part corresponding to the diamond on the left side is a

six-rayed wheel, emblematic, apparently, of the sun. At the female’s feet is placed a cup, which is intended to represent the passive element in creation” (ibid., 1., p. xill.) Following the track of Dr. Donaldson, who in the Book of Jashar demonstrates that the word “akab,” translated heel in Genesis xiii. 22, is a euphemism for pudenda muliebria, he holds that the interpretation of the sentence, “ Thou shalt bruise his head, and he shall bruise thy heel,” should be “Gloriam fascini congressio tollit et caput ejus humile facit, sed infligit injuriam moritura mentula quam impregnationem efficit et uteri per novas menses tumorem profert.”—(lbid., 1., 602.)
“We may rather ascribe the introduction of ophiolatry into Christian sects as the movement of a very consider- able and intellectual body which rose into great import- ance in the second and third centuries, and which became prominent as a branch of the Nicolaitans and Gnostics.
These affirmed (and truly, though they saw it not) that
Appendix. | Ph is
from the beginning God—that is, the Creator—had, in ophite form, manifested himself to the world, that ‘he himself was of Draconic form,’ and was that Serpent of Paradise which had on that occasion imparted wisdom and knowledge to our first parents (were they far wrong) ; so these Christians kept serpents in baskets, chests, and arks, and their Eucharistic service consisted in opening an ark and enticing the serpent to come out by bits of bread, which having done, and folded himself about the bread, then he was a veritable Beth-el and Beth-lehem, and ‘the sacrifice was complete ;? the pious might then kiss the serpent, and the service was concluded by singing hymns to Almighty God. Such was but the continuance of services which had been very old when these began. Bacchanals well understood the consecrated cup and hymns to the Agatho-demon, and Demosthenes suffered severely for his eloquent denunciation against Zeschines for being the bearer of such Bacchic and serpent mysteries. Delphi strictly kept its Sabbaths, or seven days, by similar hymns and mysteries to Python. A stranger at the Christian sacrament might see in its bits of bread a similar idea—the enticing of the Spirit.”
“Tt would seem that the Caduceus of Mercury, that Rod of Life, is due to the fact of the ancients having observed that serpents conjoin in this double circular but erect form, as in A%sculapius’ rod. Dr. C. E. Balfour, when at Ahmednagar in 1841, saw two living snakes drop into his garden, off the thatch of his bungalow, in a perfectly clear moonlight night. ‘They were (he says) cobras, and stood erect as in the form of the Aésculapian rod, and no one could have seen them without at once recognising that they were in congress. It is a most,
278 Appendix.
fortunate thing, say Easterns, to see this, and if a cloth be then thrown over them, it becomes a form of Lakshmi, and of the highest procreative energy.”’—(Forlong, Rivers
Opal atfepmie 2230)
THE RATIONALE OF GENERATION. — THE SACRIFICE OF VIRGINITY.—-CONSECRATED WOMEN.—BRIDAL DEVOTIONS.
The Romans were accustomed to invoke the assistance of several deities in the matter of generation. Meursius (Antiquities, vol. v.. De Puerperio) mentions Saturnus ut semen conferrit, Liber et Libera ut semen emitterent hic viris, illa feminis, Janus ut semeni in matricem comme- anti januam aperiet, Juno et Mena ut flores menstruos regerent ad foetus concepti incrementum, Vitunus ut vitam daret, Sentinus ut sensum. St. Augustine (De Civitate Dei, lib. vi,, cap. g) completes the catalogue, adding, amongst others, Jugatinus, who brings the spouses together; Virginiea, who loosens the virginal zone; Volupia, who awakens desire; Stimula, who stimulates the husband; Strenia, who lends him the strength of which he has need; and does-not forget Liber, who gives to the man invoking him a reproductive emission ; whilst Libera accords the same favour, as it was then regarded, though ideas have somewhat changed on this point, to woman.
The young Hindus, according to Mendez Pinto, could not be received in Paradise with their virginity. Duquesne, in the neighbourhood of Pondicherry, saw brides make a complete sacrifice of their virginity to a wooden idol; and a similar custom obtained in the neighbourhood of Yra, where young girls offered the first fruits of Hymen to a similar idol with a Linga of iron,
Appendix. 279
with which the sacrifice was effected. The custom also prevailed amongst the ancients. At Biblos young girls had the alternative of prostituting themselves for a whole day to strangers or of sacrificing their hair to the goddess. If we may judge by the lively outcries raised by different writers against this worship of the Venus of Biblos, and against its indecency, it is evident that the girls of this city preferred to “keep their hair on.”
In ancient Palestine generally, and even in Jerusalem itself, we find two distinct words are used to indicate prostitution; the first, “kadesh,” signifies ‘‘a consecrated one ;” the second is “ zanah,” whose primary meaning is semen emittere. ‘The distinction between the two is very much the same as that which obtains between the “bebis” of India and the temple women, the “zanahs” being those who adopt the practice from love of lucre or from passion, whilst the “ kedeshah” adopted it mainly from a religious feeling. When the law was enunciated that the hire of a whore and the price of a dog should not be brought into the house of the Lord for any vow, the words used are zanah and celeb, so that we do not take it to apply to the consecrated ones... .. The kedeshim seem to have worn a peculiar dress, by which they could be recognised. When Tamar wished to entice Judah, she arrayed herself like a consecrated one, and the patriarch thought her a Kedeshah, and conse- quently one with whom he might legitimately go,.— (Inman, Ancient Faiths, i., 175—177.)
Amongst the Romans Mutinus, or Tutinus, seems to have been the name given to the isolated PHALLUus, and Priapus to that attached to a Hermes or other figure. Under either form it was held to preside over the fertility
2.3 Ga Appendix,
of women and the sources of conjugal vigour. In conse- quence of these supposed virtues brides, before being delivered over to their husbands’ embraces, were con- ducted by their parents to one of these images, and, with heads covered by a veil, seated themselves on the most salient portion, St. Augustine says on this subject, “A custom thought to be very proper and very religious amongst the Roman ladies is that of obliging brides to seat themselves upon the monstrous and superabundant fascinum of a Priapus” (De Civitate Dei, vi., 9). So Lactantius would seem to refer to the practice obtaining in some Oriental countries of the sacrifice being entirely accomplished by the god of wood or iron in the pas- sage. ‘And Mutinus, on whose extremity brides seat themselves in order that the god may appear to have re- ceived the first sacrifice of their modesty” (De Falsdé Reli- gione). Possibly the jealousy of the Roman bridegrooms put a limit to such complete devotion, though a certain contact was, no doubt, deemed needful to render the ceremony complete, assure fecundity, and neutralise spells and enchantments directed against a happy consummation of the union. Married women also followed this practice in order to destroy the charm that rendered them sterile, but, more hardened than the brides, they carried their devotion further. “Do not you yourselves lead your wives to Tutinus, and, to destroy alleged enchantments, do not you make them bestride the immense and horrible fascinum !?” (Arnobius, lib. 4.) A group engraved by Meursius from the gallery at Florence gives a repre- sentation of this ceremony. A woman, with her head covered by a kind of cap, stands with her hands engaged in supporting her uplifted garments, leaving a part of her
“4 ppendix. 281
body exposed. An enormous Phallus rears itself from — the ground as far as the sexual organs of the figure. These, which are visibly proportioned on a large scale, seem to be in contact with the upper end of the Phallus. The custom is, indeed, far from obsolete. “Many a day,” says General Forlong, “have I stood at early dawn at the door of my tent, pitched in a sacred grove, and gazed at the little groups of females stealthily emerging from the adjoining half-sleeping village, each with a little garland or bunch of sweet flowers, and perhaps costly oil, wending their way to that temple in the grove or garden of the god and goddess of creation, and when none were thought to see, accompanying their earnest prayer for Pooli-Palam (child-fruit) with a respectful abrasion of a certain part of their person on Linga-jee and a little appli- cation of the drippings that are for ever trickling from the orifice of the Argha” (Forlong, Rivers of Life, i., 205). So Dr. Inman, speaking of the upright and circular stone so common in Oriental villages, says, “ The two indicate the male and female, and a medical friend resident in India has told me that he has seen women mount upon the lower stone and seat themselves reverently upon the upright one, having first adjusted their dress so as to prevent it interfering with their perfect contact with the miniature obelisc. During the sitting a short prayer seemed flitting over the worshipper’s lips, but the whole affair was soon over.”
“‘ When speaking of the so-called Assyrian grove I stated that the pine cone offered by priests to the deity repre- sented by that emblem was typical of the testis, the analogue of the mundane egg. In an ancient gem depicted by Maffei we notice the peculiar shape of the altar, the
282 Appendix.
triple pillar arising from it, the ass’s head and fictile offerings, the lad offering a pine cone surrounded with leaves, and carrying on his head a basket in which two phalli are distinctly to be recognised. The deity to whom the sacrifice is offered is Bacchus, as figured by the people of Lampsacus. On his shoulder he bears a thyrsus, a wand or virga, terminating in a pine cone, and having two ribbons dangling from it. We see, then, that amongst certain of the ancients, the ass, the PINE CONE, the BASKET, and the THyRsuUS were associated with Bacchus, or the solar deity under the male emblem. Out of twenty-seven gems figured by Raponi, in which the thyrsus occurs, in all it either indicates Bacchus, or else is associated with such surrounding circumstances as to suggest an idea of licentious enjoyment. It is one of the emblems introduced into a representation of a female, offering sacrifice to the god of Lampsacus. In two pictures, where the actors are drunk, the thyrsus has fallen down abattu. In Bacchic scenes the thyrsus is occasionally associated with the RING, the emblem of the female; and in one very significant scene, wherein Bacchus and. Ariadne are seated upon a lioness, the pine cone and fillet are being caressed by the female.’”—(Inman, Ancient Faiths, i., 490—493.)
THE RELIGIOUS RITES OF ANCIENT ROME.
General Forlong, in his “ Rivers of Life,” has dealt at great length with the essentially phallic basis underlying the religion of Rome, but hitherto all but ignored by writers on what is usually styled classic mythology. He identifies the Palatine Hill as that dedicated from the earliest times to the male energy, and the Capitoline as that sacred especially to the female cult, to which he holds
Appendix. 283
the Romans were, as a rule, more addicted. He further traces the erection of Lignean phallic gods, afterwards succeeded by Fire and Solar deities, in various parts of the city. Of the survivals of purely phallic worship evidence abounds, and also of the fact that women were generally the more active participants. St. Augustine says :—“'The sexual member of man is consecrated in the temple of Liber, that of woman in the sanctuaries of Libera, the same goddess as Venus, and these two divi- nities are called the father and the mother because they preside over the act of generation” (De Civitate Dei, vi., g). Liber was a title of Bacchus, in whose honour the festival of the Liberales was held in March, six days after the Greeks celebrated their Dionysia, in honour of the same divinity. The Phallus, styled by the Romans Mutinus or Tutinus, when isolated from the representa- tion of a human figure, played a prominent part in these celebrations. On the authority of Varro, St. Augustine states that at certain places in Italy this emblem, placed upon a chariot, was solemnly and with great honour drawn about the fields, the highways, and finally the towns. « At Lavinium the festival of the god Liber lasted a month, during which all gave themselves up to pleasure, licentiousness and debauchery. Lascivious ditties and the freest speech were kept company by like actions. A magnificent car bearing an enormous Phallus was slowly drawn to the centre of the forum, where it came toa halt, and the most respectable matron of the town ad- vanced and crowned this obscene image with a wreath” (De Civitate Dei, vii., 21). Some days later was cele- brated the festival of Venus, also associated at Rome with the emblem of virility. During this festival the
284. Appendix.
Roman ladies proceeded in state to the Quirinal, where stood the temple of the Phallus, took possession of this sacred object, and escorted: it in procession to the temple of Venus Erycina, where they placed it in the bosom of the goddess. A cornelian gem,* with a representation of this ceremony upon it, has been engraved in the “ Culte Secret des Dames Romaines.” A triumphal chariot bears a kind of altar, on which rests a colossal Phallus. A genius hovering above this object holds a crown of flowers suspended over it. ‘The chariot and genius are under a square canopy, supported at the four corners by spears, each borne by a semi-nude woman. The chariot is drawn by goats and bulls, ridden by winged children, and is pre- ceded by a group of women blowing trumpets. Further on, and in front of the car, is an object characteristic of the female sex, representing the sinus veneris. ‘This emblem, the proportions of which correspond to those of the Phallus on the chariot, is upheld by two genii, These appear to be pointing out to the Phallus the place it is to occupy. The ceremony accomplished, the Roman ladies devoutly escorted the Phallus back to its temple. The mysteries of Bacchus were celebrated at Rome in the temple of that god and in the sacred wood near the Tiber, styled Simila, At the outset women alone were admitted to these ceremonies, which took place in the daytime. A woman of Campania, named Pacculla Minia, on being made priestess, entirely changed the nature of the institution by initiating her two sons, and decreeing that the mysteries should only be celebrated by night, Other men were introduced, and with them
* See page 108, “Fig. XXV.” A copy of this gem will be
given among our illustrations,
Appendix. 285
frightful disorders. The youths admitted were never more than twenty years of age. Introduced by the priests into subterranean vaults, the young initiate was exposed to their brutality, whilst frightful yells and the din of drums and cymbals served to drown the outcries their violence might provoke. Wine flowing in abundance stimulated excesses, which the shade of night further favoured. Age and sex were confounded, all shame was cast aside, and every species of luxury, even that contrary to nature, sullied the temple of the divinity. If any of the young initiates resisted the importunities of the liber- tine priests and priestesses, and acquitted themselves negligently in the peculiar duties expected from them, they were sacrificed by being attached to machines, which sud- denly plunged them into lower caverns, where they met their death. The priests accounted for their disappearance by ascribing it to the action of the god whom they were alleged to have offended. Shouting and dancing by men and women, supposed to be moved by divine in- fluence, formed a leading episode in these ceremonies. Women with dishevelled hair were seen to plunge lighted torches, chemically prepared beforehand, into the waters of the Tiber without extinguishing them. At these mid- night assemblies poisons were brewed, wills forged, per- juries arranged, and murders planned. The initiates were of all classes, even the very highest, and their numbers became so great that they were regarded as a danger to the State, against which they are said to have plotted. Consequently the Senate, on the representations of the Consul Posthumius, abolished these assemblies A.U.C. 564. Juvenal, in his Sixth Satire, has spoken in terms hardly quotable of the excesses practised at the festival of the Bona Dea.
286 Appendix.
General Forlong has also a few general observations upon the marked Phallo-Fire worship of the Greeks and Romans, too commonly called ‘Fire and Ancestor Wor- ship? The signs or Nishans of the generating parents— that is, the Lares and Penates—were placed in the family — niches close to the holy flame—that “hot air,” “holy spirit,” or “breath,” the active force of the Hebrew BR A, and the Egyptian P’ta, the “ engenderer of the heavens and earth,” before which ignorant and super- stitious races prayed and prostrated themselves, just as they do to-day before very similar symbols. ‘The Greeks and Romans watched over their fires as closely as do our Parsees or Zoroastrians. ‘The males of the family had to see that the holy flame never went out, but in the ab- sence of the head of the house, and practically at all times, this sacred duty devolved on the matron of the house, Every evening the sacred fire was carefully covered with ashes, so that it might not go out by oversight, but quietly smoulder on; and in the morning the ashes were removed, when it was brightened up and worshipped. In March, or early spring, it was allowed to die out, but not before the New Year’s Fire had been kindled from Sol’s rays and placed in the Sanctuary. No unclean object was allowed to come near Agni; none durst ever warm themselves near him; nor could any blameworthy action take place in his presence. He was only approached for adoration or prayer; not as Fire, which he was not, but as sexual flame, or Life... . . It seems extraordinary to Asiatics, as I have often found when conversing with them about Roman faiths, and what Europeans believe in regard to these, that this matter is still so misunderstood in Europe, where the worship of the Lares
Appendix. 287
and Penates is usually held to be in some mysterious way the worship of the dead and the ancestors of the house- hold. No clear attempt has yet been made to unravel this subject from the confusion in which it lies, and to set forth in their true light those gods, The real pith of the matter is briefly this, that Penates are Lingams, or male organs; and Lares, Yonis, or female organs. These symbols often doubtless represented ancestry, but rather grossly so, before the days of statuary and painting, and were placed over the family hearth just as we still place there the pictures or forms of our great dead ones. So in family niches near the sacred fire we see, as I have often done in secret nooks of Indian domiciles, small rudely-formed figures in stone or baked clay, elongated when these were Penates and represented males, but ovate when Lares, or the female dead of the tribe or family..... As the cremated dead, and those whose bodies bleached on a foreign shore, had no tombstones, it was necessary, in order to have them in remembrance, to place some fitting symbol or relic of them near the god of the household, the sacred fire. This was not Phallic worship exactly, yet Lares and Penates are Phalli. The Lares and Penates represented the past vital fire or energy of the tribe, as the patriarch, his stalwart sons and daughters, did that of the present living fire on the sacred hearth.—(Forlong,
Rivers of Life, 1.. 387—389.)
SACRED COLOURS—BELLS IN ANCIENT WORSHIP—THE cock AS AN EMBLEM.
Dr. Inman notes that there is something mystical about red as a colour, though the philologist will readily under- stand why it should be adopted by the followers of
288 Appendix.
Mahadevi. Rams’ skins dyed red were ordered for the Jewish tabernacle (Exodus xxv. 5). Scarlet, cedar-wood, and hyssop were burnt with the red heifer used in the water of separation (Numbers xix. 6). In the Romish | Church the highest dignitaries wear scarlet and purple. Red powder is used in Hindu worship, Jaganath is painted red, and for a priest. to throw the powder on a woman’s breast is equivalent to soliciting adultery. Colonel Forbes Leslie notes that what he styles the “ excluded member”’ of an Indian stone circle, the situation of which he likens to that of the Friar’s Heel at Stonehenge, was daubed with white patches, with a red mark in the centre, and recalls the vermilion oil and minium used to smear Jove’s statue or symbol at Rome on festal days. “ This is still the practice all over India, showing how closely Greece . and Rome have followed the Indian cult. Especially is it used for Omphi, or rotund egg-like objects, a protruding ovate face of a tree or rock; under such a tree there would sure to be seen or imagined, and immediately depicted, an Eva, Chavah, or cleft. The nature of this besmearing shows the object is dedicated to the deities of fertility, red oil and water meaning this all over the East, for obvious reasons, ... . I have often availed myself of a religious feeling by marking lines if running over rocks or stones or on trees with red-coloured lines or dots, red being Parvati’s hue, fertility, and much as the cultivator feared to see a theodolite levelled across his family soil, he would never try to efface the red marks unless he was an educated sceptic, which our schools and chief cities have not been slow to produce, and which we thankfully welcome.”—(Forlong, Rivers of Life.) «Priapus was represented with the head of Pan or ~
Appendix. 289
the Fauns—that is to say, with goat’s horns and ears. When he had arms—for he was not always found with them—Priapus held in one hand a scythe, and sometimes with his left hand grasped, like Osiris, the characteristic feature of his divinity, which was always colossal, threaten- ing, and painted red... . . All the figures of Priapus were not thus coarsely made; some were wrought with care, as well as the Termi forming the lower part. That which the figure bore here was stark naked and painted red.” —(Dulaure, Histoire Abrégée de différens Cultes, ii., 169-170.)
“No Lingam worship can be conducted without the bell; in union the Lingam and bell give forth life and sound, as Siva’s priests have confessed. to me. Bell ornamentation is very conspicuous on sacred buildings, where it is usually said to represent the mammz, and denote fertility. A copper vase found at Cairo shows us Isis as the nursing mother, forming, together with her boy, a ‘Column of Life,’ inside what we may call ‘the Assyrian Tree or Door of Life,’ or the Jewish ‘ Grove. The bell flowers around them are held to be the Ciborium or Eigyptian bean, and to represent both a bell and a teat, whilst the matured bean was thought very like the male organ. . . . . Near the furthest western source of the Tay, amongst the most rugged and lofty scenery of Perthshire, lies the Scottish ‘Pool of Bethesda,’ here called the Holy Pool of Strathfillan, a centre for unknown ages of healing efficacy, of blessing and superstition. Near to this pool, site of the old Druidic shrine of Felan, Balan, or Faolan, did the new faith erect its ancient church of St. Fillan, and appropriated the old Sivaik bell of conical shape and phallic handle. ‘Truly, as the Lord Bishop of
U
290 Appendix.
Brechin says in his account of this-bell, ‘the handle is the most remarkable part, for there we find twice repeated the well-known heathen emblem of the phallus.” °— (Forlong, Rivers of Life, 1., 232-2333 ll., 299-300.) The passage, “Moreover, because the daughters of Zion are haughty . . . . walking and mincing as they go, and making a tinkling with their feet” (Isaiah i. 16), implies that they too wore bells as an ornament. ‘“ No greater reproach can be cast upon a woman than that she has carried into married life the evidence of precedent impurity. "Those who are familiar with the Mosaic law will remember the stress laid upon ‘the tokens of vir- ginity, and the importance which the mother attached to being able to produce them for her daughter. There is a belief that what physiologists call ‘the hymen’ may be destroyed by such an accident as too long a stride in walking, running, or stepping over a stile, or by a single jump. ‘To prevent the possibility of such an occurrence, and the casualty which it involves, all maidens have their dress furnished with a light cord-or chain about the level of the knees, ‘This enables them to take short paces, but not to ‘straddle’ over anything. To make the fetter as orna- mental as possible, the ligature is furnished with bells. This custom is referred to in the sentence above quoted. The custom also prevailed in ancient Arabia, as is evident from Mohammed’s injunction in the Koran, ‘Let them (the women) not make a noise with their feet, that the ornaments they hide may not be discovered.? When marriage is consummated there is no occasion for the use of the jingling chain. ‘To bear away the bell,’ therefore, is equivalent to ‘taking a virgin to wife? In Pompeii and Herculaneum, where paintings still tell us of the inner
Appendix. 2gI
life of Italian and Grecian cities, a vast number of bronzes and pictures have been found, in which the phallus is adorned with one or more bells. ‘The intention is clearly to show that, like Solomon, it had many wives, all of whom brought with them the tokens of virginity.”— (Inman, Ancient Faiths, i., 53-54.)
“Gall, or Gallus, is a cock and a swan, both emblems of the Sun and Jove. That there is a bond of union appa- rently between Gallus and Phallus is often forced upon our notice, as in the figure given by Payne Knight, where the body of a man has for its head the figure of a cuck, of which the beak is the phallus, whilst on the pediment below is written ‘ Soter Kosmou, Saviour of the World,’ a term applied to all gods, but especially those charged with creative functions. Minerva, who is also called Pallas, is very often shown with a cock sitting on her helmet, and her crest denotes her penchant for this salacious Soo I have mentioned the sacrifice of the cock by Celts; it was and still is over all Asia the cheap, common and very venial substitute for man. The princes of India can afford the Aswa-meda or great horse sacrifice, and a Syrian Patriarch, a ram ‘caught in the thicket,’ and burn it instead of his child, on the mountain altar, to his mountain Jahveh; but it is more common now to see the morning announcer of the ‘Sun of Righteousness,’ the impetuous king of the village middens, being quietly conveyed up the mountain pass to die for his Lord, instead of a ram or child. Many a time have I followed the sacrificing party up some sacred defile to the summit god, and watched the pitiful gaze of several poor followers who saw their favourite and beautiful bird about to be sacri- ficed, by having its blood bespattered by cruel, priestly
292 Appendix,
hands over their ‘Rock of Ages,’ the Tsur-oo-Salem. The poor owners had never probably been asked, or if so in a way which brooked not refusal, if they would yield up to their deity the cheery announcer of their uneventful days of labour; for in general the selection falls on the finest bird of the village, and the actual sacrificers are rarely those who lose anything by the transaction. In this I speak cf the customs of rude Indian tribes; but such sacrifices were also common to and performed in much the same way by Phoenicians, Scyths, Sueves, Jews, Greeks, &c. The horse was also sacrificed by all peoples at some period of their history ; but the cock has been the enduring favourite, and cruelly though he has been treated, wherever a Sabean or phallic altar has been raised, his pre-eminence has been acknow- ledged. As an emblem of a world-wide idea he still divides the right to rule on the temples and spires of Christian Europe, and on the humbler shrines of many nations, with the Crescent of Isis and Arabia, and the Tau or Cross, that ancient “ wood of health” (Forlong, Rivers of Life, i, 3833 il, 274-5). “ The connexion between the cock, the sun, and the idea of masculinity, has existed from the earliest known times to the present. The union of ideas appears to be—1. That the cock proclaims the sunrise. 2. That the cock is for its size unusually strong, plucky, and courageous. 3. That it seems to have un- limited powers amongst the hens.’—(Inman, Ancient
PATS Gis 30243 7.)
Pe ING Dex
ABRACADABRA, 165 Abraxas (of the Gnostics), 167 Abishag and King David (note), 216
217 Adam (the First Man), 193 Adversary, the, 174 Hons, the, 166 Agrippa, Henry Cornelius, 106 Alchemists, some of the ideas of the,
153
Amulets, 43
“Analogy of the Laws of Musical Temperament to the Natural Dis- sonance of Creation,” 131
Angel of the Lord, in the figurative struggle with the Patriarch, 37
Angels of the Gnosties, 169
“ Annotations on the Sacred Writings of the Hindoos,” 177
Apocalypse, 58, 209
Apollo and Diana, 71
Apples of Sodom, 140
Aristotelian Method, argues particulars to generals, 1
Assyrian Worship, 63
Astrology of the Chaldzans, 6
Athorh, 47
from
BAAL-PHEGOR, or Baal Pheor, 66, 2£0
Babylonian Marriage-Market. Long’s picture, 232
Babylonian Women of every rank and condition once in their lives submitted to prostitution as a reli- gious observance, 46
Bacchanalian Societies, suppressed by the Romans, 48 .
Bacchanals and Bacchantes, 97
Bacon, Roger (quoted), 217
Baconian Method, the philosophy of the schools : argues from particulars to generals, 2
Baleswara-Linga, 240
Basilideans, Gnostics, 154
Behmen, Jacob, the great mystical Master, 116,146; opposition to, and disregard of, 147, 213
Bells and Jingles, their meaning at masquerades, 97 Bells in Ancient Worship, 289
Bedos or OPedoe, 75
Best Man at Weddings, his character and duties, 32
Bethel, 64
Bethels, or mark stones, 111
Bethyles, or commemorative stones, 110
Bible, misread and misrepresented, 38
Bochart, 55
Body of Adam (Cabalistic ideas re- garding the), 68, 240
Bowing Stones, 54
Brahma, worship of, 187
Brantéme, Memoirs of, 198
Brazen Serpent, 65
Bright Essences, 170
British Obelisk on the Embankment, 40
Bronzi d’ Ercolano, 100
Brothers of the Red Cross, 141
Brothers of the “R, C.,”’ 116
Brugsch, Bey, 261
Brihm-Atma, 173
Buddhists and the Rosary, 44, 45
Buddhistic Sense, 164
Bull, at Memphis and Heliopolis, 273
Byron, Lord, quoted, 201, 202
Thames
Cas, Keb, Kebla, or Caaba, 39
Cabala, the, 189
Cabalists, 121
Cabalistic Philosophers, 205
Cainites, 176
Carpocrates, the Gnostic, 171, 172
Cathay or China, 157
Catherine, the Empress, and her amours, 201
eee Rites (mystic) in Hindoostan,
2
Causes of the Original Dispersion,
6
Celestial Fire, 95 “ Celtic Druids,” quoted, 254 .
294
Cerinthus, the Gnostic, 167
Cestus of the B.V.M., 128
Chambers, Robert and William, of Edinburgh, their faulty illustra- tion of Hume the philosopher, 3
Cherubim and Seraphim, 68
Chinese Great Dragon, 98
Chivalry, 129
Christian Architecture, the religion of the upright or central ray, 69
Christian construction, to be correct, must of course be © philosophical construction, 37
Christian martyrs, 225
Cobra di Capello, 41
Common Sense, 143
Concha Veneris, the emblem of the female mons, 42
Cornelius Agrippa, 227
Cross and Rose, the, 44, 116
“Crucified Rose’—an Apocalyptic figure, 141
Cumud-vati or Euphrates. Devatas and the Lingha or Phallus, 239
Dancine@ Girls in India, 56
Darkness and Light, 212
David of Israel—dancing before the Ark, 56
David of Israel—the Shepherd Boy,
125
Dauphin, the, or Delphin, 209
Deluge, more than enough proof of in the records and traditions of all the nations, 49
Demiurge, the, 173
Denon, 273
De Quincey, Thomas, his account of bs supposed origin of Freemasonry, 14
Deutas or Angels, 188
Devi, Hindti Goddess, 63
Diana, in the mysticism of the
Gnostics, 169
Distinctions in Mystic Anatomy, 214
Divinités Génératrices chez les Anciens et les Modernes, 112
Doctrine of Signatures, 272
Donaldson, Dr., 276
Dove of Reconciliation in the Deluge, the meaning of, 80
EGYPTIAN Platonics, 75
Elephantis, the courtesan, and her twelve postures, 106
Elias, 136
Enforced prostitution, 123
Index.
Enoch, 136 Escapes from the world, 124 Kternal Triplicate, 121
Fauu of Man, 121
Faust, or Dr. Faustus, legend of, 139
Female, 194
Female Beauty, 197
Figleaf, Barleycorn, or the letter “ Delta” stands as indicative of the Female influence, 42 ,
Fig-Tree, 269
Fire-Worship. Celestial adoration of the element, Fire, §
Fire-Worship. Terrestrial adoration of the element, Fire, 5
Fish, myths connected with the, 268
Flagellation at tle Lupercal at Rome, 52
Flood, Robert, English Dominican (of York), 14th Century, 149
Flood, Robert, of Bersted, in Kent (1574), 149
Forlong, Major-General, his book, “The Rivers of Life: an Account of the Faiths,” referred to, 36
Four Elements, the, 160
Free-Companionship, 119
Freemasons’ Quarterly Review” of 1840, quoted,5 .
Friar’s Heel at Stonehenge, a Phallic object, 39
Friday Divinity to Freia, god or goddess, 40
GABRIEL the Archangel, 123
Gallus (and the myths concerning this figure), 291
Ganymede, the mythological fable of, 48
Garden of Agony, the, 146
Garden of Eden, the, 219
Garder or Keeper, 128
Garter, the Most Noble Order of the, 206
Gaul, Cisalpine, 110
Gauls, and the worship of the Phallus, II
Gemara Sanhedrim, 64
Genesis xiii. 22 (the signification of the word—“ Heel”), 276
Gladius of the Archangel Michael, 131
Gnostic Gems, the, 152, 170
», Left-Hand Side of Nature,
142
Gnostic Rites, 264
Index
Gnostics, Classic and Medizeval, by Rey. C. W. King. Notice of (note),
149 Gnostics and their Remains, quoted, 265 Gnosties, account of, 150; their _ beliefs, 142 ; boldness of their theo- ries, 153; heresies of, 176 Gnostics, Basilideans, 154 - Marcionites, 154 » Valentinians, 154 Goat, the, 272 God of the Gardens, 102 Gods and Heroes, 89 Golden Calf, the, 261 Good Principle, the, 175 Grecian women celebrating the rites of Bacchus, 45 Greek alphabet, 173 Gregories Works, 4to, Lond., 1864, 67
HEAVENLY Man, 236
Hebrew Phallicism, 64
Helena of the Gnostics, 163
Heralds, and the Order of the Garter, 128
Herculaneum, antiquities of, 43
Hermaphrodite, 192
Hermaic Figures, 87
Hermes-Aphrodite— Venus- Mercury. 192
Hermetical Philosophers, their ideas of life and its maintenance, 135
Hermetic Theory, 137
Hesiod, 47
Hezekiah, 65
Hieroglyphics and symbolising, 54, 55
Hindu Idols, 177
Holy Graél, 125
Holy Supper, 211
Honeysuckle ornament in architec- ture, 78
Hope, the only of Map, lies in the pitying side of his character, 146
Houris, the Mahometan, 34
Hume, David, the realistic philo- sopher, his ideas as to the non- connexion even of cause and effect; separating the two, and denying the universally admitted absolute sequence between them, 3
Hussars, the name whence, 81
Hussey, 234 .
Huzza, why a shout should be so called, 31
hieroglyphical
2S
Iotuivs, Ixtheus, Ix-ion, 80
Idea of the Magdalen sacred, 122
Illuminated, the, 177
Immortal Redeemer, 116
Imperial Crowns of Germany, Russia, and Austria, 208, 209
Imperial Eagle, 208
Indian Phallic Worship, 56
Indian Religions, the; or Results of the Mysterious Buddhism (pub- lished in 1857-8), 38
Inman (“ Ancient Faiths embodied in Ancient Names,” quoted), 248
Interchange of dress and charac- teristics of males and females at Carnivals and Grand Celebrations— its meaning (note), 196
Tonic capital, the, 77
JAEL, 207
Jewish Pillars, 64
Joan of Arc, 207
Jogi or Zogee, their meaning, 60
Judith, 207
Juno, her oracle upon the long-con- tinued barrenness of the Roman women, 52
Justice or Pity the foundation of the world, 145
Justin Martyr, 65
KABBALAH, the, 237
Kadesh, Kedeshah, 279
King Arthur, 205
King Arthur’s Court, 129
King of the Romans, 209
Knight of the Swan, 127
Knight, R. P., on the Worship of Priapus, 267
Knights-Errant, 118
Knights of the Graél, 128
LAJARD, 275
Lamech, 68
Lanskoi (the Muscovite), and the Empress Catherine, 201
Lapis Philosophorum, the, 135
Lapland Idols, 44
Lapps and Finns, 72
Lares and Penates, 262
Light and Darkness, 212
Lingam Gods in Great Britain, 250
Lingayets, Lingawants, or Jangamas,
243 Little Children, the true Christian like
as, 145 Living Stones, 54
296 Index.
Logan or Rocking Stones, 76
Lohengrin (the Champion), 126
London Asiatic Society, 38
Lotus, the, 185, 269
Love or Wisdom, which is the greatest, and which (in the mystic, hidden sense,) is the producer of the world P 145
Lucretia, philosophic view of her fate, 117
MAGDALEN, the, 228-9
Mahadeva (Siva), 239
Mahmoud at Ghizni, 180
Mahommedans, 177
Mahommedan views women, 221
Maimonides quoted, 66
“Male and Female created he them,” 191
Mandrakes, 270
Man’s reason of no use or value in judging of the things of God, 145
Marcionites, 154
Marlowe’s Faustus, quotation from (note), 37
Marriage, 232
Masonry, 59
Master Passion, the, 189
Maya of the Buddhists, 156
McSweeney, Myles, Venus-Pandemos, Uza, Uzza, Hussey or Venus (note), 120
Mecca, the Jerusalem of the Mahom- medans, 39 f
“ Mémoire sur V Egypte,” 263
Mexicans, the, worship of, and of the ancient Chinese, similar, 33
Mixed Nature, 175
Modern Opinion, class opinion, 115
Moloch of Scripture, 179
Mont Salvegge or Salvaggio, 126
Moor’s “ Hindii Pantheon,” 246
Mosaic Theosophical Cosmogony, 79
Mosheim quoted, 163
Mount Meru, 184
Mount Moriah, the Meru of India, 67
Mount of Safety, or Salvation, 126
Muntras and Sacred Texts among the Hindoos, 61
Muscovites, the Golden Heifer animal symbol of the Isis, or a female symbol, 53
Music, the air of Paradise, 130
Music and Melody, 130 .
Music of the spheres, Rosicrucian view thereof, 131
concerning
Music, its supernatural character and power, 130
Music and wine in ancient religious celebrations, 45
Mylitta—among the Babylonians, 46
Mystic Anatomy, 125, 189
Mysteries of Celebration in the Tem- ples of the Babylonians, 46
Mysteries of Eleusis, 59
Mystical Dragon, the, 140
Names of the days of the week, 53
Natural Selection. (Acting within matter, exercising choice, must be the Deity itself. Begs the whole question), 1
Nautches in India, 56
Nelumbo—Lotus or Water Lily, 76
Nezaires or Nazarains (the), 265
Ncholas of Antioch, the Gnostic, 165
Night, 48
Nirvana, 50-51
Nirwan, or Nirvana—outline of the real Beliefs of the Buddhists, espe- cially in relation to the meaning which they give to their ideas con- cerning their “ Nirwan,” or “ Nir- wana,” 50, 51
Nutrition — the natural human, ‘flameless fire,’’ 134
OBELISK, or Obelise, derivable from two Chaldaic terms,signifying “ob,” magic—and “ lis,” a ray of the sun, or of light, 53
Obelisk of Semiramis, 240
Obelisks and Pillars, 241
O’Brien’s “ Round Towers of Ireland,” 241
Old China, 157
Old Primeval World, ruin of the, 189
Ophites, or Serpentinians, 172
Order of the Garter, 128
Oriental Notions in regard to the female sex, 223 (et seq.)
Origen, 162
Origin of the Linga, or Phallus, 240
Origines Hebraice, 64
Original Dispersal of Primitive Na- tions, 5 ae
Orgies of Bacchus, 45
Orphic Hymns, 99
Outraging of Condemned Women, by their executioners, 86
Index.
PARACELSUS, opinions of, 192
Payne Knight, and the “Cap of Liberty,” 94
Penzance on Midsummer Eve, 253
Pericles, Prince of Tyre, 85
Perpetual Lamps, kept burning in the inmost recesses of all the pagodas in India, 41
Personality of the Ruling and Govern- ing God, 236
Petasus, the, of Mercury, 93
Phallicism. Phallic Structures, 7
Phallic Examples in England, 250
Phallic Idolatry of the Jews, 259
Phallic Worship among the Gauls,
255
Philosophic Fire, the, 135
Philosophie and Rosicrucian View of the meanings symbolised in the “Order of the Garter” (note), 128
Physiological Contests—the Pelasgi, —Adoration of the vulva, 244
Pillar of Jacob, 64
Pity or Justice :—is the foundation of the World Justice or Pity ? 145
Platonists, the, 156
Pleroma. The Last Light, or Fulness of Everything, 51
Plutarch, 187
Pomegranate, 268
Porphyrus, 273
Possibility of Miracle in the Mysteries of God, contended for, 36
Power and Wisdom, 167
Pre-Adamites, 237
Priapic figures, 107, e¢ seq.
Priapic ornaments, 43
Priapus, in the ancient processions,
43
Prince of Wales, 209
Princess of Brabant (Elsa), 127
Proserpine, 92
Prytanea of the Greek cities, the points where the sacred fires- were burned in the Temples, 41
Puranas, the, 180
(Foreign),
QUARTERLY Review
quoted, 58
RATIONALE of Generation, 278
Raven of Doom in the Deluge, meaning of, 80
Real Nature of the Sin of Adam, 5
Rebellion to Nature, 119
Religion alone lies in the emotions of the heart, 145
297
Religious Rites of Ancient Rome, 282, 283, 284, 285
Revelation quoted, 165
“Rivers of Life” 249, 263
Rosary. An emblem of the Pheeni- cians, 44, 45
Rose, the, 141 » the, Queen of the Garden, 116
Rose, Intelligences, 106 » Mystic, 116
Rosicrucian Cross and Rose, 44
“RR. C.” Brothers of the, 231
“RR. C.” meaning of the Obelisk,
7° *“R, C.” Mystic Anatomy, 73
“R. C.” profundities concerning the _ female bodily outlines, 195
“R. C.” Profundities, 133
Round Towers of Ireland, described,
247
SACRED Colours, 287
Sacredness of Virginity, 218
Sacrifice of Virginity, 280
Sacti, or Power, 183
Sacteyas, 57
Sacti, the Worship of, 57
Sactinism and Gnosticism, 59
Saint George and the Dragon, 210
Saint George (Saint Michael on earth), 138
Saint John, the Divine, 136
Saint Michael, the Archangel, 138, 208
Salt and Fire (note), 121
Sangreil, the puzzle of commen- tators, 129
Sanguine Cross, the, 138
Saturn, and the colour purple, 96
Saviour of the World, necessity of the, 145
Scandinavian Goddess, Isa or Disa,
41
Second Great Luminary. The Moon, 190
Sellon, Edward (quoted), 180
Sensible Existence, 164
Sensitive, or Sympathising Side of Human Nature, 145
Seven Angels, the, 174
Sexual Meanings of the Myth indi- cated in Stonehenge, 39
Shakespeare, 220
Sibyls of Etruria, 248
Sign, and the thing signified, 248
Similarity of the Religious Systems of India_and Egypt, 90-91
298
Simon of Cyrene and his supposed assumption of the semblance of Jesus Christ at the Crucifixion, 170
Simon |Magus, the supposed founder of Western Gnosticism, 58, 162
Siva (the Indian), 179
Skyline of the classic, or rather of the ancient Temples, universally hori- zontal, 69
Sohar, the, 237
Solomon, King of Israel, 208
Somnath in Guzerat, 242
Sons of God, 116
Special Revelation, necessarily wrapt up in mysteries, 36
Spintrie, debauches de Tibére dans V’lle de Caprée, 113
Spintrie of Tiberius, 48
Stars, influence of the, 190
Stonehenge, Phallic in its design and purpose, 38
Stonehenge, (“ Rivers of 254, 255
Stukeley’s Itinerary, 70
Ms Abury—its original name The Snake’s Head, 41
Sublime Brothers, the, 137
Supreme Regality, 208
Symbol of the Serpent, 274
Symbol Worship, 266
Life”)
TALISMAN, Standard, or object of ado-
“ ration, the ‘‘ Crucified Rose,” 141
Talismans, Gnostic, 171
Tau or T (attached to a circle, uni- versal in the hands of the innumer- able Egyptian deities, as repre- sented upon their monuments), 43
Ten Signs, 203
Terminals, or Mercuries, 110
Thebes, ruins of, 77
Tiberius, Emperor of Rome, 105
Tomb of the Redeemer, 123
Transcendental ideas of the Rosicru- cians, 115
Transfigured, the, 136
Triangle, 267
THE
Index.
Trimurti, the, 178
True Method of Arguing. The argu- ment from the circumference to the centre, or from outwards to within (the reverse of the ordinary pro- cess), 2
Truth, different to every man, infinite, and infinite in its plausibilities, as it is different to every man accord- ing to his receptions, 2
Turkish distinctions in executions of males and females, 224
Twelve Signs, the, 203
Twelve Postures, the, 105
Typho and Setho, 57
Tyrian purple (not purple), 96
Uza ;—Venus-Hussey, 81
VALENTINIAN Gnostics, 154
Van Helmont, opinions of, 192
Vapours of the Earth, 170
** Veneres et Priapi,” 102
Venus Cypris, or Aphrodite, 42
Vestal Virgins, 83
Virginity, its holiness, 122
Virginity, sacredness of, 81
Virgin-Mother, the, 227
Virgin and Virginity, 215
Visible World, the (did it spring from feeling, or was it con- structed ?), 144
Wat TYLER and the scene in Smith- field, 93
Weathercock, sacred to -Gallus, or the Magic ‘‘ Look-Out,” 72
Wilford, On Mount Caucasus, 249 ; Dissertation on Semiramis, 240; On Egypt and the Nile (Asiatic Researches), 245
Woman’s Secretiveness, 199
Women of the Idol. The Temples of the Hindiis, 47
Wonders of Ellora, by John B. Seely, Captain B.N.I. (1825), 38
Zov1ac, the Postdiluvian, 203
END.
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