The masculine cross and ancient sex worship

hi

CORNELL

UNIVERSITY

LIBRARY

Gift in memory of

MARY STEPHENS SHERMAN, '13

from

JOHN H. SHERMAN, '11

;

Digitized by Microsoft®

THE

MASCULINE CEOSS

jun>

ANCIENT SEX WOESHIP.

Cornell University Library
BL460 .H88 1904

The masculine cross and ancient sex wors

3 1924 031 019 114

olin

Br

NEW YORK:

COMMONWEALTH CO.

28 LAbAYETTE PlACE.

Digitized by IVHctvkoft®

Copyright, 1904,
By commonwealth CO.

Digitized by Microsoft®

PREFACE.

Speaking to an educated woman of the ancient mean-
ing and remarkable origin of the cross, she inquired,
" "What, the cross of OHrist ?" Her unconsciousness that
it had any other relation than that pertaining to the
crucifixion of Jesus illustrates a prevailing lack of his-
torical knowledge in most people throughout Christen-
dom. The hope to bring within the reach of the
average man of letters a chapter of mythological lore
which has heretofore been confined to the few is one
motive for offering these pages to the public.

There is no truth but is productive of good. The
dynamics of knowledge are impatient of rest and mental
inertia. Science and hist-.-ical criticism are opening
many fields long hid in myth and conjecture.

It is hoped the line of discussion here adopted will
explain some portions of Bible literature which have
always stood iij the attitude of offensive enigma to cult-
ured thought. Improved taste of modern time must
question the crudities of former days, and ask the reason
why. Natural forces give direction to usage, and type
to habits. The same agencies modify and polish them.
The hallowed powers of one era become detritus of a
later one ; and in still later eons of time those decayed
objects reappear as reUcs, and show, to our surprise, how

Digitized by Microsoft®

IV FRBFAOJS.

much that is held to be original in our age is really the
unoonsoioua inheritance of a bygone ancestry. Tbey
also show early religious ideas were cast in a mold de-
noting a childlike apprehension, in conformity with
things palpable, and roundly pronoimced, with the child's
direct bluntness of expression.

Ancient religious literature is conspicuous for the
number of Gods held in veneration. We find in
Christendom but three, or, at most, four. Explanation
of the " Trinity " and the natural origin of those four
great creative, all-absorbing Gods are here elucidated
upon historic and well-nigh scientific bases. As all science
demands illustrations addressed to the eye, as well as ar-
gument to the mental perception, so, in the treatment of
om* theo-scientific theme, over twenty-five illustrations
are introduced to aid the text.

The Phallic and Yonijic remains found in California,
are in these pages, for the first time, so far as known to
the author, introduced to public attention as ancient
religious relics belonging to the prehistoric stone age.

Those who have piprused Inman's " Ancient Faiths,"
Higgins' " Anacalypsis " and his " Celtic Druids,"
Payne Knight's " Worsliip of Priapus," Layard's " Nine-
veh," papers of Dr. G. L. Ditson and others relating to
kindred subjects, know the authentic sources of much of

the information here briefly uttered.

Sha Rocoo.
January 1, 1874.

Digitized by Microsoft®

THE MASCULINE CROSS

AND

-A-lSrCIElSTT SEX ■WOR.SMIP.

I.

OEIGIN OF THE CROSS.

Fab back in the twilight of the pictured history of the
past, the cross is found on the bordei-s of the river Nile.
A horizontal piece of wood fastened to an upright beam
indicated the hight of the water in flood. This formed
a cross, the Nileometer. If the stream failed to rise a
certain hight in its proper season, no crops and no bread
was the result. From famine on the one hand to plenty
on the other, the cross came to be worshiped as a sym-
bol of life and regeneration, or feai-ed- as an image of
decay and death. This is one, so called, origin of the
cross.

The cross was a symbol of life arid regeneration
in India long before this usage on the Nile, and for
another reason. The most learned antiquarians agree
in holding it unquestionable that Egypt was colo-
nized from India, and crosses migrated with the in-
habitants. " Proofs in adequate confirmation of this point
Digitized by Microsoft®

OBIOUr OF THZ CROSS.

are found," says the learned Dr. Gr. L. Ditson, " in waifs
brought to light in ancient lore. Waif originally signi-
fied goods a thief, when pursued, threw away to avoid
detection. Many of the facts to be brought forth in our
inquiry were doubtless intentionally scattered and put
out of sight to prevent apprehension of the proper sub-
ject to which they belong."

The cross bespeaks evolution in religion. It is the
product of time, and the relic of the revered past. It
begins with one thing and ends with another.

In seeking for the origin of the cross it becomes
necessary to direct attention in some degree to the forms
of faith among mankind with whom the cross is found.
Retrogressive inquiry enables the religio-philosophical
student to follow the subject back, if not to" its source, to
the proximate neighborhood of its source. Like every
item of ecclesiastical ornament, (and every badge of devo-
tion, the cross is the embodiment of a symbol} That
symbol represents a fact, or facts, of both structure and
oflSce. The facts were generation and regeneration.
Long before the riiind matures the generative structure
matures. The cerebellum attains its natural size at three
years of age, the cerebrum at seven years, if we accept the
measurements as announced by Sir William Hamilton.
Throughout the realm of animal life there is no physical
impulse so overbearing as the generative, unless we ex-
cept that for food. Food gives satisfaction. Rest to tired
nature gives pleasure. To the power of reproduction is
appended the acme of physical bliss. How natural, then,
that this last-named impulse should, early in human de-
velopment, take the lead, give direction and consequence
to religious fancies, and lead its votaries captive to a
willing bondage, sKs'ttedM/te^in^, Egypt, among the

ORIOIN OF THE 0B08B. 7

Buddhists, Babylonians, Phoenicians, Assyrians, and an-
cient Hebrews.

The ancients personified the elements, air, water, fire,
the earth, the sea, the celestial orbs ; in imagination
gave superintending Deities to some and deified others.
The sexual ability of man and Nature was also personi-
fied, and likewise supplied with a governing Deity, which
was elevated to the niche of the Supreme. Once en-
throned' as the ruling God over all, dissent therefrom
was impious. A king might be obeyed, but God must
be worshiped. A monarch could compel obedience to
the state, but the ministers of God lured the devotee to
the shrines of Isis and Yenus on the one hand, and to Bac-
chus and Priapus or Baal-Peor on the other, by appealing
to the most animating and sensuous force of our physi-
cal nature. The name of this God bore different appella-
tives in different languages, among which we find Al,
El, H, Hos, On, Bel, Jao, Jah, Jak, Josh, Brahma, Eloi-
him, Jupiter, and Jehovah. Being God of the genital
power, he became the reputed sire of numerous children,
and numberless children were born under his auspicious
rule. The names of his dutiful descendants were com-
posite in signification, and in many ways characterized the
honored Deity. Hence, derived therefrom, we meet with
the El God in MichaeZ, Eague^, Raphael, Gabrae^, Joe^,
Phanie^, UrieZ, Sarakie^, BetheZ, Chap«Z, JSli, ^^ijah.

Al, El, H, are used interchangablv, one for the other ;
likewise Jah, Ju, Jao, Yho, lah, lao. In. On expresses
the idea of the male Creator. Am, Om, Um, or TJmma,
represent the female Deity. From Am we have Amelia
and Emma. On is an integrant of many names, as Ab-
don, Onan, Aijalow, Ashcalora, Ezbon, From Ba, Be,
or Bi, arise .^ebekah, Hegem, Jiehohoaxn, {md JSeha,

Digitized byMicrosofi®

8 OBiGnr 07 thb gbosb.

which signifies " sexual congress." The cognomens in
which Jah enters are almost unlimited, as in Jsaiah,
Hezekiah, Zedekiah, FadiaA, MantaA, J'eha.

The attributes of this presiding Deity were character-
istic of his oflSce. Ho- was strong, powerful, erect, high,
fii'm, bright, upright, happy, large, splendid, noble,
mighty, hard, able. Corresponding to the same idea, he
was often, indeed nearly always, associated in pictured
relics with animals which denoted the above qualities.
These were the bull, elephant, ass, goat, ram, and lion,
which were typical of strength and salacious vigor. When
a large and strong man appeared, he at once resembled
the prevalent idea of God, and was most naturally called
the man of God, or the God-man ; also large, strong
animals were noted as the bulls of God, the rams of God.

The meaning of a large number of Bible names veri-
fies this view. From Dr. Inman's Vocabulary of Bible
Names I set out to copy those the signification of which
related to " divine," sexual, generative, or creative power ;
such as Alah, " the strong one "; Ariel, " the strong Jah
is El"; Amasai, " Jah is firm "; Asher "the male" or "the
upright organ "; Elijah, " El is Jah"; Eliab, " the strong
father "; Elisha, " El is upright"; Ai-a, " the strong one,"
" the hero "; Aram, " high," or, " to be uncovered "; Baal-
shalisha,. " my Lord the trinity," or, " my God is thi'ee ";
Ben-zohett, " son of firmness"; Camon, " the erect On";
Cainan, " he stands upright "; but after copying over one
hundred names with their meaning — some of which relat-
ed to feminine qualities — I found I had advanced only
to the letter E of the alphabet, and gave up the under-
taking for these limited pages.

We must look at this curious subject as we find it.
Quaint though most of it is, we hope to treat it with all

Digitized by Microsoft®

OEIGIH OF THB 0B0B8. 9

the decorum of philosophic inquiry, and in the chaste
langiiage of scientific precision.

That the cross, or crucifix, has a sexual origin we
determine by a similar rule of research as that by which
comparative anatomists determine the place and habits
of an animal by a single tooth. The cross is a meta-
phoric tooth which belongs to an antique religious body
physical, and that essentially human. A study of some
of the eai'liest forms of faith wiU lift the vail and explain
the mystery.

India, China, and Egypt have furnished the world
with a genus of religion. Time and culture have divided
and modified it into many species and countless va-
rieties. However much the imagination was allowed to
play iipon it, the animus of that religion was sexuality —
worship of the generative principle of man and nature,
male and female. The cross became the emblem of the
male feature, under the term' of the triad — tliree in one.
The female was the unit ; and, joined to the male triad,
constituted a sacred four. Bites and adoration were
sometimes paid to the male, sometimes to the female, or
to the two in one.

From motives of improved modesty, or the less com-
mendatory motive to gain prestige through the power of
superstition, much ti'uth bearing directly upon our subject
has been suppressed by an interested hierarchy. Stripped
of euphemisms, we find " the Chaldees believed in a Celes-
tial Vh-gin, who had purity of body, lo^•eliness of form,
and tendei-ness of person ; and to whom the erring sinner
could appeal witli more chance of success than to a stem
father. She was portrayed with a child in her arms.
Her full womb was thought to be teeming with blessings.

Digitized by Microsoft®

Itt^ EMBLEMS — PHAIiLUB.

find everything which could remind a votary of 9 lovely
woman was adopted into her worship."

The worship of the woman by man naturally led to
developments which our comparatively sensitive natures
ehun, as being opposed to all religious feeling. But
among a people whose language was without the gloss
of modern politeness, whose priests both spoke and
wrote without the least disguise, and whose God,
through his prophets and lawgivers, promised abundance
of offspring and an increase in flocks and herds, as one of
the greatest blessings he had to bestow, we can readily
believe that what we call " obscenities " might be re-
garded as sacred homage or divine emblems. What
were -these .emblems ? When plainness of speech is re-
stored to its original office, and 4;bre taeaning of words is
defined or traced to their primitives, names of natural
objects give us this wonderful answer, and tell us the
homely story of these emblems.

EMBLEMS.

The Phallus and Linga, or Lingham, stood for the

image of the male organ; and the Yoni, or Unit, for the

fem,ale organ.

PHALLUS.

Pbivy member (membrum virile) signifies, " he
breaks through, or passes into." This word survives
in German pfahl, and pole in English. Phallus is sup-
posed to be of Plioeuician origin, the Greek word pallo,
or vhallo, " to brandish preparatory to throwing a mis-
sile," is so near in assonance and meaning to phallus
that one is quite Ukelj to be parent of the other. In
Sanskrit it cau be traced to phal, " to burst," " to pro-

Digitized by Microsoft®

VKAhLVe.

11

duce," " to be fruitful ;" then, again, phal is " a plow-
share," and is also the name o f Siva g nrl MahmlnTr>j who
are Hindu Deitiea - Phallus, then, was the ancient
emblem of creation : a Divinity who was companion to
^Bacchus. Figure 1 is a copy of a
statuette of this Hindu Devi. The
iigm-e holds a phallus, or lingham, in
the left hand, formed after an imagin-
ary lotus bud. The coarsely carved
unit of the feminine figure completes
ihe dogma of masculine and feminine
powers combined in one. The son of
Eeuben, Phallu (Gen. xlvi, 9), signifies
" a distinguished one," " he splits,
divides," "he is round and plump,"
all of which point to a religion of
sensual love.

Phallic emblems abounded at Heh-
opoUs in Syria, and many other places,
even into modern times. The following unfolds marvel-
ous proof to our point. A brother physician, writing to
Dr. Inman, says : " 1 was in Egypt last winter (1865-66),
and there certainly are numerous figures of Gods and
kings, on the walls of the temple at Thebes, depicted
with the male genital erect. The great temple at"
Karnak is, in particular, full of such figures, and the
temple of Danclesa likewise, though that is of much
later date, and built merely in imitation of old Egyptian
art. The same inspu-ing hass-reliefs are pointed out
by Ezek. xxiii, 14-. I remember one scene of a king
(Rameses II.) returning in triumph with captives, many
of whom are undergoing the operation of castration, and
in the corner of the pictuj'e are uumerous heaps of the

Digitized by Microsoft®

Fig 1.

12 FHAIXTTS.

complete genitals which have been cut off — many hun-
dreds in all, I should think." This shows, first, how
largely virility was interwoven with religion ; second,
how completely English Egyptologists have suppressed
a portion of the facts in the histories which they have
given to the world tfthird, it tells us of the antiquity of
the practice, which still obtains among the negroes of
North Africa, of mutilating entirely every male captive
and slain enemy. See 2 Kings xx, 18; Isa. xxxix, 7.
This vindictive usage was practiced by Saul and David,
as may be seen in 1 Sam. xviii, 25, 27, when the king
demands a hundred foreskins^

David, more heartless than Saul, doubled the quan-
tity and brought two hundred of the vulgar tropliies. Also
Isaiah (xxxix, 7) intimidates the people, and says, " Thy
sons that shall issue from the . . . shall be eunuchs in the
palace of the king of Babylon." The Apache Indians of
California and Arizona delight in perpetrating the same
barbarous mutilations upon captives and the slain.

Dr. Ginsingburg, in " Kitto's Clyclopsedia," says: "An-
other primitive custom which obtained in the patriarchal
age was, that the one who took the oath put his hand
under the thigh of the adjurer (Gen. xxiv, 2, and xlvii, 29).
This practice evidently arose from the fact that the genital
member, which is meant by the euphemic expression,
thigh. Was regarded as the most sacred part of the body,
being the symbol of union in the tenderest relation of
matrimonial life, and the seat whence all issue proceeds,
and the perpetuity so much coveted by the ancients.
Compare Gen. xlvi, 26 ; Exod, i, 5 ; Judg. viii, 30. Hence
the creative organ became the symbol of the Creator and
the object of worship among all nations of antiquity. It
is for this reason that God claimed it as a sign of the

Digitized by Microsoft®

PHAIXT79. 18

covenant between himself and his chosen people in the
rite of circumcision. Nothing therefore could render the
oath more solemn in those days than touching the sym-
bol of creation, the sign of the covenant, and the source
of that issue who may at any future period avenge the
breaking a compact made with their progenitor." From
this we learn that Abraham, himself a Chaldee, had
reverence for the phallus as an emblem of the Creator.
We also leara the rite of circumcision touches phallic
or lingasic worship. From Herodotus we are informed
the Synans learned circumcision from the Egyptians, as
did the Hebrews. Says Dr. Inman: " I do not know any
thing which illustrates the difference between ancient
and modern times more than the frequency with which
circumcision is spoken of in the sacred books, and the
carefulness with which the subject is avoided now. To
speak of any man as being worthy or contemptible, as
men and women did among the Jews, according to the
condition of an organ never named, and very rarely al-
luded to, in a mixed company of males and females
among ourselves, shows us that persons holding such
ideas must have thought far more of these matters, and
spoken of them more freely, than we have been taught
to do. Abundance of offspring is the absorbing promise
to the faithful ; a promise liable to fail except the parts
destined to that purpose were in an appropriate condi-
tion."

We can compass some idea of the esteem in which
people in former times cherished the male or phallic em-
blems of creative power when we note the sway that
power exercised over them. If these organs were lost or
disabled, the unfortunate one was unfitted to meet in the
congregation of the Lord, and disqualified to minister in

Digitized by Microsoft®

14 TBLU>.

the holy temples. Excessive was the punishment inflict-
ed npon the person who should have the temerity to in-
jure the sacred structm-e. If a woman were guilty of in-
flicting such injm-y, her hand should be cut oflf "without
pity (Deut. xxv, 12). It was an unpardonable offense,
a sin not to be forgiven, for it was a calamity that hum-
bled their God and made him of no esteem. When his
ability failed, respect for him failed. Such a man was
" an abomination."

With a people enslaved to such groveling tenets, it was
an easy and natural step fi-om the actual to the symbol-
ical ; from the crude, and, perhaps, to some, offensive, to
the improved, the pictured, the adorned, the less offen-
sive ; from the plain and self-evident, to the mixed, dis-
guised and mystified ; from the unclothed privy member
to the letter T, or the cross ; for these became the phal-
lic analogues. The linga is the symbol of the male
organ and Ci'eator in Hindostan. It is always represent-
ed standing in the yoni, as in Figs. 4 and 23. Obelisks,
pillars of any shape, stumps, trees denuded of boughs,
upright stones, are some of the means by which the male
element was symbolized. Siva is represented as a stone
standing alone.

TRIAD.
To know exactly who is who, and what is what, it
wiU be necessary to explain the Triad, or Trinity, its
origin and its changes or metamorphoses : then the tria
juncta in uno — the three in one — can be recognized in
the cross more readily than most people see the " three
persons in one God." The triad • generally belongs to
the male, although the female Divinities were sometimes
of triple constitution. If we turn to the analysis of the
subject according to Rawliuson, we find that the first and

Digitized by Microsoft®

TBIAD.

15

most sacred trinity —^three persons and one God— consisted
of Asshur, or Asher, or Ashur, whose several names were
II, Ilos, and Ha ; Ann and Hed, or Hoa. Beltis was
the Goddess associated with him. These four, that is,
Asher, Ann, Hea, and Beltis, made up Arba, or Ai'ba-il,
the four great Gods, the quadrilateral, the perfect Creator.
Asher was the phallus, or the linga, the membrum virile
— the privy member ; the cognomen Anu was given to
the right testis, while that of Hea designated the left
testis. "When Asher was canonized a Deity, it was but
right and natural his ever-attendent appendages should
be deified with him. The idea thus broached receives
confirmation when we examine the opinions which ob-
tained in ancient times respecting the power of the right
side of the body compared with the titles given to Anu.
It was believed that the right testicle produced masculine
seed, and that when males were begotten they were de-
veloped in the right side of the womb. Benjamin signi-
fies " son of my right side j" thus the name of a member of
a family attests the reigning notion. The name Benoni,;
given to the same individual by his mother, may mean,
literally, either " son of Anu," or " son of my On." The
male, or active, principle was typified by the idea of
" solidity," and " firmness "; and the female, or passive,
principle by " water," " fluidity," or " softness." It is
then, a priori, probable that Anu was the name o{ the
testis on the right side. To inspect the perfect man, or a
correctly designed statue of Apollo Belvidere, will detect
the fact that the right " egg " hangs on a higher level
than the left, for which there is an anatomical reason.
The metaphors we sometimes hear, such as " king of the
lower world," "the original chief," "father of the
Gods," " the old Anu," relate to these parts, and are

Digitized by Microsoft®

16 TBIAD.

of phaUic import. " King of the lower world " cannot
refer to the " infernal regions " of modern orthodoxy,
since that mythical Hades had not then come into exist-
ence.

How about the gland on the left side, the tliird divinity
of the triad ? Rawlinson states, as best he could deter-
mine, this was named Hea or Hoa, and he considers this
Deity corresponds to Neptune. Neptune was the pre-
siding Deity of the great deep, " Ruler of the Abyss,"
and " King of Rivers." He also regulates aqueducts,
and waters generally. There is a correspondence
between this Deity and Bacchus.

As Darwin and his coadjutors teach, mankind, in com-
mon with all animal life, originally sprung from the sea,
so physiology teaches that each individual has origin in a
pond of water. The fruit of man is both solid and fluid.
It was natural to imagine that the two male appendages
had a distinct duty : that one formed the infant, the other
the water in which it lived ; that one generated the
male and the other the female offspring ;* and the in-
ference was then drawn that water must be feminine, the
emblem of the passive powers of creation. The use of
water would then become the emblem of a new birth —
"born of water ;" and it would represent the phenomenon
which occurs when the being first emerges into day.
The night, which favors connubial intercourse, and the
dark interior of the womb, in which for many months,
the new creature is gradually formed, are represented
by th© " darkjiess brooding." It was night when the
world was formed cfut of chaos; likewise it was thought

• Somenh&t recent inrormailon on this point teaches that sex la governed by
the health and maturity of the ovum. Female uffspring will follow when concep-
tion occnrB at the earliest period of the mitaring ornm, and m ile offdpriiig at the
conclndlng period of heat.

Digitized by Microsoft®

TRIAD. IT

to be obscure when the mingling of the male and female
fluids started a new being into existence. Favoring food
fed the tiny speck for months, and its emerging as male ,
or female into the world of men was the prototype of the
emergence of animal life &om the bosom of earth, or the
womb of time, into actual existence.

Having dwelt on stem and branches of the god Asher,
it is proper to give his definition as a personality and
function ; in other words, as a God. Asher (Gen. xxx, 13),
" to be straight," «' upright," " fortunate," « happy," ''hap-
piness," i. e., unus cui membrum erectumest velfascinum
ipsum — the erect virile member charmed with the act
of its proper function. Says Dr, Inman : " While attend-
ing hospital practice in London, I heard a poor Irishman
apostrophize his diseased organ as ' You father of thou-
sands'; and in the same sense Asher is the father of the
Gods. I find that a corresponding part of the female
{pudenda) is currently called " the mother of all saints."
Asher was the supreme God of the Assyrians, the
Vedic God Mahadeva, the emblem of the human male
structure and creative energy. This idea of the Creator
is still to be seen in India, Egypt, Judea, the East,
Phoenicia, the Mediterranean, Europe, Denmark, depict-
ed on stone relics.

This much for Asher seemed necessary to explain the
origin of the Trinity. So we find the male privy mem-
ber and the adjacent twin testes made the Triad, and
constructed into the pictured formula fhua

W
w
td

£ls\} Hba.

Digitized by Microsoft®

18 VOCABCTLAEY.

With this glossary we can now rmderstand the hidden
meaning of Psa. cxxvii, 3, " Children are an heritage
of the Lord, and the fruit of the womb is his reward."
Exactly ! Ann is Assyrian. There is a God in Babylon
by the name of Ann. Aslier is only another name for
Al, On, Ra, II, El, Hos, Helos, Bel, Baal, AUali, Elohim.
These are also sometimes given to the sun as the repre-
sentative of the Creator and the phallic emblem. Asher,
Anu, and Hea, three persons and one God, or, as modern
theologians have been led to speak of the Trinity, " the
more three because one, and the more one because three."
One, by himself, is of no value, but " all work together
for good."

VOCABULARY.

I» all ages and all localities of the world, people con-
ferred names which imply some one or more character-
istice of person, feature, faith, place, or event. Among
defectively educated people, and those of rough manners,
we find " Long John," " Broad Bottom," " Squinting
Dick"; and names for helpless children, "Makepeace,"
"Faithful," "Freelove" and "Praise God Bareboues."
In this matter the people of antiquity appear to have set
the axample. The Greeks had " Theodore," " the gift
of God"; "Theophilus," "the friend of God." The
analysis of the following vocabulary of Bible names
throws a flood of light on the subject in hand. It un-
vails an interesting question, the nudity of which, for
the most pai't, has been clothed with the vesture of words.

Ahumai (1 Chron. iv, 2), '^ ach is. mi," or " semen ";
Baal-Shalisha (2 Kings iv, 42), " my Lord the tiinity,"
" my Lord is three," " the ti-iple male genitals."

Digitized by Microsoft®

VOOABULAKr. , 19

Amorite, " speaking, flowing "; " erecting, or swelling
up."

Ankura, " a sprout, or intumescence," " an erection."

Aram, " high," " to swell up," " to be uncovered or
Ti'^ked."

Aras, « to erect," " to build," " a nuptial bed."

Asahel, " to create," " to beget," " El-ftreated."

Baal-Peor (Nmn. xxv, 3), " the maiden's hymen
opener," " my Lord the opener."

Baal-Perazim, " Baal of the fissure."

Baal-Tamar, " Baal the palm tree," " my Lord who
is or causes to be erect."

Benoni, " son of Anu," or " son of my On," " son of
my God."

Ben-zoheth, " son of firmness^" " to set up," " an erec-
tion," " a cippus."

Beren, " the womb," " the round belly," " the female
organ."

Boladan, " my Lord of pleasui n and delight."

Buli, « the vulva," " the belly,"

Cainan, " he stands upi'ight," " Hermes."

Camon, " the erect On."

Chesil, " the loins or flanks." Loins is an euphemism
for the male genitals.

Cyrus, " the bended bow," " the abdomen of a preg-
nant woman."

Dimon, " river, place " ; " the semen, or viscous dis-
charge of On."

Dodai, " loving, amatory,"

Digitized by Microsoft®

20 VOOABULABT.

Ehud, " conjugation, union"; "strong," "powerfhl,"
" the one."

Eliasaph, " El the fascinator."

EHsha, " El is," « the erect El."

Elkana,"El the erect One," "the tall reed,"" El burn-
ing with desire."

Elkoshi, « El the hard One."

En-am, " the eye or fountain of the mother."

En-an, " the eye of On, or Anu."

EpaphrodituB, " Love was my pai-ent," " given by
Venus."

Epher, " a calf," " a faun," " to join," " be strong."

Esau, " to make, to press, to dig, to build up, to
squeeze immodestly," " the haiiy El."

Eshek (1 Chron. viii, 39), " he presses, squeezes, pene-
trates into."

Eshton, " the power of woman."

Ether, " fullness," a God in the second Assyrian triad,
his colleagues being the Sun and Moon. His name may
be read as Eva, Iva, Air, Aer, Aur, Er, Ar, also Vul.

Ethnan, " a harlot's fee," " begotten by harlotry."

Eve, Chavah, havah, . or hauah, " to breathe," " to
blow," " eagerness," " lust "; " a cleft, fissure, or gap ";
really, " a fissure " (Concha).

Evi," desire."

Ezem, " to fit firmly to one another," " hard."

Gaal, " the proud or erect Al."

Galah, " To be," or " to be naked," as in gala days.

GaA, "A wine press," also "a slit, pit, hole, well," or
the euphemism for the vulva.

Digitized by Microsoft®

VOOABOT-ABT. 31

Oaza, " strong," " the trunk of » tree," " a phallic
emblem."

Gilboa, " the sun is Baal."

Gilgal, "a wheel," a "circle, "the
sun's heap of stones," " a phallus" ; see
Fig. 2.

Giloh, " the revealer," " to be or ^is. 2.

make naked," to uncover," " to disclose."

Ginath, " the virgins," " the goddesses."

Ginnethon, " the power of the virgins."

Gomorrah, " a fissure, a cleft."

Habakkuk, " embrace of love."

Hai, Assyrian ai, " female power of the Sun."

Hamor, " the swelling up one," or " the red one,"
" to be dark red," " sudden in rising," also " an ass" —
wliich is notorious for salacity. " My beloved is white
and ruddy " (Sol. Songs, v, 10).

Hashupa, "uncovering," "nakedness."

Hephzibah, " pure delight," " my delight in her."

Jaaz, "he is hard, firm, stifi"," "he rules," "decides."

Jabal, " ho rejoices," " he flows out," " he is strong."

Jabok, " running, or flowing forth."'

Jabash, " n stout, fat one.

Jachin, " he strengthens," " to be hot with desire," " to
have intercourse." Boaz has the same phallic ineaning.

Jahdo, " he unites."

Jahaz, " Jah shines," " to be fair," " to be proud,"
" he is firm."

Jahdial, " El makes glad."

Digitized by Microsoft®

22 TOCABtTLABT.

Jair, "enlightens," "shines," "blooms," "flows."
Jair is united with Eros (erotic desire).

Jakim, " he set up," " standing erect," " raising seed
to."

Japho, " beauty," " widely extending," " seduce,"
" persuade."

Jehoaddan, " Jah is lovely," " Yeho is the provider
of sexual pleasure."

Jepthel-el, " El is a begetter."

Jeroham, " a beloved or favored One.'

Jesher, " he is upright."

Jesimel, "El creates."

Jeziah, " He is son of Jah."

Jonathan, " the gift of Jao" (a God).

Jhoharaph, " Jah is juicy, vigorous, strong or proud."

Joshar, " he is straight," " upright."

Jurah, " he boils up," " to glow, to burn," " to pour
out largely."

Kishon, " the firm or hard On."

Maon, "pudenda of On."

Tamar, the palm, an euphemism for the male organ.

It will be observed, a few of the above names refer to
the Sun Deity, and solar worship. In some, the so!:',r and
phallic tenets are combined in the same name, and d,e-
pifted in the same fig\ire. Such an illustration will be
found in Webster's Unabridged Dictionary, under the
name Agnus Dei. The figure — lamb, ram, or goat — is in
the impossible attitude of holding a cross with the foot —
sometimes a crosier, or shepherd's crook, either of which

Digitized by Microsoft®

MASKS AND SIGNS OF THE TBIAD. 23

are phallic emblems. The head of the animal is sur-
rounded by a circle, or with rays, which are always typi-
cal of the Sun God. For the Hebrew text of the above
names the reader is referred to " Inman's Ancient Faiths."

MARKS AND SIGNS OF THE TRIAD.

The triad is parent to the idea of Trinity. It is met with
in the most distant countries, and is traced to Phcenicia,
Egypt, on the west, and Japan on the east, of our
hemisphere, and to India. Constituting, as the triad and
yoni did, the ever-dominant thought, and actuated by
the narrow realm of an absorbing self-personality, they
formed the basis and spirit of religious observance.
They were referred to openly and broadly, or more gen-
erally and in later times by a mark, a metaphor, a motion,
or a sign. For that sign the letter T became typical,
and still later the figure of the cross became that sign.
" It is most remarkable," says Payne Knight, that " the
letter T and the cross, symbols of symbols, are made \o
represent the male procreative powers, which are em-
blems of generation and regeneration."

Reverse the position of the triple deities Ashar, Anu,
Hea and we have the figure of the ancient "tau" "^ of
the Christians, Greeks, and ancient Hebrews — not ot the
modern Hebrews. It is one of the oldest conventional
forms of the cross. It is also met with in Gallic, Oscan,
Arcadian, Etruscan, original Egyptian, Phoenician, Ethio-
pic and Pelasgian. The Ethiopic form of the " tan " is
this "!"■ the exact prototj-pe and image of the cross ; or,
rath'er, to state the fact in order of merit and position in
time, the cross is made in the exact image of the Ethio-
pic " tau."' The fig-leaf, having three lobes to it, became
a symbol of the triad. As the male genital organs were
Digitized by Microsoft®

24 UASKS AMD eiQSB OF THB TEUAD.

held in early times to exemplify the actual male creative
power, various natural objects were seized upon to ex-
press the theistic idea, and at the same time point to
those parts of the human form. Heace, a similitude was
recognized in a pillar, a heap of stones, a tree between
two rocks, a club between two pine cones, a trident, a
thyrsus tied round with two ribbons with the two ends
pendant, a thumb and two fingers, the caduceus. Again,
the conspicuous part of the sacred triad Asher is sym-
bolized by a single stone placed upright — as in Gilgal in
" Vocabulary," Fig. 2 — the stump of a tree, a block, a
tower, spii'e, minaret, pole, pine, poplar, or palm tree.
While eggs, apples, or citi'ons, plums, grapes, and the
like, represented the remaining two portions ; altogether

t called phallic emblems. Fig. 3 portrays a triad
found on a medal of Apollo. The triple points nt
the summit are in multiple of the Trinity, as they
Fig. s. but repeat the same idea the structure would
express without them. Baal-Shalisha is a name which
seems designed to perpetuate the triad, since it signi-
fies " my Lord the Trinity," or " my God is three."

We must not omit to mention other phallic emblems,
such as the bull, the ram, the goat, the serpent, the torch,
fire, a knobbed stick, the crozier : and still fui-ther
personified, as Bacchus, Priapus, Dionysius, Hercules,
Hermes, Mahadeva, Siva, Osiris, Jupiter, Molech, Baal,
Asher, and others.

If Ezekiel is to be creditedl, the triad T, as Asher, Anu,
and Hea, was made of gold and silvei, and was in his
day not symbolically used, but actually employed ; for
he bluntly says " whoredom was committed with the ima-
ges of men," or, as the marginal note has it,iitiages of " a
male " (Ezek. xvi, 17). It was with this god-mark — a cross
Digitized by Microsoft®

TOHI. 25

-r

in the form of the letter. T — that Ezekiel was directed to
stamp the foreheads of the men of Judea who feared the
Lord (Ezek. ix, 4). In China, Tau is Nature's abso-
hite unity.

Thus we find the cross is the Ethiopia and ancient
Hebrew "tau" + The T is the triad, the triad is Asher,
Ann, and Hea — the male genitals deified — the genitals
are pudenda, pudenda means shame or immodest, and
so we arrive at the unavoidable conclusion that the cross
is of sexual origin and purely masculine. It is the
sign of a nian-Grod.

This is not all of the cross. In ancient days it had
a natural counterpart little suspected by moderns. This
essential opposite was denominated the Yoni.

II.
YONI.

There is in Hindostan an emblem of great sanc-
tity, which is known as the Linga-Yoni. It consists
of a simple pillar in the center of a figiu-e resembling
the outline of a conical ear-ring, or an old-f;isliioned
wooden battledore. Dr. Inman says :
''As a scholar, I had heard tliat the Greek
letter. Delta, A , is expressive of the
female genital organ both in shape and
jdea. The selection of name and sym-
bol was judicious, for the words Da-
leth (Hebrew) and Delta (Greek) sig-
nity the door of a house, and the out-
let of a river, while the figure reversed, Fig. 4.
with the heavy side above, ^7 modestly represents the
fringe with which the human delta is overshadowed."
Digitized by Microsoft®

26 TONI.

Yoni is of Sanskrit origin. Yauna, or Yoni, means (1)
the vulva, (2) the womb, (3) the place of birth, (4) origin,
(5) water, (6) a mine, a hole, or pit. As Asher and Jupi-
ter were the representatives of the male potency, so Juno
and Yenus were representatives of the female attribute.
Moore, in his " Oriental Fragments," says : " Oriental
■writers have generally spelled the word, ' Yoni,' which I
prefer to write *IOni.' As Lingham was the vocalized
cognomen of the male organ, or Deity, so lOniwas that of
hers." Says R.P. Knight : " The female organs of genera-
tion were revered as symbols of the generative powers of
Nature or of matter, as those of the male were of the
generative powers of God. They are usually represented
emblematically by the shell Concha Veneris, which was
therefore worn by devout persons of antiquity, as it still
continues to be by the pilgrims of many of the common
people of Italy" ("On the worship of Priapus," p. 28).
If Asher, the conspicuous featm'e of the male Creator^ is
supplied with types and representative figures of him-
self, so the female feature is furnished with substitutes
and typical imagery of herself.

Fig. 5 is one of these, and is technically
kuown as the sistrxim of Isis. It is the
virgin's symbol. The bars across the
fenestrum, or opening, arc bent so they
cannot be taken out, and indicate that
the door is closed. It signifies that the
mother is still virgo intacta — a truly im-
maculate female — if the truth can be
strained to so denominate a mother. The
pure virginity of the Celestial Mother
Fig. 6 was a tenet of faith for 2,000 years be-

fore the accepted Virgin Mary now adored was born. We

Digitized by Microsoft®

YONT. 21

might infer that Solomon was acquainted with the figure
of the sistrum, when he said, " A garden inclosed is my
spouse, a spring shut up, a fountain sealed " (Song of
Sol, iv, 12). The sistrum, we are told, was only used in
the worship of Isis, to drive away Typhon (evil).

The Argha, Fig. 6, is a
contrite form, or boat-
shaped dish or plate used
as a sacrificial cup in the
worship of Astarte, Isis,
and Venus. Its shapfi-por- j.jg g

trays its own significance. The Argha and crux ansata
were often seen on Egyptian monuments, and yet more
frequently on bass-reliefs. Fig. 7 is a Buddhist em-
blem in which the two triangles typifying the male
and female principles are united by a serpent, the
j,^ ' emblem of desire. It also typifies wisdom.

Equivalent to lao, or the Lingham, we find Ab, the
Father, the Trinity, Asher, Anu, Heiv, Abraham, Adam,
Esau, Edom, Ach, Sol, Helios (Greek for Sun), l)ionysius,
Ba melius, Apollo, Hercules, Brahma, Vishnu, Siva, Jupi-
ter, Zeus, Aides, Adonis, Baal, Osiris, Thor, Oden, the
cross, tower, spire, pillar, minaret, tolmen, and a host
of others ; while the Yoni was represented by 10, Isis,
Astarte, Juno, Venus, Diana, Artemis, Aphrodite, Hera,
Rhea, Ojbele, Ceres, Eve, Frea, Frigga, the queen of
heaven, the oval, the trough, tlie delta, the door, the
ark, the ship, the cliasm, a ring, a lozenge, cave, hole, pit,
Celestial Virgin, and a number of other names. Lucian,
who was an Assyrian, and visited the temple of Dea Syria,
near the Euphrates, says there are two phalli standing in
the porch with this inscription on them, " These phalli
I, Bacchus, dedicate to my step-mother Jimo."
Digitized by Microsoft®

28

TONI.

Fig. 8.

Fig. 8 is a fearless emblem of the ma-
ternal door. Jesus is reported to
have said, " I am the door," and some
I one in a sacred book said, " Mv belov-
ed put in his hand by the hole of the
door" (Sol. Song v, 4). But this pic-
ture is a Buddhist theological badge,
showing the God Siva standing in the
ambient yoni, or door ; the date of
which was long before the birth of
Jesus. It is one of the antecedents
of tlie Virgin Mai-y. Mary is a compound word, as many
of the deities are compound deities, composed of male
and female principles and pattern. Mare, or Mar, in the
Chaldee, signifies " Lord," the lord or master, and ri sig-
nifies " the Celestial Mother." Jii was the name of an
Assyrian Goddess. When these two words are united in
one they form mar-ri, or Mary, a union of father and
mother elements and parts, as portrayed in the abov«
crude figure of antiquity. Molly is the name of a mar-
ried woman, or of a woman witli children. The above
diagram comprehends- the phallus and unit, under the
designation of Linga-Yoni, the mystical four. The
aureole about the head of the figure is a solar tenet.

From time iiumeinorial to our day, it is to be noticed
the man is put first and foremost, the woman next. He
is three ; alie is one. Christians have perpetuated the
triune male God r.s Abba, father, but left out the mother
altogether, except among tlie Catholics. The sacred
four " dignitaries" — of which Rev. Cotton Mather said
" the Devil is one " — are only made up by adding Satan,
the Typhon or Dagon of antiquity.

Our singular Fig. 8 has, in some measure, descended

Digitized by Microsoft®

to comparatively modem times. In Ireland,, up to al-
most the last century, there were three Christian churches
over whose doors might be seen the coarsely sculptured
Hgure of a nude woman exposing the maar (pudenda)
in the most shameless manner, the idea being that the
sight thereof brought good luck. The horse shoe is the
modern representative of the organ in question, and is
often fastened over the main entrance door by the super-
stitious for the same object.

The Papal religioUi is essentially feminine, and built
on the ancient Chaldean basis. It clings to the "female
element in the person of the Virgin Mary. NaphtaK
(Gen. xxx, 8) was a descendant of such worshipers, if
there be any meaning in a concrete name. Bear in mindy
names and pictures perpetuate the faith of many peoples.'
Neptoah is Hebrew for "the vulva," and, Al or El be-
ing God, one of the unavoidable renderings of Naphtali
is " the Yoni is my God," or " I worship the Celestial
Virgin." The Philistine towns generally had names
strongly connected \vith sexual ideas. Ashdod, aish or
esh, means " fii-e, heat,'' and rfoc? means "love, to love,"
" boil up," be agitated," the whole signifying " the heat
of love," or " the fire which impels to union." Could not
those people exclaim, Om* "God is love ?" (I. John iv, 8).

Tlie amatory drift of Solomon's Song is undisguised,
tliough the language is dressed in the habiliments of
seeming decency. The burden of thought of most of it
bears direct reference to the Linga-Yoni. He makes a
woman say, " He shall lie all night betwixt my breasts "
(S. of S. i, 13). Again, of the phallus, or linga, she says,
" I will go up to the palm-tree, I will take hold of the
boughs thereof" (vii, 8). Palm-tree and boughs are
euphemisms of the male genitals. Solomon, Hke the an-
cients before him, -gftG^ffieAiM^Mfeig'^ sanctuary of sex.

30" OOLOK - OF - GODS.

COLOR OF GODS.

OnE would naturally suppose the color of a Deity
would be the same as the complexion which be-
longed to the worshipers of it. Black Gods and God-
desses were met with among the Egyptians, Hindus,
Greeks and Romans — yes, in Europe. In explanation of
these facts, Dr. Inman remarks that " the female genera-
tive structure in some countries is of a dark or black
color ; that Buddha and Brahma were as often painted
black as white." There was a black Venus at Corinth.
Osiris, Isis and her child Horus, were black. A black
Virgin and black child are to be seen at St. Stephens, in
Genoa ; at St. Francisco, in Pisa ; at St. Theodore, in
Munich ; a,nd in other places. These somber facts seem
to explain a passage in the Song of Solomon, where
a woman is made to say, " I am black, but comely"
(i, 5).

The reason for black Deities assigned above is less sat-
isfactory than attends the author's explanations generally ;
for the same reason may apply among the same people
to their male Gods, which are perhaps more often paint-
ed white or red, and for the same local reason. Maha-
deva in India was often painted red. Some ancient fig-
ures of Bacchus, the Greek personification of Mahadeva,
have been found painted red. In the Ti^wnley Collec-
tion a bisexual figure of Bacchus was, like ^is analogue,
Priapus, painted red. Ezekiel says (xxiii, 14), " the
images of Chaldean men portrayed upon the wall were
with vermilion."

The experience of those concerned in opening Etrus-
can tombs shows that whenever the phallus is found
therein it is painted red. Adam means red or ruddy.

My beloved [he] is white and ruddy " (Sol. Song v, 10).
"■ ■'Digitized by Microsoft®-' ^ o » /

COLOR OF OODB. 31

Further generous light is thrown upon the sub-
ject of male sanctities and female worship by a|
religio-historic gem unearthed at Nineveh. Fig.
9 is a copy of that keepsake. It is an Egyp- ^^^f
tian seal, copied from Layard (" Nineveh and Babylon,"
p. 156). On it is engraved the Egyptian God Harpocrates
seated on the mystic lotus in profound adoration of the
Yoni, or havah, the " Divine Mother of all," which is set
in the field before him.

" Set me as a seal upon thine heart, as a seal upon thine
arm, for love is strong as death" (Sol. Song viii, 6).
Solomon's seal was in outline the shape of the unit in
the field of Fig. 9. The same lozenge-shaped figure
was the symbol of Astarte, the Celestial Virgin, wherc-
from Solomon may have obtained it. Layard and others
state that such homage as is here depicted in the -above
seal is actually paid, in some parts of Palestine and In-
dia, to the living symbol, the worshiper, on bended knees,
offering to it bread befoi-e he eats it, with or without
silent prayer, A corresponding homage is paid by
female devotees to the masculine emblem of the Sheik, or
Patriarch, which is devoutly kissed by all the women of
the tribe on one solemn occasion during the year, when
the old ruler sits in state to receive the homage. The
emblem is, for many, of greater sanctity than the crucifix.
Such homage is depicted in Picart's "Religious Cere-
monies of all the People of the World," plate 71.

It may easily be understood that few people would be
so gross as to use in religious worship true similitudes of
these parts, which their owners think it shame to speak
of, arid a punishment or reproach publicly to show. As
there is circumlocution in language, so there is symbol-
ism in sculpture. Words and figures are adopted which

are ingeniously vailed so as not to be understood by the
Digitized by Microsoft®

32 EIBH Aia> eOOD FBEDAT.

mtiltitude, yet Bignificant enough to the initiated. The
palm-tree, the wine-press, the pomegranate, the tower,
Bteeple, hand gestures, are quite innocent in common
conversation, while in mythoses they have a hidden
meaning. The scholar is aware there are occasions on
which no such reticence was used, but where an exces-
sive shamelessnesa prevailed. Of their nature it is un-
necessary to speak further than to say that the expo-
sures were made with the impulse of a religious idea,,
such as that which might have actuated David when he
leaped and danced naked before the ark, and in sight of
the women of his household (II. Sam. vi, 14-20). Moderns
who have not been initiated in the ancient mysteries, and'
only know the emblems considered sacred, have need of
anatomical knowledge and physiological lore ere they
can see the meaning of many a sign. Note the Greek
Delta inverted ^^^ the door of life ; likewise the concha
shell, which was held to typify the same feminine organ.

FISfi AND GOOD FEIDAT.

Thb Fish was a sacred being. Fish are found
among the venerated pictures and sculptured works
of the Buddliists, Egyptians, Babylonians, Assyrians,

Phcenicians. Figure 10 is
a Buddhist emblem of the
quadruple deity. The rudi-
mentai-y fig-leaf at the summit
is the triad or male featm-o.
The fish yield in a fanning
bias for tlie yoni and female
person. Imagine an Oriental
priest expounding the mystery
of the Godhead and unfold'
.rig 10. D/grf/zed bjrijAc/fe^ifftoly Trinity. While

TIBH AITD OOOD FBEDAY. 33

pointing to the above figure as tho visible expresaon

thereof, he might say — leaving out one person, as many

Christians do — " There are three that bear witness" in

earth — the spirit, the water, and the blood — and these

three agree in one " (I. John v, 8). That one may be

tho yoni, though it be not named, neither would he

name the fig-leaf triad, or fish, but all would xmderstand

that figurative language says one thing and means two of

more.

Tell me, is it religion

To say, The Gods are tliree ?
To attain to God, witliin you
Your search for him must be.

Caldweirt Indian Folk Lore.

The statue of Isis with her child Horns has a fish on
her head ; likewise in Fig. 12 Ardanari stands with an
intrepid dolphin on his or her head — for one head seems
to answer for the two persons.

The modern idea in regard to the physical influence of
fish as an article of diet is, that it is specially adapted to
repair waste brain tissue, on account of the phosphatio
elements it contains. Phosphates are larger constitu-
ents of brain than of other portions of tlie body. But
the ancients took to fish repasts wholly for another
end, and for the support of a full vein of divine ardor.
They believed it benefited the virile powers. Says Dr.
Inman : " 1 have ascerta;:ied that eating fish for supper on
Friday night is a Jewish custom. It is well known that
fecundity among that people is a blessing specially
promised by the Omnipotent. So jt is thought proper
to use human means for securing the desired end on the
day set apart to the Almighty" — Almighty Asher of
old. " The Hebrew Sabbath begins at sunset on Friday.
Three meals are to be taken during the day, which are

Digitized by Microsoft®

54: FISH AKD GOOD FBIDAT.

supposed to have a powerful aphrodisiac operation. The
ingredients in their dishes are meat and fish, garlic and
pepper. The paiticular fish selected, as iiear as I can
determine, is tlie skate — that which in the Isle of Man is
still supposed to be a powerful satyron ?"

Layard remarks : " In our days, indeed, the Druses of
Lebanon, in their secret vespers, oflFer a true worsliip to
the sexiial parts of the female, and pay their devotions
every Friday night — that is to say, the day which
was consecrated to Venus, likewise tlie day in which, on
his side, the Mussulman finds in the code of Mahomet
the double obligation to go to the mosque and to per-
fonn the conjugal duty."

Mythology informs us that the body of Osiri*, when
killed by Typhon, was carried in a chest to Byblos, there
found by Ifiis and brought back to Egypt ; but the malig-
nant demon cut up the body, and threw the pieces away.
All were recovered but the pudenda, which were replaced
by a model thereof, and this image, enshrined in an ark,
became one of the symbols of the God. The missing
parts are said to have been eaten by a fish. Thus we
see " the Ark," " the Fisli," and "Good Friday," brought
into parallelism. We are also told that the holy chest
(ark) of Isis was cumed once in a year, in November, to
the seaside ; the priests, during the passage, pouring
drink-ofierings of water upon it from the river. The
signification of tliis lavement must at once be apparent to
those who know that the Hebrew mi in the text signifies
not only " water," but " semen virile."

In the foregoing we have seen how the eroto-religious
feeling of antiquity deified the male members of the body
under Asher, Anu, and Hea. We here perceive the same
genius has divinized the female structure. With a fish

Digitized by Microsoft®

TOETOI8B EARTH MOTHBE. 35

diet, the male God was believed to be omnipotent and all-
powerful. Joshua was the son of Nun. Nun in Hebrew
is the name for fish; it also signifies a woman, or, rather,
the sexual part of a womao.

TOETOISE.

The Tortoise, like the elephant, ox, ram, goat, ass,
serpent, fish, was an object of pious veneration. In
the Hindu my thos, the tortoise was the form taken by-
Vishnu in his second Avatar — Incarnation. The statue
of the celestial Venus stands with one foot on the tor-
toise. Eesemblances in form, similitudes in type, consti-
tuting as they did in the Hindu mind the highest power
of expression, logic was found in comparisons. A glance
at Fig. 11 enables us to
understand how the tor-
toise came to be regarded
as sacred to Venus. It
represents, by the extend-
ed head and neck, the act-
ing linga — virile member, ^^ ,i
a sustainer of creation, a symbol of regeneration, a re-
newer of life, a supporter of the world, a type of omnipo-
tence, and pointing to immortal felicity.

EARTH MOTHEB.

" Mother Earth " is a legitimate expression, only
of the most general type. Keligious genius gave the
female quality to earth with a special meaning. When
once the idea obtained that our world was femi-
nine, it was easy to induce the faithful to believe
that natural chasms were typical of that part which char-
acterizes woman. As at bii'th the new being emerges
Digitized by Microsoft®

36 EASTH MOTEEB.

from the mother, so it was supposed that emergence from
a terresti'ial cleft was equivalent to a new birth. In di-
rect proportion to the resemblance between the sign and
the thing signified was the sacredness of the chink, and
the amount of virtue which was imparted by passing
through it. From natural chasms being considered holy,
the veneration for apertures in stones, as being equally
Bj'mbolical, was a natural transition. Holes, such as we
refer to, are still to be seen in those structures which are
called Druidical, both in the British Islands and in India.
It is impossible to say when these first arose ; it is cer-
tain that they survive in India to this day. We recog-
nize the existence of the emblem among the Jews in
Isaiah li, 1, in the charge to look ^' to the hole of the pit
whence ye are digged." We have also an indication that
chasms were symbolical among the same people in
Isaiah Ivii, 5, where the wicked among the Jews
were described as " inflaming themselves with idols
under every green tree, and slaying the cliildren
in the valleys under the clefts of the rocks." It is possible
that the '-hole in the wall" (Ezek. viii, 7) had a similar
signification. -In modern Rome, in the vestibule of the
church close to the Temple of Vesta, I have seen a large
perforated stone, in the hole of which the ancient Ro-
mans are said to have placed their hands when they
swore a solemn oath, in imitation, or, rather, a coun-
terpart, of Abraham swearing his servant upon his
thigh — that is, the male organ. Higgins dwells upon
these holes and says: " These stones are so placed
as to have a hole under them, through which devotees
passed for religious purposes. There is one of the same
kind in L-eland, called St. Declau's stone. In the mass

of rooks at Bramham Crags there is a place made for

Digitized by Microsoft®

EABTH MOTBXR. 37

the devotees to paea through. We read in the accounts
of Hindostan that there is a very celebrated place in Up-
per India, to which immense nnrabers of pilgrims go, to
pass through a place- in the mountains called the Cow's
Belly." In the Island of Bombay, at Malabar Hill,
there is a rock upon the surface of which there is
a natural crevice which communicates with a cavity
opening below. This place is used by the Gentoos as
a purification of their sins, which they say is effected
by their going in at the opening below and emerging at
the cavity above — " born again." The ceremony is in
such high repute in the neighboring countries that the
famous Conajee Angriii ventured by stealth, one night,
upon the Island, on purpose to perlbnn the ceremony,
and got o'ff undiscovered. The early Christians gave them
a bad name, as if from envy: they called these holes
« Conni Diaboli" (" . Anacalypsis," p. 346).

Digitized by Microsoft®

in.

UNITY

Many are the efforts made
to set forth to the eye the
conception of Deity in one
person. The idea has evi-
dently been one of growth
from the crade to the more
acceptable ; and the result
attained denotes composite
labor.

Fig. 12 is a figttre of this
kind. It is a copy of an
original drawing made by a
learned Hindu pimdit, for
Wm. Simpson, Esq., of Lon-
don. It represents Brahma
Supreme, who, in the act of
creati on, made himself
double, i.e., male and female,
as indicated by the crux
ansata in the central part of
the figure, which occupies
the place of the conjoined
triad and yoni of the (trigiual ; the original being far too
grossly shown for tlie public eye. The reader will notice
tlie triad formed by the thumb and two fingers and ser-
pent in the male hand, while in the female hand is to be
seen a germinating.^^^^,^ji]j^catj^ of reproduction of

Fit;. \% Ardanari Iswsri.

SOniFOLD GOD. 39

father and mother. The whole stands upon a lotiis flower^
the symbol of androgenity.

This figiu'e is of interest as a study ; not as a work of
art, but to measure the outcropping of primitive ideas.
The extremities of the right side are less masculine than
those of men, though the broad right shoulder and chest
are conspicuous compared with the feminine left. The
dolphin fish on the head is a supplemental female symbol,
as was mentioned before, on the subject of " Fish and Good
Friday." The yoni and the crescent on the forehead are
not distinctly shown in Mr. Simpson's figure. We have
added them, in this, in imitation of the same personage in
Moore's " Hindu Pantheon." They denote the prepon-
derance., of the Yonigic bias of faith over the Lingasic.
When the two personalities — male and female — are thus
combined in one, the mystic number counts as a

FOURFOLD GfOD.

Amomo chm'ch paraphernalia and ecclesiastical orna-
ment we find many mystic figm-es. A very ancient and

prominent one is seen in tliis form, Fig. 13, .

an oval or egg-shaped ring added to the T. — ^\
This is known -as the €7-ux ansata. What ^'s- "

does it mean ? It is another step in the augmenta-
tion of the idea of sexual theism. It means the triad is
joined to the unit, which make four. In other Words, it
signifies the linga, oi phallus, the male God, embraces the
yoni, or female God. "Male and female created he them."
We can only select a few from among a large number of
curious,and,many times, complicated, devices, all of which,
witli greater or less conspicnity, portray the prevailing
thought of divine Instfulncss, as four in one, and three
in one, two in one, or, all as a whole.
Digitized by Microsoft®

40 FOURFOLD GOD.

/\ Fig. li is a device denoting the triad or cross con-
^ r^nected with tlie angular yoni. It is a favorite
figure placed upon steeples and prominent parts
/A of church edifices ; the lower part is often formed
Vy in a circle or ring. Fig. 15 is still another. A
rig. 14. The y, or cross proper, is dropped, but the //y^
miit and triad condensed in the three balls ai'e un- \^
mistakable. These metaphoric figures are so infi- O
nitely varied that only the learned in them will be Pig.is.
apt to recognize their hidden meaning. What more ra-
tional explanation is there for the three gilded balls over
the door of the pawnbrokers' shops than that they orig-
inally represented the triad, and gave color of orthodoxy
to their trade. Fig. 16 is another. It is the /^~N
Egyptian crux ansata and the Christian \ ( ) I
cross. We see in it the picture of the same \\/ /
conjugal tenets of four deities in one, as] I

above stated. But it and Fig. 15 indicate'''''^] I ^
the tendency to depart from the plain T and / \
become more conventional. -The more con-
ventional, the more is its origin concealed. *''s- i*-
Fig. 16 is seen repeatedly figured on Egyptian bass-reliefs
as held in the hand. But Fig. 17 pvits it to another use.
Worn as a part of the dress it is called the
priest's pallium. It combines the cross and
yoni — the triad and unit — with the prelate's
head passed through the latter. The robe or
surplice is a telltale portion of phallic and
yonijic worship. It is common at the pres-
Flg. IT. 6°t tXmG in all but the most democratic churches
in this country. The surplice is a figment of woman's
dress ; it can be traced back to the Egyptians, Assyrians,
PhcBnicians, and others, who worshiped Isis, Astarte,
Digitized by Microsoft®

rOUSFOLD GOD. 41

Venus, Iswari and others in that garb. The priests put on
female habiliments in which to perform their sacred rites,
as the most pleasing, characteristic, and to make them-
selves like their Creator. On the other hand, women put
on male attire. When religious rule instigates to sex con-
sideration in dress, it is but a short step to a more over-
ruling consideration of devout sex intercommunion and
behavior, of which see sequel.

Another of the quadruple symbols is Fig. 18,
the hand, which is both a sign and gesture. It is
copied from the statuette of Isis and child. The
three, fingers deuote the trinity, the unit is seK-
evident. fijT- »8-

The Serpent, Fig. 19, with his tail in his
mouth, is as significant as if is forbidding.
It indicates the conjunction of male and
.;.g. i». female, also the ring or unit ; it was at

the same time a sign of eternity. Fig. 20
}s a picture of two Egyptian deitie
worship before the sacred triad,
holding, in faithful homage, the crux iig. sw.

ansaia.

These visible embjems may have been needful for
an uncultured people, but Paul discarded them in
visible form, though he seems to have clung to theni in
idea, or by the " eye of faith." His definition of faith —
i. e., " the substance of things hoped for, the evidence
of things noi seen " — ^points to the Linga-Yoni mysteries,
and those mysteries explain his otherwise hidden mean-
ing of faith.

* It is curious to be able to notice, in the present year
of the world, how the fourfold conception of the unseen
poTvers of the universe exists among ourselves. Through-
out our. churches a Trinity is worshiped, and a fourtli

Di^tftHBd by Microsoft®

^_i ^ — — —

Fig. 20 f,

mbM

42 KEB0.

power deprecated: the beneficent is portrayed as three,
the raah'gnant one — ^Typhon of antiquity, or the Devil of
modern orthodoxy — is depicted as single. In Boman
Catholic countries, on the other hand, the Godhead
is painted as it was in Babylon : i. e.y the male triad with
the female unit. In Gen. xxiii, 2, we find Arba, which
signifies " giant Baal," or " Baal-Hercules ;" the correct
etymons appear to be Arba-el, "God is fourfold," or
simply the Armaic Arba " four." And
— strange to say, if it were not so com-
mon — the worshipful foui* is allied witli
erva, the pudenda of both sexes. Fig.
21 is a quadraple God planted in the
centre of an elaborately carved yoni
with a urethra or conduit, the ele-
phant, the emblem of strength and Al-
mighty power, standing near, and a dc-
Fie- «!■ voteo below. It is to be borne in mind,

there were in India difibrent sects, as in om* time. One,
the Lingacitas, who worshiped the Trinity, or male Deity,
whose emblem is Fig. 22, and the sect of Tonijas, or wor-
shipers of woman, as figiu'ed above.

There is, indeed, no single Papal chm-ch, whether chap-
el or cathedral, to which the name Beth-Arbel, " Four-
fold G od," would not apply ; for all are types in winch
adoration is paid to the undivided tiinity in unity, and
the Celestial Virgin, the mother of God and man. The
name has also been traced to the Hebrew ar and bel: i.e.,
" a hero is Bel," or, " Bel is powerful."

MERU.

The leai-ned Higgins, an English judge, who for
Bome years spent ten hours a day in antiquarian studies.
Bays that Moriahp«#'zigia&8]|''isosi^braham, isthe Meru

EELIGIOTTS PEOSTITUTIOir.

43

of the Hindus, and the Olympus of the Greeks. Solo-
mon built high places for Ashtoreth, Astarte, or Venus,
which became mounts of Venus, mons veneris — Meru and
Mount Calvary— each a slightly elevated skull shaped
mount that might be represented by a bare head.
The Bible translators perpetuate the same idea in
the word " caJvaria." Prof. Stanley denies that
"Mount Calvary" took its name from its being the
place of the crucifixion of Jesus. Looking elsewhere
and in eai-lier times for the bare calvaria, we find
among Oriental women, the Mount of Venus, mons
veneris, through motives of neatness or religious senti-
ment, deprived of all hirsute appendage.
See a Mount Calvary, in imitation, in the
shaved poll of the head of the priest. Fig.
17. The priests of China, says Mr. J.
M. Peebles, continue to shave the head.
To make a place holy, among the Hin-
dus, Tartars, and people of Thibet, it was
necessary to have a Mount Meru. also a
Linga-Yoni, or Arba, Fig. 22.

RELIGIOUS PROSTITUTION.

Passing from figures, paintings, statuary, ornaments
and symbols, it is requisite to notice the religious observ-
ances, the actual practice of the faith held by the
world's primal' worshipers.

It would appear, or rather it does appear, that phaUic
worship, or religion, was, fii-st, an instinct or passion ;
second, it was a privilege and luxury ; third, it was a
pastime or calling ; fourth, it became dominating and im-
perative; "fifth, by euphemistic transformation, it was

Fig. %i.

Digitized by Microsoft®

44 BELIGIOUB PBOSTmmOH.

merged into the Hebrew cnltus ; and Beventb, the Hebi'ew
cnltus was further modified into the Christian religion-
In support of the first proposition that it was instinctive,
or passion, and sexual passion at that, we have the law
which ruled out those male devotees whose damaged
sexual structure disqualified them for actuating their rites
(Deut. xxiii, 1): " He that is wounded in the testicles, or
hath his privy member cut ofl", shall not enter the congre-
gation of the Lord." The above quotation also offers a
shoulder of support to our second proposition, namely,
that their religious rites were a privileged luxury. As
men were inspected in regard to fitness, women were
provided in view of that fitness.

In Num. xxxi, 18 and 35, we are assured, without a
lisp or a twinge of horror, that thirty-two thousand Midian-
itish virgins were consecrated to this end: We need not
go into details about the manner in which the sacrifice
was made ; but we must call attention to the fact that a
Christian church still promulgates the same idea, in an
alleged spiritual form, and that the nunneries of Chris-
tendom are vailed, perhaps decent, counterparts of those
Oriental establishments where women consecrated their
bodies and. themselves to fulfil the special duties of their
sex, as they were taught in the name and for the glori-
fication of their Deity.

There was a temple in Babylonia where every female
had to perform once in her life a (to us) strange act of
religion: namely, prostitution with a stranger. The
name of it was Bit-Shagatha, or, " The Temple," the
" Place of Union."

Words and history corroborate each other, or are apt
to do BO if cotemporaneous. Thus kadeeh, or kaeah, des-

Digitized by Microsoft®

BxuoiotTB i^osTmrnoir. 45

ignate in Hebrew " a consecrated one," and history tells
the unworthy tale in descriptive plainness, as will be
shown in the sequel.

That the religion was dominating and imperative is
determined by Deut. xvii, 12, where presumptuous refu-
sal to listen to the priest was death to tlie offender. To
us it is inconceivable that the indulgence of passion could
be associated with religion, but so it was. Much as it is
covered over by altered w ord's and substituted expressions
in the Bible — an example of which see men for male
organ, Ezek. xvi, 17 — it yet stands out offensively bold.
The words expressive of " sanctuary," " consecrated,"
and " Sodomite," are in the Hebrew essentially the same.
They indicate the passion of amatory devotion. It is
among the Hindus of to-day as it was in Greece and
Italy of classic times ; and we find that " holy women"
is a title given to those who devote their bodies to be
used for hire, the price of which hire goes to the service
of the temple.

As a general rule, we may assume that priests who
make or expound the laws, which they declare to be from
God, are men, and, consequently, through all time, have
thought, and do think, of the gratification of the m.iscu-
lino half of linnianity. The ancient and modei'u Orient-
als are not exceptions. They lay it down as a moment-
ous fact that virginity is the most precious of all the pos-
sessions of a womati, and, being so, it ought, in some way
or other, to be devoted to God.

Throughout India, and also through the densely inhab-
ited parts of Asia, and modern Turkey, there is a class
of females who dedicate themselves to the service of the
Deity whom they adore; and the rewards accruing from
their prostitution are devoted to the service of the tera-
Digitized by Microsoft®

46 fiHAQA.

pie and the priests oflSciating therein. "With an eye to
piety and pelf, the clerical officials at the Hindu shrines
take effectual means for procuring none but the most fas-
cinating women for the use of theii* worshipers. The
same practice prevailed at Athens, Corinth, and else-
where, where the temples of Venus were supported by
troops of women, who consecrated themselves, or were
dedicated by their parents, to the use of the male worship-
ers. In modern times, reform and improvements have
been effected; but it is certain that intercourse between
the sexes in sacred places is common in India at the
present day. The Hebrew word zanah, which signifies
" semen emitter e" was the name of a woman who lived
and practiced the same rite outside of the temple, from
motives other than those esteemed pious. Feasts and holy
days were devoted to this passion, and generally con-
cluded with excess.

SHA6A.

In- the Assyrian language, Shaga signifies " a feast."
The nature of this feast is explained by Diodoms
Siculus. He says: "Our Gala or Solar days begin with
fasting as a prelude to another form of sensual enjoy-
ment." A detailed description of one of tliem conveys
only a proximate idea of them. The most disgraceful of
the Babylonian customs is the following : "Every native
woman is obhged once in her life to sit in the tem-
ple of Venus and have intercourse with a stranger. And
many, disdaining to mix with the rest, being proud
on account of their wealth, come in covered carriages,
and take up their station at the temple with a nu-
merous train of servants attending them. But the
far greater do thus: Many sit down in the temple of

Digitized by Microsoft®

ooMMUinoN. 47

Yenus wearing a crown of cord around their heads ; some
are continually coming in, others are going out ; passages
marked out in a straight line lead in every direction
through the women, along which strangers pass and
make°their choice. When a woman has once seated her-
self, she must not return home until some stranger has
thrown a piece of silver into her lap, and lain with her
outside of the temple. He who throws the silver must
say thus : ' I beseech the Goddess Mylitta to favor thee,'
Mylitta being the Assyrian name for Venus. The
silver may be ever so small, for she will not reject
it, inasmuch as it is unlawful for her to do so, for such
silver is accoimted sacred. The woman follows the fii'st
man that throws, and refuses none. When she has had
intercourse, and has absolved herself from her goddess,
she returns home. Those that are endowed with, beauty
and symmetry of shape are soon set free, but the deform-
ed are detained a long time from inability to satisfy the
law : some wait for the space of three or four years."

A similar custom exists in some parts of Cyprus. This
custom is referred to in I. Sam. ii, 22, where " the sons
of Eli lay with the women that assembled at the door of
the tabernacle of the' congregation." It is needless to say
for the benefit of the captious that the temple of the As-
syrians was the tabernacle of the Hebrews. In both
were congregations of the Lord. In both the holy pres-
ence of their God was made manifest.

COMMUNION
Has long been a custom in Christendom. With-
out explaining the origin of this custom, it will here
suffice to give an example of it in early times, as
an index of its character. Says S. B. Gould (" Origin

Digitized by Microsoft®

48 cosfMtnnoir.

of Religious Belief") : "The idea involved in communion
is the reception of something from God. By prayer, man
asks something ; by purification, he makes himself meet to
approach God; by communion, he receives what he desires
of Deity by union with him."

The methods adopted by different religions for accom-
plishing the desired union are numerous. The grossest
and most repulsive is by sexual intercourse. The numer-
ous legends and myths representing the union of Gods
and women (as in Gen.vi, 2), or men and Goddesses, are
reminiscences of ancient mysteries, the object of vrhich
was to effect such a union. At the summit of the tem-
ple of Belus was a chamber in which was a bed beside a
figure of gold ; the same was to be seen in Egyptian
Thebes, says Herodotus, and every night a woman was
laid in this bed, to which the God was supposed to de-
scend. The same took place at Patara in Lycia, where
a priestess was locked into the temple every night. Dio-
dorus alludes to the tombs of the concubines of Jupiter
Ammon, and Strabo says the fairest and noblest ladies
were vowed to share his couch. It is easy to see how the
obscene orgies celebrated during some of the festivals of
the Gods rose out of this superstition. " The prince, head
of Agapemone, as the impersonation of Deity, performed
the sexual act with a young girl in the presence of the
whole community, professedly in order to make her
thereby a partaker of the divine nature."

In Gasgrain's " Vie de Marie de V Incarnation''' is a
frank confession of the bearing of erotic sanctimony,
nearer home than the above. This Marie, a woman of
intense piety and heroism, says of herself in her journal :
" Going to prayer, I trembled in myself and exclaimed,
' Let us go into a solitary place, my dear love, that I may

Digitized by Microsoft®

coMMtuaoK. 49

embrace you, a nwn aise (at my ease), and that, breath-
ing my soul into you, it may be but yourself only, in the
union of love. Oh, my love, when shall I embrace you ?
Have yon no pity on me in the torments that I suffer ?
Alas, alas I my love, my beauty, my life I instead of
healing my pain, you take pleasure in it. Come, let me
embrace you, and die in your sacred arms !' . . . Then, as
I was spent with fatigue, I was forced to say, ' My divine
love, since you wish me to live, I pray you let me rest a
little, that I may better serve you '; and I promised him
that afterward I would suffer myself to consume in his
chaste and divine embraces." From a similar source, we
find it stated that St Christina, a virgin and abbess, be-
lieved herself to have received favors which left her no
longer a virgin.

The state of society and that of the public mind evinced
by such social habits may not be considered depraved :
they were undeveloped. Society had not risen above
the crude ; the moral mind had not reached the status of
chaste refinement. With so prodigal a use of virtue,
immodesty was without a contrast and without a name.
Therefore these customs were inspired by the same ai-tful
and self-involving spirit whicli inspired tlie Assyrian and
Hindu priests to invent a special hell for childless women.
A relic of the same spirit continues in modern times
among Christians, where masses have been said, saints
invoked, offerings presented, for the cure of physical im-
potence.

The above is further testimony in proof of our first
proposition : that the primitive religion in this early
day of adolescent manhood was purely passion conse-
crated and sanctified — a religion oi feeling. It was aphys-

Digitized by Microsoft®

50 BUNS AND RELIOIOaS 0A£E8.

ical heaven counterpoised by a physical hell. Promises
were sensuous bliss, and punishments were bodily woe.
A religion of intellect or reason, apart from corporeal
touch, seems unknown to them. It was based on the
dynamics of nerve.

We must notice how this sexual faith has come down
to recent times, and how it constitutes the framework of
certain modem observances.

BUNS AND RELIGIOUS CAXES.

Says Hyslop : " The hot croas-bmis of Good Friday,
and the dyed eggs of Pasch or Easter Sunday, figured
in the Chaldean rites just as they do now. The
buns known, too, by that indentical name were used
in the worship of the Queen of Heaven, tho God-
dess Easter (Ishtar or Astarte), as early as the days
of Cecrops, the founder of Athens, 1,500 years be-
fore the Cliristian era." " One species of bread," says
Bryant, " ' which used to be offered to the gods, was of
great antiquity, and called Boun^ Diogenes mentioned
' they were made of flour and honey.' " It appears that
Jerenu'ah the Prophet was familiar with this lecherous
worship. He says : " The children gather wood, tho fathers
kindle the tu'e, and the women knead the dough to make
cakes to the Queen of Heaven (Jer. vii, 18). Hy&lop
does not add that the "bims" offered to the Queen of
Heaven, and in sacriiices to other deities, were framed in
the shape of the sexual organs, but that they were so in
ancient times we have abmidance of evidence.

Martial distinctly speaks of such things in two epi-
grams, first wherein the male organ is spoken of, second
wherein the female part is commemorated, the cakes be-

Digitized by Microsoft®

B17KB Am) BELIGIOnS OAEXS. 51

ing made of the finest fionr, and kept especially for the
palate of the fair one.

Captain Wilford ("Asiatic Eesearches," viii, p 365)
says : " "When the people of Syracuse were sacrificing to
Goddesses, they offered cakes called mulloi, shaped like
the female organ, and in some temples where the priest-
esses were probably ventriloquists they so far imposed
on the credulous multitude who came to adore the Vulva
as to make Hiem believe that it spoke and gave oracles."

We can imderstand how such things were allowed in
licentious Rome, but we can scarcely comprehend how
they were tolerated in Chi*istian Eui'ope, as, to all inno-
cent surprise, we find they were, jfrom the second part of
the " Remains of the Worship of Priapus": that in
Saintonge, in the neighborhood ot La Rochelle, small
cakes baked in the form of the phallus are made as offer-
ings at Easter, carried and presented from house to hoiise.
Dulare states that in his time the festival of Palm Sun-
day, in the town of Saintes,was called lefete despinnes —
feast of the privy members — and that during its continu-
ance tlie women and children canied in the procession
a phallus made of bread, which they called a j)inne, at
the end of their palm branches ; these pinnea were sub-
sequently blessed by the priests, and carefully preserved
by the women during the year. Palm Sunday ! Palm,
it is to be I'emembered, is an euphemism of the male
organ, and it is curious to see it united with the phallus
in Christendom. Dulare also says that, in some of the
earlier iiiedited French books on cookery, receipts are
given for making cakes of the salacious form in question,
which are broadly named. He fui'ther tells us those
cakes symbolized the male, in Lower Limousin, and espe-

Digitized by Microsoft®

52 ANXIQCITT OP THE OBOSSi

cially at Brives, while the female^ emblem _ was 'adopted
at Clermont, in Auvergne, and other places.

ANTIQUITT OF THE CROSS.

In a work entitled " The Celtic Druids," by God
frey Higginq, occutb this strong statement : " Few
causes have been more powerful in producing mis-
takes in ancient history than the idea, hastily formed
by all ages, that every monument of antiquity marked
with a cross, or with any of those symbols which
they conceived to be monograms of Christ, were of Chris-
tian origin. The cross is as common in India as in
Egypt or Europe.'* The Rev. Mr. Maurice says (" In-
dian Antiquities ") : " Let not the piety of the Catholic
Christian be oifended at the assertion that the cross was
one of the most usual symbols of Egypt and India., The
emblem of universal nature is equally honored in the
Gentile and Christian world. In the cave of Elephanta
in India, over the hend of the principal figure, may be
seen the cross, and a little in front a huge lingham (male
organ)." The last-named author describes a statue in
Egypt as bearing a kind of a cross in his hand — that is
to say, a lingham — wliich among the Eg3rptians was the
symbol of fertility. Upon the breast of one of the
Egyptian mummies in the museum of the London Uni-
versity is a cross exactly in the shape of Fig. 23, name-
Z} ly, a cross upon a Calvary, a Meru, or
Mount of Venus. People in the above-
named countries marked their sacred
water jars, dedicated to Canopus, with
(<Jr>L T orthis»i|fi. Sometimes they were

-^si^^;^ip::» marked thus t^ From the erudite Dr.

' Fij{. s8. G. L. Ditson, on tliis subject, we learn :

Digitized by Microsoft®

OBxroiFEnoH'. 63

" The rabbins say that when Aaron was made high priest
he was marked in the forehead by Moses with the figure
X. And whenever proselytes were admitted into the re-
ligious mysteries of Eleusis they were marked with a
cross." Tertullian says : " The Devil signed his soldiers
with the cross in the forehead in imitation of the Chris-
tians."

CRUCIFIXION.

Fbom the cross we are naturally led to the topic
of crucifixion. Many Deities have been crucified.
Chi'jst was preceded by Christna, Prometheus, Es-
culapius, "Wittoba, and Buddha. They were all cruci-
fied Kedeemers long before Jesus of Nazareth was born.
They were all sons of virgins : So say mythological ac-
counts.

In view of the prevalent ideas in relation to the cross,
it is singular and more thau strange that the cross is not
to be seen on any ancient sculpture as an instrument of
punishment. In none of the ancient gems pictured by
Layard is any form of the cro£ - except the crux atisata
to be found. In the Ninevite remains, the punishment
which is depicted of the vanquished is impalement. We
are told by Herodotus (Book III, 159) that, after the
taking of Babylon, Darius impaled about three thousand
of its principal citizens, and his plan, Seneca tells us,
was one carried out among the Komans. When the cross
was made of two pieces of wood, there seems to have
been no orthodox shape, and the victims were sometimes
tied and sometimes nailed, being usually left to perish
of thirst and hunger. We learn from Juvenal that cruci-
fixion was a punishment for slaves.

Whether the story of the crucifixion of Jesus has any
better foundation than the myths of antiquity, like those

Digitized by Microsoft®

54 OBUOIFESION.

relating to Cliristna, "Wittoba, and Prometheus, -we will
not discnss ; hnt it is pertinent to onr Bubject to speak of
the idea which possessed the minds of Christian bishops
that met in the third century at Nicca, and determined
tliat the ci-osp should be the characteristic emblem of the
Cathohc faith. We may admit that they regarded the
emblem as a sign of the death of the Redeemer by a pain-
ful luethodj but we must believe that the astute bishops
of Afi-ica and the East recognized in it the emblem of
fertility. Their doctiine was that all men were dead in
sins, but that thi'ough Christ they i-eceived life. Shorn
of palpable phallic immodesty, and of all its oflfensive in-
dications, there was nothing in the sjnnbol of the cross
to offend the eye, while they were able to attach to it
much that suggested certain doctrines. From it alone, as
from a text, one liierarch might expatiate on the suffer-
ings of the Sa-N-ior, while another might dwell on the
glories of the resm-rection ; one might paint the horrors
of eternal death, another the glories of eternal life ; one
might view it as a man with arms outstretched so as to
secure the whole world under his care, another as an
emblem pointing two ways — one to heaven, the other to
hell.

Whatever may have Taeen its precedents, one thing seems
to be perfectly certain, that its form was extremely simple,
and that every modern addition, namely, the addition
of the circle and the ti'iple ornaments, is a return to an-
cient heathenism, a conamingling of ancient tenets with
modern dogmas.

Higgins (p. 750) gives an account of the crucifixion of
Salivahana, Wittoba, and Buddha, who were Hindu
divinities, and Jigured in a di-awing (Ball, ii) from the fa
mous temple of the crucified Wittoba at Tripetty. These

Digitized by Microsoft®

OHBIBTNA. £5

#

differ in no respect from -the orncified Jesns with which
we are familiar. A halo of glory shines upon his head,
on which there is a crown, serrated with sharp angles on
its upper margin. The hands ai-e extended, the feet are
slightly sepai'ated, and all are marked with stigmata — ^the
notable nail prints. These are pictures of the imagina-
tion, instead of pictures of reality.

The resemblance between Christna and Christ is too
striking not to append a short sketch of the Hindu God,
and compaje their likenesses.

CHEISTNA

Was mouldy with years ere Jesus was born. ^ He
is one of the most popular of all the Hindu De-
ities. An immense number of legends are told of him
which are not worth recording, but the following, con-
densed from the "Anacalypsis" of Godfrey Higgins, will
repay perusal. It appears to be the legitimate fountain
from which that of Christ springs.

He is represented as the son of Brahma and Maria, or
as some say of Devaci, and is usnaUy called " the Sav-
ior," or tlie preserver. He, being God, became incarnate
in the flesh. As soon as he was born, he was saluted by
a chorus of devatars, or angels. His birthplace was
Mathura. He was cradled among shepherds. Soon
after liis birth he was carried away by night to a remote
place, for fear of a tyrant, Cansa, whose destroyer it was
foretold he would become, and who ordered all male
children to be slain. (An episode marked in the sculptures
at Elephanta ; and over the head of this slaughtering fig-
ure,8mTonndedby supplicating mothers and murdered male
infants, are the mitre, a crosier, and a cross.) By the male
line he was of royal descent, though bom in a dungeon.

Digitized by Microsoft®

56

CBRIBTNA.

which on his arrival he illuminated, while the face of his
parents shone. He was believed to be born of the left
intercostal rib of the Virgin Davaci. Christna spoke as
soon as he was born and comforted his mother. He was
persecuted by his brother Ekm, who helped him to purify
the world of monsters and demons. Christna descend-
ed into Hades and returned to Viacontha. One of his
names is the Good Shepherd. An Indian prophet, Nared-
Saphos, or Wisdom, visited liim, consulted the stars, and
pronounced him a celestial being. Christna cured a leper;
a woman poured a box of ointment on his head, and he
cured her of disease. He was chosen king among his fel-
low cowherds. He washed the feet of Brahmins. Christna
had a dreadful fight with the serpent Caluga. He was
sent to a tutor, whom he astonished with his learning.
Christna was crudfied between two thieves, went to hell,
and afterward to heaven.

Tlie story of Jesus of Naziareth is so identical with that
of Christna in name, origin, office, history, incidents, and
deatli, as to make it manifest that the latter was copied
from the earlier almost entire. Some whose reverent
sympatliy feels hurt at the thought that tlie stoi'y of Christ
may not be original try to maintain that Christna's is
Subsequent to Christ. But the following points of his-
toric fact afford a burden of proof that puts a bar to con-
troversy thereon. " It lias been satisfactorily proved, on
tlie authority of a, passage in Adrian, that the worship
of Christna was practiced in the time of Alexander the
Great (330 years before Christ), at what still remains one
of the most famous temples of India, the temple of
Mathura, on Jumna, the Matura Deorum of Ptolemy.
Further, the statue of the God Christna is to to be found
in the very oldest caves and temples, the inscriptions on

Digitized by Microsoft®

OHBISTIfA. 67

■which are in a language used previonely to the Sanskrit,
and now totally unknown to all mankind. This may be
seen any day among the places in the city of Seringham
and at the tem])le at Malvalipurram.'*

Why were these twins, Christna and Christ, bom in
eras so divergent, with incidents so identical?

For years the Jews were slaves at different times to
many nations of antiquity. Like yassals in all ages of
the world, they had no learning, or only such as a slave
may gather from his master. They originated nothing,
and added nothing to the knowledge of the world. Like
all menials, they were quick at imitation. They had a
genius for taking an old garment and making it resem-
ble a new one, and putting it on to the stranger as such.
So it was natural, and from the pinch of necessity they
took from their masters many lines of faitli, which by
change of name and complexion they Avrought into
Hebraic shape as their own. If it were within the scope
of our plan, maiiy proofs in confirmation of this state-
ment could be adduced. We will only refer to one
which seems to find solution nowhere else so fully as in
the story of Christna. Paul did not scruple to " he for
the glory of God " (Rom. iii, 7), and was not averse to
dissimulation, nor was he afraid " to become all things
to all men." He is said to have been a learned man ; if
so, it is presumable he knew about the history of Christna.
That he did, and that he was a helper and a witness to
the transforming, brashing, and pressing over the old
cloak of Christna into the new mantle of Christ the an-
nouncement of the following remarkable passage Boema
to testify: « We are fools foi- Ciirist's sake " (1 Cor. iv,10).

Digitized by Microsoft®

TV.
PHALLIC AND SUN WOESHIP.

The Sun was a majestic Deity, revered among many
peoples. Volumes would be required to give the history
of the Sun God and his worshipers. We here advert to
him and speak of a act or two in order to show he has
not been neglected, also to indicate his good standing
among the other Gods in general, as well as among in-
habitants of earth.

It is a moot-point whether the worship of sexual
appointments as Sovereign Creator and the foundation of
the great thought of creation had priority, or whether
solar worship had precedence. Looking at the fact that
physical development moves in a free advance of the ra-
tional and philosophical, that impulse outstrips inquiring
thoughtfulness, that phallic religion is purely one of
feeling and passion, while solar faith involves more of
the mental structure — a slower and later outgrowtli of
man — would, in the nature of things indicate sex wor-
ship to be long anterior to that of the sun. The one is
practical and matter-of-fact. The other is inferential
and imaginary. Youtli would swell the eager votai-ies
in one ; matiu-ity and age would cultivate the other : for
there are infancy, youtli, and maturity, in nations, and
society, as well as in individuals.

Without deciding whicli may be the older, wo find
them mixed. Tlie phallic or linga-yoni worship and
that of the sun were not merely cotemporaneous with
each other: they were tenets which mingled together un-

Digitized by Microsoft®

PHALLIC AND SUIT WORSHIP.

59

der the same faith. All had the same or similar siffnifi-
cance ; both embody sex divinity. The sim was male
and the moon and earth were females; the moon, an at-
tendant emblem of the feminine Deities, and the earth,
with the aid of concnn-ing deities, gave birth to man.
Fig. 24 represents certain articles of
this complex faith, sculptured on agate,
which is copied by La,iara from the ori- ,
ginal in Calvert's Museum at Avignon.
[t proves the existence of solar and
phallic worship at an early period of
the world. It is worthy of study. We
see the sun and moon in proximity
and the priest in female habiliments —
like those of the Catholic and Episco- pig. 24.

palian priests of to-day — adoring tlie male tiinity in the
form of the triangle near the hand of the hierarch ;
while on the right side of the sacred chair, or "throne,"
is the mystic palm-tree of male significance, and on the
left and front ot the devotee is the never-to-be-forgotten
lozenge, unit, or yoni. Altogether they form the great
four, the male and female Ci-eators, Preservers, and Re-
generators of the world. This is really one of the most
comprehensive revelations of ancient faiths, in a small
compass, yet brought to light. It deserves more than a
passing notice. The male and female counterparts ot the
human form are viewed as palpable Creators and Regen-
erators in the most immediate as well as the most contin-
uous sense. The idea that the imperial Sun is the only
other all-i)owei-ful, onniipresent Creator known to man
agrees with modern science. The scientific high priests
of to-day, like Mayers and Tyndall, inform us that all

Digitized by Microsoft®

60 PHA1J.I0 Aim STJN W0K8HIP.

forces manifest to man on this planet, except those of
earthquakes, tides and gravitation, proceed from the sun.
Every plant and every animal is each a product of the
6un. Every steam engine moves by means of force de-
rived from the sun: force shot in beams of heat and L'ght
fi'om his beneficent breast millions of yeai-s ago ; here con-
densed in teeming vegetation, and re-condensed in silent,
sleeping beds of coal in the womb of mother earth. The
slirill whistle of every steam engine in the startled air
may be interpreted as an appropriate pean sounded in
honor of the everlasting God Sol. Though he has reared
a majestic living world like ours, and maintains the con-
tinuity of life upon it from year to year, and from age
to age, yet only a small portion of his rays are spent upon
the Ikheater of our grand old globe. Grand to us, but a
speck in the universe of worlds.

As we quoted Bible names in proof of the faith of the
ancient fathers who gave to their children certain good
names of phalhc import, so we refer to a few in illustra-
tion of the faith in the sun men cherished, the proud ruler
of. earth and heaven. In the Vedas, the sacred books
of the Hindus, the sim has twenty different names, not
pure equivalents, but appelatives descriptive of it, such as
Brilliant, Benefi.cent, Beautiful, /Creator, Master, Pre-
server. The Sanskrit Deva, " Splendor," is one of them.

Aaron, " die Heavenly On," "the God of Air."

Abigal, " the Father of the Circle," i. e., " the Sun."

Abram, " the Father is high."

Ahasbai, " Jah is shining," " God is blooming."

Ammiel, "the Maternal Sun."

Amalek, " Mother King," or "Mother Sun."

Digitized by Microsoft®

PHAIXIO AND BVS WOHSHIP. 61

Elijah. This innocent is weighted with the names of
two Gods at once, the El of the Chaldees, and Jah of the
Tlehrews, which signifies " El is Jah."

El and Hos were Babylonian names of the " Sun
God."

Esthon, " the Uxorious On."

Ether, " fulbiess," A God in the Assyrian triad, his
colleagues being the Sun and Moon. His name may be
road Eva, Iva, Air, Aer, Aur, Er, Ar, also Vul.

Hai, "female power of the Sun."

Helon, " God Sun," « El is On."

Jahmai, " Jah is hot."

Malcham, " the Queen of Heaven," wife of Ashcr.

Mishael, "El is firmness," or, "El is powerful," or,
" El is Mish," the Sun.

Naashon, " Shining On."

Potiphar (Coptic), " Ijelouging to the Sun."

Punon, " the Setting On."

Samson or Shimshon, " Shemesli is On," or " On is the
Sun."

Like many others, the Sun was a crucified God. " It is
certainly proved as completely as it is possible in the
nature of things for a fact of this kind to be proved that
[he Romans had a crucified object of adoration of the God
Sol (Sun) — represented in some way to have been cruci-
fied. The cross was an emblem of the sun, though rarely,
met with in Assyrian and Babylom'an sculptures. Be-
sides the crux ansata, the most remarkable which I have
heard of is a votive offering found near Numidia in 1833,
on which was a man smTounded with a wreath of beams,
with both arms stretched out and holding a branch in each

Digitized by Microsoft®

62 THE PHALLTIS IN OALIFOENIA.

hand, thus representing a perfect cross. Below him was
this surprising inscription, which reads as translated by
Gesenius, '7b the Lord Baal, the Solar King eternal,
who has heard prayers.' Kindred to this it must be
noticed that, in many ancient pictures of our Saviour in
Italy, the words Deo Soli are inscribed, which signify,
alike, ' to the only God,' and ' to the God Sol.' Solo-
mon buUt temples to the Sun God Chemosh (11. Kings
xxiii, 13)," (" Inman's Ancient Faiths").

^^s^^^^^B^^

THE PHALLUS IN CALIFOENLA..

Sex worsnip being the most natural, the most personal
or self-relating, and ever associated with physical ma-
turity, we may safely conclude it to have had spontane-
ous origin in widely seperated localities. As it arose in
India it may have likewise arisen elsewhere. At all
events, we believe India and the East are not the
only places where the vestiges of it are found. There is
reason to think the aboriginal people of California
had phallic and yonigic usages, if those usages did
not amount to a religious faith. In support of tliiu
view several stone relics of antiquity give evidence,
if it bo proper to base a conclusion upon the study of a
few specimens.

Digitized by Microsoft®

THB TBAI^VB Vt OAXDXnEinA.

63

The first of the kind it was my fortune to
inspect was a stone phallus I obtained on the
Big Solado Creek in the foot-hills of Stanis-
lans County, California. It is cylindrical in
shape, nearly sixteen inches long, and two and
a quarter inches in diameter. The second one g i
IB represented in the cut, Fig. 25. Itis form-
ed of basaltic rock, is eighteen inches in
length, and two and one fourth inches in
diameter at the largest part. These are com-
monly called " Indian pestles." But this ap-
pears to be a swift and too easy conclusion. To
be so carefully wrought out of obdurate rock
for the object of pestles implies a poor
adaptation to the supposed use. It elevates the
autochthon's constructive above his applied
skill. These phalli show no marks of wear ;
the larger ends having the same appearance
of disuse as the smaller. A specific feature
denoting weighty proof that our speeimeiis
are sexual emblems of the male organ cannot pig. as
be overlooked. Near the summit of the lesser end of
Fig. 26 is a well-defined depressed line which typifies the
the adclt uncircumcised prepuce, in semi -recession upon
the glands.

C. C. Jones ("Antiquities of Southern Indians") says :
" The worship of Priapus probably obtained among some
of the Southern Indian nations. In the collection ot
Dr. Troost were many carefully carved reoresentations
in stone of the male organ of generation."

Another point worthy of note is the fact that the
length of the so-called pestles exceeds that of nearly
every other celt, as figured by Lubbock, Evans, or Jones.

Digitized by Microsoft®

64 THE PHALLUS HT OALIFOENU.

The latter dopicts a stone ax .and handle in one piece,
fifteen and three fourths inches long ; a spade and handle,
cut from solid rock, seventeen and a quarter inches lonp-.
Only one specimen has a length greater then tlie phalli;
that is a flint sword which measures a L'ttle over twenty-
one inches long.

Like all Gods, the parts which make the person are
human or mundane ; the divinity thereof consists in
office and proportion. To be godlike, those proportions
must be exorbitant, as we not only here witness, but as
may be seen in most of the virile members figured on
the bass-reliefs exhumed from the buried cities of Hercu-
laneum and Pompeii. All present the same excess in the
divine gift of magnitude — a never-failing attribute of tlie
Almighty.

Fig. 26 is a unique speci.
men, the original' of which
accompanied Fig. 25. They
are both iii the collection
of die Academy of Scien-
ces in San Francisco, Cal.,
but without liistory except
j,.,^. iB sucli as may be read from

each as an individual fact. This oval-shaped relic has
been denominated a "mortar." But that term seems
a misnomer. The object depai'ts from the type of tlic
mortar. Other vessels in the collection that are unques-
tioned mortars have a less elaborate finish, and all stri(;tly
conform to the one idea of rough utility. Tliis specimen
(Fig. 26) is fourteen inches long, nine inches broad, and
six inches high. It is not polished, but it has an even
"Vioothness on the outer surface. The oblong cavity,
Nich is nearly throe inches deep, shows quite sharp pits

Digitized by Microsoft®

THB PHALLUS IN OALIFOEHIA. ^ 65

of hammer or delving tool marks, while in the mor-
tars proper these marks are very much effaced, as if by
attrition of use. The base of the mortars have each a
consistent flat bottom to rest on, while the imderside of
the celt in qnestion is oval, making it unstable as an egg.

I find no diagram or description of a stone relic of
this kind in Sir John Lubbock's " Prehistoric Times,"
Evans' "Stone Belies of England," or 0. 0. Jones, Jr.'s
"Antiquities of Southern Indians."

Though the direct evidence is small, the foregoing in.
direct evidence leads us to regard the reho purely a
Bacred emblem of the female type, answering to the yoni
of India, and a companion to the phallas.

Digitized by Microsoft®

Digitized by Microsoft®

Digitized by Microsoft®

Digitized by Microsoft®

Digitized by Microsoft®

Digitized by Microsoft®

Digitized by Microsoft®

DATE DUE

v^^

^^^

■nT

^— w * f

/

^fjT^jai

I SSIjf" rt, _

^ *^ « ?

nrc "

jjasuA-«

•ar

U1-*

»

GAYLORD

**RINTCOINU.K.A. '

Digitized by Microsoft®

Digitized by Microsoft®