Primitive symbolism, as illustrated in phallic worship or the reproductive principle

PRIMITI Vfi^^^n^

HODDER M. WE5THO-'f

^'^MiiitW%

li"^'

PRINCETON, N. I.

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Dfvision WJ-'^T ^r '-

Sectio

Two Volumes, Demy 4to, 1,270 pages, with Maps, mimerous
Illustrations, and large separate Chart. Price Six Guineas.

Rivers of Life;

OR,

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

SHOWING THE

EVOLUTION OF FAITHS

FROM THE RUDEST SYMBOLISMS TO THE LATEST SPIRITUAL
DEVELOPMENTS.

BY

MAJOR-GENERAL J. G. R. FORLONG,

r.R.G.S., F.R.S.E., M.A.I., A.I.C.E.,
F.R.H.S., F.E.A.SOCY., &c., &o.

Contents of Vol. I.

I. Inteodtjctoey .
II. Tree Worship .

III. Serpent and Phallic Worship

IV. Fire Worship .
V. Sun Worship .

VI. Ancestor Worship

pages 1-30
„ 31-92
„ 93-322
„ 323-402
„ 403-534
„ 535-548

Contents of Vol. II.

VII. Early Faiths of Western Asia as in Kaldia

AND Assyria . . . . . . pages 1-141

VIII. Faiths op Western Aborigines in Europe and

Adjacent Countries . . . . „ 142-448

IX. Faiths of Eastern Aborigines, Non-Aeyan, Aryan

AND Shemitic ...... 449-622

Appendixes.

I. A Coloured Chart op all Faith Streams, 7|^ feet by 2i feet,

either Folded or on Roller.
II. Map of World, as known about Second Centuey b.c, showing
Early Races and Faiths.

III. Sketch Map of Ancient India, and prom Baluchistan to

Anam, showing Early Tribes, theie Sacred Places, &c.

IV. Synoptical Table of Gods, God-Ideas, and many Features

which all Faiths have more or less in Common. If on
Roller this is 3 feet by 21 inches.

[P.T.O.

GENERAL FORLONG'S "RIVERS OP LIFE."

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

The importance of this work consists in its being the first to apply the
result of modern research and learning to the great subject of Asiatic religions
in a thoroughly unbiased manner. No one can read the long list of General
Forlong's authorities without seeing that he is well up to date in his reading,
although he has also consulted many valuable authorities now rarely read,
being contained in ponderous and expensive folios. The works of Max Miiller,
Eliys Davies, Beal, Cox, Sayce, and many other standard authorities on
oriental subjects; of Birch and Brugsch, Renouf and Maspero in Egypt, of
Haug West and Darmesteter in Persia, together with the latest accounts of
travellers in Palestine, in China, in Africa, and America, have all been
ransacked for information. General Forlong is generally able to show how
little many writers really know of the meaning of the customs, traditions,
symbolisms, and superstitions concerning which they write.

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

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

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

Copies may he obtained from the Puhlislier of the 'present
volume.

PRIMITIVE SYMBOLISM,

AS ILLUSTRATED IN

PHALLIC WORSHIP.

OCT \ 7 1914

PRIMITIVE SYMBOLISM

AS ILLUSTRATED IN

^IjaUic aeors|)ip

THE REPRODUCTIVE PRINCIPLE

HODDER M. WESTROPP

WITH AN INTRODUCTION BY

GENERAL FORLONG

F.E.G.S., F.E.S.E., M.A.I., A.I.C.E., P.R.H.S., F.K.A.S., ETC.
AUTHOR OF "EIVEHS OF LIFE."

LONDON
GEORGE RED WAY

YORK STREET COVENT GARDEN
M DCCC LXXX\'.

INTRODUCTION.

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

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

iv Introductio7i.

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

Introduction, v

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

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

vi Introduction.

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

Introductmu vii

otherwise a good man, for a moment tolerate in the family-
circle. Thus there was neither shame nor immorality in
the rites of Militta described by Herodotos, nor in the
priestly functions practised to this day by the Gosains or
" Maha Rajas" of Krishna ; nor in the Jewish leader
giving a share of the captured Midian women " to the
Lord" (Num. xxxi. 40) ; nor yet in " the Lord's house"
being full of shameless women, and worse. Religions
were not practical guides for the world, but for the
Religens and the services of the sanctuary, and only prac-
tical and pious philosophers like Confucius and Budha
strove to supply to mankind real religion. Even Paul
taught that " the wisdom of the Greeks" — morals or
" works," and intellectual attainments, " were foolish-
ness"— worldly matters beneath the notice of the truly
" religious ;" that the ignorant faith of a babe was what
men should strive for, and following Paul, all the Christian
fathers with few exceptions, down to even Luther and
Calvin, taught very similar doctrine. "Religion," they
said, was a Faith, />/j//V, "belief" or "loyalty" to the
god-idea and tales concerning the god or his incarnations,
and the greatest sin or " irreligion" was apistia, or want
of faith. So Mahamadans call their " Religion" Islam, or
" Faith," and only Islamis are accepted by Allah. Luther
was horrified at much of the writing of "James. He called
it "an epistle of sham and by no apostle," because that
writer asks with amazement, " Can faith save any one ?"
Jerome frequently urges that all secular improvement only
merits divine punishment, and virtually that those who
ignore all physical, social and moral laws " are children of
the unseen but heavenly kingdom." No good Christian
doubted that unbelievers were to be damned (though our

viii Introduction.

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

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

J. G. R. FORLONG.

PHALLIC WORSHIP.

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

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

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

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

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

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

10 Nature and Early Man.

tions of the human race,* that it has prevailed more or
less among all known peoples in ancient times, and that it
has been handed down even to a very late and Christian
period.

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

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

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

* Sex worship is as ancient as star worship, if not more so. Such
phallicism was the exponent of the principle of renewal and reproduc-
tion. It was the most natural form of expressing the idea of creation.
— Bontu'tck, Egyptian Belief, p. 258.

Deity and Sex. 1 1

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

* Dana'ides {Frag. 45, Herm.) f Georg. ii. 325.

12 Primitive Ideas.

Turn pater omnipotens fecundis imbribus jEther
Conjugis in gremium lastje descendit.

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

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

"Eminent scholars," remarks Dr. Ginsburg (Moabite
S/o«f, page 43), "who have devoted themselves to the
investigation of ancient cults, have shown to demonstra-
tion that the most primitive idea of God was that he
consisted of a dual nature, masculine and feminine, and
the connubial contact of this androgynous Deity gave
birth to creation."

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

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

* The first verse of the Book of Genesis declares creation to have
been a series of Tokdoth, or generations. It is properly translated
"God (the Elohim — or rather ^/-f-zw) engendered (B'RA)the heavens
and the earth." In the language of Plato: — "The Supreme God
generated the gradual succession of dependant spirits, of gods, of
dsemons, of heroes and of men.

his and Osiris, 13

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

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

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

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

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

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

14 St^a and Brahma.

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

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

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

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

The Female Principle. 15

Bhiiva, the lord of BhavanI the universal mother, goddess
of nature and of the earth.

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

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

Siva represented the Fructifying Principle, the genera-

1 6 Babylonian Mythology.

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

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

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

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

* Lectures on the Science of Religion,
t Smith's Chaldttan Genesis, p. 54.

The God of the Moabites. ly

Among the Assyrians the supreme god, Bel, was
styled " the procreator ;" and his wife, the goddess
Mylitta, represented the productive principle of nature,
and received the title of the queen of fertility. Among
the Assyrian deities, writes Dr. Ginsburg [Moabite
stone, page 43), " the name Ashtar or Ashter means
generative power, tied together, joined, coupled connubial
contact, whilst Astarte is the feminine half or companion
of the productive power."

Another deity, the god Vul, the god of the atmosphere,
is styled the beneficent chief, the giver of abundance, the
lord of fecundity. On Assyrian cylinders he is represented
as a phallic deity. With him is associated a goddess Shala,
whose ordinary title is "Sarrat," queen, the feminine of
the word " Sar," which means chief. Sir Henry Raw-
linson remarks with regard to the Assyrian Sun, or Shamas,
the sun-god, that the idea of the motive influence of the
sun-god in all human affairs arose from the manifest agency
of the material sun in stimulating the functions of Nature.
On the Moabite stone the god of the Moabites is called
Ashtar-Chemosh — Chemosh meaning the conqueror, and
Ashtar the producer — a joint name, which implies an
androgynous (male and female) deity. In Phoenician
mythology, Ouranos (heaven) weds Ghe (the earth), and
Ly her becomes father of Oceanus, Hyperion, lapetus,
Cronos, and other gods. In conformity with the religious
ideas of the Greeks and Romans, Virgil describes the
products of the earth as the result of the conjugal act
between Jupiter (the sky) and Juno (the earth.) According
to St. Augustin the sexual organ of man was consecrated
in the temple of Liber, that of woman in the sanctuaries
of Liberia ; these two divinities were named father and

1 8 Paintings at Pompeii.

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

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

The Japanese Creed. 19

*' Sinum lactis, et Hkc te liba, Priapc, quotannis
Expectare sat est : custos es pauperis horti,"

Virg'il, Ed. vii., 33.

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

" Vere rosa, autumno pomis, estate frequenter
Spicis : una mihi est horrida pestis hyems,"

Priap. Veter. Ep'tgr. 96.

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

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

In the Sintoo creed in Japan, Heaven, or the sky,

20 A New Zealand Myth.

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

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

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

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

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

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

* Myth: of the Old World, p. 224.

Phallus and Kteis. 1 1

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

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

22 A Festival in Egypt.

to bring or to hold necessaries, and offers sacrifices
to it, as well as to the rice mill, and other implements that
assist her in her household labours. A carpenter does
the like homage to his hatchet, his adze, and other
tools, and likewise offers sacrifice to them. A Brahman
does so to the style with which he is going to write ; a
soldier to the arms he is to use in the field ; a mason to
his trowel ; and a labourer to his plough." Hence it be-
comes intelligible that the organs of generation, which
contribute to the production of living things, should receive
worship and reverence.

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

* In the Egyptian hieroglyphics homonyms are frequently used, that is,
words with two meanings, one that of an idea, the other that of an object.
In the hieroglyphs, the object was put for the idea — tlius neter means
both "God" and "hatchet;" so a hatchet was placed for " God ;
again nnfre means " good " and a " guitar ;" the guitar therefore was
placed for " good."

The Symbol of Resurrection. 23

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

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

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

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

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

24 The Jewish Ark.

The Viscount de Rouge gives the following description
of a scene represented on a sarcophagus : — " The right
side presents six personages in the attitude of prayer be-
fore a body without head, shut up in an egg. This ithy-
phallic body's seed is collected by the first two personages.
This scene symbolizes the perpetual cycle of life, which is
re-born from the dead."

According to Ptolemy, the phallus was the object of
religious worship among the Abyssinians, and also among
the Persians. In Syria Baal-Peor was represented with
a phallus in his mouth, according to St. Jerome. At the
entrance of the temple at Hieropolis, a human figure,
with a phallus of monstrous size, of 120 cubits in height,
was to be observed. Twice each year a man mounted to
the top of this colossus, by the means of a cord and a
piece of wood, fixed in the phallus, and on which he
placed his foot. This man passed, it is said, seven days
and seven nights on this phallus, without sleeping. It
was thought that thus raised above the earth and nearer
the abode of the gods, this man could offer up vows
with more success, and thus many claimed the assistance
of his prayers, by placing precious gifts at the foot of the
phallus. The Jews did not escape this worship, and we
see their women manufacturing phalli of gold and of
silver, as we find in Ezekiel xvi. 17. General Forlong
[Rivers of Life, I. 158 — 170) advances arguments show-
ing that the god of the Jewish ark was a sexual symbol
called, as in Exodus (xvi. 34), the eduth.

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

A Chrysoberyl Linga, 25

the origin of life. It is the most common symbol of Siva,
and is universally connected with his worship.*

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

* The following description of a linga made out of a single chryso-
beryl is taken from The Times of Oct. 1 1 th, 1 882 : — A Chrysoberyl
Linga. — An emblem of a primitive cult, which in varied forms appears
in the mythology of India, Greece, Egypt, and the Semitic peoples
among others, and which in India has survived to the present day, has
recently been placed for a time in the collection of Mr. Bryce Wright,
the mineralogist. This curious jewelled symbol of the re-productive
powers of nature, which to Anglo-Indians is known as the Hindoo
Lingam god, is formed of a fine pear-shaped chrysoberyl, or cat's eye
stone, representing the linga of the followers of Siva, set in a great yellow
topaz as an altar, the yoni or image of fertility of the followers of
Vishnu. A band of diamonds encircles the setting of the topaz,
which is about rf of an inch in its greatest length, and below, round
the stand of gold, in the form of a truncated cone, are placed in obvious
symbolism large precious stones — a ruby, a sapphire, a pale yellow
chrysoberyl, coral, a pearl, a hyacinthine, or deep amber-coloured
garnet, a pale yellow sapphire, an emerald, and a diamond. The
gold is of 22 carat fineness, and the height of the whole idol is
zf inch. According to writers on precious stones, the cat's eye
chrysoberyl is a gem held in esteem among the Hindoos next to the
diamond, and it is regarded by the common people not only as a charm
against witchcraft, but as conferring good luck on the possessor. This
one is of dark brown, the mobile ray of opalescent light crossing the
height of the stone in an oblique direction. Its history can be traced
for some 1 700 years, and an admirer of the gem has tried to compute
the number of millions of Hindoo women who had journeyed from
all India to pay their devotion to the god in the 1,000 years before
it was seized by a Mahommedan conqueror. On the breaking out of
the mutiny in 1857, it was removed by the Queen of Delhi, and she
parted with it to the present owner."

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

C

2 6 Devotees of Siva.

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

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

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

Linga Worship in India. 27

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

For ages before and up to the period of the Moham-
medan invasion of India in the eleventh century, there
were twelve great and specially holy Lingas in various
parts of India. Some were destroyed during the Moham-
medan conquest. One of them was the idol of Somnath,
a block of stone four or five cubits high, and of pro-
portionate thickness. Brahminical records refer it to the
time of Krishna, implying an antiquity of 4,000 years.
It is very probable that the worship of Siva, under the
type of the Linga, prevailed throughout India as early as
the fifth or sixth century of the Christian era ; but
phallic worship existed from unknown time.

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

2 8 Prayer in Tibet.

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

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

Phallophori and It by phalli. 29.

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

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

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

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

* Boudin.

30 Festival of Venus.

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

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

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

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

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

* Payne Knight.

Roman Monuments. 31

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

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

At Lavinium, they carried in the streets, every day,
during a month, a phallus remarkable for its proportions.
The grossest expressions were then used on all sides ; a
mother of one of the most distinguished families of the
city had to place a crown on this obscene image. At last
the disorder reached such a pitch that it attracted the atten-
tion of the Roman Senate in the year ^6y.

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

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

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

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

* Taylor'' s Trans., page 53.

3 2 The Universal Cult.

by the Image of which the ancients represented the God-
dess Nature."

In the Thesmophoria, the kteis Avas the object of
public veneration, according to Sainte Croix. (Mysteres
dii Pagams?ne, vol. ii., p. 13.)

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

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

In Spain, Priapus was worshipped under the name of
Hortanes, and in the ancient Nebrissa, the modem Lebrixa,
a town of Andalusia, his worship was established. " The
inhabitants of Nebrissa," says Silius Italicus, " celebrate
the orgies of Bacchus. Light satyrs and bacchantes, covered
with the sacred skin, are to be seen there, carrying during
the nocturnal ceremonies the statue of Bacchus Hor-
tanes." (See Bello Punico /., v. 395.)

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

Phallic Worship in America. 33

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

It is probable that the mound-builders of North-

* Squier's Serpent Symbol, p. 50.

34 Germany in the iitb Century,

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

In one of the Marianne Islands, of the Pacific
Ocean, on festive occasions a phallus, highly ornamented,
called by the natives Tinas, is carried in procession.
Phallic figures are of frequent occurrence in New Zea-
land. In Carl Bock's work on Borneo, p. 232, a Phallic
figure is represented in almost the identical position of
the god Khem in Egypt. " The phallic idea," writes
Mr. Bonwick, " so strongly represented in every other
part of the world as the type of creative force, was not
unknown in Tasmania and Australia."

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

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

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

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

The Fascinum in France. ^^

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

In France, a document entitled Sacerdotal yudgments
on Cn?nes, which seems to be of the 8 th century, con-
tains the following : — " If any one performs enchant-
ments before the fascinum, let him do penance on bread
and water during three lents."

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

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

2 6 Saint Foiitin.

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

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

The Maypole. ^y

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

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

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

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

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

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

38 ''The Falir

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

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

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

" Hevia," writes General Forlong,t " is equivalent to
Zoe life, from the Greek to live ; thus what is called
' the fall,' ascribed to Eva, or Hevia the female, and
Adam the male, becomes in reality the acts connected
with generation, conception, and production, and the de-
struction of virginity. — Adam ' fell ' from listening to
Eve, and she from the serpent tempting her, — details
which merely assure us that we have procreative acts in
all stories regarding Hawa (in Hindustani Lust, Wind,
Air-Juno) and Chavah or Eve, or as the Arabs call it,
Hayyat, life or creation. Eating forbidden fruit was
simply a figurative mode of expressing the performance of
the act necessary for the perpetuation of the human
race."

The following curious passage from Cook'^s First Voyage

* In Greek ^vrtvo) means to plant seeds and to generate,
f Rivers of Life ^ vol. i., p. 1 42,

Custom of Pacific Islanders. 39

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

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

* Cook's First yoyagcy Hawkesworth, ii., 128.

40 The First Festival.

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

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

Phases of the Phallus. 41

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

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

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

D

42 Buddhist Temple at Pekin.

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

In the 1 6th century St. Foutin in the south of France,
St. Ters at Antwerp, and in the last century Saints
Cosmo and Damiano at Isernia, near Naples, were worr
shipped for the same purpose by young girls and barren
women. Wax phalli were offered to these saints, and
placed on their altar. Sir William Hamilton and Mr.
Payne Knight were led to investigate the origin of the
ceremony. The results of their inquiries left no doubt
that it was a remnant of the worship of Priapus, which
appears to have lingered on this spot without interruption
from pagan times.

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

A Miraculous Draught. 45

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

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

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

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

44 Caves of Elephanta,

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

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

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

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

Religions in "Japcm. 45

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

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

46 Captain Burton.

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

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

A Solemn Oath.

47

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

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

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

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

48 Civilization and Purity.

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

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

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

* Memoires sur PEgypte, partie deuxieme, p. 196.
f Secret Jlluseim nf Naples, London, I 87 I.

Constant and Voltaire. 49

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

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

Modern historians have been strangely deceived, in Dr.

50 Dr. Boudin's Conclusions.

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

" In presence of the preceding facts, which attest one
of the most universally extended cults, or religious wor-
ships, what can we think of the opinion which persists
in seeing in the Priapus of antiquity and in the Lingam of
India only a symbol and an outline of generation ?"

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

"In religione," says lamblichus, "non potest fieri
opus uUum alicujus mirabilis efiicacice, nisi adsit illic
superiorum aliquis spectator operis et impletor?''

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

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

The Phallus not a Symbol. 51

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

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

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

52 ■ Consecration.

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

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

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

The Dionysia (Aio>'vo-ta) were celebrated in honour
of Bacchus, Aiwuo-o?. The etymology of this word has
been the subject of long discussions. The older opinion
derived it from Zeue, genitive Atdc, Jupiter or God, and

* Essai Hisiorique sur 1' Itide.

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

The Dionysia. ^T)

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

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

54 Votaries of Bacchus.

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

After these came the periphallia (7r£pi<^aXX/a), a troop
of men who carried long poles with phalli hung at the
end of them : they were crowned with violets and ivy,
and as they walked they repeated obscene songs called
^aWiKh ^ff/xcira. Thcse men were called phallophori
(4>aXXo4>6poi) ; these must not be confounded with the
ithyphalli (lOvfjiaWoi), who, in an indecent dress, and
sometimes in a woman's dress, their head covered with
garlands, their hands full of flowers, and pretending to be
drunk, wore at their waistband monstrous phalli made of
wood or leather : among the ithyphalli, must also be
counted those who assumed the costume of Pan, or of the
Satyrs. There were other persons, called licnophori
(\tKvo(^ofjot)j who had the care of the mystic winnowing-
fan, an emblem the presence of which was considered
as indispensable in these kinds of festivals. It was on
account of this symbol that the epithet licnite (XtmVijc)
was given to Bacchus.

Invocations. $$

Outside the town, the more respectable persons, the
matrons and modest virgins, separated themselves from
the procession. But the people, the countless multitude
of Sileni, of Satyrs, and of nymph bacchantes, spread
themselves over the open spaces and the valleys, stopped
in solitary places to get up dances or to celebrate some
festival, making the rocks re-echo with the sound of
drums and flutes, and more especially with cries constantly
repeated, by which they invoked the god: "Evohe
Sabcee! Evohe Bacche ! O lacche ! lo Bacche 1" Eioi
2a/3oi, Ei/oT Bdfcxe ^ "lanx^, 'iw jBuKx^. The first of thcse
words recalls the words with which Jupiter encouraged
Bacchus when, in the war of the giants, the latter
defended the throne of his father : " d vie, ev vie BaKxe,
called out the master of the gods : they added also

a " » . » " "

Vrjq UTTTJQ ; UTTTjg VTjC.

The description we have given was chiefly applied to
the greater Dionysia (/^eyaXa), or to the new Dionysia
{re<^Tepa) ; there were six other festivals of this name,
the ceremonies of which must have borne some resem-
blance to that already described. There were, in the
first place, the ancient Dionysia (apxaiorepa), which were
celebrated at Limnce, and in which appeared fourteen
priestesses called Gergerse {ripaipai, venerable) who, be-
fore entering on their duties, swore that they were pure
and chaste. There were the lesser Dionysia (^[xiKpd),
which were celebrated in the autumn, and in the
country ; the Brauronia (Bpai/pwvia) of Brauron, a village
of Attica; the Nyctelia (vu/.-r//\m), the mysteries of
which it was forbidden to reveal ; the Theoina {diotva) ;
the Lenean (\»jmTa), festivals of the wine-press (Xtjv^c) ;
the Omophagia (<i/Aoc/)a7ia) in honour of Bacchus car-

^6 The Age of Festivals.

nivorous {aixo^liayos), to whoiii formerly human victims
were oiFered, and whose priests ate raw meat ; the
Arcadian {'ApKaciKa), which were celebrated in Arcadia
by dramatic contests ; and lastly the Trieterica (Tpterj^ptKa),
which were celebrated every three years in memory of the
period during which Bacchus made his expedition in
India.

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

Pacula Annia, pretending to act under the inspira-
tion of Bacchus, ordered that the Bacchanalia should be
held during five days in every month. It was from the
time that these orgies were carried on after this new
plan that, according to the statement of an eye-witness
(Liv. xxxix. 13), licentiousness and crimes of every descrip-
tion were committed.

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

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

Conclusion. 5 7

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

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

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

58 The Evil Eye,

THE EVIL EYE,

AND ITS CONNECTION WITH PHALLIC ILLUSTRATION.

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

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

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

"The dreaded invidia^'^ as C. O. Miiller writes,
" according to the belief of antiquity, was with so much
the greater certainty warded off the more repulsive, nay,
disgusting, the object worn for that purpose; and the
numberless Phallic images, although originally symbols of
life-creating nature, had afterwards, however, only this
meaning and aim."-'-

* yliic'icnt Art, page 627.

The Evil Eye. 59

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

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

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

Whole populations have been said to be endowed with

6o The Evil Eye.

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

De Farra narrates that at Marcati there are such
sorcerers that they eat the inside of anybody only by
fixing their eyes upon him. In the country of Sennaar
and Fassold they have rivals not less powerful, who by a
mere look of their evil eye (ain el hafrid) stop the blood
in the heart and the arteries of their enemy, desecrate his
entrails, unsettle his intellect. The Sardinians have a
saying amongst themselves : " Deo si giiardi d^occhio di
Utterato''' (May the Lord preserve you from being looked
by a man of letters), for the ailments they inflict are
much worse than those inflicted by other people.

The Romans attributed the Evil Eye to the late
Pius IX. An Italian countess was turned out of Rome,
as she was seen making the sign against the Evil Eye
when the Pope was giving his blessing. An amusing
story is also told of the late Pope, when saying prayers at
the audience at the Vatican ; on coming to the passage in
the Lord's Prayer, " Lead us not into temptation," he
looked over towards a very ugly old lady, upon which
the lady boldly repeated aloud, " Deliver us from the
Evil Eye" (Libera 7ios a malo-occhio).

Mr. Barham Zincke tells us that " among the Egyptians

The Evil Eye. 6i

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

Lord Lytton writes : — " This superstition still flourishes
in Magna Grcecia with scarcely diminished vigour. At
Naples the superstition works well for the jewellers — so
many charms and talismans do they sell for the ominous
fascination of the mal occhio ! In Pompeii the talismans
were equally numerous, but not always of so elegant a
shape nor of so decorous a character. But, generally

i

62 The Evil Eye.

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

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

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

The Evil Eye. 6^

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

INDEX.

Abichegam, description of the, 26
Abniliam, Phallic oath exacted by, 47
Abyssiniuus, the, worshippers of tlic

Phalhis, 24
Acharniaiis, the, quotation from, 30,

54
Adam, 38

Africa, the Evil Eye iu, 62
Agni, 14
Ahankara, 14

Alatri, Pliallic talisman at, 62
Amen, Phallic oiferin<:,-s to, 23
America, Central, religious creeds of,

20, 21, 32
America, North, Phallic votaries iu,

34

Aiumon Ithyphallic, 13
Anatu, 16

Aukh, or Tau, the, 22
Antwerp, Temple of Priapus at, 37
Anu, 16

Ard-hafvl risd, 15
Ash tar, or Ashter, 17
Ashtar-Chemosh, meanini^ of, 17
Assyrians, belief of the, 17
Asiarte, 17

Athens, the worship of Priapus in-
troduced into, 18
St. AnLTustine on sexual rites, 17
Australia, Phallic worship iu, 34

Baal-Peoe, Phallic representation of,

24
Babylon, Phallic worship prevalent

at^ 22
Babylonian mythology, the, 16
Bacchus or Osiris, festival of, 23 ;

worship of, 29
Bacchic Festivals, account of the

various, 55 ; licentious observance

of, 56
Barley Corn, the, 31
Bas Languedoc, St. Foutin in, 36
Bel, 17

Benares, Linga worship at, 26, 27
Bengal, Linga temples in, 26, 27
Bhava, 15
Bhavaui, 15
Borneo, Phallic figures in, 34

Bourbourg, De, on American Phallic

worship, 33
Brahma, 14, 15
Brauronia, the, 55
Bubastis, Phallic talismans at, 62
Buddhist religion in Japan, the, 45

Canephoei, the, 30, 54

Castel di Asro, Phallic talismans at, 63

Ceres, 38

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

Chili, Phallic worship in, 32, 33

Ciiiiia, religious belief of, 16

Concha Veneris, the, 31

Congo, the. Phallic worship on, 47

Cook's First Vojiaije. (luoted, 3^

Copau, monolithic pillars at, 33

C(;romandel Coast, Phallic symbols
found on the, 26

Cosmo and Damiano SS. worshipped
by barren women, 42

Cowries, a talisman against the Evil
Eye, 61

Cronos, 17

Crux Ansata, the, 62

Cuzco, monolith at, 33

Cybele, 31

Cyllene, ithyphallic statues of j\Icr-
cury at, 19

Dahome, Phallic worship in, 46
Delta, the, 22, 31
Demiurgus, the, 13
Deva-Niclii, meaning of, 53
Diodorus tiiculus on the Baccliic rites,

29
Dionysos, derivation of, 52, 53
Dionysiaca, the, 30, 52, 55
Dyaus, 15

Earth, marriage of the, ii, 12, 17

Edutli, the, 24

Egypt, Phallic worship in, 22, 23 •

(Modern) the Evil Eye in, 61
Ekhmim, Pliallic worship at, 43
Elephanta, Phallic symbols :'.t, 26;

worship paid to a Pliallus at, 44
Eleusis, mystcricu of, Phallic, 30

66

Index^

Ellora, Phallic symbols at, 26
Embrun, Priapus found at, 36
Eiichautments before the fascimtm iu

Modern Europe, 35
Europe (Modern), Phallic worship in,

34

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

Eva or Hevia, 38

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

Famagostad, the first male, 20

Fascimtm, the, 35

Fiesoli, Phallic talisman at, 63

Pig, the, 31

Foutin, St., worshipped by barren

women,- 42
Foutin and Foutiue used as names, 36
Fricco, the German Priapus, 32

Ganges, the, Linga worship pre-
valent throughout the tract of, 26

Generation, considered by primitive
man as the action of the Deity, S7

Generative worship in the Pacific
Islands, 39, 40

Genesis, the Book of, cited, 12

Germany, worship of Priapus in, 34

Ghe, 17

Greece, character of Priapus in, 18

Greeks and Romans, religious ideas
of, 17

Grotta Torre, Phallic talismans at, 6^

St. Gucrlichon, devotions to, 43

Hawa, 38

Hayti, Phallic worship in, 32, 33
Henry IIL, quotation from the diary

of, 36
Hermae or Priapi, placed at the meet-
ing of roads, 1 8
Hermes, Priapus represented as a, 18
Herodotus, description of an Egyptian
festival by, Z2; on Bacchic ritc^;, 29

Hleropolis, enormous Phallus at, 24

Hindoos, the, sex worshippers, 24

History of the Incas, quoted, 33

Honduras, idol at, 33

Horlanes, the Spanish Priapus, 32

Horus Ithyphallic, 13

Hyperion, 17

Iamblichtis, quoted, 31,5°

lapetus, 17

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

Incarnation of the Deity in an image
effected by consecration, 5 1

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

Invidia, the, 5^

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

Ithyphallic representations, 24

Ithyphalli, the, 29, 54

Jacob, Phallic oath exacted by, 48
Jangamas, the, devotees of the linga,

*7
Japan, Phallip worship in, 45, 46
Japanese Creed, the, 19, 44, 45
Jews, the, worshippers of the Phallus,

24
Juno, 17
Jupiter, I J, 30

Kamatura, Phallic temple at, 44
Khem, the abstract idea of father, 12 ;
Ithyphallic, 13 ; presided over gene-
ration, 38
Kisar, 16
Kiu-Siu, the island of, in the Japanese

mythology, 20
Kritya Tatwa, the, quotation from, 14
Kteis, the, 21, 31, 32; worshipped in
Greece and Rome, 29

Lahina and Bahama, 16

Lavinium, Phallic festival at, 31, $6

Begba, the Dahoman Priapus, 47

Lena3a, the, 55

Liber, the sexual organ of man conse-
crated in the temple of, 1 7

Liberia, the sexual organ of woman
consecrated in the temple of, 17

Licnite, an epithet of Bacchus, 54

Licnophori, the, 54

Jiinga, the, 21, 24, 50; a chrysobcryl
linga described, 25 ; the emblem of
Siva, 25 ; material of, 27 ; worn
round the neck, 27 ; not a mere
symbol, 50 ; the consecration of, 52

Index.

^7

Linga Avorslup, extent of in India,

26; description of, 28
Lingayets, 27
Linga wants, 27
Lucian on the consecration of images,

51

Mani, the, name of the Hnga, 28
Mans, the Church of, on enchantments

hefore the fascinum, 35
Marianne Islands, the, a Phallic pro-
cession in, 34
Maut, the abstract idea of mother, 12
Maypole, the, of Phallic origin, 37
Melampus, brought the Bacchic rites

into Greece, 29, 53
Mendis, the worship of Isis and Osiris

at, 13
Mercury, ithyphallic statues of, 19
Mexicans, Phallic worship among the,

22, 32
Minutius Felix on the consecration

of images, 51, 52
Mithras, 20
Moabite Stone, the, 17
Mohammedan Conquest, the, its eflects

on Linga worship, 27
Mutinus, 31, 38; the Roman Priapus,

19

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

Nagasaki, Phallic procession in, 46
Naples, the Evil Eye in, 61
Nebrissa or Lebrixa, Phallic rites at, 32
Nepaul, worship of Siva in, 29
New Zealand, Phallic figures in, 34
Nubia, precautions taken against the

Evil Eye in, 61
Nyctelia, the, 55

Omophagia, the, 55

Orgies, the, account of, 53, 54, 55 ;

introduced into Rome from Etruria,

56
Osiris, the generating cause, 1 3
Ouranos, 17

Pacific Islands, the, religious belief

of, 20
Pacula Annia, 56

Palazzuolo, Phallic talisman at, 63
Pamelia, the Egyptian, 23
Pan, presided over generation, 38
Pauuco, Phallic symbols at, 33
Piijxi, New Zealand deity, 20

Parvati, 15, 16

Pekin, offerings of Phalli at, 4*

Persians, the, worshipped the Phallus,
24

Peru, Phallic worship in, 32, 33

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

Phallus, the, the exponent of creative
power, 2 1 ; an enormous gilt phallus,
23 ; esoteric meaning of on tombs,
23 ; at Hieropolis, 24 ; manufac-
tured by Jews, 24 ; worshipped in
Greece and at Rome, 29 ; a symbol
in the Dionysiac processions, 30;
meaning of revealed in the mys-
teries, 30; specimen found at Troy,
30 ; carried in the Roman festival of
Venus, 30.; worshipped in the spring,
31 ; description of a specimen in
the possession of Dr. Ramsay, 34;
as an amulet, 41 ; the bestower of
offspring, 41 ; found at Pompeii, 42 ;
offerings of made by barren women,
42 ; waxen Phalli ofiered to saints,
42 ; indecent ideas attached to the
result of advanced civilisation, 48 ;
a talisman against the Evil Eye, 62

Phallophori, the, 29, 54

Phallic discoveries in America, 34

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

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

Phallic procession at the Marianne
Islands, 34; at Saintes, St. Joan
d'Angely, and Trani, 37 j at Naga-
saki, 46

Phallic Worship, antiquity of, 10;
various phases of, 41 ; in Spain, 32 ;
in Slavonia, 34; in the Pacific
Islands, 39 ; in Japan, 45 ■ in Da-
home, 46 ; on the Congo, 47 ; Vol-
taire quoted on, 49; progress of,
49 ; reason of, 57

Phaniician IMythology, the, 17

PhiloB, worship of Isis and Osiris at,
13

Phrygia, 31

Plato, quotation from, 12

Plutarch, on the Egyptian belief, 13;
on the Dionysiaca, 29

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

68

Index.

Posigny, St. Foutin of, 36
Prakriti, the female principle, 14
Priapus, 31; the character of, 18;
ofl'erings to, 19; representation of,
19 ; worshipped in Germany, 32, 34 ;
Mexican, description of a, 32; pre-
sided over generation, 38 ; wor-
shipped at Bourg-Dun, 42 ; at
Boiu'ges, description of a, 43 ; the
Dahoman, 46 j not a mere symbol,
50 ; required consecration, 50 ; a
" receptacle" of the Deity, 52
Pripe-Gala, the Slavonian Priapus,

34. 35
Ptah Ithyphallic, 13
Purusha, the generative principle, 14

Rangi, a New Zealand deity, 20

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

Rig Veda, the, 15

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

Sacerdotal Judgments on Crimes,

quotation from, 35
Saina Furana, the, quotation from,

Sakti, the, 14; the female creative
capacity, 15

Sakti Parvati, 15

Salsette, Phallic symbols found in, 26

Sania Veda, the, quotation from, 15

Sar and Sarrat, 17

Sardinians, the, a proverb of, 60

Seuaar, the Evil Eye in, 60

Senatus Consultum De Bacchana-
libus, the, 56

" Seven Pagodas," Phallic symbols
found at, 26

Sex Worship, antiquity of, 10

Sliala, 17

Shamas, the Assyrian sun-god, 17

Shu- King, the, 16

Sintoo religion, the, 19, 45, 46

Sistrum, the, 22

Siva, 14, 15 ; the lingaand yoni com-
bined a symbol of, 25 ; the devotees
of inscribe a linga on their fore-
heads, 26; worship of everywhere
Phallic, 26, 27; presided over gene-
ration, 38; young girls and married
women votaries of, 42

Slavonia, Phallic worship iu, 34

Somnatb. idol of, 27

Spain, Phallic worship in, 32

Surya, 14

Syria, representation of Baal-Poor in,
24

Taenhannu, Phallic loaves, 23
Tahitians, the, belief of, 20
Taly, the, usually a Linga, 26
Taujore, Phallic symbols at, 26
Tasmania, Phallic worship in, 34
Telchines, the, said to have the Evil

Eye, 60
Tenessee, Phallic images discovered

in, 34
Ters, St., worshipped by barren

women, 42
TertuUian, on the Mysteries of Eleusis,

30: De Idolatria, 57
Thebans, the, said to have the Evil

Eye, 60, 62
Theoina, the, 55
Thesmophoria, the, 32
Tibet, curious prayer used in, 28
" Timbo," Japanese term for a Phallic

temple, 45
Tinas, the, name of the Phallus in the

Pacific Islands, 34
Tlascala, Phallic symbols at, 33
Todi, Phallic talismans at, 62
Tours, Church of, on enchantments

before the fascinum, 35
Triads, the Egyptian, 14
Triazoltenti, the Mexican god of

generation, 38
Triballi, the, said to have the Evil

Eye, 60
Trieterica, the, 56
Tutinus, 31

Upsala, temple of Fricco at, 32

Varailles, St. Foutin of, 36

Venus, Festival of, 30

Vcrdre, St. Foutin of, 36

Virgil, quotation from on the woi'ship

of Priapus, 19
Visweswara, the " Lord of all,'' a

Linga, 27
Vul, lord of fecundity, 1 7, 3S
Vulva, the, 31

Whydah, Phallic symbols in, 46

YoNi, the, 21, 25, 52
Yucatan, Phallus at, 32

Zipaltonal, 20

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scant justice can be done to a book like Mr Waite's in a short notice such
as this, and therefore all that remains possible is to draw the attention of
all interested in such literature to the careful chapters on the English mystics
— Fludd, Vaughan, and Heydon — and to emphasise the estimate with which
we commenced." — -Alanchester Examiner.

"There was need of a clear and reliable book on the subject. This need
Mr Waite has supplied. He is a cultured writer, and has mastered the
entire literature of his subject, the most of which is in the German language.
His ' Real History ' cannot fail to interest any curious reader. . . . The
author is not a Freemason, and speaks slightingly of our fraternity ; but he
has undoubtedly produced the most reliable book which has yet appeared
in the English language on Rosicrucianism, and it will deservedly attract
the attention of all scholars and curious readers who are interested in the
subject." — Keystone (New York).

" Mr Waite has done an excellent service in reprinting in this handsome
volume translations of the chief documents bearing on the secrets of the Rosy
Cross." — Literary World (Boston),

" Mr Waite is not a trader upon the ignorance and curiosity of readers.
. . . His own book is simply the result of conscientious researches, whereby
he succeeded in discovering several unknown tracts and manuscripts in the
library of the British Museum ; and these, with other important and avail-
able facts and documents, ... he now publishes, summarised or in extenso,
according to their value, and thus offers for the first time in the literature of
the subject, the Rosicrucians represented by themselves." — Phila-
delphia Press.

1 2 George Redways Publications.

3 vols. Crown 8vo, Cloth, 6$. per vol., sold separately.

Dreamland and Ghostland :

An Original Collection of Tales and Warnings
from the Borderland of Substance and Shadow.

Embracing Remarkable Dreams, Presentiments, and Coin-
cidences, Records of Singular Personal Experience
BY various Writers, Startling Stories from Individual
and Family History, Mysterious Hints from the Lips
of Living Narrators, and Psychological Studies,
Grave and Gay.

" It is a remarkable fact that men and women do like ghost stories. They
enjoy being thrilled, and many of them read with avidity tales which deal
with things out of the ordinary physical ken. In these three volumes

THEY may sup FULL OF THESE DELIGHTS." — Scotsman.

" There is plenty of amusing reading of this sort to be found in these
volumes, both for believers and disbelievers in the supernatural." — Court
Journal.

"Volumes which will test the credulity of the reader to the utmost, and
the commencement of one of the stories might very well have served for the
motto for the whole collection : ' It is almost useless to tell you the story,
because I know you will not believe it.' We do not say for a moment that
we disbelieve all the stories told here." — Court Circular.

"The psychological student would be wise to exercise a certain amount of
caution. The general reader who likes ghost-stories and dream-stories for
their own sake, in the straightforward old fashion, will find plenty of enter-
tainment in these three volumes, and, thanks to the variety of sources from
which the contents are drawn, no sort of monotony." — Graphic.

"The great novelty of the work is that the author has so arranged and
trimmed the chain of narratives as to make them read like a three volume
novel. ... In truth, it is a novel in which the characters tell their own
stories in their own way, and in their own language." — Christian Union.

" Should be specially relished these winter nights." — The World.

" Stories of the weird and eerie complexion which so many like to cultivate
of a winter's night." — Globe.

" There is nothing that is in any way unhealthy in character. Those,
therefore, who have a taste for the mysterious and the curious will find in
* Dreamland and Ghostland ' A real treat. The narratives are at once
both grave and gay, with touches of strangeness as to miraculous incidents
and supernatural occurrences. But from first to last there is a rationalism as
well as a piquancy in the records that make them instructive reading. Indeed,
we believe that there is not a better work of its kind, so varied, so
enchanting, and so well edited ; or one that may be read with such profit."
— Christian Union.

George Redways Ptiblications. 1 3

Large Croian Svo, (he Cover emblazoned and ^floriated with Stars and

Serpents and SunJJo'wers, and the Arms of France and of Navarre.

Gilt top, los. 6d.

The Fortunate Lovers.

Twenty-seven Novels of the Queen of Navarre.

Translated From the Original French by
ARTHUR MACHEN.

Edited and selected from the " Heptameron," with

Notes, Pedigrees, and an Introduction, by

A. MARY F. ROBINSON.

With Original Etching by G. P. Jacomb Hood.

" After Boccaccio's, these stories are perhaps the best of their kind." — •
Scotsman.

"Miss Robinson's notes, and more especially her ably written introduction,
which is practically a biography of Margaret of Angouleme, will enable
readers to appreciate the ' personalities ' in the stories more keenly than
would otherwise be possible." — Scotsman.

"These tales of old-world gallantry cruelly depict certain phases of the
life of an age as brilliant as it was corrupt, and must ever prove attractive to
the antiquarian and the scholar. Mr Machen well preserves the incisive and
quaint tone of the original text." — Adorning Post.

"A really charming work of art and of literature. " — Athenceum.

" Super-realistic as the love-stories now and then are, according to our
notions of modesty, they have, one and all, a wholesome moral, and go far
to throw light on an interesting period in the history of France. Handsomely
bound and 'got up,' and furnished with a charming etching by Mr Jacomb
Hood as frontispiece, the volume may well be recommended to all readers,
and particularly to all students of history." — Pall Mall Gazette.

"The ' Heptameron ' is itself, and independent of externals, an exceedingly
pretty book, ... a book of interesting and rather puzzling authorship, and
lastly, one which strikes the key-note of a certain time better almost than any
other single work." — Athenaum.

"No reader can resist the charm of these old-world stories. . . . Miss
Robinson has exercised a sound and judicious discretion . , . without sacri-
ficing too much of the large utterance and the rich aroma of the originals." —
Daily Nerus.

"The book may be recommended to all who wish to understand that
singular mixture of piety and voluptuousness which distinguishes the French
Renaissance. " — Athemcttm.

" The book is not quite one for indiscriminate presentation, but it is exceed-
ingly well done, and is beautifully printed and bound." — Glasgow Herald.

" We owe her [Miss Robinson] thanks for having put in a worthy form

1 4 George Redways Pttblications.

before a new public a work to a great extent forgotten, and most assuredly
not deserving forgetfulness." — Athemmni.

" Nothing can be better than the introductory chapter, and the notes and
genealogical tables show that care for minute accuracy which is the fashion
of the present day, and a very good fashion too." — Westminster Review.

" A book that people who like to saunter along the by-paths of history
will revel in. As, at the present time, there are thousands of people who
only care to read the gossip and scandal in 'society journals,' so there are
readers of history who chiefly delight in the gossip and scandal of bygone
days. From such people 'The Fortunate Lovers' is certain to meet with a
hearty welcome, while even the more serious students of history will rise
from its perusal with a fuller and better knowledge of the times it deals
with." — Literary World.

" Many of the stories are not particularly edifying. . . . Has a distinct
value as a contribution to historical literature." — Cotirt Circular.

Crown 8vo, pp. viii. and 260, Cloth gilt, bs.

Charles Dickens and the

Stage.

A Record of his Connection with the Drama as
Playwright and Critic.

By T. EDGAR PEMBERTON.

With New Portraits, in Character, of Miss Jennie Lee,
Mr Irving, and Mr Toole.

Contents : — The Stage in his Novels — Dickens as a Dramatist — Dickens as an Actor —
Adaptations and Impersonations — The Stage in his Speeches — The Stage in his Letters —
Dickens as a Dramatic Critic.

" The book is readable, as anything about Dickens is sure to be." —
Scotsttiati.

"A CHARMING WORK. Mr Pemberton has spared no pains to look up all
sorts of details, and has added a full and excellent index." — Birmingham
Post.

" He has done his work so completely that he has left little or nothing for
anyone who should desire to follow in his steps." — Literary World.

"Brimful of anecdote and reminiscences of a generation nowpassing
away, the book is stimulating as well as useful."- — Publisher's Circular.

" An example of book-making that will not be viewed with disfavour by
lovers of Dickens. . . . The book shows diligent research in many
directions. " — Saturday Peviezu,

George Redways Publications. 1 5

Crown 8vo, pp. xiv. and 360, Cloth, 'js. 6it.

Posthumous Humanity ;

A Study of Phantoms.

By ADOLPHE D'ASSIER,
member of the bordeaux academy of science.

Translated and Annotated by Henry .S. Olcott, President

OF THE THEOSOPHICAL SOCIETY.

Contents : — Facts Establishing the Existence of the Posthumous Personality in Man —
Its Various Modes of Manifestation — Facts Establishing the Existence of a Second
Personality in the Living Man — Its Various Modes of Manifestation — Facts Establishing
the Existence of the Personality in Animals, and concerning a Posthumous Animality —
Fluidic Form of Vegetables — Fluidic Form of Gross Bodies^Character of the Posthumous
Being — Its Physical Constitution — Its Aversion to Light — Its Reservoir of Living Force-
Its Ballistic — The Nervous Fluid — Electric Animals — Electric Persons— Electric Plants —
The Mesmeric Ether and the Personality which it Engenders — The Somnambule — The
Sleep-talker— The Seer— The Turning-table— The Talking-table— The Medium— Miracles
of the Ecstatics — Prodigy of Magic— The Incubus — The Obsessing Spirit — Causes of the
Rarity of the Living Phantom — Causes of the Rarity of the Trans-sepulchral Phantom —
Resemblance of the Spiritistic Phenomena to the Phenomena of the Posthumous Order —
Lycanthropy — Glance at the Fauna of the Shades — Their Pre-occupations — How they
Prolong their Existence — The Posthumous Vampire.

Truth says : — "If you care for ghost stories, duly accredited, ex-
cellently TOLD, and scientifically EXPLAINED, you should read the
translation by Colonel Olcott of M. Adolphe d'Assier's ' Posthumous
Humanity,' a study of phantoms. There is no dogmatism so dogged and
offensive as that of the professed sceptic — of the scientific sceptic especially —
who ex vi termini ought to keep the doors of his mind hospitably open ; and
it is refreshing, therefore, to find such scientists as Wallace, Crookes, and RI.
d'Assier, who is a Positivist, in the ranks of the Psychical Research host.
For my own part, though I have attended the seance of a celebrated London
medium, and there convinced myself beyond all doubt of his imposture, I no
more think that the detection of a medium fraud disposes of the whole
question of ghosts, &c., than that the detection of an atheist priest disposes
of the whole question of Christianity. Whatever view you take of this con-
troversy, however, I can promise you that you will find the book interesting
at least if not convincing."

"This collection of hopeless trash . . . Col. Olcott's notes are beneath
contempt ... a more piteous literary exhibition than the entire volume has
rarely come under our notice." — Knozvledge [.?].

" An interesting and suggestive volume." — New York Tribune.

" The book is written with evident sincerity." — Literary World.

" There is no end to the wonderful stories in this book." — Court Circular.

"The book may be recommended to the attention of the marines." —
Scotsman.

" A book which will be found very fascinating by all except those persons
who have neither interest nor belief for anything laut what they can under-
stand."— Manchester Examiner.

1 6 George Redways Publications.

" The subject is treated brilliantly, entertainingly, and scientifi-
cally."— New York Com. Advetiiser.

" Though this is a good deal to say, Mr George Redway has hardly
published a more curious book." — Glasgow Herald.

' ' The ghostly will find much comfort in the book. " — Saturday Revieiv.

" The book has an interest as evidence of that study of the occult which is
again becoming in a certain degree fashionable." — Manchester Guardian.

Demy Zvo, pp. xiv. and 307, Cloth ^ "js. 6d.

The Life, Times, and Writings
of Thomas Cranmer, D.D.,

The First Reforming Archbishop of Canterbury.

By CHARLES HASTINGS COLLETTE.
Dedicated to Edward White, 93RD Archbishop of Canterbury.

Contents :— Cranmer at the University of Cambridge — Cranmer's Participation in the
Proceedings of the Divorce of Henry VIII. from Catherine — His Second Marriage as a
Priest— His Oaths on Consecration as an Archbishop— The Fate of Anne Boleyn : Henry's
Marriages with Jane Seymour, Anne of Cleves, Catherine Howard, and Catherine Parr,
and Cranmer's alleged Participation in these Acts— Henry VII I. 's Political and Social
Reforms under Cranmer's alleged Guidance — Persecutions, and Cranmer's alleged Par-
ticipation in them — The Progress of the Reformation under Henry VIII. and Edward VI.
—Cranmer's Fall and Martyrdom— His alleged Recantations— His Writings— John Fox,
the Martyrologist — The Beatification of Bishop Fisher, the Chancellor More, and others,
as Martyrs.

"Mr Collette brings to his task both breadth and depth of knowledge,
and a desire to be scrupulously free from prejudice." — Globe.

" He is animated by an anti-Papal spirit. . . . nevertheless, his book is
readable. " — Scotsman.

" No future student can afford to neglect his work." — British and Colonial
Pi-inter.

" His book deserves to be read, and his pleadings should be well con-
sidered."— Anglican Church Magazine.

" He has stated his evidence with a fulness and fairness beyond
CAVIL." — Daily News.

"Mr Collette avoids bitterness in his defence, and does not scruple to
blame Cranmer when he thinks blame is deserved." — Glasgow Herald.

"On the whole, we think that we have in this book a just and impartial
character of Cranmer." — Record.

"This book is a valuable contribution to the literature concerning a period
which to the lover of religious liberty is of the deepest interest. ... it is
a work of research of learning, of sound and generally of impartial judg-
ment,"— Rock.

George Redway's Publications. 1 7

FostSvo, with Plates, pp. viii. a«^/ 359, Cloth gilt, los. dd.
KABBALA DENUDATA,

The Kabbalah Unveiled.

Containing the Following Books of the Zohar : —

1. The Book of Concealed Mystery.

2. The Greater Holy Assembly.

3. The Lesser Holy Assembly.

Translated into English from the Latin Version of

Knorr Von Rosenroth, and Collated with the

Original Chaldee and Hebrew Text,

By S. L. MACGREGOR MATHERS.

The Bible, which has been probably more misconstrued than any other
book ever written, contains numberless obscure and mysterious passages
which are utterly unintelligible without some key wherewith to unlock their
meaning. That key is given iii the Kabbala.

"A translation which leaves nothing to be desired." — Saturday
Review.

" Mr Mathers has done his work with critical closeness and care, and has
presented us with a book which will probably be welcomed by many students.
In printing and binding the volume is all that could be desired, and the
diagrams are very carefully drawn, and are calculated to be very useful to all
who are interested in the subject." — Nonconforinist.

"We may add that it is worthy of perusal by all who, as students of
psychology, care to trace the struggles of the human mind, and to note its
passage from animalism through mysticism to the clearness of logical light."
— Kncnvledge.

" Mr Mathers is certainly a great Kabbalist, if not the greatest of our
time. " — Athemrum.

The Kabbalah is described by Dr Ginsburg as " a system of religious
philosophy, or more properly of theosophy, which has not only exercised for
hundreds of years an extraordinary influence on the mental development of
so shrewd a people as the Jews, but has captiv.ated the minds of some of the
greatest thinkers in Christendom in the i6th and 17th centuries." He adds
that "it claims the greatest attention of both the philosopher

AND theologian."

c

George Redways Publications.

Crozvn ^fo, wrapper, \s.

JOURNAL OF THE WAGNER SOCIETY.

The Meister.

Edited by W. ASHTON ELLIS.

Contains translations from the literary works of Richard Wagner; extracts from
letters that have passed between the Poet-Composer and other men who have left their
mark upon the art life of the day ; original articles and essays explanatory of the inner
meaning of Wagner's dramas; articles upon kindred topics of ^esthetics, metaphysics, or
social questions — in this category, reference to the works of Liszt and Schopenhauer will
naturally take a prominent position; notes upon the course of events in Europe and
America bearing upon Wagner's dramas, &c., &c.

In Crown Svo, pp. 286, Cloth extra, S^.

A Soul's Comedy.

By ARTHUR EDWARD WAITE.

A tragedy in its ancient and legitimate sense, depicts the triumph of destiny
over man; the comedy, or story with a happy ending, represents the triumph
of man over destiny. It is in this sense that the spiritual history of Jasper
Cartwright is called a Soul's Comedy.

The Literary World says :— "Mr Waite is possessed of genuine inspira-
tion that lifts his work above the mass of wares sent forth every year to the
world as poetry. The presence of an over subtle mysticism, and even of an
occasional tinge of almost Rosicrucian darkness, will not prevent lovers of
poetry from enjoying the many passages in his play as remarkable for power
of thought as for beauty of expression. Mr Waite's sympathy with Nature,
and his descriptive powers are likewise of a high order."

"In this work Mr Waite has produced a poem very much above the
average of poetic merit. Though ' The Soul's Comedy ' is never likely to
become a popular book, yet it will be read by many with a considerable
amount of pleasure. Jasper Cartwright's struggle against the circumstances
which have combined to ruin his spiritual existence, and his final triumph
over them, are powerfully portrayed, and cannot fail to interest such as are
thoughtfully inclined. His blank verse is pleasing and melodious. Scattered
at intervals throughout his volume there are passages of more than ordinary
beauty." — Spectator, January 26, 1889.

George Redways Publications. 19

4/c, //. 37, Cloth extra, y. 6d. The zvoodcuts coloured by hand, z^s.
Issue limited to 400 copies plain and 60 coloured.

The Dance of Death,

In Painting and in Print.

By T. TYNDALL WILDRIDGE.

With Woodcuts.

Probably few subjects have excited more conjecture or given rise to more
mistakes than the " Dance of Death." The earhest painting of the Dance is
said to be that at Basel in 143 1. The first printed edition was published about
1485. The blocks illustrating Mr Wiklridge's work are a series found in a
northern printing office many years ago. They seem to be of considerable
age, and are somewhat close copies of Holbein's designs so far as they go,
but in which of the hundred editions they originally appeared has not to the
present been ascertained.

Feap. 8vo, pp. 40, Cloth limp, \s. 6d.

Light on the Path.

A Treatise written for the Personal Use of Those who

ARE Ignorant of the Eastern Wisdom, and who

Desire to Enter within its Influence.

Written down by M. C,
fellow of the theosophical society.

" So far as we can gather from the mystic language in which it is couched,
' Light on the Path ' is intended to guide the footsteps of those who have dis-
carded the forms of religion while retaining the moral principle to its fullest
extent. It is in harmony with much that was said by Socrates and Plato,
although the author does not use the phraseology of those philosophers, but
rather the language of Buddhism, easily understood by esoteric Buddhists,
but difficult to grasp by those without the pale. ' Light on the Path ' may, we
think, be said to be the only attempt in this language and in this
CENTURY to PUT PRACTICAL OCCULTISM INTO WORDS ; and it may be added,
by way of further explanation, that the character of Gautama Buddha, as
shown in Sir Edwin Arnolds' ' Light of Asia,' is the perfect type of the be-
ing who has reached the threshold of Divinity by this road. That it has
reached a third edition speaks favourably for this multitm in pai-vo of the
science of occultism ; and ' M. C may be expected to gather fresh laurels in
future." — Saturday Review.

20 George Redways Publications.

'^2vio, pp. 60, Cloth gilt, IS. 6d.; ivith pack of "}% Tarot Cards, ^s.

FORTUNE TELLING CARDS.

The Tarot ;

Its Occult Signification, Use in Fortune Telling,
and Method of Play, &c.

By S. L. MACGREGOR MATHERS.

" The designs of the twenty-one trump cards are extremely singular ; in
order to give some idea of the manner in which Mr Mather uses them in
fortune-telling it is necessary to mention them in detail, together with the
general significance which he attaches to each of them. The would-be carto-
mancer may then draw his own particular conclusions, and he will find con-
siderable latitude for framing them in accordance with his predilections. It
should further be mentioned that each of the cards when reversed conveys
a meaning the contrary of its primary signification. No. i is the Bateleur or
Juggler. The Juggler symbolizes Will. 2. The High Priestess, or female
Pope, represents Science, Wisdom, or Knowledge. 3. The Empress, is the
symbol of Action or Initiative. 4. The Emperor, represents Realization or
Development. 5. The Heirophant or Pope, is the symbol of Mercy and
Beneficence. 6. The Lovers, signify Wise Disposition and Trials sur-
mounted. 7. The Chariot, represents Triumph, Victory over Obstacles. 8.
Themis or Justice, symbolizes Equilibrium and Justice. 9. The Hermit,
denotes Prudence. 10. The Wheel of Fortune, represents Fortune, good or
bad. II. Fortitude, symbolizes Power or Might. 12. The Hanged Man
— a man suspended head downwards by one leg — means Devotion, Self-
Sacrifice. 13. Death, signifies Transformation or Change, 14. Temper-
ance, typifies Combination. 15. The Devil, is the image of Fate or Fatality.
16. The Lightning-struck Tower, called also Maison-Dieu, shows Ruin, Dis-
ruption. 17. The Star, is the emblem of Hope. 18. The Moon, symbolizes
Twilight, Deception and Error. 19. The Sun, signifies Earthly Happiness.
20. The Last Judgment, means Renewal, Determination of a matter. 21.
The Universe, represents Completion and Reward, o. The Foolish Man,
signifies Expiating or Wavering. Separate meanings, with their respective
converses, are also attached to each of the other cards in the pack, so that
when they have been dealt out and arranged in any of the combinations
recommended by the author for purposes of divination, the inquirer has
ONLY TO USE THIS LITTLE VOLUME AS A DICTIONARY IN ORDER TO READ
HIS FATE." — Saturday Review.

George Redways Publications. 2 1

Third Edition, revised and enlarged.
Crown Zvo, etched Frontispiece and IVoodctits, pp. 324, Cloth gilt, "js. 6d.

Magic, White and Black;

Or, The Science of Finite and Infinite Life.

Containing Practical Hints for Students of Occultism.

By FRANZ HARTMANN, M.D.

Contents : — The Ideal — The Real and the Unreal — Form — Life — Harmony — Illusion —
Consciousness — Unconsciousness — Transformations — Creation — Light, &c.

The Saturday Review says: — "In its closely-printed pages students of
occultism will find hints, ' practical ' and otherwise, likely to be of great
service to them in the pursuit of their studies and researches. ... A book
which may properly have the title of Magic, for if the readers succeed in
practically following its teaching, they will be able to perform the greatest of
all magical feats, the spiritual regeneration of Man. Dr Hartmann's book
has also gone into a third edition, and has developed from an insignificant
pamphlet, ' written originally for the purpose of demonstrating to a few
inexperienced inquirers that the study of the occult side of nature was not
identical with the vile practices of sorcery,' into a compendious volume, com-
prising, we are willing to believe, the entire philosophic system of
OCCULTISM. There are abundant evidences that the science of theosophy
has made vast strides in public estimation of late years, and that those
desirous of experimenting in this particular, and in many respects fascinating,
branch of ethics, have leaders whose teaching they can follow with satisfaction
to themselves,"

The Scotsman says : — " Any one who studies the work so as to be able to
understand it, may become as familiar with the hidden mysteries of nature as
any occult philosopher ever was."

Crown %vo, pp. 265, Clotli extra, ()S.

Lotus :

A Psychological Romance.

By the Author of "A New Marguerite."

"Mystical, peculiar, engaging ... the book has originality . . .
it is a graceful story of the sort which is said to make people — some people
— think, and will be read with mixed feelings by most," — AtJieniCntn.

"A fierce and passionate book, which illustrates once more the hold that
our subject has on the popular imagination. To be read." — Light.

22 George Redway^s Pttblications.

Crown 2>vo, pp. iv, and 2^6, Cloth {Cheap Edition), 6s.

A Professor of Alchemy

{DENIS ZACHAIRE).
By PERCY ROSS,

AUTHOR OF "A COMEDY WITHOUT LAUGHTER."

"A clever story. . . . The hero is an alchemist who actually succeeds in
manufacturing pure gold." — Court Jon7-nal.

"Shadowy and dream-like." — Athemvum,

"An interesting and pathetic picture." — Literary IVor/d.

"The story is utterly tragical, and is powerfully told." — Westminster
Review.

"A vivid picture of those bad old times." — Knozvledge.

" Sure of a special circle of readers with congenial tastes." —
Graphic.

" This is a story of love — of deep, undying, refining love — not without sug-
gestions of Faust. The figure of Berengaria, his wife, is a noble and touch-
ing one, and her purity and sweetness stand out in beautiful relief from the
gloom of the alchemist's laboratory and the horrors of the terrible Inquisition
into whose hands she falls. The romance of the crucible, however, is not all
permeated by sulphurous vapours and tinged with tartarean smoke. There is
often a highly dramatic element." — Glasgow Herald.

Fcap. Svo, -pp' 56, Cloth limp, \s.

The Shakespeare Classical
Dictionary ;

Or, Mythological Allusions in the Plays of
Shakespeare Explained.

For the Use of Schools and Shakespeare Reading
Societies.

By H. M. SELBY.

"A handy little work of reference for readers and students of Shakespeare.
-School Board Ch>-onicle.
"The book presents a great deal of information in a very small compass.

'School Newspaper.

George Redway's Ptiblications. 23

" Will be found extremely useful by non-classical students of Shakespeare,
. , . and even to the classical student it will convey much useful information."
— Educational Times.

" Will be greatly appreciated in the class-room." — Glasgoio Herald.

" Carefully compiled from more authoritative books of reference." — Scots-
vian.

"The unlearned reader is thus enabled to increase very greatly his enjoy-
ment of Shakespeare." — Literary World.

"We have tested the book by looking for several of the obscurest
mythological names mentioned by Shakespeare ; in each case we found the
name inserted and followed by a satisfactory explanation." — The Schoolmaster.

Demy Svo, pp. iv. and 299, Cloth gilt, los. 6d.

Serpent Worship,

And other Essays, with a Chapter on Totemism.

By C. STANILAND WAKE.

Contents: — Rivers of Life — Phallism in Ancient Religions — Origin of Serpent Worship—
The Adamites — The Descendants of Cain — Sacred Prostitution — Marriage among Primitive
Peoples — Marriage by Capture — Development of the "Family" — The Social osition of
Woman as affected by "Civilization" — Spiritism and Modern Spiritualism — Totems and
Totemism — Man and the Ape.

" The most important of the thirteen essays discusses the origin of Serpent
Worship. Like other papers which accompany it, it discusses its subject from
a wide knowledge of the literature of early religions and the allied themes of
anthropology and primitive marriage. . . . The remaining essays are written

WITH MUCH LEARNING AND IN A CAREFUL SPIRIT OF INQUIRY, happily

free from the crude mysticism with which the discussion of these subjects has
often been mixed up. They may be recommended to the attention of all
interested in anthropology and the history of religion as interesting labours
in this field of research and speculation." — Scotsman, October 31,

" So obscure and complex are these subjects that any contribution, how-
ever slight, to their elucidation, may be welcomed. Mr Wake's criticism of
the systems of others is frequently acute. . . . Mr Wake is opposed to those
who hold that kinship through females and the matriarchate preceded paternal
kinship and the patriarchal family, and who connect the phenomena of
exogamy and of totemism with the matriarchal stage of society, and with
belief in a definite kinship of man with the remainder of the sensible universe.
He looks upon female kinship as having existed concurrently with a quasi-
patriarchal system." — Athcmumi.

"Able, and remarkably interesting." — Glasgow Herald.

24 George Redways PtLblications.

Wrapper, price \s.

Journal of the Bacon Society.

Published Periodically.
Vol. I. {Parts i. tovi.),pp. x. a7id 2"]$, Svo, cloth, 6x. dd.

The main objects for which this Society has been established are : — {a) To
study the works of Francis Bacon, as Philosopher, Lawyer, Statesman, and
Poet, also his character, genius, and life, his influence on his own and suc-
ceeding times, and the tendencies and results of his writings ; {b) To
investigate Bacon's supposed authorship of certain works unacknowledged by
him, including the Shakespearian dramas and poems.

Fcap. %vo, pp. viii. and 120, Cloth, is. 6d.

A Wayfarer's Wallet.

Dominus Redivivus.

By henry G. HEWLETT,

AUTHOR OF "a SHEAF OF VERSES."

"The title ' Dominus Redivivus ' indicates the aim of the poem. . . . The
author wishes to tell the story of the actual Jesus, and to contrast his teaching
with that of the Churches professing to be Christian. . . . He belongs to
the great Church to be, which will some day include not only the real Jesus
as one of its worshippers, but Gautama and Socrates, and Plato and ' every
holy name which blessed the past.' The work of this Church is to break
down caste, to help the poor, to sweeten all the life of man. This is
sufficient, we trust, to guide some readers to a book interesting in itself, and
probably destined to set many a wavering mind on a path at once definite
and right in regard to Christianity." — The Inquirer.

" A collection of verses on various subjects and in various styles. . . .
Not one but is worth reading : all have the melodiousness and fluency of
spontaneity, the ring of poetry. . . . ' Dominus Redivivus,' by far the
largest poem in the book, is a plea for the Christianity of Christ, in which
there is a wealth both of poetry and thought." — Liverpool Daily Fast.

" Mr Henry G. Hewlett's new volume of verse . . . has many fresh and
attractive pieces, and not a dull one among its contents. . . . The ballads
will prove most widely attractive. . . . The sonnets . • . show Mr
Hewlett's power of pithy, forcible expression at its best. The volume, as a
whole, will be read with pleasure from first to last by lovers of poetry." —
Scntsma}t.

George Redivays Pttblications. 25

Crown Zvo, pp. viii. ami 632, Clotli gilt, \Os. (yd.

In Praise of Ale;

Or, Songs, Ballads, Epigrams, and Anecdotes
relating to Beer, Malt, and Hops.

With some curious particulars concerning Ale-wives
AND Brewers, Drinking-Clubs and Customs.

Collected and Arranged by W. T. MARCHANT.

Contents : — Introductory — History — Carols and Wassail Songs — Church Ales and
Observances — Whitsun Ales — Political — Harvest Songs — General Songs — Barley and
Malt — Hops — Scotch Ale Songs — Local and Dialect Songs — Trade Songs — Oxford Songs —
Ale Wives — Brewers — Drinking Clubs and Customs — Royal and Noble Drinkers — Black
Beer — Drinking Vessels — Warm Ale — Facts, Scraps, and Ana.

"Mr Marchant has collected a vast amount of odd, amusing, and (to him
that hath the sentiment of beer) suggestive and interesting matter. His
volume (we refuse to call it a book) is A volume to havk. Ifonlyasa
manual of quotations, if only as a collection of songs, IT IS A volume to
HAVE. We confess to having read in it, for the first time in our lives, the
right and authentic text of ' A Cobbler there was ' and ' Why, Soldiers,
why ; ' and to have remarked, as regards the first, that our ancestors were
very easily amused, and, as regards the second, that it has a curious air de
faiiiille with the triolet. These are very far from being Mr Marchant's only
finds; but that is all the more reason why we should linger upon them." —
Saturday Review.

"A kind of scrap-book, crowded with prose and verse which is always
CURIOUS AND VERY OFTEN ENTERTAINING, and it may be read at random —
beginning at the end, or in the middle, or at any page you like, and reading
either back or forwards — almost as easily as the ' Varieties ' column in a
popular weekly print." — Saturday Revieiu.

"While, on the one hand, the book is, as nearly as possible, a complete
collection of lyrics written about the national beverage, ... it abounds, on
the other hand, in particulars as to the place which ale has held in the
celebration of popular holidays and customs. It discourses of barley-malt
and hops, brewers, drinkers, drinking clubs, drinking vessels, and the like ;
and, in fact, approaches the subject from all sides, bringing together, in the
space of 600 pages, A HOST OF curious and amusing DETAILS." — Globe,
April 9.

"Mr Marchant is a staunch believer in the merits of good ale. In the
course of his reading he has selected the materials for a Bacchanalian antho-
logy W'hich MAY ALWAYS BE READ WITH AMUSEMENT AND PLEASURE. His

materials he has set in a framework of gossiping dissertation. Much curious
information is supplied in the various chapters on carols and wassail songs,
church ales and observances, Whitsun ales, harvest songs, drinking clubs and
customs, and other similar matters. At snug country inns at which the
traveller may be called upon to stop there should be, in case of a rainy hour
in the day, or an empty smoke-room at night, a copy of a book which sings
so loudly the praises of mine host and his wares." — Notes and Queries.

26 Geoi^ge Redivays Publications.

" The memory of John Barleycorn is in no danger of passmg away for lack
of a devoted prophet. The many songs, poems, and pieces of prose written
In Praise of Ale form a fine garden for the anthologist to choose a bouquet
from. . . . It is plainly an original collection, made with diligence
and good taste in selection. . . . Mr Marchant's anthology may be recom-
mended to the curious as an interesting and carefully compiled collection
of poetical and satirical pieces about beer in all its brews." — Scotsman.

"The author has gone to ancient and modern sources for his facts, and
has not contented himself with merely recording them, but has woven them
into a readable history with much skill and wit." — American Bookseller.^

"Although its chief aim is to be amusing, it is sometimes instructive as
well. . . . His stories may at times be a little long, but they are never
broad." — Glasgozu Herald.

" What teetotallers would call A tippler's text-book . . . a collection
of songs and ballads, epigrams and anecdotes, which may be called unique."
—Fall Mall Gazette.

" Beer, however, in conjunction with mighty roast beef, according to Mr
Marchant, has made England what it is, and accordingly he writes his book
to show how the English have ever loved good ale, and how much better
that is for them than cheap and necessarily inferior spirits or doctored wines.
Be that as it may, we have here a collection of occasional verse — satires,
epigrams, humorous narratives, trivial ditties, and ballads — VALUABLE AS
illustrations of manners." — Literary World.

Demy Svo, Cloth, red edges, "js. 6d.

The Theological and Philosophical Works

of

Hermes Trismegistus,

CHRISTIAN NEOPLATONIST.

Translated from the Original Greek, with Preface, Notes,
and Indices.

By JOHN DAVID CHAMBERS, M.A., F.S.A.,
of oriel college, oxford, recorder of new sarum.

OPINION OF THE AUTHORS OF "THE PERFECT WAY."

" The book is most scholarly and learned, and of great value for its colla-
tion of the Bible, Plato, and other Scriptures with the Hermetic, showing
one system of thought as pervading them all. He comes to the conclusion
— which we also entertain— that the so-called Hermetic books, while repre-
senting, in part, ancient Egyptian doctrine, belong to an early Christian —
or, perhaps, slightly prse-Christian — period, and are intended to show the
identity of the outgoing and incoming systems, and bridge over the gap
between them, if any. He omits the Plrgin of the IVorld, as belonging to
some other school, and also the Asclepiiis, or Treatise on Initiation, so that
the book does not supersede that which we translated and edited. The
author, or rather editor, is not an occultist, but, barring this element, his
work is a great addition to Hermetic literature."

George Redways Ptiblications. 27

96 pages, large Zvo, Cloth gilt, price ds.

Lectures on Diseases of the Eye.

By CHARLES BELL TAYLOR, F.R.C.S. & M.D. Edin.,

FELLOW OF THE MEDICAL SOCIETY OF LONDON ; LATE PRESIDENT OF THE
PARISIAN MEDICAL SOCIETY ; CONSULTING OPHTHALMIC SURGEON TO

the nottingham union hospital; consulting ophthalmic

surgeon to the midland institution for the blind ;

honorary surgeon to the nottingham and

midland eye infirmary, etc., etc,

Illustrated with Photographs and Numerous Woodcuts.

Contents :— Lectures on Cataract— Squint— Glaucoma— Optico-Ciliary Neurotomy—
The Use and Abuse of Mydriatics— Eye Troubles in General Practice.

"The descriptions of the diseases mentioned are well given, and may very
advantacjeously be read by the general practitioner." — Lancet.

" To "those who wish to perfect themselves in ophthalmic surgery, the book
will be found a really valuable help." — Hospital Gazette.

" A valuable course of Lectures calling for something more than passing
notice, an opinion which all who read the discourses will heartily endorse."
— Asclepiad.

Croitm Svo, pp. xii. a7tcl 666, Cloth, los. 6(1.

Myths, Scenes, and Worthies
of Somerset.

By Mrs E. BOGER.

Contents :— Bladud, King of Britain ; or, The Legend of Bath— Joseph of Arimathea
and the Legend of Glastonburj — Watchet, The Legend of St Decuman— Porlock and St
Dubritius— King Arthur in Somerset— St Keyna the Virgin, of Keynsham— Gildas
Badonicus, called Gildas the Wise, also Gildas the Querulous— St Brithwald, Archbishop
of Canterbury— King Ina in Somerset, Ina and Aldhelm— St Congar and Congresbury—
Hun, the Leader of the Sumorsa;tas, at the Battle of Ellandune— King Alfred in Somerset,
and the Legend of St Neot— St Athelm, Archbishop of Canterbury— Wulfhelm, Archbishop
of Canterbury— The Landing of the Danes at Watchet— The Times of St Dunstan :_ His
Life and Legends— Muchelney Abbey— Ethelgar, Archbishop of Canterbury— Sigeric or
Siricius, Archbishop of Canterbury— Elfeah, Elphtfge, or Alphege, Archbishop of Canter-
bury—Ethelnoth, or Agelnoth, Archbishop of Canterbury— Montacute and the Legend of
Waltham Cross— Porlock, and Harold son of Godwin— Glastonbury after the Conquest,
Bishop Thurstan— William of Malmesbury, called also " Somersetanus"— The Philo-
sophers of Somerset in the Twelfth and Thirteenth Centuries— The Rose of Cannington ;
Joan CliflTord, commonly called "Fair Rosamond"— John de Courcy— St Ulric the
Recluse, or St Wulfric the Hermit— Sir William de Briwere— Woodspring Priory, and the
Murderers of Thomas a Becket— Richard of Ilchester, or Richard Tockhve or More—
Halswell House, near Bridgewater— The Legend of the House of Tynte— Witham Priory
and St Hugh of Avalon (in Burgundy)— William of Wrotham— Joceline Trotman, of Wells

George Redways Publications.

— Hugh Trotman, of Wells— Roger Bacon — Sir Henry Bracton, Lord Chief Justice in the
Reign of Henry 111. — William Briwere (Briewere, Bruere, or Brewer) — Dunster Castle,
Sir Reginald de Mohun, Lady Mohun — Fulke of Samford — Sir John Hautville and Sir
John St Loe — Sir Simon de Montacute — The Evil Wedding, Chew Magna and Stanton
Drew — Robert Burnel — Somerton, King John of France — Stoke-under-Ham, Sir
Matthew Goiirnay — Bristol (St Mary Redcliffe), The Canyges ; Chatterton — Thomas de
Beckyngton — The Legend of Sir Richard Whittington — The Legend of the Abbot of
Muchelney — Sebastian Cabot — Taunton and its Story — Giles Lord Daubeney and the
Cornish Rebellion, King Ina's Palace and South Petherton— John Hooper, The Marian
Persecution — The Paulets, Pawlets, or Pouletts, of Hinton St George — Richard Edwardes
— ^Lord Chief Justice Popham — The Last Days of Glastonbury — William Barlow and the
Times of Edward VL — Robert Parsons, or Persons — Henry Cuff — Sir John Harrington —
The Wadhams, Wadham College, Oxford ; Ilminster, Merritield, Ilton — Samuel Daniel^
Dr John Bull — Thomas Coryate, of Odcombe, in Somerset — John Pym — Sir Amias Preston
— Admiral Blake — William Prynne— Sir Ralph, Lord Hopton— Ralph Cudworth— On
Witches, Mrs Leakey, of Mynehead, Somerset — John Locke — Thomas Ken, D.D., some-
time-Bishop of Bath and Wells— Trent House, Charles IL and Colonel Wyndham — The
Duke of Monmouth in Somerset — Prince George of Denmark and John Duddleston
of Bristol — Beau Nash, with some Account of the Early History of the City of Bath —
Wokey or Ockey Hole, near Wells — Captain St Loe — The State of the Church in the
Eighteenth Century, Mrs Hannah and Mrs Patty More and Cheddar— Dr Thomas
Young — Edward Hawkins, Provost of Oriel and Canon of Rochester — Charles Fuge
Lowder— A Tale of Watchet, The Death of Jane Capes— Captain John Hanning Speke—
Cheddar Cheese, West Pennard's Wedding Present to the Queen, 1839 — In Memoriam,
1811-1833.

"Mrs Boger is to be praised for her enthusiasm and zeal. She is of
Somerset, and she naturally thinks it the ^Yonder of England, if not of the
world." — Litera7-y World.

" Every addition to the local collections of the myths and legends of our
country districts is to be welcomed when it is as carefully made as Mrs
Boger's laboriously compiled work, which teems with quaint stories,
SOME OF WHICH ARE EVEN BEAUTIFUL." — Westminster Reviezu.

" This is the kind of book, we imagine, in which Thomas Fuller would
have expatiated with delight. Less topographical than his ' Worthies,' it
does what that delectable book did not profess to do ; it gives not only an
account of the illustrious natives, but the legends, traditions, historical
episodes, and general viemorabilia which pertain to one famous county. Mrs
Boger's book ranges from Bladud, King of Britain, B.C. 900, to Arthur
Hallum, who died in 1833." — Notes and Queries.

"Mrs Boger writes with such ability and enthusiasm. The work is one
which will have an influence in limits far wider than the borders of Somerset,

for FEW CAN READ IT WITHOUT PLEASURE, AND NONE WITHOUT PROFIT.

... To read her book carefully is to master the hagiology of the county." —
Mornins^ Post.

GEORGE REDWAY'S

Classified Catalogue of Books,

Relating TO Occult Philosophy and Archeology; embrac-
ing Collections of Works on Astrology, Mesinierism,
Alchemy, Theosophy, and Mysticism; Ancient Religions
and Mythology; Oriental Antiquities ; Freemasonry
AND Secret Societies; Western Philosophy and Science.

" It is certain that one branch at least of historical enquiry — that which deals with the
origin and development of religious belief throughout the world — is attracting to itself an
increasing degree of attention and interest." — Quarterly Review, July, 1S86.

George Redway's Publicatio7is. 29

The Literature of Occultism
and Archaeology:

Being a Catalogue of Books on Sale relating to

Ancient Worships, Astrology, Alchemy, Animal Magnetism, Anthropology, Arabic,
Assassins, Antiquities, Ancient History, Behmen and the Mystics, Buddhism, Clair-
voyance, Cabeiri, China, Coins, Druids, Dreams and Visions, Divination, Divining Rod,
Demonology, Ethnology, Egypt, Fascination, Flagellants, Freemasonry, Folk Lore,
Gnostics, Gems, Ghosts, Hindus, Hieroglyphics and Secret Writing, Herbals,
Hermetic, India and the Hindus, Kabbala, Koran, Miracles, Mirabilaries, Magic and
Magicians, Mysteries, Mithraic Worship, Mesmerism, Mythology,^ Metaphysics,
Mysticism, Neo-platonism, Orientalia, Obelisks, Oracles, Occult Sciences, Phallic
Worship, Philology, Persian, Parsees, Philosophy, Physiognomy, Palmistry and Hand-
writing, Phrenology, Psychoneurology, Psychometry, Prophets, Rosicrucians, Round
Towers, Rabbinical, Spiritualism, Skeptics, Jesuits, Christians and Quakers, Sibylls,
Symbolism, Serpent Worship, Secret Societies, Somnambulism, Travels, Tombs,
Theosophical, Theology and Criticism, Witchcraft.

" Books on witchcraft, magic, and kindred subjects realize high prices, and a few years
hence will be difficult to procure at all, unless, indeed, Mr Redway or some other astute
purchaser cares to duplicate his stock while there is time, and keep it under lock and key,
for the benefit of the next generation." — The Atheneeum, Feb. 2, 1889.

List of Books

Chiefly from the Library of the late Frederick Hockley, Esq.,

Consisting of Important Works relating to the Occult
Sciences, both in Print and Manuscript j

NOW ON SALE AT THE PRICES AFFIXED, BY

GEORGE REDWAY, York Street, Covent Garden, London.

"The study of occultism is not without its charms; and, when an author has anything
to say about magic and magicians, about alchemy or astrology, or any other black art,
properly so called, he is justified in describing his book as a contribution to the literature
of occultism. But the ravings of "illuminated" persons who have gone mad upon a diet
of tetragrams, pentagrams, and pantacles soon pall, and the student turns joyously to the
folios of the olden gropers after the Philosopher's Stone. Therehe finds a treasure of
delightful literature, in which amusement is artfully blended with instruction, and where
moral ma.xims are scattered about the pages which teach you how to subject your enemies
to a horrible death. The old magicians in their books are equal to any emergency. They
will tell yon how to raise the devil, and compel him to enrich you with hidden treasures ;
how to bring the reluctant fair to your arms; how to cast your own nativity ; or, if you
trouble about none of these things, and incline to lighter sports, they will give you a recipe
for charming fish out of the water, or enable you to dream that you are in whatever you
may deem to be the right paradise. With speculations about the why and the wherefore
of things they will not trouble you. They prefer to dilate upon the wonders of black magic,
and to gloat over the one hundred thousand pounds' weight of fine gold which a friend of
Raymond Lully's made by alchemical means. These musty tomes, full of significant circles
.-ind magic triangles, of red dragons and black hens, embellished with portraits of the
demoniacal hierarchy and drawings of the essential implements for evoking spirit.s, have a
pleasant flavour of romance. The quaint Latinity and the odd jumble of tongues in which
the conjurations are written are as fine in their way as anything that ever was printed in a
folio. But it is needful to beware of the endless volumes of modern ravings about the so-
called occult ; for that way madness \\cs." —Saturday Review, April 23, 1887.

30 George Redways Publications.

Crown 8vo, pp. 375, Cloth, ']s. 6d.

Theosophy, Religion, and
Occult Science.

By henry S. OLCOTT,
president of the theosophical society.

With Glossary of Eastern Words.

Contents: — Theo'iophy or Materialism — Which?— The Theosophical Society and its
Aims — The Common Foundation of all Religions^Thesophy : the Scientific Basis of
Religion— Theosophy : its Friends and Enemies— The Occult Sciences— Spiritualism and
Theosophy — India : Past, Present, and Future^The Civilisation that India needs — The
Spirit of the Zoroastrian Religion — the Life of Buddha and its Lessons, &c.

The Ma7ichester Examiner A^scxihes these lectures as "rich in interest
AND SUGGESTIVENESS, " and says that "the theosophy expounded in this
volume is at once a theology, a metaphysic, and a sociology," and concludes
a lengthy notice by stating that " Colonel Olcott's volume deserves, and will
repay, the study of all readers for whom the byways of speculation have an
irresistible charm."

Demy 2>vo, pp. xii. and 324, Cloth, \os. 6d.

Incidents in the Life of Madame
Blavatsky.

Compiled from Information supplied by Her

Relatives and Friends,

And Edited by A. P. SINNETT.

With a Portrait Reproduced from an Original Painting by
Hermann Schmiechen.

Contents : — Childhood — Marriage and Travel — At Home in Russia, 1858— Mme. de
Jelihowsky's Narrative — From Apprenticeship to Duty — Residence in America — Estab-
lished in India— A Visit to Europe, &c.

Truth says : — " For any credulous friend who revels in such stories I can
recommend 'Incidents in the Life of Madame Blavatsky.' I read every
line of the book with much interest."

Theosophists will find both edification and interest in the book.

George Redways Publications. 31

Post %vo, pp. viii. and 2S°> Cloth gilt, "js. 6d.

The Blood Covenant, a
Primitive Rite,

And its Bearings on Scripture.

By H. clay TRUMBULL, D.D.

Contents -.—The Primitive Rite Itself.— {i) Sources of Bible Study— (2) An Ancient
Semitic Rite— (3) The Primitive Rite in Africa— (4) Traces of the Rite in Europe—
(5) World-wide Sweep of the Rite,— (6) Light from the Classics— (7) The Bond of the
Covenant,— (8) The Rite and its Token in Egypt-(9) Other Gleams of the Rite.
Suggestions and Perversions of the Rite.—(i) Sacredness of Blood and of the Heart —

(2) Vivifying Power of Blood— (3) A new Nature through new Blood— (4) Life from
any Blood, and by a Touch— (5) Inspiration through Blood— (6) Inter-communion through
Blood— (7) Symbolic Substitutes for Blood— (8) Blood Covenant Involvings. Indications
oftlie Rite in tlic Bibtc.—(i) Limitations of Inquiry— (2) Primitive Teachings of Blood—

(3) The Blood Covenant in Circumcision— (4) The Blood Covenant Tested— (5) The Blood
Covenant and its Tokens in the Passover— (6) The Blood Covenant at Sinai— (7) The
Blood Covenant in the Mosaic Ritual— (8) The Primitive Rite Illustrated— (9) The Blood
Covenant in the Gospels— (10) The Blood Covenant applied. Importance of this Rite
strangely undervalued— Life in the Blood, in the Heart, in the Liver- Transmigration
of Souls— The Blood-rite in Burmah— Blood-stained Tree of the Covenant— Blood-
drinking— Covenant Cutting— Blood-bathing— Blood-ransoming— The Covenant-reminder
—Hints of Blood Union— Topical Index — Scriptural Index.

"An admirable study of a primitive belief and custom — one of the utmost
importance in considering the growth of civilisation. ... In the details of
the work will be found much to attract the attention of the curious. Its
fundamental and essential value, however, is for the student of religions ; and
all such will be grateful to Dr Trumbull for THIS SOLID, INSTRUCTIVE, AND
ENLIGHTENING WORK." — Scotsman.

Square l6mo. Cloth, gilt edg;es, 55.

The Art of Judging the
Character of Individuals

FROM

their Handwriting and Style.

With 35 Plates, containing 120 Specimens of the
Handwriting of Various Characters.

Edited by EDWARD LUMLEY.

Contents, and List of Plates.— (i) Art of Judging the Character by the Handwrit-
ing now first translated from the French: a. Introduction ; b. Character of Men from the
Handwriting ; c. Art of Judging Men by their Style {Piates i to 22)— (2) Account of alleged
Art of Reading the Character of Individuals in their Handwriting, by Dr W. Seller < Piates
23, 24, 25)— (3) On Characteristic Signatures, by Stephen Collet, A.M. (Thomas Byertey)
(Plates 26 to 32)— (4) Autographs, by Isaac DTsraeli— (5) Hints as to Autographs, by Sir
John Sinclair— (6) Characters in Writing, by Vigneul Marville (Dom Noct D argonne'y^^-]')
The Autograph a Test of Character, by Edgar A. Poe {Ptates 33, 34)— (S) Of Design,
Colouring, and Writing, by the Rev. J. Casper Lavater {Platens).

32 Geo7^ge Redzvays Publications.

PostZvo, pp. xiii. and 220, Cloth, los, 6d.

The Life

Philippus Theophrastus, Bombast of Hohenheim,

KNOWN BY THE NAME OF

Paracelsus.

And the Substance of his Teachings concerning

Cosmology, Anthropology, Pneumatology, Magic

and Sorcery, Medicine, Alchemy and

Astrology, Philosophy

AND ThEOSOPHY.

Extracted and Translated from his Rare and Extensive
Works, and from some Unpublished Manuscripts,

By FRANZ HARTMANN, M.D.

Contents:— The Life of Paracelsus— Explanation of Terms— Cosmologj'— Anthropology
—Pneumatology— Magic and Sorcery — Medicine— Alchemy and Astrology— Philosophy
and Theosophy — Appendix.

St James's Gazette describes this as "a book which will have some per-
manent value to the student of the occult," and says that "Students
should be grateful for this book, despite its setting of Theosophical
nonsense."

Small ivo. White Cloth, 4^. bd.

Through the Gates of Gold:

A Fragment of Thought.

By MABEL COLLINS.

Fffrfvr'^Thl m"'^''^ ^fp* ^°'XT'''^-1^^ yiy^t^ry of the Threshold-The Initial
Lttort— 1 he Meaning of Pain— The Secret of Strength.

George Rcdways Publications. 33

Crown Szw, //. x. atid 124, Pmxlwient, 6^.

The Raven.

By EDGAR ALLAN POE.
With Literary and Historical Commentary by John H. Ingram.

Contents:— Genesis— The Raven, with Variorum Readings— History— Isadore—
Translations : French— German — Hungarian — Latin— Fabrications— Parodies— Biblio-
graphy— Index.

"An interesting monograph on Poe's famous poem." — Spectator.

" There is no more reliable authority on the subject than Mr
John H. Ingram. Much curious information is collected in his essay.
The volume is well printed and tastefully bound in spotless vellum." —
Publishers Circular.

Croivtt ^vo., pp. viii. and 184, Clotli, is. 6d.

Burma as it was, as it is, and
as it will be.

By JAMES GEORGE SCOTT.

{Shvjay Voe.)

Contents:— I. The History— Burma according to Native Theories— Origin of the Bur-
mese—Early History— First appearance of Europeans in Burma— Worrymg our Repre-
sentatives—War with Burma— The Inevitable End. II. The Country— Lower Burma-
Upper Burma— The Irrawaddy to Mandalay— Mandalay— The Irrawaddyabove Mandalay.
III. The People— Burmese Kings— Burmese Officials— The Hloat-daw— The Officers of
the Household— Method of Appointment and Payment— The People— Their Faults-
Excellence as Buddhists— Doctrine of Good Works— Superstitions— Lucky and Unlucky
Days— The most Sociable of Men— Freedom of the Women— A Nation of Smokers-
Contented with British Rule— Ascendency of the Chinaman Trade— Hill-tribes— Their
Religion — Hope for the N omads — The Kachyens.

The Saturday Review says :— " Before going to help to govern them,
Mr Scott has once more written on the Burmese ... Mr Scott claims
to have covered the whole ground, and as there is nobody competent to
criticise him except himself, we shall not presume to say how far he has
succeeded. What, however, may be asserted with absolute confidence is,
that he has written A bright, readable, and useful book."

George Redzvays Publications.

Cro7un 8vo, pp. xxviii. and 184, Cloth, ^s.

The History of Tithes,

From Abraham to Queen Victoria.

By henry W. CLARKE.

Contents :— The History of Tithes before the Christian Era— From the Christian Era
to A.D. 400— From a.d. 400 to a.d. 787 — B'rom a.d. 787 to a.d. iooo — From a.d. loooto a.d.
1215— From A.D. 1215 to the Dissolution of Monasteries— Monasteries— Infeudations—
Exemption from Paying Tithes— The Dissolution of Monasteries— The Commutation Act
of 1836, 6 and 7 Will. IV., c. 71— Tithes in the City and Liberties of London— Redemption
of Tithe Rent Charge— Some Remarks on "A Defence of the Church of England against
Disestablishment," by the Earl of Selborne.

"An impartial and valuable array of facts and figures, which should be read
by all who are interested in the solution of the tithe problem." — Athetianun.

"The best book of moderate size yet published for the purpose of
enabling an ordinary reader to thoroughly understand the origin and history
of this ancient impost. " — Literary World.

CroivH ?>vo, pp. xl. aJtd 395, Cloth extra, ^s. 6d.

Essays in the Study of
Folk-Songs.

By THE Countess EVELYN MARTINENGO-CESARESCO.

Contents :— The Inspiration of Death in Folk-Poetry — Nature in Folk-Songs — Armenian
Folk-Songs— Venetian Folk-Songs— Sicilian Folk-Songs— Greek Songs of Calabria— Folk-
Songs of Provence— The White Paternoster— The Diffusion of Ballads— Songs for the Rite
of May— The Idea of Fate in Southern Traditions— Folk-Lullabies— Folk Dirges, &c.

The Saturday Rc7new, concluding a page-notice of this book, sums it up as
"an admirable volume, a volume remarkable for knowledge, sympathy, and
good taste."

"This is a very delightful book, full of information and

THOUGHTFUL SUGGESTIONS." — Standard.

"The Countess is, or should be, a well-known authority among special
students of this branch of literature." — Daily News,

George Redzuays Publications. 35

Large Paper Edition, Royal ?,vo, pp. xvi. and 60, -js. 6d.

An Essay on the Genius of
George Cruikshank.

By WILLIAM MAKEPEACE THACKERAY.

Reprinted Verbatim from " The Westminster Revieiu"

Edited with a Prefatory Note on Thackeray as an
Artist and Art Critic, by W. E. Church.

With Upwards of Forty Illustrations, including all the
Original Woodcuts, and a new Portrait of Cruikshank

ETCHED BY F. W. PAILTHORPE.

As the original copy of the Westminster is now excessively rare, _ this
re-issue will no doubt be welcomed by collectors. The new portrait of
Cruikshank by F. W. Pailthorpe is a clear firm etching.

Pp. 102, Cloth, 2s. 6d,

Pope Joan

(THE FEMALE POPE);

A Historical Stud)^,

Translated from the Greek of Emmanuel Rhoidis,
with Preface by

CHARLES HASTINGS COLLETTE.

Frontispiece taken from the ancient MS. Nuremberg
Chronicle, preserved at Cologne.

" The subject of Pope Joan will always have its attractions for the lovers of
the curiosities of history. Rhoidis discusses the topic with much learning and
ingenuity, and Mr Collette's Introduction is full of information." — Globe.

36 George Redway's Publications.

Croxun ^vo, pp. ^o, printed on hand-made paper. Vellum Gilt, 6s.

The Bibliography of Swinburne ;

A Bibliographical List, Arranged in Chronological

Order, of the Published Writings, in Verse and

Prose, of Algernon Charles Swinburne

(1857-1887).

Only 250 copies printed. The compiler, writing on April 5, 1887, says: —
"Born on April 5, 1837, in the year of Queen Victoria's Accession, of which
the whole nation is now celebrating the Jubilee, Algernon Charles Swinburne
to-day attains the jubilee or 50th year of his own life, and may therefore be
claimed as an essentially and exclusively Victorian poet."

Indispensable to Swinburne Collectors.

Demy 2>vo, pp. xxiv. and 104, Cloth extra, *]$. 6d.

The Astrologer's Guide

(ANIMA ASTHOLOGJyE) ;

Or, A Guide for Astrologers.

BEING

The One Hundred and Forty-Six Considerations of
the Famous Astrologer, Guido Bonatus, Trans-
lated from the Latin by Henry Coley,

TOGETHER WITH

The Choicest Aphorisms of the Seven Segments

of Jerome Cardan of Milan, Edited by

William Lilly (1675).

Now FIRST Republished from a Unique Copy of the
Original Edition, with Notes and a Preface, by

WM. C. ELDON SERJEANT,
fellow of the theosophical society.

" Mr Serjeant deserves the thanks of all who are interested in astrology for
rescuing this important work from oblivion. . . , The growing interest in
mystical science will lead to a revival of astrological study, and advanced
students will find this book an indispensable addition to their
libraries. The book is well got up and printed." — Theosophist.

George Redtuay s Publicatio7ts. 2>7

l6mo, pp. xvi. afid 148, Cloth extra, 2s.

Tobacco Talk and Smokers'
Gossip.

An Amusing Miscellany of Fact and Anecdote Relating

TO the " Great Plant " in all its Forms and

Uses, Including a Selection from

Nicotian Literature.

Contents : — A Tobacco Parliament — Napoleon's First Pipe — A Dutch Poet and
Napoleon's Snuff-Box — Frederick the Great as an Ass — Too Small for Two — A Smoking
Empress — The Smoking Princesses — An Incident on the G.W.R — Raleigh's Tobacco Box —
Bismarck's Last Cigar — Bismarck's Cigar Story — Moltke's Pound of Snuff — Lord Brougham
as a Smoker — Mazzini's Sang-froid as a Smoker — Lord Clarendon as a Smoker — Politics
and Snuff-Boxes — Penn and Tobacco — Tobacco and the Papacy — The Snuff-MuU in the
Scotch Kirk — Whateley as a Snuff-Taker — The First Bishop who Smoked — Pigs and
Smokers — Jesuits' Snuff — Kemble Pipes — An Ingenious Smoker — Anecdote of Dean
Aldrich — Smoking to the Glory of God — Professor Huxley on Smoking — Blucher's Pipe-
Master — Shakespeare and Tobacco — Ben Jonson on Tobacco — Lord Byron on Tobacco-
Decamps and Horace Vernet — Milton's Pipe — Anecdote of Sir Isaac Newton — Emerson and
Carlyle — Paley and his Pipe — Jules Sandeau on the Cigar — The Pickwick of Fleet Street —
The Obscqiiio of Havana — The Social Pipe {Thackeray) — Triumph of Tobacco over Sack
and Ale — The Smoking Philosopher — Sam Slick on the Virtues of a Pipe — Smoking in 1610
— Bulwer-Lytton on Tobacco-Smoking — Professor Sedgwick — St Pierre on the Effect of
Tobacco — Ode to Tobacco (C ^. Calverley) — Meat and Drink (Charles Kingsley) — The
Meerschaum ((9. W. Holmes) — Charles Kingsley at Eversley — Robert Burns's Snuff-Box —
Robinson Crusoe's Tobacco — Guizot — Victor Hugo — Mr Buckle as a Smoker — Carlyle on
Tobacco — A Poet's Pipe (Baudelaire) — A Pipe of Tobacco — The Headsman's Snuff-box —
The Pipe and Snuff-box (Coivpe7-) — Anecdote of Charles Lamb — Gibbon as a Snuff-Taker —
Charles Lamb as a Smoker — Farewell to Tobacco (Chas. Lamb) — The Power of Smoke
(Thackeray) — Thackeray as a Smoker — Dickens as a Smoker — Chewing and Spitting in
America — Tennyson as a Smoker — A Smokers Opinion of Venice — Coleridge's First Pipe
— Richard Porson — Cruikshank and Tobacco — Mr James Payn — Mr Swinburne on
Raleigh — The Anti- Tobacco Party — "This Indian Weed" — Dr Abernethy on Snuff-Taking
— Abernethy and a Smoking Patient — Tobacco and the Plague — "The Greatest Tobacco
Stopper in all England " — Dr Richardson on Tobacco — Advice to Smokers — Some Strange
Smokers — The Etymology of Tobacco — The Snuff called "Irish Blackguard" — A Snuff-
Maker's Sign — Mr Sala's Cigar-Shop^Death of the "Yard of Clay" — A Prodigious
Smoker — A Professor of Smoking — Tobacco in Time of War — Ages attained by Great
Smokers — A Maiden's Wish — " Those Dreadful Cigars " — How to take a Pinch of Snuff —
The Tobacco Plant — Fate of an Early Smoker — Adding Insult to Injury — Tom Brown on
Smoking — The Snuff-Taker — Tobacco in North America — National Characteristics —
Smoking at School — Carlyle on "The Veracities" — Children's Pipes — The Uses of Cigar
Ash — An Inveterate Smoker — A Tough Yarn — Some French Smokers — Riddles for Smokers
— Cigar Manufacturing in Havana.

"One of the best books of gossip we have met for some time. ... It
is literally crammed full from beginning to end of its 148 pages with well-
selected anecdotes, poems, and excerpts from tobacco literature and history."
— Graphic.

"The smoker should be grateful to the compilers of this pretty little
volume. . . . No smoker should be without it, and anti -tobacconists
have only to turn over its leaves to be converted." — Pall Mall Gazette.

"Something to please smokers; and non-smokers may be interested in
tracing the effect of tobacco — the fatal, fragrant herb — on our literature." —
Literary World.

38 George Redzvays Publications.

Detiiy 2>vo, pp. xliii. ami 349, zcnth Illustrations, Clotii extra, \os. 6d.

The Mysteries of Magic ;

A Digest of the "Writings of Eliphas Levi.

With Biographical and Critical Essay
By ARTHUR EDWARD WAITE.

Contents: — Initiatory Exercises and Preparations — Religious and Philoso-
phical Problems and Hypotheses — The Hermetic Axiom, Faith — The True God— The
Christ of God — Mysteries of the Logos — The True Religion — The Reason of Prodigies, or
the Devil before Science — Scientific and Magical Theorems — On Numbers and their
Virtues — Theory of Will Power — The Translucid — The great Magic Agent, or the
Mysteries of the Astral Light — Magic Equilibrium — The Magic Chain — The great Magic
Arcanum— The Doctrine OF Spiritual Essences, or Kabbalistic Pneumatics; with
the Mysteries of Evocation, Necromancy, and Black Magic — Immortality — The
Astral Body — Unity and Solidarity of Spirits — The great Arcanum of Death, or Spiritual
Transition, Hierarchy, and Classification of Spirits — Fluidic Phantoms and their Mysteries
—Elementary Spirits and the Ritual of their Conjuration — Necromancy — Mysteries of the
Pentagram and other Pantacles — Magical Ceremonial and Consecration of Talismans —
Black Magic and the Secrets of the Witches — Sabbath — Witchcraft and Spells — The Key

Mesmerism — Modern Spiritualism— The great Practical Secrets or Realisations
ofMagicalScience — The "Magnum Opus" — The Universal Medicine— Rene wed Youth —
Transformations — Divination — Astrology — The Tarot, the Book of Hermes, or of Koth —
Eternal Life, or Profound Peace — Epilogue — Supplement — The Kabbalah — Thaumatur-
gical Experiences of Eliphas Levi — Evocation of Apollonius of Tyana — Ghosts in Paris —
The Magician and the Medium — Eliphas Le'vi and the Sect of Eugene Vintras — The
Magician and the Sorcerer — Secret History of the Assassination of the Archbishop of Paris
— Notes.

" Of the many remarkable men who have gained notoriety by their profici-
ency, real or imaginary, in the Black Arts, probably none presents a more
strange and irreconcileable character than the French magician Alphonse Louis
Constant. . . . Better known under the Jewish pseudonym of Eliphas
Levi Zahed, this enthusiastic student of forbidden art made some stir in
France, and even in London. . . . His works on magic are those of
AN UNDOUBTED GENIUS, and divulge a philosophy beautiful in conception, if

totally opposed to common sense principles There is so great a fund

of learning and of attractive reasoning in these writings, that Mr Arthur
Edward Waite has published a digest of them for the benefit of English
readers. This gentleman has not attempted a literal translation in every
case, but has arranged a volume which, while reproducing with sufficient
accuracy a great portion of the more interesting works, affords an excellent
idea of the scope of the entire literary remains of an enthusiast for whom he
entertains a profound admiration. . . . The reader may with profit peruse
carefully the learned dissertations penned by M. Constant upon the Hermetic
art treated as a religion, a philosophy, and a natural science. ... In view
of the remarkable exhibitions of mesmeric influence and thought reading
which have been recently given, it is not improbable that the thoughtful
reader may find a clue in the writings of this cultured and amiable magician
to the secret of many of the manifestations of witchcraft that formerly struck
wonder and terror into the hearts of simple folks. . . ."■ — Tiie Morning
Post.

George Redzvays Pttblications. 39

" The present single volume is a digest of half-a-dozen books enumerated
by the present author in a 'biographical and critical essay' with which
he prefaces his undertaking. These are the Dognie et Ritual de la Haute
Magie, the Histoire de la Magie, the Clef des Grands Mystcres, the
Sorciet- de Alendon, the Philosophie Occulte, and the Science des Esprits.
To attack the whole series— which, indeed, it might be difficult to obtain
now in a complete form — ^would be a bold undertaking, but Mr Waite
has endeavoured to give his readers the essence of the whole six books in a
relatively compact compass. . . . The book before us is encyclopedic
IN ITS RANGE, and it would be difficult to find a single volume which is better
calculated to supply modern inquiries with a general conception of the scope
and purpose of the occult sciences at large. It freely handles, amongst
others, the ghastly topics of witchcraft and black magic, but certainly
it would be difficult to imagine any reader tempted to enter those pathways
of experiment by the picture of their character and purpose that Eliphas L6vi
supplies. In this way the intrepid old Kabbalist, though never troubling his
readers with sublime exhortations in the interests of virtue, writes under the
inspiration of an uncompromising devotion to the loftiest ideals, and all his
philosophy ' makes for righteousness.' " — Mr A. P. Sinnett in Light.

"We are grateful to Mr Waite for translating the account of how Levi, in
a lone chamber in London, called up the spirit of Apollonius of Tyana.
This very creepy composition is written in quite the finest manner of the late
Lord Lytton when he was discoursing upon the occult." — The Saturday
Review.

Demy \'S>mo, pp. vi. and 12,2, luith Woodcuts, Fancy Cloth, \s.

John Leech, Artist and
Humourist.

A Biographical Sketch.
By FRED. G. KITTON.

Ne7u Edition, Revised,

" In the absence of a fuller biography we cordially welcome Mr Kitton's
interesting little sketch." — Notes and Queries.

"The multitudinous admirers of the famous artist will find this touching
monograph well worth careful reading and preservation." — Daily Chronicle.

"The very model of what such a memoir should be." — Graphic.

40 George Redways Publications.

\to, with Frotitispiece, pp. xxx. and 154, Parchment, \os. 6cl.

THE HERMETIC WORKS.

The Virgin of the World

OF

Hermes Mercurius Trismegistus.

Now FIRST Rendered into English, with Essay,
Introductions, and Notes,

By DR ANNA KINGSFORD and EDWARD MAITLAND,

AUTHORS OF "THE PERFECT WAY."

Published under the auspices of the Hermetic Society. Essays on "The
Hermetic Books," by E. M., and on "The Hermetic System and the
Significance of its Present Revival," by A. K. " The Virgin of the World "
is followed by " Asclepios on Initiation," the " Definitions of Asclepios,"
and the " Fragments of Hermes."

"It will be a most interesting study for every occultist to compare the
doctrines of the ancient Hermetic philosophy with the teaching of the
Vedantic and Buddhist systems of religious thought. The _famous_ books
OF Hermes seem to occupy, with reference to the Egyptian religion, the
same position which the Upanishads occupy in Aryan religious literature."—
Iheosophist, November, 1S85.

Imperial l6>iio, pp. 16, wrapper, printed on Whatman's hand-made paper.
250 copies only, each numbered. 55.

A Word for the Navy.

By ALGERNON CHARLES SWINBURNE.

"Mr Swinburne's new patriotic song, ' A Word for the Navy,' is as fiery
in its denunciation of those he believes to be antagonistic to the welfare of the
country as was his lyric with which he startled the readers of the Times one
morning. " —Athenaum.

The piddisher of this poem is also the sole proprietor of the copyright ; it cannot
therefore be included in Mr Szviiiburne' s collected works.

George Redways Publications. 4 1

0,(0, pp. 121, Illustrated 'cuith a mtmher of beautiful Symbolical Figures,
Parchment gilt, p7-ice \os. 6d.

ASTROLOGY THEOLOGIZED.

The Spiritual Hermeneutics of
Astrology and Holy Writ.

Being a Treatise upon the Influence of the Stars

ON Man and on the Art of Ruling Them by

THE Law of Grace.

{^Reprinted from the original of 1649.)

With a Prefatory Essay on the True Method of
Interpreting Holy Scripture,

By anna bonus KINGSFORD.

Illustrated with Engravings on Wood.

Contents : — What Astrology is, and what Theology ; and how they have reference
one to another — Concerning the Subject of Astrology — Of the three parts of Man;
Spirit, Soul, and Body, from whence every one is taken, and how one is in the other —
Of the Composition of the IMicrocosm, that is Man, from the Macrocosm, the great World —
That all kind of Sciences, Studies, Actions, and Lives, flourishing amongst Men on the
Earth and Sea, do testify that all Astrology, that is. Natural Wisdom, with all its Species,
is and is to be really found in every Man. And so all things, whatsoever Men act on
Earth, are produced, moved, governed, and acted from the Inward Heaven. And what
are the Stars which a Wise Man ought to rule. Touching a double Firmament and Star
in every Man; and that by the Benefit of Regeneration in the Exercise of the Sabbath, a
Man may be transposed from a worse nature into a better — Touching the Distribution of
all Astrology into the Seven Governors of the World, and their Operations and Offices, as
well in the Macrocosm as in the Microcosm — Touching the Astrology of Saturn, of what
kind it is, and how it ought to be Theologized — A Specifical Declaration, how the Astrology
of Saturn in Man ought to be and may be Theologized.

The St James's Gazette says : — " It is well for Dr Anna Kingsford that she
was not born into the sidereal world four hundred years ago. Had that been
her sorry fate, she would assuredly have been burned at the stake for her
preface to ' Astrology Theologized.' It is a very long preface — more than
half the length of the treatise it introduces ; it contains some of the
FINEST flowers OF THEOSOPHICAL PHILOSOPHY, and of course makes
very short work of Christianity."

42 George Redways Publications.

Croivn %vo, pp. 56, printed on Whalniati's Handmade Paper, Veihun Gilt, 6$.

Hints to Collectors

Of Original Editions of the Works of
Charles Dickens.

By CHARLES PLUMPTRE JOHNSON.

Including Books, Plays, and Portraits, there are 167 items fully described.

"This is a sister volume to the ' Hints to Collectors of First Editions of
Thackeray,' which we noticed a month or two ago. As we are unable
to detect any slips in his work, we must content ourselves with thanking
him for the correctness of his annotations. It is unnecessary to repeat our
praise of the e\eg2L-n.ifoniiat of these books." — Academy.

Crozun Svo, pp. i,%, prmted on Whatman's Handmade Paper, Vellum Gilt, 6j.

Hints to Collectors

Of Original Editions of the Works of William
Makepeace Thackeray.

By CHARLES PLUMPTRE JOHNSON.

" . . . .A guide to those who are great admirers of Thackeray, and are
collecting first editions of his works. The dainty little volume, bound
in parchment and printed on hand -made paper, is very concise and convenient
in form ; on each page is an exact copy of the title-page of the work
mentioned thereon, a collation of pages and illustrations, useful hints on the
differences in editions, with other matters indispensable to collectors.
. . , Altogether it represents a large amount of labour and experience." —
Spectator.

George Redway's Publications. 43

Large Crown Zvo, pp. xxxii. and 324, Cloth extra. Gilt Top, \os. (yd.

Sea Song and River Rhyme,

From Chaucer to Tennyson.

SELECTED AND EDITED BY

ESTELLE DAVENPORT ADAMS.

With a New Poem by Algernon Charles Swinburne.

With Twelve Etchings.

In general, the Songs and Poetical Extracts are limited to those which
deal with the Sea and Rivers as natural objects, and are either descriptive or
reflective. The Etchings are printed in different colours ; the headpieces are
also original.

"The book is, on the whole, one of the best of its kind ever published.''''—
Glasgow Hej-ald.

"The editor has made the selection with praiseworthy judgment." —
Morning Post.

" Twelve really exquisite and delicately executed etchings of sea and river-
side accompany and complete this beautiful yo\.vuk."— Morning Post.

"A special anthology, delightful in itself, and possessing the added graces
of elegant printing and dainty illustrations." — Scotsman.

"The volume is got up in the handsomest style, and includes a dozen
etchings of sea and river scenes, some of which are exquisite." — Literary
World.

Crown %vo, pp. xl. and 420, Cloth extra, \os. 6d,

The History of the Forty Vezirs;

Or, The Story of the Forty Morns and Eves.

Written in Turkish by SHEYKH-ZADA ;
Done into English by E. J. W. GIBB, M.R.A.S.

The celebrated Turkish romance, translated from a printed but undated
text procured a few years ago in Constantinople.

"A delightful addition to the wealth of Oriental stories available to
English readers. ... Mr Gibb has considerately done everything to help
the reader to an intelligent appreciation of this charming book." —
Saturday Review,

Sir Richard F. Burton says : — " In my opinion, the version is definite
and final. The style is light and pleasant, with the aljsolutely necessary
flavour of quaintness ; and the notes, though short and few, are sufficient and
satisfactory."

44 George Redzvays Publications.

Complete in 12 Vols, £t, nett.

The Antiquarian Magazine and
Bibliographer.

Edited by
EDWARD WALFORD, M.A. and G. W. REDWAY, F.R.H.S.

This illustrated periodical, highly esteemed by students of English
antiquities, biography, folk-lore, bibliography, numismatics, genealogy,
&c., was founded in 1882 by Mr Edward Walford, and completed in
1887 under the editorship of Mr G. W. Redway. Only some thirty
COMPLETE SETS REMAIN, and they are offered at a very moderate price.

Contents of Vols. XI. and XII.: — Domesday Book — Frostiana — Some Kentish
Proverbs — The Literature of Almanacks — " Madcap Harry " and Sir John Popham —
Tom Coryate and his Crudities — Notes on John Wilkes and Boswell's Life of Johnson —
The Likeness of Christ — The Life, Times, and Writings of Thomas Fuller — Society in the
Elizabethan Age — Chapters from Family Chests — Collection of Parodies — Rarities in
the Locker- Lampson Collection — A Day with the late Mr Edward Solly — The Defence
of England in the i6th Century — The Ordinary from Mr Thomas Jenyn's Booke
of Armes — A Forgotten Cromwellian Tomb — Visitation of the Monasteries in the Reign
of Henry the Eighth — The Rosicrucians — The Seilliere Library — A Lost Work — Romances
of Chivalry — Ancient Legends, Mystic Charms, and Superstitions of Ireland — The Art of
the Old English Potter — The Story of the Spanish Armada — Books for a Reference Library
^Myth-Land — Sir Bevis of Hampton — Cromwell and the Saddle Letter of Charles I. —
Recent Discoveries at Rome— Folk-Lore of British Birds — An old Political Broadside
— Notes for Coin Collectors^Higham Priory — By- Ways of Periodical Literature — Memoir
of Captain Dalton — A History of the Parish of Mortlake, in the County of Surrey —
Historic Towns — Exeter — Traits and Stories of Ye Olde Cheshire Cheese — The Pre-
History of the North — The Vision of William concerning Piers the Plowman — The
Curiosities of Ale — The Books and Bookmen of Reading — How to trace a Pedigree —
The Language of the Law — Words, Idioms, &c„ of the Vulgar — The Romans in
Cumbria — The Study of Coins — An Un-bowdlerised Boccaccio — The Kabbalah — The
House of Aldus — Bookselling in Little Britain — Copper-plates and Woodcuts by the
Bewicks — Excavations at Ostia — Sir Sages of Somerset — The Good Queen Bertha — The
popular Drama of the Past — Relics of Astrologic Idioms — A Leaf from an Old Account
Book — The Romance of a Gibbet — General Pardons — Thorscross or Thurscross(Yorkshire) —
The Genesis of " In Memoriam " — The Influence of Italian upon English Literature —
The Trade Signs of Essex — The Ancient Cities of the New World — The Legendary
History of the Cross — History of Runcorn — The Rosicrucians ; their Rites and Mysteries —
Old Glasgow Families — The House of Aldus — Merlin, the Prophet of the Celts — A
facetious Advertisement— Funeral Garlands — Bookselling on London Bridge — Millom
Cumberland — A forgotten Children's Book of Charles Dickens — The Rothschilds; a
Trilogy of the Life to come — The Beer of the Bible — Story of the Drama in Exeter —
By- Ways of Periodical Literature — Reading Anecdotes — Tennysonian and Thackerayan
Rarities — The Origin and History of Change Ringing — More Vulgar Words and Phrases —
The popular Drama of the past — Some Poems attributed to Byron — The Marriage of
Cupid and Psyche — Sketches of Life in Japan — The first nine years of the Bank of
England — The Brunswick Accession — History of the Bassandyne Bible — Peculiar Courts —
Vulgar Etymologies — Nuremburg — Metal Pan-making in England — The Pews of the
Past — Octocentenary of the Death of William the Conqueror — A Black Magician — The
Allegorical Signification of the Tinctures in Heraldry — The Purpose of the Ages — The
Sieges of Pontefract Castle — A Life of John Colet — The History of Sport in Cheshire —
Tom Coryat and his Crudities — The Tarot : an Antique Method of Divination — Law
French — The Pews of the Past — Shropshire Folk-Lore — The Printed Book — St Mary
Overies Priory Church, Southwark — Some curious passages from Baker's Chronicle — The
resting-place of Cromwell — A Library of Rarities — Europe in the reign of James the
Sixth — Myths, Scenes, and Worthies of Somerset — Herefordshire Words and Phrases —
Chronicles of an Old Inn — Epitaphs — The Gnostics and their Remains — Collectanea —
Meetings of Learned Societies — News and Notes — Obituary Memoirs — Correspondence—
Vos Valete et Plaudite.

George Redway^s Publications. 45

Large Demy ^vo, pp. xx. and 268, Cloth, \os. 6d.

Sultan Stork;

And other Stories and Sketches.

By WILLIAM MAKEPEACE THACKERAY.

(1829- 1 844.)

Now First Collected.
To WHICH IS ADDED THE BIBLIOGRAPHY OF ThaCKERAY, REVISED

AND Considerably Enlarged.

Contains two unpublished letters of A. C. Swinburne, Thackeray's contributions to "The
National Standard," " The Snob," also " Dickens in France," " Letters on the Fine Arts,"
" Elizabeth Brownrigge : A Tale," &c.

" Thackeray collectors, however, have only to be told that NONE of the

PIECES NOW PRINTED APPEAR IN THE TWO VOLUMES RECENTLY ISSUED by

Messrs Smith, Elder, & Co., in order to make them desire their possession.
They will also welcome the revision of the Bibliography, since it now
presents a complete list, arranged in chronological order, of Thackeray's
published writings in prose and verse, and also of his sketches and drawings."
— Daily Clwonicle.

"'Sultan Stork' .... is undoubtedly the work of Mr Thackeray, and
is quite pretty and funny enough to have found a place in his collected
miscellanies. ' Dickens in France ' is as good in its way as Mr Thackeray's
analysis of Alexander Dumas' ' Kean ' in the 'Paris Sketch-Book.' . . .
There are other slight sketches in this volume which are evidently by Mr
Thackeray, and several of his ^/;//(?;' (//f/rt in them are worth preserving. . . .
We do not assume to fix Mr Thackeray's rank or to appraise his merits as an
art critic. We only know that, in our opinion, few of his minor writings are
so pleasant to read as his shrewd and genial comments on modern painters
and paintings." — Saturday Rrc'iew.

"Admirers of Thackeray may be grateful for a Reprint of
' Sultan Stork.'" — Atheucai/n.

46 George Redways P^iblications.

Demy %vo, pp. viii. and 68, Parchmenl, "js. 6d.

Primitive Symbolism as
Illustrated in Phallic Worship ;

Or, The Reproductive Principle.

By hodder m. westropp.

With an Introduction by General Forlong.

" This work is a multitin in paj-vo of tlie growth and spread of Phallicism,
as we commonly call the worship of nature or fertilizing powers. I felt, when
solicited to enlarge and illustrate it on the sudden death of the lamented
author, that it would be desecration to touch so complete a compendium

by ONE OF THE MOST COMPETENT AND SOUNDEST THINKERS WHO HAVE

WRITTEN ON THIS WORLD-WIDE FAITH. None knew better or saw more
clearly than Mr Westropp that in this oldest symbolism and worship lay the
foundations of all the goodly systems we call Religions. " — ^J. G. R, Forlong.
"A well-selected repertory of facts illustrating this subject, which should
be read by all who are interested in the study of the growth of religions." —
Westininster Revieiu.

Fcap. %vo, So pp., Vdluiii, \os. 6d.

Beauty and the Beast;

Or, a Rough Outside with a Gentle Heart.

A Poem.

By CHARLES LAMB.

Now FIRST Reprinted from the Original Edition of 1811,
WITH Preface and Notes by Richard Herne Shepherd.

For three quarters of a century this charming fragment of Lamb's genius
lay buried; even the author seems to have forgotten its existence, since
we find no reference, either direct or indirect, to the little tale in Lamb's
published correspondence, or in any of the Lamb books. The credit of a
discovery highly interesting to all lovers of Charles Lamb is due to the
industry and sagacity of Mr John Pearson, formerly of 15 York Street,
Covent Garden.

The publisher has now endeavoured to place the booklet beyond future
chance of loss by reproducing one hundred copies for the use of libraries
and collectors.

George Redways Publications. 47

\%mo,pp. xxvi. and 174, Cloth extra, 2s.

Wellerisms,

From '' Pickwick " and " Master Humphrey's
Clock."

Selected by CHARLES F. RIDEAL,
And Edited, with an Introduction, by CHARLES KENT.

Among the Contents are :— Sam Waller's Introduction— Old Weller at Doctors Commons-
Sam on a Legal Case— Self-acting Ink— Out with It— Sam's Old White Hat— Independent
Voters— Proud o' the Title— The Weller Philosophy— The Twopenny Rope— Job Trotter's
Tears— Sam's Misgivings as to Mr Pickwick— Clear the Way for the Wheelbarrow— Unpack-
ing the Lunch Hamper— Battledore and Shuttlecock— A True Londoner— Spoiling the Beadle
—Old Weller's Remedy for the Gout— Sam on Cabs— Poverty and Oysters— Old Weller on
Pikes— Sam's Power of Suction— Veller and Gammon— Sam as Master of the Ceremonies —
Sam before Mr Nupkins — Sam's Introduction to Mary and the Cook— Something behind the
Door— Sam and Master Bardell— Good Wishes to Messrs Dodson & Fogg— Sam and his
Mother-in-Law— The Shepherd's Water Rates— Stiggins as an Arithmetician— Sam and the
Fat Boy— Compact and Comfortable— Apologue of the Fat Man's Watch— Medical Students
—Sam Subpoenaed— Disappearance of the " Sausage " Maker— Sam Weller's Valentine— Old
Weller's Plot— Tea Drinking at Brick Lane— The Soldier's Evidence Inadmissible — Sam's
" Wision " Limited— A Friendly " Swarry "— The Killebeate— Sam and the Surly Groom-
Mr Pickwick's Dark Lantern— The Little Dirty-faced Man— Old Weller Inexorable— Away
with Melancholy— Post Boys and Donkeys— A Vessel— Old Weller's Threat— Sam's Dis-
missal of the Fat Boy— Is she a " Widder"?— Bill Blinder's Request— The Watch-box
Boy.

" . . . . The BEST SAYINGS of the immortal Sam and his sportive parent
are collected here. The book may be taken up for a few minutes with the
certainty of affording amusement, and it can be carried away in the pocket."
— literary World.

' ' It was a vei7 good idea ... the extracts are very numerous . . . here
nothing is missed." — Glasgow Herald.

Demy %vo, pp. 99, 'Luith Protractor and 16 plates, coloured and plain.
Cloth gilt, 7J-. bd.

Geometrical Psychology ;

Or, The Science of Representation.

An Abstract of the Theories and Diagrams of
B. W. Betts.

By LOUISA S. COOK.

" His attempt seems to have taken a similar direction to that of George
Boole in logic, with the difference that, whereas Boole's expression of the
Laws of Thought is algebraic, Betts' expresses mind-growth geometrically ;

48 George Redways Publications,

that is to say, his growth-formulre are expressed in numerical series, of which
each can be pictured to the eye in a corresponding curve. When the series
are thus represented, they are found to resemble the forms of leaves and
flowers." — Mary Boole, in " Symbolic Methods of Study."

The Pall Mall Gazette, in a characteristic article entitled, " Very Methodi-
cal Madness," allows that " Like Rosicrucianism, esoteric Buddhism,_ and
other forms of the mystically incomprehensible, it seems to exercise a
magnetic influence upon many minds by no means as foolish as its original
inventor's."

"This work is the result of more than twenty years' application to the dis-
covery of a method of representing human consciousness in its various stages of
development by means of geometrical figures - it is, in fact, the application
OF MATHEMATICAL SYMBOLOGY TO METAPHYSICS. This idea will be new
to many of our readers ; indeed, so far as we know, Mr Betts is the only
man who has tried to work out a coherent system of this kind, though his
work unfortunately remains imY>&rkc\.."—Theosophist, June 18S7.

?>vo, pp. 32, Wrapper, is.

On Mesmerism.

By a. p. SINNETT.

Issued as a Transaction of the London Lodge of the Theosophical Society,
of which Mr Sinnett is President, this pamphlet forms AN admirable
INTRODUCTION to the study of Mesmerism.

LONDON: GEORGE REDWAY.

Date Due

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