross indecency. One of the earliest
of known examples of representations of the phallus as
an amulet against the evil is on the lintel of a gateway on
the ancient walls of Alatri: three phalli are represented
joined together so as to form a cross. The phallus occurs

The Evil Eye. 6 3

also for the same purpose on the wall at Fiesoli, on the
walls of Grotta Torre, of Todi, on the doors of tombs at
Palazzuolo, at Castel di Asro in Etruria. For a similar
reason the phallus was placed over the doors of Greek
and Roman houses, and in the inside of the houses, to
divert the thoughts of passers—by, so that they might not
look with an eye of envy on the house. In the principle
street of Pompeii it occurs over the door of a house,
and also in a baker’s shop. Bronze representations, of the
phallus, either erect or quiescent, are frequently found in
the South of Italy. They are also often found, among
other objects, in the necklaces of ladies.

 

 

 

 

INDEX.

__.<).—__

ABICHEGAM, description of the, 26

Abraham, Phallic oath exacted by, 47

Abyssinians, the, worshippers of the
Phallus, 24.

Ackamians, the, quotation from, 30,
54-

Adam, 38

Africa, the Evil Eye in, 62

Agni, 14

Ahankara, I4.

Alatri, Phallic talisman at, 62

Amen, Phallic offerings to, 23

America, Central, religious crccds of,
20, 21, 32

America, North, Phallic votaries in,

34
Ammon Ithyphallic, 13
Anatu, 16
Ankh, or Tau, the, 22
Antwerp, Temple of Priapus at, 37
Ann, 16
Ami-lama risd, 15
Ashtar, or Ashter, 17
Ashtar-Chemosh, meaning of, 17
Assyrians, belief of the, 17
Astartc, 17
Athens, the worship of l’riapus in-
troduced into, 18
St. Augustine on sexual rites, 17
Australia, Phallic worship in, 34.

BAAL-PEOR, I’hallic representation of,

24-

Babylon, Phallic worship prevalent
at, 22

Babylonian mythology, the, 16

Bacchus or Osiris, festival of, 23;
worship of, 29

Bacchic Festivals, account of the
various, 55 ; licentious observance

o , 5
Barley Corn, the, 31

Bas Languedoc, St. Foutin in, 36
Bel, 17

Benares, Linga worship at, 26, 27
Bengal, Linga temples in, 26, 27
Bhava, 15

Bhavani, 15

Borneo, Phallic figures in, 34

Bourbourg‘, Do, on American Phallic
worship, 33

Brahma, 14, 15

Brauronia, the, 55

Bubastis, Phallic talismans at, 62

Buddhist religion in Japan, the, 4.5

CANEPHORI, the, 30, 54

Caste] di Asro, Phallic talismans at, 6 3

Ceres, 38 .

Chalons, Council of, forbids enchant-
ments before the fascinum, 35

Chili, Phallic worship in, 32, 33

China, religious belief of, 16

Concha Veneris, the, 31

Congo, the, Phallic worship on, 47

Coo/0's First Vail/age. quoted, 38

Copan, monolithic pillars at, 33

Coromandel Coast, Phallic symbols
found on the, 26 '

Cosmo and Damiano SS. worshipped
by barren women, 42

Cowries, a talisman against the Evil
Eye, 61

Cronos, 17

Crux Ansata, the, 62

Cuzco, monolith at, 33

Cybele, 31

Cyllene, ithyphallic statues of M cr-
cury at, 19

DAHOME, Phallic worship in, 46

Delta, the, 22, 31

Demiurgus, the, 13

Déva-Nichi, meaning of, 53

Diodorus Siculus on the Bacchic rites,
29

Diouysos, derivation of, 52, 5 3

Dionysiaca, the, 30, 52, 5 5

Dyaus, 15

EARTH, marriage of the, 11, 12, 17

Eduth, the, 24.

Egypt, Phallic worship in, 22, 23 ;
(Modern) the Evil Eye in, 61

Ekhmim, Phallic worship at, 43

Elephanta, Phallic symbols at, 26;
worship paid to a Phallus at, 44.

Elcusis, mysteries of, l’hallic, 30

66

Ellora, Phallic symbols at, 26

Embrun, Priapus found at, 36

Enchantments before the fascimm in
Modern Europe, 35

Europe (Modern), Phallic worship in,

34

Eutropius St., Priapus found in the
Church of, 36 '

Eva. or Hevia, 38

Evil Eye, the, a widely-spread super-
stition, 58; origin of, 58; means taken
to avert, 58 ; belief in prevalent at
the present day, 59 ; whole popula-
tions said to possess the power of,
60 ; aterm of abuse, 60 ; attributed to
Pius IX., 60 ; believed in by Modern
Egyptians, 61; precautions taken
against in Nubia, 61; a belief in
still prevalent in Magna Graccia,
6x ; coral ornaments the usual
talisman against, 62; in Africa,
62; the Red Hand a universal
talisman against, 62

FAMAGOSTAD, the first male, 20

Fascinum, the, 3 5

Fiesoli, Phallic talisman at, 63

Fig, the, 31

Foutin, St., worshipped by barren
women, 42

Foutin and Foutine used as names, 36

Fricco, the German Priapus, 32

GANGES, the, Linga worship pre-
valent throughout the tract of, 26
Generation, considered by primitive
man as the action of the Deity, 57
Generative worship in the Pacific

Islands, 39, 40
Genesis, the Book of, cited, 12
Germany, worship of Priapus in, 34
Ghé, 17
Greece, character of Priapus in, 18
Greeks and Romans, religious ideas

of, 17
Grotta Torre, Phallic talismans at, 63
St. Guerlichon, devotions to, 43

HAWA, 38

Hayti, Phallic worship in, 32, 33

Henry III., quotation from the diary
of, 36

Hermes or Priapi, placed at the meet-
ing of roads, 18

Hermes, Priapus represented as a, 18

Herodotus, description of an Egyptian
festival by, 22; on Bacchic rites, 29

index.

Hieropolis, enormous Phallus at, 24
Hindoos, the, sex worshippers, 24.
History of the Incas, quoted, 33
Honduras, idol at, 33

Horianes, the Spanish Priapus, 32
Horus Ithyphallic, 13

Hyperion, 17

IAMBLICHUS, quoted, 31, 5o

Iapetus, 17

Illyrians, said to have the Evil Eye,
60, 62

Incarnation of the Deity in an image
efi'ected by consecration, 51 \

India, Phallic worship in, 22; reli-
gious habits in, 22

Inoidia, the, 58

Isis, the receptive deity, 13; repre-
sented by the Delta, 22

Ithyphallic representations, 24.

1thyphalli, the, 29, 54

JACOB, Phallic oath exacted by, 48
J angamas, the, devotees of the linga,

27 -
Japan, Phallip worship in, 45, 46
Japanese Creed, the, 19, 44, 45
Jews, the, worshippers of the Phallus,

24
Juno, I7
Jupiter, I7, 30

KAMATURA, Phallic temple at, 44

Khem, the abstract idea of father, 12 ;
Ithyphallic, 13 ; presided over gene-
ration, 38 ,

Kisar, 16

Kiu-Siu, the island of, in the Japanese
mythology, 20

Kritya Tatwa, the, quotation from, 14

Ktcis, the, 21, 31, 32 ; worshipped in
Greece and Rome, ,29

LAHINA and Lahama, 16

Lavinium, Phallic festival at, 31, 56

chba, the Dahoman Priapus, 47

Lenaea, the, 55

Lihcr, the sexual organ of man conse-
crated in the temple of, 17

Liberia, the sexual organ of woman

" consecrated in the temple of, 17

Licnite, an epithet of Bacchus, 54

Licnophori, the, 54:

Linga, the, 21, 24, 5o ; a chrysoberyl
linga described, 25 ; the emblem of
Siva, 25 ; material of, 27; worn
round the neck, 27 ; not a mere
symbol, 5': g the consecration of, 5::

 

Ihdex‘u 3,, '~ 3

Linga worship, extent of in India,
26; description of, 28

Lingayets, 27

Lingawants, 27

Lucian on the consecration of images,
5 I

MANI, the, name of the linga, 28

Mans, the Church of, on enchantments
before the fascinwm, 35

Marianne Islands, the, a Phallic pro-
cession in, 34

Maut, the abstract idea of mother, 12

Maypole, the, of Phallic origin, 37

Melampus, brought the Bacchic rites
into Greece, 29, 53

Mendis, the worship of Isis and Osiris
at, I 3

Mercury, ithyphallic statues of, 19

Mexicans, Phallic worship among the,
22, 32

Minutius Felix on the consecration
of images, 51, 52

Mithras, zo

Moabite Stone, the, 17

Mohammedan Conquest, the,its effects
on Linga worship, 27

Mutinus, 31, 38 ; the Roman Priapus,

I9

Mylitta, represented the productive
principle of nature in the Assyrian
mythology, 17

NAGASAKI, Phallic procession in, 46

Naples, the Evil Eye in, 61

Nebrissa or Lebrixa, Phallic rites at, 32

Nepaul, worship of Siva in, 29

New Zealand, Phallic figures in, 34

Nubia, precautions taken against the
Evil Eye in, 61

Nyctelia, the, 5 5

OMOPHAGIA, the, 55

Orgies, the, account of, 53, 54, 55 ;
introduced into Rome from Etruria,
56

Osiris, the generating cause, 13

Ouranos, 17

PACIFIC Islands, the, religious belief
of, 20

Pacula Annia, 56

Palazzuolo, Phallic talisman at, 6 3

Pamelia, the Egyptian, 23

Pan, presided over generation, 38

I’anuco, Phallic symbols at, 33

Papa, New Zealand deity, 20

, a
' ; x
, ,

67-

Parvati, 15, 16
Pekin, offerings of Phalli at, 42
Persians, the, worshipped the Phallus,

24

Peru, Phallic worship in, 32, 33

Pius IX., said to possess the Evil Eye,
60

Phallus, the, the exponent of creative
power, 2 I ; an enormous gilt phallus,
23 ; esoteric meaning of on tombs,
23 ; at Hieropolis, 24.; manufac-
tured by Jews, 24; worshipped in
Greece and at Rome, 29 ; a symbol
in the Dionysiac processions, 30 ;
meaning of revealed in the mys-
teries, 3o ; specimen found at Troy,
30; carried in the Roman festival of
Venus, 30.; worshipped in the spring,
31 ; description of a specimen in
the possession of Dr. Ramsay, 34;
as an amulet, 4x; the bestower of
offspring, 41 ; found at Pompeii, 42;
offerings of made by barren women,
4.2; waxen Phalli offered to saints,
42; indecent ideas attached to the
result of advanced civilisation, 48 ;
a talisman against the Evil Eye, 62

Phallophori, the, 29, 54

Phallic discoveries in America, 34.

Phallic figures in New Zealand and
Borneo, 34.; at Antwerp, 37; at
Alatri, 62; at Pompeii, 63 ; used
for warding off the Evil Eye, 58, 63

Phallic oaths, exacted by Abraham,
47; and by Jacob, 48 ; common at
the present day among the Arabs,

8

4

Phallic procession at the Marianne
Islands, 34; at Saintes, St. Jean
d’Angely, and Trani, 37 ; at N aga-
saki, 46

Phallic Worship, antiquity of, 10;
various phases of, 4x ; in Spain, 32 ;
in Slavonia, 34.; in the Pacific
Islands, 39; in Japan, 45; in Da-
homé, 46 ; on the Congo, 47; Vol-
taire quoted on, 49 5 progress of,
49 ; reason of, 57

thnician Mythology, the, 17

Philae, worship of Isis and Osiris at.

13

Phrygia, 31

Plato, quotation from, 12

Plutarch, on the Egyptian belief, I 3 ;
on the Dionysiaca, 29

Pompeii, paintings at, 18; talismans
against the Evil Eye in, 61, 63

«14.,
((

' 1

68 l; '51,], Jigdé’éi.

Posigny, St. Foutin of, 36

Prakriti, the female principle, 14

Priapus, 31; the character of, 18;
offerings to, 19 ; representation of,
19 ; worshipped in Germany, 32, 34. ;
Mexican, description of a, 32 ; pre-
sided over generation, 38; wor-
shipped at Bourg-Dun, 42 ; at
Bonrges, description of a, 43; the
Dahoman, 46; not a mere Symbol,
50 ; required consecration, 50; a
“receptacle” of the Deity, 52

Pripe-Gala, the Slavonian Priapus,

34» 35
Ptah Ithyphallic, 13
Pnrusha, the generative principle, 14.

RANGI, a New Zealand deity, 20

Bed Hand, the, a universal talisman
against the Evil Eye, 62

Rig Veda, the, 15

Rome, Phallic worship at, 29 ; fes-
tival in honour of Venus at, 30

Sacerdotal Judgments on Crimes,
quotation from, 35
Saiva Parana, the, quotation from,

I4

Sakti, the, I4 ; the female creative
capacity, I 5

Sakti Parvati, 15

Salsette, Phallic symbols found in, 26

Same Veda, the, quotation from, I 5

Sar and Sarrat, I7

Sardinians, the, a proverb of, 60

Senaar, the Evil Eye in, 60

Senatus Consultum De Bacchana—
libus, the, 56

“ Seven Pugodas,” Phallic symbols
found at, 26

Sex Worship, antiquity of, IO

Shala, I7

Shamas, the Assyrian sun-god, 17

Sim-King, the, 16

Sintoo religion, the, 19, 45, 46

Sistrum, the, 22

Siva, x4, 15 ; the linga and yoni com-
bined a symbol of, 25 ; the devotees
of inscribe a linga on their fore-
heads, 26; worship of everywhere
Phallic, 26, 27 ; presided over gene-
ration, 38 ; young girls and married
women votaries of, 42

Slavonia, Phallic worship in, 34

Somnath, idol of, 27

Spain, Phallic worship in, 32

Surya, 14
Syria, representation of Baal-Poor in,
24

TAENHANNU, Phallic loaves, 23

Tahitians, the, belief of, 20

Taly, the, usually a Linga, 26

Tanjore, Phallic symbols at, 26

Tasmania, Phallic worship in, 34.

Telchines, the, said to have the Evil
Eye, 60

Tenessee, Phallic images discovered

in, 34

Ters, St., worshipped by barren
women, 42

Tertullian, on the Mysteries of Eleusis,
30: De Idolafria, 57

Thebans, the, said to have the Evil
Eye, 60, 62

Theoina, the, 55

Thesmophoria, the, 32

Tibet, curious prayer used in, 28

“ Timbo,” Japanese term for a Phallic
temple, 45

Tinas, the, name of the Phallus in the
Pacific Islands, 34

Tlascala, Phallic symbols at, 33

Todi, Phallic talismans at, 62

Tours, Church of, on enchantmcnts
before the fascinum, 35

Triads, the Egyptian, i4

Triazoltenti, the Mexican god of
generation, 38

Triballi, the, said to have the Evil
Eye, 60

Trieterica, the, 56

Tutinus, 31

UPSALA, temple of Fricco at, 32

VARAILLES, St. Foutin of, 36

Venus, Festival of, 30

Vcrdre. St. Foutin of, 36

Virgil, quotation from on the worship
ofPriapus, 19

Visweswara, the “ Lord of all,” a
Linga, 27

Vul, lord of fecundity, 17, 3S

Vulva, the, 31

WHYDAH, Phallic symbols in, 46

YONI, the, 2:, 25, 52
Yucatan, Phallus at, 32

ZIPALTONAL, 2c

 

 

 

 

 

 

 

 

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