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Phallic Worship-Hargrave Jennings · The Book of Jasher

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  Speaker 1: Section one of Phallic Worship. This is a LibriVox recording.
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  Speaker 1: All LibriVox recordings are in the public domain. For more
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  Speaker 1: information not to volunteer, please visit LibriVox dot org. Read
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  Speaker 1: by Peter Yearsley. Phallic Worship by Hargrave Jennings. A description
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  Speaker 1: of the mysteries of the sex worship of the Ancients,
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  Speaker 1: with the history of the masculine cross. An account of
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  Speaker 1: primitive symbolism, Hebrew fallacism, Bacchic festivals, sexual rights, and the
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  Speaker 1: Mysteries of the Ancient faiths Ludon, Privately printed eighteen eighty preface.
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  Speaker 1: The present somewhat slight sketch of a most interesting subject,
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  Speaker 1: whilst not claiming entire originality, yet embraces the cream, so
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  Speaker 1: to speak of various learned works of great cost, some
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  Speaker 1: of which, being issued for private circulation only, are almost unobtainable.
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  Speaker 1: During the past few years, several books have been written
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  Speaker 1: upon fallacism, in conjunction with other kindred matters, but not
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  Speaker 1: devoting themselves entirely to one ancient mystery, the writers have
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  Speaker 1: only partially ventilated the subject. The present work seeks to
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  Speaker 1: obviate this failing by confining its attention entirely to the
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  Speaker 1: sex worship or fallacism of the ancient world. Many of
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  Speaker 1: the topics have received only slight treatment, being little more
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  Speaker 1: than indicated. But the work will enable the reader to
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  Speaker 1: understand and possess the truth concerning the phallic worship of
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  Speaker 1: the ancients. Those who desire to know more or to
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  Speaker 1: authenticate the statements and facts given in this book should
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  Speaker 1: consult the large and important works of pain Knight, Higgins, Dolore,
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  Speaker 1: roll in Man, and other writers. It was intended to
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  Speaker 1: give with this volume a list of works and miscellaneous
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  Speaker 1: pieces written on the subject, but the length of the
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  Speaker 1: list prevented its being added. Phallic worship nature and sex worship.
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  Speaker 1: Sex worship has prevailed among all peoples of ancient times,
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  Speaker 1: sometimes contemporaneous and often mixed with star, serpent and tree worship.
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  Speaker 1: The powers of nature were sexualized and endowed with the
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  Speaker 1: same feelings, passions, and performing the same functions as human beings.
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  Speaker 1: Among the ancients, whether the son, the serpent, or the
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  Speaker 1: phallic emblem was worshiped, the idea was the same, the
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  Speaker 1: veneration of the generative principle. Thus we find a close
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  Speaker 1: relationship between the various mythologies of the ancient nations, and
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  Speaker 1: by a comparison of the creeds, ideas, and symbols, can
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  Speaker 1: see that they spring from the same source, namely, the
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  Speaker 1: worship of the forces and operations of nature, the original
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  Speaker 1: of which was doubtless sun worship. It is not necessary
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  Speaker 1: to prove that in primitive times the Son must have
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  Speaker 1: been worshiped under various names and venerated as the creator, light,
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  Speaker 1: source of life, and the giver of food. In the
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  Speaker 1: earliest times, the worship of the generative power was of
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  Speaker 1: the most simple and pure character, rude in manner, primitive
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  Speaker 1: in form, pure in idea, the homage of man to
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  Speaker 1: the supreme power, the author of life. Afterwards, the worship
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  Speaker 1: became more depraved, a religion of feeling, sensuous bliss, corrupted
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  Speaker 1: by a priesthood who were not slow to take advantage
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  Speaker 1: of this state of affairs and inculcated with it profligate
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  Speaker 1: and mysterious ceremonies, union of gods with women, religious prostitution,
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  Speaker 1: and other degrading rites. Thus, it was not long before
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  Speaker 1: the emblems lost their pure and simple meaning and became
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  Speaker 1: licentious statues and debased objects. Hence we have the braved
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  Speaker 1: ceremonies at the worship of Bacchus, who became not only
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  Speaker 1: the representative of the creative power, but the god of
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  Speaker 1: pleasure and licentiousness. The corrupted religion always found eager votaries
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  Speaker 1: willing to be captives to a pleasant bondage by the
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  Speaker 1: impulse of physical bliss, as was the case in India
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  Speaker 1: and Egypt, and among the Phoenicians, Babylonians, Jews and other nations.
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  Speaker 1: Sex worship, once personified, became the supreme and governing deity,
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  Speaker 1: enthroned as the ruling god over all dissent. Therefrom was
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  Speaker 1: impious and punished. The priests of the worship compelled obedience.
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  Speaker 1: Monarchs complied to the prevailing faith and became willing devotees
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  Speaker 1: to the shrines of Isis and Venus on the one hand,
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  Speaker 1: and of Baccus and Priapus on the other. By appealing
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  Speaker 1: to the most animating passion of nature thallicism, this is
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  Speaker 1: the worship of the reproductive powers. The sexual appointments revered
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  Speaker 1: as the emblems of the creator, the one male the
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  Speaker 1: active creative power, the other the female or passive power,
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  Speaker 1: ideas which were represented by various emblems in different countries.
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  Speaker 1: These emblems were of a pure and sacred character and
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  Speaker 1: used at a time when the prophets and priests spoke
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  Speaker 1: plain speech understood by a rude and primitive people, although
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  Speaker 1: doubtless by the common people, the emblems were worshiped themselves,
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  Speaker 1: even as at the present day. In Roman Catholic countries,
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  Speaker 1: the more ignorant in many cases actually worship the images
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  Speaker 1: and pictures themselves, while to the higher and more intelligent
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  Speaker 1: minds they are only symbols of a hidden object of worship.
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  Speaker 1: In the same manner, the concealed meaning or hidden truth
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  Speaker 1: was to the ignorant and rude people of early times
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  Speaker 1: entirely unknown, while the priests and the more learned kept
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  Speaker 1: studiously concealed the meaning of the ceremonies and symbols. Thus,
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  Speaker 1: the primitive idea became mixed with profligate, debased ceremonies and
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  Speaker 1: lascivious rites, which in time caused the more pure part
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  Speaker 1: of the worship to be forgotten. But Fallacism is not
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  Speaker 1: to be judged from these sacred orgies any more than
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  Speaker 1: Christianity from the religious excitement and wild excesses of a
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  Speaker 1: few Christian sects during the Middle Ages. In a work
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  Speaker 1: on the worship of the Generative Powers during the Middle Ages,
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  Speaker 1: the writer traces the superstition westward and gives an account
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  Speaker 1: of its prevalence throughout southern and Western Europe. During that period.
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  Speaker 1: The worship was very prevalent in Italy and was invariably
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  Speaker 1: carried by the Romans into the countries they conquered, where
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  Speaker 1: they introduced their own institutions and forms of work. Accordingly,
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  Speaker 1: in Britain have been found numerous relics and remains, and
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  Speaker 1: many of our ancient customs are traced to a phallic origin. Quote.
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  Speaker 1: When we cross over to Britain, says the writer, we
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  Speaker 1: find this worship established no less firmly and extensively in
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  Speaker 1: that island. Statuettes of priapus, phallic bronzes, pottery covered with
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  Speaker 1: obscene pictures are found wherever there are any extensive remains
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  Speaker 1: of Roman occupation. As our antiquaries know well, the numerous
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  Speaker 1: phallic figures in bronze found in England are perfectly identical
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  Speaker 1: in character with those that occur in France and Italy.
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  Speaker 1: End quote. All antiquaries of any experience know the great
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  Speaker 1: number of obscene subjects which are met with among the
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  Speaker 1: fine red pottery, which is termed Samian ware, found so
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  Speaker 1: abundantly in all Roman sites in our island. Quote. They
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  Speaker 1: represent erotic scenes in every sense of the word, with
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  Speaker 1: figures of priapus and phallic emblems. Endo phallus, the phallus
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  Speaker 1: or lingum, which stood for the image of the male
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  Speaker 1: organ or emblem of creation, has been worshiped from time immemorial.
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  Speaker 1: Paine Knight describes it as of the greatest antiquity, and
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  Speaker 1: as having prevailed in Egypt and all over Asia. The
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  Speaker 1: women of the former country carried in their religious processions
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  Speaker 1: a movable phallus of disproportionate magnitude, which did or as
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  Speaker 1: siculus informs us, signified the generative attribute. It has also
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  Speaker 1: been observed among the idols of the native Americans and
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  Speaker 1: ancient Scandinavians, while the Greeks represented the phallus alone and
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  Speaker 1: changed to the personified attribute into a distinct deity called
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  Speaker 1: priapus phallus or privy member membrum virulae signifies he breaks
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  Speaker 1: through or passes into. This word survives in German foul
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  Speaker 1: and pole. In English, Thallus is supposed to be of
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  Speaker 1: Phoenician origin. The Greek word palo or fallo quote to brandish,
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  Speaker 1: preparatory to throwing a missile. End quote is so near
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  Speaker 1: in assonance and meaning to Thallus, that one is quite
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  Speaker 1: likely to be parent of the other. In Sanskrit, it
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  Speaker 1: can be traced to file, to burst, to produce, to
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  Speaker 1: be fruitful. Then again, fohl is a plowshare and is
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  Speaker 1: also the name of Siva and Mahadeva, who are Hindu deities. Thallus, then,
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  Speaker 1: was the ancient emblem of creation, a divinity who was
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  Speaker 1: companion to Baccus. The Indian designation of this idol was Lingam,
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  Speaker 1: and those who dedicated themselves to its service were to
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  Speaker 1: observe inviolable chastity quote. If it were discovered, says Crawford,
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  Speaker 1: that they had in any way departed from them. The
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  Speaker 1: punishment is death. They go naked and being considered as
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  Speaker 1: sanctified persons, the women approach without scruple, nor is it
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  Speaker 1: thought that their modesty should be offended by it. End quote.
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  Speaker 1: Symbols or emblems, The Thallus and its emblems were representative
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  Speaker 1: of the gods Bacchus, Priapus, Hercules, siver Osiris, Bile, and Asher,
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  Speaker 1: who were all phallic deities. The symbols were used as
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  Speaker 1: signs of the great creative energy or operating power of God,
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  Speaker 1: from no sense of mere animal appetite, but in the
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  Speaker 1: highest reverence. Paine Knight, describing the emblems, says, quote forms
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  Speaker 1: and ceremonials of a religion are not always to be
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  Speaker 1: understood in their direct and obvious sense, but are to
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  Speaker 1: be considered as symbolical representations of some hidden meaning extremely
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  Speaker 1: wise and just. Though the symbols themselves, to those who
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  Speaker 1: know not their true signification, may appear in the highest
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  Speaker 1: degree absurd and extravagant. It has often happened that avarice
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  Speaker 1: and supersition have continued these symbolical representations for ages after
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  Speaker 1: their original meaning has been lost and forgotten. They must,
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  Speaker 1: of course appear nonsensical and ridiculous, if not impious and extravagant.
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  Speaker 1: Such is the case with the right now under consideration,
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  Speaker 1: than which nothing can be more monstrous and indecent if
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  Speaker 1: considered in its plain and obvious meaning or as part
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  Speaker 1: of the Christian worship, but which will be found to
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  Speaker 1: be a very natural symbol of a very natural and
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  Speaker 1: philosophical system of religion, if considered according to its original
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  Speaker 1: use and intention. The natural emblems for those which from
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  Speaker 1: their character were most suitable representatives, such as poles, pillars,
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  Speaker 1: stones which were sacred to Hindu, Egyptian and Jewish divinities.
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  Speaker 1: Plavalski gives an account of the Bimlang stone to be
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  Speaker 1: found at Narmada and other places, which is sacred to
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  Speaker 1: the Hindu deity Siva. These emblem stones were anointed like
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  Speaker 1: the stone consecrated by the patriarch Jacob. Plavalski further says
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  Speaker 1: that these stones are identical in shape, meaning and purpose
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  Speaker 1: with the pillars set up by the several patriarchs to
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  Speaker 1: mark their adoration of the Lord God. In fact, one
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  Speaker 1: of these patriarchal lithoi might even now be carried in
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  Speaker 1: the Seviaitic processions of Calcutta, without its Hebrew derivation being suspected.
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  Speaker 1: End the pole. The pole was an emblem of the Phallus,
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  Speaker 1: and with the serpent upon it, was a representative of
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  Speaker 1: its divine wisdom and symbol of life. The serpent upon
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  Speaker 1: the tree is the same in character. Both are representative
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  Speaker 1: of the tree of life. The story of Moses will
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  Speaker 1: well illustrate this. When he erected in the wilderness. This
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  Speaker 1: effigy which stood as a sign of hope and life,
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  Speaker 1: as the cross is used by the Catholics of the
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  Speaker 1: present day, the cross then as now being simply an
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  Speaker 1: emblem of the Creator, used as a token of resurrection
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  Speaker 1: or regeneration. Esculapius, as the Restorer of health, has a
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  Speaker 1: rod orphalus with a serpent entwined. The Reverend M. Morris
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  Speaker 1: has shown that the raising of the may pole is
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  Speaker 1: of phallic origin, the remains of a custom of India
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  Speaker 1: or Egypt, and is typical of the fructifying powers of spring.
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  Speaker 1: The mayfest was carried on with great licentiousness by the Romans,
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  Speaker 1: and was celebrated by nearly all peoples as the month
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  Speaker 1: consecrated to Love. The May Day in England was the
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  Speaker 1: scene of riotous enjoyment, very nearly approaching to the Roman floralia.
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  Speaker 1: No wonder. The Puritans looked upon the maypole as a
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  Speaker 1: relic of paganism, and in their writings may be gleaned
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  Speaker 1: much of the licentious character of the festival. Philip Stubbs,
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  Speaker 1: a Puritan writer in the Reign of Elizabeth, thus describes
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  Speaker 1: a May Day in England quote every parish town and
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  Speaker 1: village assemble themselves together, both the men, women, and children,
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  Speaker 1: old and young, even indifferently, and either going altogether or
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  Speaker 1: dividing themselves into companies. They go some to the woods
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  Speaker 1: and groves, some to one place, some to another, where
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  Speaker 1: they spend all the night in pleasant pastimes, And in
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  Speaker 1: the morning they return, bringing with them birch, boughs and
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  Speaker 1: branches of trees to deck their assemblies withal but their
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  Speaker 1: cheeriest duel they bring from thence is their may pole,
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  Speaker 1: which they bring home with great veneration. As thus they
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  Speaker 1: have twenty or forty yoke of oxen, every ox having
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  Speaker 1: a sweet nosegay of flowers placed on the tip of
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  Speaker 1: his horners, and these oxen draw home this may pole,
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  Speaker 1: this stinking idol, rather, which is covered all over with
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  Speaker 1: flowers and herbs, bound round about with strings from the
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  Speaker 1: top to the bottom, and sometime painted with variable colors,
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  Speaker 1: with two or three hundred men, women and children following
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  Speaker 1: it with great devotion, and thus being reared up with
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  Speaker 1: handkerchiefs and flags streaming on the top. They strawer the
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  Speaker 1: ground about binder green bowers about it, set up summer haulers,
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  Speaker 1: bowers and arbors, hard by it, and then fall they
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  Speaker 1: to banquet and feast, to leap and dance about it,
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  Speaker 1: as the Heathen people did at the dedication of their idols,
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  Speaker 1: whereof this is a perfect pattern, or rather the thing
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  Speaker 1: itself end quote. The ceremony was almost identical with the
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  Speaker 1: Roman festival, where the phallas was introduced with garlands. Both
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  Speaker 1: were attended with the same licentiousness. For stubbs gives a
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  Speaker 1: further account of the depravity attending the festivities. Pillars. Another
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  Speaker 1: type of emblem was the stone pillar, remains of which
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  Speaker 1: still exist in the British Isles. These pillars, or so
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  Speaker 1: called crosses, generally consist of a shaft of granite with
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  Speaker 1: a carved head. In the West of England, crosses are
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  Speaker 1: very common, standing in the market and receiving the name
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  Speaker 1: of the cross. These stone pillars were first erected in
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  Speaker 1: honor of the Phallic deity, and on the introduction of Christianity,
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  Speaker 1: were not destroyed but consecrated to the new faith, doubtless
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  Speaker 1: to honor the prejudices of the people. These monolisks abound
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  Speaker 1: in the Highlands. They are stones set up on end,
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  Speaker 1: some twenty four or thirty feet high, others higher or lower,
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  Speaker 1: and this sometimes where no such stones are to be quarried.
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  Speaker 1: We learn that the Bacchus of the Thebans was a pillar.
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  Speaker 1: The Assyrian Neighbo was represented by a plain pillar consecrated
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  Speaker 1: by anointing with oil. Arnobius gives an account of this practice,
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  Speaker 1: as also does Theophrastus, who speaks of it as a
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  Speaker 1: custom for a superstitious man, when he passed by these
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  Speaker 1: anointed stones in the streets, to take out a file
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  Speaker 1: of oil and pour it upon them, and having fallen
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  Speaker 1: on his knees, to make his adorations, and so depart.
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  Speaker 1: In various parts of the Bible, the pillar is referred
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  Speaker 1: to as of a sacred character, as in Isaiah nineteen
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  Speaker 1: verses nineteen and twenty quote in that day shall there
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  Speaker 1: be an altar to Jehovah in the midst of the
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  Speaker 1: land of Egypt, and a pillar at the border thereof
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  Speaker 1: to Jehovah, And it should be for a sign and
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  Speaker 1: a witness to the Lord end quote. The Orphic temples
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  Speaker 1: were doubtless emblems of the same principle of the mystic
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  Speaker 1: faiths of the ancients, the same as the round towers
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  Speaker 1: of Ireland, a history of which was collected by O'Brien,
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  Speaker 1: who describes the towers as quote, temples constructed by the
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  Speaker 1: early Indian colonists of the country in order of the
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  Speaker 1: fructifying principle of nature emanating as was supposed from the
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  Speaker 1: Sun or the deity of desire, instrumental in that principle
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  Speaker 1: of universal generativeness diffused throughout all nature end quote. According
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  Speaker 1: to the same author, these towers were very ancient and
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  Speaker 1: of Phoenician origin, as similar towers have been found in Phoenicia. Quote.
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  Speaker 1: The Irish themselves, says O'Brien, designated them bail Toyir, that is,
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  Speaker 1: the tower of Baole. Baoul was the name of the
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  Speaker 1: Phallic deity and the priest who attended them Io Baile Toyr,
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  Speaker 1: or Superintendent of Bile Tower end quote. This Bahle was
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  Speaker 1: worshiped wherever the Phoenicians went, and was represented by pillar
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  Speaker 1: or stone or similar objects. The stone that Jacob set
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  Speaker 1: up and anointed as a rallying place for worship became
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  Speaker 1: afterwards an object of worship to the Phoenicians. The earliest
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  Speaker 1: navigators of the world were the Phoenicians. They founded colonies
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  Speaker 1: and extended their commerce first to the Isles of the Mediterranean,
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  Speaker 1: from thence to Spain and then to the British Isles.
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  Speaker 1: Historians have accorded to them the settlements of the most
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  Speaker 1: remote localities. They formed settlements in Cyprus, and Atticum, according
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  Speaker 1: to Josephus, was the principal settlement of the Tyrians upon
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  Speaker 1: this island. Strabo's testimony is that the Phoenicians, even before Homer,
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  Speaker 1: had possessed themselves of the best part of Spain. Where
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  Speaker 1: the Phoenicians settled there they introduced their religion, and it
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  Speaker 1: is in these countries we find the remains of ancient
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  Speaker 1: stone and pillar worship log in stones, et cetera. Loginstones
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  Speaker 1: are by Paine Knight considered as phallic emblems quote. Their remains,
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  Speaker 1: he says, are still extant and appear to have been
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  Speaker 1: composed of a crone set into the ground, and another
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  Speaker 1: placed upon the point of it, and so nicely balanced
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  Speaker 1: that the wind could move it, though so ponderous that
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  Speaker 1: no human force, unaided by machinery, can displace it. Whence
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  Speaker 1: they are called logging rocks and pendry stones, as they
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  Speaker 1: were anciently living stones and stones of God, titles which
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  Speaker 1: differ very little in meaning from that on the Tyrian coins.
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  Speaker 1: Damascius saw several of them in the neighborhood of Heliopolis
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  Speaker 1: or Balbeck in Syria, particularly one which was then moved
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  Speaker 1: by the wind, and they are equally found in the
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  Speaker 1: western extremities of Europe and the eastern extremities of Asia,
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  Speaker 1: in Britain and in China. End Bryant mentions it as
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  Speaker 1: very usual among the Egyptians to place with much labor
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  Speaker 1: one vast stone upon another for a religious memorial. Such
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  Speaker 1: immense man glasses, being moved by causes seeming so inadequate,
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  Speaker 1: must naturally have conveyed the idea of spontaneous motion to
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  Speaker 1: ignorant observers, and persuaded them that they were animated by
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  Speaker 1: an emanation of the vital spirit. Whence they were consulted
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  Speaker 1: as oracles, the responses of which could always be easily
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  Speaker 1: obtained by interpreting the different oscillatory movements into nods of
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  Speaker 1: approbation or dissent. Phalic emblems abounded at Heliopolis, in Syria,
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  Speaker 1: and in many other places even in modern times. A
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  Speaker 1: physician writing to doctor Inman says, quote, I was in
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  Speaker 1: Egypt last winter eighteen sixty five to sixty six and
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  Speaker 1: there certainly are numerous figures of gods and kings on
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  Speaker 1: the walls of the temple at Thebes, depicted with the
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  Speaker 1: male genital erect The Great Temple at Karnak is in
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  Speaker 1: particular full of such figures, and the Temple of dankleyser likewise,
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  Speaker 1: though that is of much later date and built merely
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  Speaker 1: in imitation of old Egyptian art. The same inspiring barrel
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  Speaker 1: leafs are pointed out by Ezekiel Chapter twenty three, verse fourteen.
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  Speaker 1: I remember one scene of a king Rameses, the second
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  Speaker 1: returning in triumph with captives, many of whom were undergoing
• 23:19
  Speaker 1: the process of castration. Obelisks were also representative of the
• 23:25
  Speaker 1: same emblem. Paine Knight mentions several terminating in a cross,
• 23:29
  Speaker 1: which had exactly the appearance of one of those crosses
• 23:33
  Speaker 1: erected in churchyards and at cross roads for the adoration
• 23:36
  Speaker 1: of devout persons when devotions were more prevalent than at present. Stones, pillars, obelisks,
• 23:43
  Speaker 1: stumps of trees, upright stones have all the same signification
• 23:48
  Speaker 1: and are means by which the male element was symbolized triads.
• 23:54
  Speaker 1: The triune idea is to be found in the system
• 23:57
  Speaker 1: of almost every nation all have their Trinity in unity
• 24:02
  Speaker 1: three in one, which can be distinctly recognized in the cross.
• 24:06
  Speaker 1: The triad is the male or triple, the constitution of
• 24:10
  Speaker 1: the three persons of most sacred Trinity, forming the triune system.
• 24:15
  Speaker 1: In the analysis of the subject by Rawlinson, we find
• 24:18
  Speaker 1: the trinity consisted of Asure or Asher, associated with Anu
• 24:23
  Speaker 1: and Hair or Hoe Assure, the supreme god of the Assyrians,
• 24:28
  Speaker 1: represents the phallus or central organ or the linga, the
• 24:33
  Speaker 1: membrum virile. The cognomen Annu was given to the right testis,
• 24:38
  Speaker 1: while that of Haia designated the left. It was only
• 24:42
  Speaker 1: natural that Ashur, being deified, his appendages should be deified. Also,
• 24:48
  Speaker 1: Beltus says in Man was the goddess associated with them.
• 24:53
  Speaker 1: The four together made up Arbor or Arbor ill the
• 24:57
  Speaker 1: four great gods the Trinity in unity. The idea thus
• 25:03
  Speaker 1: broached receives great confirmation when we examine the particular stress
• 25:08
  Speaker 1: laid in ancient times respecting the right and left side
• 25:11
  Speaker 1: of the body. In connection with the triad names given
• 25:15
  Speaker 1: to offspring mentioned in the scriptures, with the titles given
• 25:19
  Speaker 1: to Annu and Hair, the male or active principle was
• 25:23
  Speaker 1: typified by the idea of solidity and firmness, and the
• 25:27
  Speaker 1: females or passive by the principles of water, softness and
• 25:32
  Speaker 1: other feminine principles. Thus, the goddess here was associated with water,
• 25:37
  Speaker 1: and according to Forlong, the serpent, the ruler of the Abyss,
• 25:42
  Speaker 1: was sometimes represented to be the great heir, without whom
• 25:46
  Speaker 1: there was no creation or life, and whose godhead embraced
• 25:49
  Speaker 1: also the female element water. Rawlinson also gives a similar
• 25:55
  Speaker 1: conclusion and states, as far as he could determine, the
• 25:59
  Speaker 1: third divin or left side, was named Heia, and he
• 26:03
  Speaker 1: considered this deity to correspond to Neptune. Neptune was the
• 26:07
  Speaker 1: presiding deity of the Deep, ruler of the Abyss, and
• 26:11
  Speaker 1: king of the rivers. As Darwin and his adjutus teach, mankind,
• 26:18
  Speaker 1: in common with all animal life, originally sprung from the sea.
• 26:22
  Speaker 1: So physiology teaches that each individual had origin in a
• 26:26
  Speaker 1: pond of water. The fruit of man is both solid
• 26:30
  Speaker 1: and fluid. It was natural to imagine that the two
• 26:33
  Speaker 1: male appendages had a distinct duty. That one formed the infant,
• 26:39
  Speaker 1: the other water in which it lived. That one generated
• 26:42
  Speaker 1: the male, the other the female offspring, and the inference
• 26:47
  Speaker 1: was then drawn that water must be feminine, the emblem
• 26:50
  Speaker 1: of all possible powers of creation. It will be seen
• 26:55
  Speaker 1: that the names and signification of the gods and their
• 26:58
  Speaker 1: attributes had no ideal meaning. Thus, in Genesis, chapter thirty,
• 27:05
  Speaker 1: verse thirteen, we find Ashir given as a personality which
• 27:09
  Speaker 1: signifies to be straight upright, fortunate, happy. Asher was the
• 27:15
  Speaker 1: supreme god of the Assyrians, the Vedic Mahadeva the emblem
• 27:19
  Speaker 1: of the human male structure and creative energy. The same
• 27:23
  Speaker 1: idea of the creator is still to be seen in India, Egypt, Phoenicia,
• 27:28
  Speaker 1: the Mediterranean, Europe and Denmark. Depicted on stone relics to
• 27:34
  Speaker 1: a rude and ignorant people. Enslaved with such a religion,
• 27:39
  Speaker 1: it was an easy step from the crude to the
• 27:41
  Speaker 1: more refined sign, from the offensive to a more pictured
• 27:46
  Speaker 1: and less obnoxious symbol, from the plain and self evident
• 27:50
  Speaker 1: to the mixed, disguised and mystified, from the unclothed privy
• 27:56
  Speaker 1: member to the cross. The cross the triad or Trinity
• 28:01
  Speaker 1: has been traced to Phoenicia, Egypt, Japan, and India, the
• 28:06
  Speaker 1: triple deities Ashur, Anu and Her forming the Tao. This
• 28:12
  Speaker 1: mark of the Christians, Greeks and Hebrews became the sign
• 28:17
  Speaker 1: or type of the deities representing the Phallic trinity, and
• 28:21
  Speaker 1: in time became the figure of the cross. It is
• 28:24
  Speaker 1: remarked by Pained Knight that quote, the male organs of
• 28:29
  Speaker 1: generation are sometimes found represented by signs of the same sort,
• 28:33
  Speaker 1: which properly should be called the symbol of symbols. One
• 28:37
  Speaker 1: of the most remarkable of these is a cross in
• 28:40
  Speaker 1: the form of the letter capital T, which thus served
• 28:44
  Speaker 1: as the emblem of creation and generation before the Church
• 28:47
  Speaker 1: adopted it as a sign of salvation end quote. Another
• 28:52
  Speaker 1: writer says, quote, reverse the position of the triple deities
• 28:57
  Speaker 1: ashur anu haia, and we have the figure of the
• 29:00
  Speaker 1: ancient Tao of the Christians, Greeks and ancient Hebrews. It
• 29:05
  Speaker 1: is one of the oldest conventional forms of the cross.
• 29:09
  Speaker 1: It is also met within Gallic, Oscan, Arcadian, Etruscan, Original Egyptian, Phoenician,
• 29:16
  Speaker 1: Ethiopic and Pelasgian forms. The Ethiopic form of the Tao
• 29:21
  Speaker 1: is the exact prototype and image of the cross, or, rather,
• 29:25
  Speaker 1: to state the fact in order of merit and time,
• 29:28
  Speaker 1: the cross is made in the exact image of the
• 29:31
  Speaker 1: Ethiopic Tao. The fig leaf, having three lobes to it,
• 29:37
  Speaker 1: became a symbol of the triad. As the male genital
• 29:40
  Speaker 1: organs were held in early times to exemplify the actual
• 29:44
  Speaker 1: male creative power. Various natural objects were seized upon to
• 29:49
  Speaker 1: express the theistic idea and at the same time point
• 29:53
  Speaker 1: to those parts of the human form. Hence a similitude
• 29:57
  Speaker 1: was recognized in a pillar, a heap of stone, a
• 30:00
  Speaker 1: tree between two rocks, a club between two pine cones,
• 30:05
  Speaker 1: a trident, a thyrsus tied round with two ribbons, with
• 30:09
  Speaker 1: the two ends pendent, a thumb and two fingers the caduceus. Again,
• 30:16
  Speaker 1: the conspicuous part of the sacred triad ashure is symbolized
• 30:20
  Speaker 1: by a single stone placed upright the stump of a tree,
• 30:24
  Speaker 1: a block, a tower, spire, minaret, pole, pine, poplar or
• 30:29
  Speaker 1: palm tree, while eggs, apples are citrons, plums, grapes and
• 30:34
  Speaker 1: the like represented the remaining two portions altogether called phallic emblems.
• 30:41
  Speaker 1: Baal Shalisha is a name which seems designed to perpetuate
• 30:45
  Speaker 1: the triad. Since it signifies my Lord the Trinity or
• 30:50
  Speaker 1: my God is three. We must not omit to mention
• 30:55
  Speaker 1: other phallic emblems such as the bull, the ram, the goat,
• 31:00
  Speaker 1: the serpent, the torch, fire, a knobbed stick, the crozier,
• 31:05
  Speaker 1: and still further personified as Bacchus, Priapus, Dionysius, Hercules, Hermes, Mahadeva, Siva, Osiris, Jupiter, Moloch,
• 31:15
  Speaker 1: baal Asher, and others. If Ezekiel is to be credited,
• 31:21
  Speaker 1: the triad capital t as ashur Annu and hair was
• 31:26
  Speaker 1: made of gold and silver, and was in his day
• 31:29
  Speaker 1: not symbolically used, but actually employed for he bluntly says
• 31:36
  Speaker 1: quote horedum was committed with the images of men end quote, or,
• 31:42
  Speaker 1: as the marginal note has it, images of a male.
• 31:46
  Speaker 1: Ezekiel chapter sixteen, verse seventeen. It was with this god
• 31:51
  Speaker 1: mark a cross in the form of the letter capital Ta,
• 31:55
  Speaker 1: that Ezekiel was directed to stamp the foreheads of the
• 31:58
  Speaker 1: men of Judea who feared the lord Ezekiel Chapter nine,
• 32:03
  Speaker 1: verse four. That the cross or crucifix has a sexual origin,
• 32:10
  Speaker 1: we determined by a similar rule of research to that
• 32:13
  Speaker 1: by which comparative anatomists determine the place and habits of
• 32:17
  Speaker 1: an animal by a single tooth. The cross is a
• 32:21
  Speaker 1: metaphoric tooth, which belongs to an antique religious body, physical
• 32:26
  Speaker 1: and that essentially human. A study of some of the
• 32:29
  Speaker 1: earliest forms of faith will lift the veil and explain
• 32:33
  Speaker 1: the mystery. India, China, and Egypt have furnished the world
• 32:39
  Speaker 1: with a genus of religion. Time and culture have divided
• 32:43
  Speaker 1: and modified it into many species and countless varieties. However
• 32:48
  Speaker 1: much the imagination was allowed to play upon it. The
• 32:51
  Speaker 1: animus of that religion was sexuality, worship of the generative
• 32:56
  Speaker 1: principle of man and nature, male and female. The cross
• 33:01
  Speaker 1: became the emblem of the male feature under the term
• 33:04
  Speaker 1: of the triad three in one, the female was the
• 33:08
  Speaker 1: unit and joined to the male. Triad constituted a sacred
• 33:13
  Speaker 1: four Rites and adoration were sometimes paid to the male,
• 33:17
  Speaker 1: sometimes to the female, or to the two in one.
• 33:22
  Speaker 1: So great was the veneration of the cross among the
• 33:25
  Speaker 1: ancients that it was carried as a phallic symbol in
• 33:28
  Speaker 1: the religious processions of the Egyptians and Persians. Higgins also
• 33:33
  Speaker 1: describes the cross as used from the earliest times of
• 33:37
  Speaker 1: paganism by the Egyptians as a banner above which was
• 33:41
  Speaker 1: carried the device of the Egyptian cities. The cross was
• 33:45
  Speaker 1: also used by the ancient Druids, who held it as
• 33:49
  Speaker 1: a sacred emblem. In Egypt, it stood for the signification
• 33:53
  Speaker 1: of eternal life. Jideus describes it as customary for the
• 33:58
  Speaker 1: Druids to seek studiously for an oak tree, large and handsome,
• 34:04
  Speaker 1: growing up with two principal arms in the form of
• 34:07
  Speaker 1: a cross, besides the main stem upright. If the two
• 34:11
  Speaker 1: horizontal arms are not sufficiently adapted to the figure, they
• 34:15
  Speaker 1: fasten a cross beam to it. This tree they consecrate
• 34:18
  Speaker 1: in this manner upon the right branch. They cut in
• 34:21
  Speaker 1: the bark in fair characters, the word Hesus upon the
• 34:25
  Speaker 1: middle or upright stem, the word Tarrannius upon the left
• 34:30
  Speaker 1: branch Belanus. Over this, above thee going off of the arms,
• 34:35
  Speaker 1: they cut the name of the god Thou, under all
• 34:39
  Speaker 1: the same repeated Thou end quote yone. There is in
• 34:45
  Speaker 1: Hindustan an emblem of great sanctity, which is known as
• 34:49
  Speaker 1: the linger yone. It consists of a simple pillar in
• 34:53
  Speaker 1: the center of a figure, representing the outline of a
• 34:57
  Speaker 1: conical ear ring. It is expressive of the female genital organ,
• 35:02
  Speaker 1: both in shape and idea. The Greek letter delta is
• 35:05
  Speaker 1: also expressive of it, signifying the door of a house.
• 35:10
  Speaker 1: Yone is of Sanskrit origin Yanna or yoni means one
• 35:15
  Speaker 1: the vulva, two the womb, three the place of birth,
• 35:19
  Speaker 1: four origin, five water, six a mine, a whole or
• 35:25
  Speaker 1: pit as. Ashur and Jupiter worthy representatives of the male potency,
• 35:31
  Speaker 1: so Juno and Venus were representatives of the female attribute.
• 35:35
  Speaker 1: More in his Oriental Fragments, says quote. Oriental writers have
• 35:41
  Speaker 1: generally spelled the word yoni y o n i, which
• 35:46
  Speaker 1: I prefer to write ione i o n i as
• 35:50
  Speaker 1: Lingam was the vocalized cognomen of the male organ or deity,
• 35:55
  Speaker 1: so ione was that of hers. End quote, says R. P.
• 36:01
  Speaker 1: Knight quote. The female organs of generation were revered as
• 36:06
  Speaker 1: symbols of the generative powers of nature or of matter,
• 36:10
  Speaker 1: as those of the male were of the generative powers
• 36:13
  Speaker 1: of God. They are usually represented emblematically by the shell
• 36:18
  Speaker 1: concha veneris, which was therefore worn by devout persons of antiquity,
• 36:23
  Speaker 1: as it still continues to be by the pilgrims of
• 36:26
  Speaker 1: many of the common people of Italy. Note on the
• 36:30
  Speaker 1: worship of Priapus, page twenty eight. End note if ashure.
• 36:36
  Speaker 1: The conspicuous feature of the male creator is supplied with
• 36:40
  Speaker 1: types and representative figures of himself, So the female feature
• 36:45
  Speaker 1: is furnished with substitutes and typical imagery of herself. One
• 36:49
  Speaker 1: of these is technically known as the systrum of Isis.
• 36:53
  Speaker 1: It is the virgin's symbol. The bars across the fenestrum
• 36:57
  Speaker 1: or opening are bent so that they cannot be taken
• 37:01
  Speaker 1: out and indicate that the door is closed. It signifies
• 37:05
  Speaker 1: that the mother is still virgo intacta a truly immaculate
• 37:09
  Speaker 1: female if the truth can be strained to so denominate
• 37:14
  Speaker 1: a mother. The pure virginity of the celestial Mother was
• 37:19
  Speaker 1: a tenet of faith for two thousand years before the
• 37:22
  Speaker 1: accepted virgin Mary now Adored, was born. We might infer
• 37:28
  Speaker 1: that Solomon was acquainted with the figure of the sistrum
• 37:31
  Speaker 1: when he said, quote a garden enclosed is my spouse,
• 37:36
  Speaker 1: A spring shut up, a fountain sealed end quote Song
• 37:41
  Speaker 1: of Solomon, chapter four, verse twelve. The system, we are
• 37:45
  Speaker 1: told was only used in the worship of Isis to
• 37:48
  Speaker 1: drive away typhon evil. The arga is a contrite form
• 37:54
  Speaker 1: or boat shaped dish or plate used as a sacrificial
• 37:58
  Speaker 1: cup in the worship of Astarte, Isis and Venus. Its
• 38:02
  Speaker 1: shape portrays its own significance. The Argha and crooks and
• 38:07
  Speaker 1: sata were often seen on Egyptian monuments, and yet more
• 38:11
  Speaker 1: frequently on bah reliefs equivalent to Io or the Lingam.
• 38:17
  Speaker 1: We find ab the Father, the Trinity, Ashur Annu, Haya, Abraham, Adam, Isa,
• 38:25
  Speaker 1: edom ach Sol, Helios Greek for Sun, Dionysius, Bacchus, Apollo, Hercules, Brahma, Vishnu, Siva, Jupiter,
• 38:36
  Speaker 1: zeus IDEs, Adonis, baal Osaris, thor Odin, the cross tower, spire, Pillar, Minaret, Tolman,
• 38:46
  Speaker 1: and a host of others, while the Yuni was represented
• 38:50
  Speaker 1: by io Isis, astart Juno, Venus, Diana, Artemis, Aphrodite, Herahrea, Sibyll,
• 38:59
  Speaker 1: syr maies Eve, Freya, Friga, the Queen of Heaven, the Oval,
• 39:04
  Speaker 1: the trough, the delta, the door, the ark, the ship,
• 39:08
  Speaker 1: the chasm, a ring, a lozenge, cave, whole pit, celestial virgin,
• 39:14
  Speaker 1: and a number of other names. Lucien, who was an
• 39:18
  Speaker 1: Assyrian and visited the temple of Deasyria near the Euphrates,
• 39:22
  Speaker 1: says there are two falis standing in the porch with
• 39:26
  Speaker 1: this inscription on them. These Fali I Bacchus dedicate to
• 39:31
  Speaker 1: my stepmother Juno. The papal religion is essentially the feminine
• 39:37
  Speaker 1: and built on the ancient Choldean basis. It clings to
• 39:41
  Speaker 1: the female element in the person of the Virgin Mary.
• 39:44
  Speaker 1: Naftali Genesis chapter thirty, verse eight was a descendant of
• 39:49
  Speaker 1: such worshipers. If there be any meaning in a concrete name,
• 39:53
  Speaker 1: bear in mind names and pictures perpetuate the faith of
• 39:57
  Speaker 1: many peoples. Neptune is Hebrew for the vulva and l
• 40:03
  Speaker 1: or l being God. One of the unavoidable renderings of
• 40:07
  Speaker 1: Naftali is the Yoni is my God, or I worship
• 40:12
  Speaker 1: the celestial Virgin. The Philistine towns generally had names strongly
• 40:18
  Speaker 1: connected with sexual ideas. Ashdod aesh or esh means fire, heat,
• 40:25
  Speaker 1: and DoD means love to love, boiled up, be agitated,
• 40:30
  Speaker 1: the whole signifying the heat of love or the fire
• 40:35
  Speaker 1: which impels to union. Could not these people exclaim our
• 40:39
  Speaker 1: God is love? John Book one, chapter four, verse eight.
• 40:46
  Speaker 1: The amatory drift of Solomon's song is undisguised, though the
• 40:51
  Speaker 1: language is dressed in the habiliments of seeming decency, the
• 40:54
  Speaker 1: burden of thought of most of it bears direct reference
• 40:58
  Speaker 1: to the linga Yoni. He makes a woman say he
• 41:02
  Speaker 1: shall lie all night betwixt my breasts. Song of Solomon,
• 41:06
  Speaker 1: Chapter one, verse thirteen. Again of the Phallus or linger,
• 41:11
  Speaker 1: she says, I will go up the palm tree, I
• 41:14
  Speaker 1: will take hold of the bows thereof Chapter seven, verse eight.
• 41:19
  Speaker 1: Palm tree and bows are euphemisms of the male genitals.
• 41:25
  Speaker 1: End of section one, Section two of Phallic Worship my
• 41:35
  Speaker 1: Hargrave Jennings. This LibriVox recording is in the public domain.
• 41:40
  Speaker 1: Read by Peter Yearsley. Hebrew fallacism the nations surrounding the Jews,
• 41:47
  Speaker 1: practicing the Phallic rites, and worshiping the Phallic deities. It
• 41:51
  Speaker 1: is not to be supposed that the Jews escaped their influence.
• 41:56
  Speaker 1: It is indeed certain that the worship of the Phallix
• 41:59
  Speaker 1: was a great and important part of the Hebrew worship.
• 42:03
  Speaker 1: This will be the more plainly seen when we bear
• 42:07
  Speaker 1: in mind the importance given to circumcision as a covenant
• 42:10
  Speaker 1: between God and man. Another equally suggestive custom among the
• 42:15
  Speaker 1: patriarchs was the act of taking the oath or making
• 42:19
  Speaker 1: a sacred promise, which is commented upon by doctor Ginsingberg
• 42:24
  Speaker 1: in Quito's Cyclopedia. He says, another primitive custom which obtained
• 42:30
  Speaker 1: in the patriarchal age was that the one who took
• 42:34
  Speaker 1: the oath put his hand under the thigh of the
• 42:37
  Speaker 1: ajurer Genesis chapter twenty four, verse two, and Chapter forty seven,
• 42:44
  Speaker 1: verse twenty nine. This practice evidently arose from the fact
• 42:48
  Speaker 1: that the genital member, which is meant by the euphemistic
• 42:52
  Speaker 1: expression thigh, was regarded as the most sacred part of
• 42:56
  Speaker 1: the body, being the symbol of union in the ten
• 42:59
  Speaker 1: tenderist relation of matrimonial life and the seat. Whence all
• 43:04
  Speaker 1: issue proceeds and the perpetuity so much coveted by the
• 43:08
  Speaker 1: ancients compared Genesis, chapter forty six, verse twenty six, Exodus
• 43:14
  Speaker 1: chapter one, verse five, Judges Chapter seven, verse thirty. Hence
• 43:20
  Speaker 1: the creative organ became the symbol of the Creator and
• 43:24
  Speaker 1: the object of worship among all nations of antiquity. It
• 43:27
  Speaker 1: is for this reason that God claimed it as a
• 43:30
  Speaker 1: sign of the covenant between himself and his chosen people
• 43:34
  Speaker 1: in the rite of circumcision. Nothing therefore could render the
• 43:37
  Speaker 1: oath more solemn in those days than touching the symbol
• 43:41
  Speaker 1: of creation, the sign of the covenant, and the source
• 43:45
  Speaker 1: of that issue, who may, at any future period avenge
• 43:48
  Speaker 1: the breaking a compact made with their progenitor. From this
• 43:54
  Speaker 1: we may learn that Abraham himself, for Chaldee, had reverence
• 43:59
  Speaker 1: the phalla as an emblem of the Creator. We also
• 44:03
  Speaker 1: learn that the rite of circumcision touches phallic or lingasic
• 44:07
  Speaker 1: worship from Herodotus. We are informed that the Syrians learn
• 44:11
  Speaker 1: circumcision from the Egyptians, as did the Hebrews, says doctor Inman,
• 44:19
  Speaker 1: I do not know anything which illustrates the difference between
• 44:22
  Speaker 1: ancient and modern times more than the frequency with which
• 44:26
  Speaker 1: circumcision is spoken of in the sacred books and the
• 44:30
  Speaker 1: carefulness with which the subject is avoided now. The mutilation
• 44:38
  Speaker 1: of male captives, as practiced by Saul and David, was
• 44:42
  Speaker 1: another custom among the worshippers of Baal Ashure and other
• 44:46
  Speaker 1: phallic deities. The practice was to debase the victims and
• 44:50
  Speaker 1: render them unfit to take part in the worship and mysteries.
• 44:55
  Speaker 1: Some idea can be formed of the esteem in which
• 44:58
  Speaker 1: people in former times cherished the male or phallic emblems
• 45:03
  Speaker 1: of creative power. When we note the sway that power
• 45:07
  Speaker 1: exercised over them. If these organs were lost or disabled,
• 45:12
  Speaker 1: the unfortunate one was unfitted to meet in the congregation
• 45:16
  Speaker 1: of the Lord, and disqualified to minister in the holy temples.
• 45:21
  Speaker 1: Excessive punishment was inflicted upon the person who had the
• 45:25
  Speaker 1: temerity to injure the sacred structure. If a woman were
• 45:28
  Speaker 1: guilty of inflicting injury, her hand was cut off without pity. Deuteronomy,
• 45:34
  Speaker 1: chapter twenty five, verse twelve. The great object of veneration
• 45:39
  Speaker 1: in the Ark of the Covenant was doubtless a phallic emblem,
• 45:43
  Speaker 1: a symbol of the preservation of the germ of life.
• 45:47
  Speaker 1: In the historical and prophetic books of the Old Testament,
• 45:51
  Speaker 1: we have repeated evidence that the Hebrew worship was a
• 45:54
  Speaker 1: mixture of paganism and Judaism, and that Jehovah was worship
• 46:00
  Speaker 1: in connection with other deities. Hezekiah is recorded in King's
• 46:05
  Speaker 1: Book to chapter eighteen, verse three, to have quote removed
• 46:10
  Speaker 1: the high places and broken the images, and cut down
• 46:14
  Speaker 1: the groves asharer, and broken in pieces the brazen serpent
• 46:19
  Speaker 1: that Moses had made for unto those days, the children
• 46:22
  Speaker 1: of Israel did burn incense to it. End quote. The
• 46:26
  Speaker 1: asherer or sacred groves here alluded to are named from
• 46:30
  Speaker 1: the goddess Ashtaroth, which doctor Smith describes as the proper
• 46:35
  Speaker 1: name of the goddess, while Asharer is the name of
• 46:39
  Speaker 1: the image of the goddess. Vallinson, in his Five Great
• 46:43
  Speaker 1: Monarchies of the Ancient World, describes asherer to imply something
• 46:48
  Speaker 1: that stood straight up, and probably its essential element was
• 46:53
  Speaker 1: the stem of a tree, an analogy suggestive of the
• 46:57
  Speaker 1: Assyrian emblem of the tree of Life of the Scriptures.
• 47:01
  Speaker 1: This stem, which stood for the emblem of life was
• 47:05
  Speaker 1: probably a pillar or phallus like the linge of the Hindus,
• 47:10
  Speaker 1: sometimes erected in a grove or sacred hollow, signifying the
• 47:14
  Speaker 1: Yoni and Lingi. We read in Kings Book two, chapter
• 47:19
  Speaker 1: twenty one, verse seven that manasse quote set up a
• 47:25
  Speaker 1: graven image in the grove end quote, and according to
• 47:29
  Speaker 1: Doctor Ort, the older reading is in Chronicles Book two,
• 47:34
  Speaker 1: chapter thirty three, verses seven and fifteen, where it is
• 47:38
  Speaker 1: an image or pillar. During the reigns of the Jewish kings,
• 47:42
  Speaker 1: the worship of Baal, the priapus of the Greeks and Romans,
• 47:46
  Speaker 1: was extensively practiced by the Jews. Pillars and groves were
• 47:51
  Speaker 1: reared in his name. In front of the Temple of
• 47:55
  Speaker 1: Baal in Samaria was erected an a sharer King's Book
• 48:00
  Speaker 1: Quok one, chapter sixteen, verses thirty one and thirty two,
• 48:04
  Speaker 1: which even survived the temple itself. For although Jehu destroyed
• 48:09
  Speaker 1: the Temple of Baal, he allowed the ashier to remain.
• 48:13
  Speaker 1: Kings Book two, chapter ten, verses eighteen and nineteen, Chapter thirteen,
• 48:19
  Speaker 1: verse six. Bernstein, in an important work on the origin
• 48:24
  Speaker 1: of the legends of Abraham, Isaac and Jacob, undoubtedly proves
• 48:29
  Speaker 1: that during the monarchical period of Israel, the sanguinary wars
• 48:33
  Speaker 1: and violent conflicts between the two kingdoms of Judah and
• 48:37
  Speaker 1: Israel were between the Elohistic and jehovah Ik faiths kept
• 48:43
  Speaker 1: alive by the priesthood at the chief places of worship
• 48:47
  Speaker 1: concerning the true patriarch, and each party manufacturing and inserting
• 48:53
  Speaker 1: legends to give a more ancient and important part to
• 48:57
  Speaker 1: its own faith. It is not a time it's all
• 49:00
  Speaker 1: improbable that the conflict was between the two portions of
• 49:04
  Speaker 1: the Phallic faith, the Lingam and the Yoni parties. The
• 49:08
  Speaker 1: cause of this conflict was the erection of the consecrated
• 49:11
  Speaker 1: stones or pillars, which were put up by the Hebrews
• 49:15
  Speaker 1: as objects of divine worship. The altar erected by Jacob
• 49:19
  Speaker 1: at Bethel was a pillar, for according to Bernstein, the
• 49:23
  Speaker 1: word altar can only be used for the erection of
• 49:27
  Speaker 1: a pillar. Jacob likewise set up a matziba or pillar
• 49:31
  Speaker 1: of stone in Gilead, and finally he set one up
• 49:35
  Speaker 1: upon the tomb of Rachel. A great portion of the
• 49:39
  Speaker 1: facts have been suppressed by the translators who have given
• 49:43
  Speaker 1: to the world histories which have glossed over the ancient
• 49:47
  Speaker 1: rites and practices of the Jews. An instance is given
• 49:51
  Speaker 1: by Forelong on the important word rock or stone, a
• 49:55
  Speaker 1: phallic emblem to which the Jews addressed their devotions. Quote
• 50:01
  Speaker 1: it should not be, but I fear it is necessary
• 50:05
  Speaker 1: to explain to mere English readers of the Old Testament
• 50:09
  Speaker 1: that the stone or rock t sur was the real
• 50:14
  Speaker 1: old God of all Arabs, Jews and Phoenicians. That this
• 50:19
  Speaker 1: would be clear to Christians were the Jewish writings translated
• 50:25
  Speaker 1: according to the first ideas of the people and roc
• 50:29
  Speaker 1: used as it ought to be instead of God. Theos
• 50:33
  Speaker 1: Lord et cetera being written where tsur occurs en quote.
• 50:39
  Speaker 1: Numerous instances of this are given in Doctor Ort's worship
• 50:43
  Speaker 1: of Bahle in Israel, where praises, addresses, and adorations are
• 50:48
  Speaker 1: addressed to the rock. Instance Deuteronomy, chapter thirty two, Verses
• 50:54
  Speaker 1: four and eighteen. Stone pillars were also used by the
• 50:58
  Speaker 1: Hebrews as a memorial of a sacred covenant. For we
• 51:02
  Speaker 1: find Jacob setting up a pillar as a witness that
• 51:05
  Speaker 1: he would not pass over it. Connected with this pillar
• 51:09
  Speaker 1: worship is the ceremony of anointing by pouring oil upon
• 51:14
  Speaker 1: the pillar, as practiced by Jacob at Bethel. According to
• 51:18
  Speaker 1: Sir W. Forbes in his Oriental Memoirs, the quote pouring
• 51:24
  Speaker 1: of oil upon a stone is practiced at this day
• 51:27
  Speaker 1: upon many a shapeless stone throughout Hindustan end quote. Toland
• 51:34
  Speaker 1: gives a similar account of the Druids as practicing the
• 51:37
  Speaker 1: same right, and describes many of the stones found in
• 51:41
  Speaker 1: England as having a cavity at the top, made to
• 51:44
  Speaker 1: receive the offering. The worship of Bahle, like the worship
• 51:48
  Speaker 1: of Priapus, was attended with prostitution, and we find the
• 51:52
  Speaker 1: Jews having a similar custom to the Babylonians. Pay Knight
• 51:57
  Speaker 1: gives the following account of it in his work quote,
• 52:01
  Speaker 1: the women of every rank and condition held it to
• 52:04
  Speaker 1: be an indispensable duty of religion to prostitute themselves once
• 52:08
  Speaker 1: in their lives in her temple to any stranger who
• 52:12
  Speaker 1: came and offered money, which, whether little or much, was
• 52:16
  Speaker 1: accepted and applied to a sacred purpose. Women sat in
• 52:20
  Speaker 1: the temple of Venus, awaiting the selection of the stranger,
• 52:24
  Speaker 1: who had the liberty of choosing whom he liked. A woman,
• 52:28
  Speaker 1: once seated, must remain until she has been selected by
• 52:32
  Speaker 1: a piece of silver being cast into her lap, and
• 52:35
  Speaker 1: the rite performed outside the temple end quote. Similar customs
• 52:41
  Speaker 1: existed in Armenia, Phrygia, and even in Palestine, and were
• 52:46
  Speaker 1: a feature of the worship of baal Peor. The Hebrew
• 52:50
  Speaker 1: prophets described and denounced these excesses, which had the same
• 52:55
  Speaker 1: characteristics as the rites of the Babylonian priesthood, the identical
• 53:00
  Speaker 1: customers referred to in Samuel Book one, chapter two, verse
• 53:04
  Speaker 1: twenty two, where the sons of Eli lay with the
• 53:09
  Speaker 1: women that assembled at the door of the tabernacle of
• 53:11
  Speaker 1: the congregation. En Words and history corroborate each other, or
• 53:18
  Speaker 1: are apt to do so if contemporaneous. Thus, Kadesh or
• 53:23
  Speaker 1: Kayesh designate in Hebrew a consecrated one, and history tells
• 53:29
  Speaker 1: the unworthy tale in descriptive plainness. As will be shown
• 53:33
  Speaker 1: in the sequel, that the religion was dominating an imperative
• 53:38
  Speaker 1: is determined by Deuteronomy chapter seventeen, verse twelve, where presumptuous
• 53:43
  Speaker 1: refusal to listen to the priest was death to the offender.
• 53:48
  Speaker 1: To us, it is inconceivable that the indulgence of passion
• 53:52
  Speaker 1: could be associated with religion, but so it was, much
• 53:57
  Speaker 1: as it is covered over by altered words and substituted
• 54:01
  Speaker 1: expressions in the Bible, an example of which see men
• 54:07
  Speaker 1: for male organ Ezekiel, chapter sixteen, verse seventeen. It yet
• 54:14
  Speaker 1: stands out offensively bold. The words expressive of sanctuary, consecrated,
• 54:20
  Speaker 1: and sodomite are in the Hebrew essentially the same. They
• 54:25
  Speaker 1: indicate the passion of amatory devotion. It is among the
• 54:29
  Speaker 1: Hindus of today as it was in Greece and Italy
• 54:33
  Speaker 1: of classic times. And we find that holy women is
• 54:37
  Speaker 1: a title given to those who devote their bodies to
• 54:40
  Speaker 1: be used for hire. The price of which higher goes
• 54:44
  Speaker 1: to the service of the temple. As a general rule,
• 54:48
  Speaker 1: we may assume that priests who make or expound the
• 54:51
  Speaker 1: laws which they declare to be from God are men,
• 54:55
  Speaker 1: and consequently, through all time have thought and do think
• 55:00
  Speaker 1: of the gratification of the masculine half of humanity. The
• 55:04
  Speaker 1: ancient and modern Orientals are not exceptions. They lay it
• 55:09
  Speaker 1: down as a momentous fact that virginity is the most
• 55:13
  Speaker 1: precious of all the possessions of a woman, and being so,
• 55:18
  Speaker 1: it ought in some way or other to be devoted
• 55:21
  Speaker 1: to God. Throughout India and also through the densely inhabited
• 55:27
  Speaker 1: parts of Asia and modern Turkey, there is a class
• 55:30
  Speaker 1: of females who dedicate themselves to the service of the
• 55:34
  Speaker 1: deity whom they adore, and the rewards accruing from their
• 55:37
  Speaker 1: prostitution are devoted to the service of the temple and
• 55:41
  Speaker 1: the priests officiating Therein the temples of the Hindus in
• 55:46
  Speaker 1: the dak Kan possessed their establishments, they had bands of
• 55:50
  Speaker 1: consecrated dancing girls called the women of the Idol, selected
• 55:55
  Speaker 1: in their infancy by the priests for the beauty of
• 55:58
  Speaker 1: their persons, and trained up with every elegant accomplishment that
• 56:03
  Speaker 1: could render them attractive. We also find David and the
• 56:07
  Speaker 1: daughters of Shiloh performing a wild and enticing dance. Likewise,
• 56:13
  Speaker 1: we have the leaping of the prophets of Baal. It
• 56:17
  Speaker 1: is again significant that a great proportion of Bible names
• 56:21
  Speaker 1: relate to divine, sexual, generative, or creative power, such as
• 56:27
  Speaker 1: Allah the strong One, Ariel the strong, jaz Is l
• 56:33
  Speaker 1: amasai Jah is firm, Ashir the male or the upright organ,
• 56:40
  Speaker 1: Elijah l is jah Eliab the strong father, Elisha l
• 56:47
  Speaker 1: is upright, Ahrah the strong one, the hero, Aram high
• 56:52
  Speaker 1: or to be uncovered, Baal Shalisha my Lord, the trinity
• 56:58
  Speaker 1: or my God is te ben Zohet son of firmness,
• 57:03
  Speaker 1: Kamon the erect one, Canan he stands upright. These are
• 57:09
  Speaker 1: only a few of the many names of a similar signification.
• 57:14
  Speaker 1: It will be seen from what has been given that
• 57:17
  Speaker 1: the Jews, like the Phoenicians, if they were not the same,
• 57:21
  Speaker 1: had the same ceremonies, rites, and gods as the surrounding nations.
• 57:27
  Speaker 1: But enough has been said to show that phallic worship
• 57:30
  Speaker 1: was much practiced by the Jews. It was very doubtful
• 57:34
  Speaker 1: whether the Jehovah worship was not of a monotheistic character.
• 57:40
  Speaker 1: But those who desire to have a further insight into
• 57:43
  Speaker 1: the mysteries of the wars between the tribes should consult
• 57:47
  Speaker 1: Bernstein's valuable work Earth Mother. The following interesting chapter is
• 57:54
  Speaker 1: taken from a valuable book issued a few years ago.
• 57:58
  Speaker 1: Anonymously quote Mother Earth is a legitimate expression only of
• 58:04
  Speaker 1: the most general type. Religious genius gave the female quality
• 58:09
  Speaker 1: to the earth with a special meaning. When once the
• 58:13
  Speaker 1: idea obtained that our world was feminine, it was easy
• 58:17
  Speaker 1: to induce the faithful to believe that natural chasms were
• 58:21
  Speaker 1: typical of that part which characterizes woman as at birth,
• 58:26
  Speaker 1: the new being emerges from the mother. So it was
• 58:30
  Speaker 1: supposed that emergence from a terrestrial cleft was equivalent to
• 58:35
  Speaker 1: a new birth. In direct proportion to the resemblance between
• 58:39
  Speaker 1: the sign and the thing signified was the sacredness of
• 58:43
  Speaker 1: the chink and the amount of virtue which was imparted
• 58:46
  Speaker 1: by passing through it from natural caverns being considered holy,
• 58:51
  Speaker 1: The veneration for apertures in stones as being equally symbolical
• 58:57
  Speaker 1: was a natural transition. Holes such as we'd refer to
• 59:01
  Speaker 1: are still to be seen in those structures which are
• 59:04
  Speaker 1: called druidical, both in the British Isles and in India.
• 59:09
  Speaker 1: It is impossible to say when these first arose, it
• 59:12
  Speaker 1: is certain that they survive in India to this day.
• 59:17
  Speaker 1: We recognize the existence of the emblem among the Jews
• 59:20
  Speaker 1: in Isaiah chapter fifty one, verse one, in the charge
• 59:24
  Speaker 1: to look quote to the whole of the pit, whence
• 59:28
  Speaker 1: ye are digged end quote. We have also an indication
• 59:33
  Speaker 1: that chasms were symbolical among the same people in Isaiah
• 59:38
  Speaker 1: chapter fifty seven, verse five, where the wicked among the
• 59:42
  Speaker 1: Jews were described as inflaming themselves with idols under every
• 59:48
  Speaker 1: green tree, and slaying the children in the valleys under
• 59:52
  Speaker 1: the clefts of the rocks end quote. It is possible
• 59:56
  Speaker 1: that the hole in the wall is Ekiel chapter eight,
• 1:00:00
  Speaker 1: verse seven had a similar signification in modern Rome. In
• 1:00:05
  Speaker 1: the vestibule of the church close to the Temple of Vesta,
• 1:00:09
  Speaker 1: I have seen a large perforated stone in the whole
• 1:00:13
  Speaker 1: of which the ancient Romans are said to have placed
• 1:00:16
  Speaker 1: their hands when they swore a solemn oath in imitation
• 1:00:20
  Speaker 1: or rather a counterpart of Abraham swearing his servant upon
• 1:00:25
  Speaker 1: his thigh, that is the male organ. Higgins dwells upon
• 1:00:30
  Speaker 1: these holes and says, quote, these stones are so placed
• 1:00:35
  Speaker 1: as to have a hole under them through which devotees
• 1:00:38
  Speaker 1: passed for religious purposes. There is one of the same
• 1:00:42
  Speaker 1: kind in Ireland called Saint Declaw's Stone. In the mass
• 1:00:46
  Speaker 1: of rocks at Bramham Cragg's there is a place made
• 1:00:50
  Speaker 1: for the devotees to pass through. End quote. We read
• 1:00:54
  Speaker 1: in the accounts of Hindustan that there is a very
• 1:00:57
  Speaker 1: celebrated place in Upper India to which immense numbers of
• 1:01:01
  Speaker 1: pilgrims go to pass through, a place in the mountains
• 1:01:04
  Speaker 1: called the Cow's belly in the island of Bombay. At
• 1:01:09
  Speaker 1: Malabar Hill, there is a rock upon the surface of
• 1:01:12
  Speaker 1: which there is a natural crevice which communicates with a
• 1:01:17
  Speaker 1: cavity opening below. This place is used by the Ghenous
• 1:01:21
  Speaker 1: as a purification of their sins, which they say is
• 1:01:24
  Speaker 1: affected by their going in at the opening below and
• 1:01:27
  Speaker 1: emerging at the cavity above born again. The ceremony is
• 1:01:33
  Speaker 1: in such high repute in the neighboring countries that the
• 1:01:36
  Speaker 1: famous conegy Angria, ventured by stealth one night upon the
• 1:01:41
  Speaker 1: island on purpose to perform the ceremony and got off undiscovered.
• 1:01:47
  Speaker 1: The early Christians gave them a bad name, as if
• 1:01:50
  Speaker 1: from envy. They called these holes Kanni diaboli end quote Anacalypsis,
• 1:01:57
  Speaker 1: page three hundred and forty six. Bacchanalia and Liberalia festivals
• 1:02:04
  Speaker 1: the Romans called the feasts of Bacchus Bacchanalia and Liberalia,
• 1:02:09
  Speaker 1: because Bacchus and Libert were the names for the same god.
• 1:02:14
  Speaker 1: Although the festivals were celebrated at different times and in
• 1:02:18
  Speaker 1: a somewhat different manner, the latter, according to Paine Knight,
• 1:02:22
  Speaker 1: was celebrated on the seventeenth of March with the most
• 1:02:25
  Speaker 1: licentious gaiety, when an image of the Fallas was carried
• 1:02:29
  Speaker 1: openly in triumph. These festivities were more particularly celebrated among
• 1:02:35
  Speaker 1: the rural or agricultural population, who, when the preparatory labor
• 1:02:40
  Speaker 1: of the agriculturist was over, celebrated with joyful activity nature's
• 1:02:46
  Speaker 1: reproductive powers, which in due time was to bring forth
• 1:02:51
  Speaker 1: the fruits. During the festival, a car containing a huge
• 1:02:55
  Speaker 1: Fallas was drawn along, accompanied by its worshippers, who indulged
• 1:03:00
  Speaker 1: in obscene songs and dances of wild and extravagant character.
• 1:03:05
  Speaker 1: The gravest and proudest matrons suddenly laid aside their decency
• 1:03:11
  Speaker 1: and ran screaming among the woods and hills, half naked
• 1:03:15
  Speaker 1: with disheveled hair into woven which were pieces of ivy
• 1:03:18
  Speaker 1: or vine. The bacchanaliol feasts were celebrated in the latter
• 1:03:24
  Speaker 1: part of October, when the harvest was completed. Wine and
• 1:03:28
  Speaker 1: figs were carried in the procession of the bacants, and
• 1:03:32
  Speaker 1: lastly came the falley, followed by honorable virgins called Canephoroe,
• 1:03:37
  Speaker 1: who carried baskets of fruit. These were followed by a
• 1:03:40
  Speaker 1: company of men who carried poles, at the end of
• 1:03:43
  Speaker 1: which were figures representing the organ of generation. The men
• 1:03:47
  Speaker 1: sang the pallica and were crowned with violets and ivy,
• 1:03:51
  Speaker 1: and had their faces covered with other kinds of herbs.
• 1:03:55
  Speaker 1: These were followed by some dressed in women's apparel striped
• 1:03:58
  Speaker 1: with white reaching to their ankles, with garlands on their
• 1:04:02
  Speaker 1: heads and wreaths of flowers in their hands, imitating by
• 1:04:06
  Speaker 1: their gestures the state of inebriety. The priestesses ran in
• 1:04:10
  Speaker 1: every direction, shouting and screaming, each with a thersus in
• 1:04:14
  Speaker 1: their hands, men and women all intermingled, dancing and frolicking
• 1:04:18
  Speaker 1: with suggestive gesticulations. Deodorus says the festivals were carried into
• 1:04:23
  Speaker 1: the night, and it was then frenzy reached its height.
• 1:04:28
  Speaker 1: He says, quote, in performing the solemnity, virgins carry the
• 1:04:32
  Speaker 1: thersus and run about frantic halloing evoe in honor of
• 1:04:37
  Speaker 1: the god. Then the women in a body offer the
• 1:04:41
  Speaker 1: sacrifices and roar out the praises of Bacchus in song
• 1:04:44
  Speaker 1: as if he were present, in imitation of the ancient
• 1:04:48
  Speaker 1: menads who accompanied him, end quote. These festivities were carried
• 1:04:53
  Speaker 1: into the night, and as the celebrators became heated with wine,
• 1:04:58
  Speaker 1: they degenerated into extreme licentiousness. Similar enthusiastic frenzy was exhibited
• 1:05:04
  Speaker 1: at the Lupercalian feasts, instituted in honor of the god
• 1:05:08
  Speaker 1: Pan under the shape of a goat, whose priests, according
• 1:05:13
  Speaker 1: to Owen in his Worship of Serpents, on the morning
• 1:05:17
  Speaker 1: of the feast, ran naked through the streets, striking the
• 1:05:20
  Speaker 1: married women they met on the hands and belly, which
• 1:05:23
  Speaker 1: was held as an omen promising fruitfulness. The nymphs performing
• 1:05:27
  Speaker 1: the same ostentatious display as the becants at the festival
• 1:05:31
  Speaker 1: of Bacchanalia. The Festival of Venus was celebrated towards the
• 1:05:36
  Speaker 1: beginning of April, and the Phalas was again drawn in
• 1:05:40
  Speaker 1: a car, followed by a procession of Roman women to
• 1:05:43
  Speaker 1: the temple of Venus. Says a writer quote, the loose
• 1:05:48
  Speaker 1: women of the town and its neighborhood, called together by
• 1:05:51
  Speaker 1: the sounding of horns, mixed with the multitude in perfect nakedness,
• 1:05:56
  Speaker 1: and excited their passions with obscene motions and languthlanguage, until
• 1:06:01
  Speaker 1: the festival ended in a scene of mad revelry, in
• 1:06:04
  Speaker 1: which all restraint was laid aside. It is said that
• 1:06:09
  Speaker 1: these festivals took their rise from Egypt, from whence they
• 1:06:12
  Speaker 1: were brought into Greece by Metampus, where the triumph of
• 1:06:16
  Speaker 1: Osiris was celebrated with secret rites, and from thence the
• 1:06:20
  Speaker 1: Bacchanals drew their original and from the feasts instituted by
• 1:06:25
  Speaker 1: Isis came the orgies of Bacchus, Druid and Hebrew faiths.
• 1:06:32
  Speaker 1: It seems not at all improbable that the deities worshiped
• 1:06:35
  Speaker 1: by the ancient Britons and the Irish were no other
• 1:06:39
  Speaker 1: than the Phallic deities of the ancient Syrians and Greeks,
• 1:06:43
  Speaker 1: and also the Bile of the Hebrews. Dionysius Perreegites, who
• 1:06:49
  Speaker 1: lived in the time of Augustus Caesar, states that the
• 1:06:52
  Speaker 1: rites of Bacchus were celebrated in the British Isles, while Strabo,
• 1:06:57
  Speaker 1: who lived in the time of Augustus and Tiberiirius, asserts
• 1:07:01
  Speaker 1: that a much earlier writer described the worship of the
• 1:07:04
  Speaker 1: Kabiri to have come originally from Phoenicia. Higgins, in his
• 1:07:09
  Speaker 1: History of the Druids, says the supreme god above the
• 1:07:13
  Speaker 1: rest was called seod Hoc and Bahl. The name of
• 1:07:17
  Speaker 1: Bahl is found both in Wales, Gaul and Germany, and
• 1:07:21
  Speaker 1: is the same as the Hebrew Baal. The same god,
• 1:07:25
  Speaker 1: according to O'Brien, was the chief deity of the Irish,
• 1:07:29
  Speaker 1: in whose honor the round towers were erected, which structures
• 1:07:34
  Speaker 1: the ancient Irish themselves designated Bile Toyr or the Towers
• 1:07:39
  Speaker 1: of Baol. In Numbers Chapter twenty two will be found
• 1:07:44
  Speaker 1: a mention of a similar pillar consecrated to Ball. Many
• 1:07:48
  Speaker 1: of the same customs and superstitions that existed among the
• 1:07:51
  Speaker 1: Druids and ancient Irish will likewise be found among the Israelites.
• 1:07:58
  Speaker 1: On the first day of May, the Irish made great
• 1:08:01
  Speaker 1: fires in honor of Bahl, likewise offering him sacrifices. A
• 1:08:05
  Speaker 1: similar account is given of a custom of the Druids
• 1:08:09
  Speaker 1: by Toland in an account of the Festival of the Fires,
• 1:08:13
  Speaker 1: he says, quote, on May Day Eve, the Druids made
• 1:08:17
  Speaker 1: prodigious fires on these cairns, which, being every one in
• 1:08:22
  Speaker 1: sight of some other, could not but afford a glorious
• 1:08:25
  Speaker 1: show over a whole nation end quote. These fires are
• 1:08:30
  Speaker 1: said to be lit even to the present day by
• 1:08:33
  Speaker 1: the aboriginal Irish on the first of May, called by
• 1:08:37
  Speaker 1: them Bealtine or the day of Belen's Fire, the same
• 1:08:41
  Speaker 1: name as given them in the highlands of Scotland. A
• 1:08:45
  Speaker 1: similar practice to this will be noticed, as mentioned in
• 1:08:48
  Speaker 1: the Second Book of Kings, where the Canaanites, in the
• 1:08:52
  Speaker 1: worship of Baal are said to have passed their children
• 1:08:55
  Speaker 1: through the fire of Baal, which seems to have been
• 1:08:58
  Speaker 1: a common practice. As Ahaz, king of Israel, is blamed
• 1:09:03
  Speaker 1: for having done the same thing. Higgins, in his Anacalepsis,
• 1:09:07
  Speaker 1: says this superstitious custom still continues, and that on quote
• 1:09:13
  Speaker 1: particular days, great fires are lighted, and the fathers, taking
• 1:09:17
  Speaker 1: the children in their arms, jump or run through them,
• 1:09:21
  Speaker 1: and thus pass their children through them. They also light
• 1:09:24
  Speaker 1: two fires at a little distance from each other, and
• 1:09:27
  Speaker 1: drive their cattle between them end quote. It will be found,
• 1:09:32
  Speaker 1: on reference to Deuteronomy, that this very practice is specially
• 1:09:36
  Speaker 1: forbidden in the Rites of Numa. We have also the
• 1:09:41
  Speaker 1: sacred fire of the Irish of Saint Brigid, of Moses,
• 1:09:45
  Speaker 1: of Mithra and of India, accompanied with an establishment of
• 1:09:50
  Speaker 1: nuns or vestal virgins. A sacred fire is said to
• 1:09:54
  Speaker 1: have been kept burning by the nuns of Kildare, which
• 1:09:57
  Speaker 1: was established by Saint Brigitt. This fire fire was never
• 1:10:00
  Speaker 1: blown with the mouth, that it might not be polluted,
• 1:10:04
  Speaker 1: but only with bellows. This fire was similar to that
• 1:10:08
  Speaker 1: of the Jews, kept burning only with peeled wood and
• 1:10:12
  Speaker 1: never blown with the mouth. Hyde describes a similar fire
• 1:10:16
  Speaker 1: which was kept burning in the same way by the
• 1:10:19
  Speaker 1: ancient Persians, who kept their sacred fire fed with a
• 1:10:22
  Speaker 1: certain tree called horm Morgorum, and Colonel Valancey says the
• 1:10:29
  Speaker 1: sacred fire of the Irish was fed with the wood
• 1:10:32
  Speaker 1: of the tree called horm where the Romish priest relates
• 1:10:38
  Speaker 1: that at Kildare, the glorious bridget was rendered illustrious by
• 1:10:43
  Speaker 1: many miracles, amongst which was the sacred fire, which had
• 1:10:48
  Speaker 1: been kept burning by nuns ever since the time of
• 1:10:51
  Speaker 1: the Virgin. The earliest sacred places of the Jews were
• 1:10:56
  Speaker 1: evidently sacred stones or stone circles, succeed did in time
• 1:11:00
  Speaker 1: by temples. These early rude stones, emblems of the Creator,
• 1:11:06
  Speaker 1: were erected by the Israelites, which in no way differed
• 1:11:10
  Speaker 1: from the erections of the Gentiles. It will be found
• 1:11:14
  Speaker 1: that the Jews, to commemorate a great victory or to
• 1:11:18
  Speaker 1: bear witness of the Lord, were all signified by stones.
• 1:11:22
  Speaker 1: Thus Joshua erected a stone to bear witness. Jacob put
• 1:11:27
  Speaker 1: up a stone to make a place sacred. Abel set
• 1:11:31
  Speaker 1: up the same for a place of worship. Samuel erected
• 1:11:35
  Speaker 1: a stone as a boundary, which was to be the
• 1:11:37
  Speaker 1: token of an agreement made in the name of God.
• 1:11:41
  Speaker 1: Even Maundrel, in his travels, names several that he saw
• 1:11:45
  Speaker 1: in Palestine. It is curious that where a pillar was
• 1:11:49
  Speaker 1: erected there, some time after a temple was put up
• 1:11:54
  Speaker 1: in the same manner that the round towers of Ireland
• 1:11:57
  Speaker 1: were always near a church, but never formed part of it.
• 1:12:03
  Speaker 1: We find many instances in the scriptures of the erection
• 1:12:06
  Speaker 1: of a number of stones among the early Israelites, which
• 1:12:10
  Speaker 1: would lead us to conclude that it was not at
• 1:12:12
  Speaker 1: all unlikely that the early places of worship among them
• 1:12:16
  Speaker 1: were similar to the temples found in various parts of
• 1:12:19
  Speaker 1: Great Britain and Ireland. It is written in Exodus chapter
• 1:12:23
  Speaker 1: twenty four, verse four, that Moses rose up early in
• 1:12:27
  Speaker 1: the morning and builded an altar under the hill, and
• 1:12:31
  Speaker 1: twelve pillars, according to the twelve tribes of Israel, were erected.
• 1:12:37
  Speaker 1: It is also given out that when the children of
• 1:12:40
  Speaker 1: Israel should pass over the Jordan unto the land which
• 1:12:43
  Speaker 1: the Lord giveth them, they should set up great stones
• 1:12:47
  Speaker 1: and plaster them with plaster, and also the words of
• 1:12:50
  Speaker 1: the Law were to be written thereon. In many other places,
• 1:12:54
  Speaker 1: stones were ordered to be set up in the name
• 1:12:57
  Speaker 1: of the Lord, and repeated instances are given that the
• 1:13:00
  Speaker 1: stones should be twelve in number and unhewn. Stone temples
• 1:13:06
  Speaker 1: seem to have been erected in all countries of the world,
• 1:13:10
  Speaker 1: and even in America, where among the early American races
• 1:13:14
  Speaker 1: are to be found customs, superstitions, and religious objects of
• 1:13:19
  Speaker 1: veneration similar to the Phoenicians. An American writer says, quote,
• 1:13:24
  Speaker 1: there is sufficient evidence that the religious customs of the Mexicans, Peruvians,
• 1:13:29
  Speaker 1: and other American races are nearly identical with those of
• 1:13:33
  Speaker 1: the ancient Phoenicians. We moreover discover that many of their
• 1:13:37
  Speaker 1: religious terms have etymologically the same origin end quote. Pine Knight,
• 1:13:45
  Speaker 1: in his Worship of Priapus, devotes much of his work
• 1:13:49
  Speaker 1: to show that the temples erected at Stonehenge and other
• 1:13:53
  Speaker 1: places were of a Phoenician origin, which was simply a
• 1:13:57
  Speaker 1: temple of the god Bacchus. Stonehenge a temple of Bacchus.
• 1:14:03
  Speaker 1: Of all the nations of antiquity, the Persians were the
• 1:14:06
  Speaker 1: most simple and direct in the worship of the Creator.
• 1:14:09
  Speaker 1: They were the puritans of the heathen world, and not
• 1:14:13
  Speaker 1: only rejected all images of God and his agents, but
• 1:14:16
  Speaker 1: also temples and altars. According to Herodotus, whose authority we
• 1:14:21
  Speaker 1: prefer to any other, because he had an opportunity of
• 1:14:24
  Speaker 1: conversing with them before they had adopted any foreign superstitions.
• 1:14:29
  Speaker 1: As they worshiped the ethereal fire, without any medium of
• 1:14:32
  Speaker 1: personification or allegory. They thought it unworthy of the dignity
• 1:14:36
  Speaker 1: of the God to be represented by any definite form
• 1:14:40
  Speaker 1: or circumscribed to any particular place. The universe was his temple,
• 1:14:45
  Speaker 1: and the all pervading element of fire his only symbol.
• 1:14:50
  Speaker 1: The Greeks appear originally to have held similar opinions, for
• 1:14:54
  Speaker 1: they were long without statues, and Pausanius speaks of a
• 1:14:57
  Speaker 1: temple at Siceon, built by adre Maastus, who lived in
• 1:15:01
  Speaker 1: an age before the Trojan War, which consisted of columns
• 1:15:05
  Speaker 1: only without wall or roof, like the Celtic temples of
• 1:15:09
  Speaker 1: our northern ancestors, or the Pyrathea of the Persians, which
• 1:15:13
  Speaker 1: were circles of stones, in the center of which was
• 1:15:16
  Speaker 1: kindled to the sacred fire, the symbol of the god.
• 1:15:20
  Speaker 1: Homer frequently speaks of places of worship consisting of an
• 1:15:24
  Speaker 1: area and altar only, which were probably enclosures like those
• 1:15:28
  Speaker 1: of the Persians, with an altar in the center. The
• 1:15:31
  Speaker 1: temples dedicated to the creator Bacchus, which the Greek architects
• 1:15:36
  Speaker 1: called hypethral, seemed to have been anciently of this kind
• 1:15:41
  Speaker 1: whence probably came the title surrounded with columns attributed to
• 1:15:46
  Speaker 1: that god in the Orphic litanies. The remains of one
• 1:15:50
  Speaker 1: of these are still extant at Putznoli, near Naples, which
• 1:15:54
  Speaker 1: the inhabitants called the Temple of Serapis, but the ornaments
• 1:15:58
  Speaker 1: of grapes, vase, vi, et cetera found among the ruins
• 1:16:02
  Speaker 1: prove it to have been of Bacchus. Serapis was indeed
• 1:16:07
  Speaker 1: the same deity worshiped under another form, being usually a
• 1:16:11
  Speaker 1: personification of the Sun. The architecture is of the Roman times,
• 1:16:16
  Speaker 1: but the ground plan is probably that of a very
• 1:16:19
  Speaker 1: ancient one which this was made to replace, for it
• 1:16:23
  Speaker 1: exactly resembles that of a Celtic temple in Zealand published
• 1:16:27
  Speaker 1: in Stukeley's Itinerary. The ranges of square buildings which enclose
• 1:16:32
  Speaker 1: it are not properly parts of the temple, but apartments
• 1:16:36
  Speaker 1: of the priests, places for victims and sacred utensils, and
• 1:16:40
  Speaker 1: chapels dedicated to the subordinate deities, introduced by a more
• 1:16:45
  Speaker 1: complicated and corrupt worship, and probably unknown to the founder
• 1:16:50
  Speaker 1: of the original edifice. The portico, which runs parallel with
• 1:16:54
  Speaker 1: these buildings, encloses the termenos, or area of sacred ground,
• 1:16:59
  Speaker 1: which in the u s Pyrothea of the Persians was circular,
• 1:17:02
  Speaker 1: but is here quadrangular, as in the Celtic Temple in
• 1:17:06
  Speaker 1: Zeeland and the Indian pagoda before described. In the center
• 1:17:11
  Speaker 1: was the Holy of Holies, the seat of the God,
• 1:17:14
  Speaker 1: consisting of a circle of columns raised upon a basement
• 1:17:17
  Speaker 1: without roof or walls, in the middle of which was
• 1:17:20
  Speaker 1: probably the sacred fire or some other symbol of the deity.
• 1:17:25
  Speaker 1: The square area in which it stood was sunk below
• 1:17:28
  Speaker 1: the natural level of the ground, and like that of
• 1:17:31
  Speaker 1: the Indian pagoda, appears to have been occasionally floated with water,
• 1:17:36
  Speaker 1: the drains and conduits being still to be seen, as
• 1:17:39
  Speaker 1: also several fragments of sculpture representing waves, serpents, and various
• 1:17:45
  Speaker 1: aquatic animals which once adorned the basement. The Bacchus here worshiped, was,
• 1:17:51
  Speaker 1: as we learned from the orphic hymn above, sighted the
• 1:17:55
  Speaker 1: Sun in his character of extinguisher of the fires which
• 1:17:58
  Speaker 1: once pervaded the earth. He is supposed to have done
• 1:18:02
  Speaker 1: this by exhaling the waters of the ocean and scattering
• 1:18:05
  Speaker 1: them over the land which was thus supposed to have
• 1:18:09
  Speaker 1: acquired its proper temperature and fertility. For this reason, the
• 1:18:13
  Speaker 1: sacred fire, the essential image of the God, was surrounded
• 1:18:17
  Speaker 1: by the element, which was principally employed in giving effect
• 1:18:21
  Speaker 1: to the beneficial exertions of the great attribute. From a
• 1:18:25
  Speaker 1: passage of Hecataeus preserved by Deodorus Siculus, it seems evident
• 1:18:31
  Speaker 1: that Stonehenge and all the monuments of the same kind
• 1:18:34
  Speaker 1: found in the North belonged to the same religion, which
• 1:18:37
  Speaker 1: appears at some remote period to have prevailed over the
• 1:18:41
  Speaker 1: whole northern Hemisphere. According to that ancient historian quote, the
• 1:18:47
  Speaker 1: Hyperboreans inhabited an island beyond Gaul as large as Sicily,
• 1:18:52
  Speaker 1: in which Apollo was worshiped in a circular temple considerable
• 1:18:56
  Speaker 1: for its size and riches. End quote. Apollo, we know
• 1:19:01
  Speaker 1: in the language of the Greeks of that age, can
• 1:19:04
  Speaker 1: mean no other than the Sun, which, according to Caesar,
• 1:19:08
  Speaker 1: was worshiped by the Germans when they knew of no
• 1:19:11
  Speaker 1: other deities except fire and the moon. The island can
• 1:19:15
  Speaker 1: evidently be no other than Britain, which at that time
• 1:19:19
  Speaker 1: was only known to the Greeks by the vague reports
• 1:19:22
  Speaker 1: of the Phoenician mariners, and so uncertain and obscure that Herodotus,
• 1:19:28
  Speaker 1: the most inquisitive and credulous of historians, doubts of its existence.
• 1:19:34
  Speaker 1: The circular temple of the Sun being noticed in such
• 1:19:37
  Speaker 1: slight and imperfect accounts, proves that it must have been
• 1:19:42
  Speaker 1: something singular and important, for if it had been an
• 1:19:46
  Speaker 1: inconsiderable structure, it would not have been mentioned at all,
• 1:19:49
  Speaker 1: and if there had been many such in the country,
• 1:19:53
  Speaker 1: the historian would not have employed the singular number. Stone
• 1:19:58
  Speaker 1: Henge has certainly been been a circular temple nearly the
• 1:20:02
  Speaker 1: same as that already described of the Bacchus had put Snoli,
• 1:20:06
  Speaker 1: except that in the latter the nice execution and beautiful
• 1:20:10
  Speaker 1: symmetry of the parts are in every respect the reverse
• 1:20:14
  Speaker 1: of the rude but majestic simplicity of the former. In
• 1:20:19
  Speaker 1: the original design they differ, but in the form of
• 1:20:22
  Speaker 1: the area. It may therefore be reasonably supposed that we
• 1:20:26
  Speaker 1: have still the ruins of the identical temple described by Hecataeus, who,
• 1:20:31
  Speaker 1: being an Asiatic Greek, might have received his information from
• 1:20:36
  Speaker 1: Phoenician merchants who had visited the interior parts of Britain
• 1:20:40
  Speaker 1: when trading there for tin Anacrobius mentions a temple of
• 1:20:45
  Speaker 1: the same kind and form upon Mount Zilmisus in Thrace,
• 1:20:50
  Speaker 1: dedicated to the Sun, under the title of Bacchus Zebrasius.
• 1:20:54
  Speaker 1: The large obelisks of stone found in many parts of
• 1:20:58
  Speaker 1: the North, such as those at Rudstone and near borough
• 1:21:01
  Speaker 1: Bridge in Yorkshire, belong to the same religion, obelisks, being,
• 1:21:06
  Speaker 1: as Pliny observes, sacred to the Sun, whose rays they represent,
• 1:21:11
  Speaker 1: both by their form and name. Note Paine Knights worship
• 1:21:15
  Speaker 1: of Priapus end note. Buns and religious cakes, says Hislop
• 1:21:23
  Speaker 1: quote the hot cross buns of Good Friday and the
• 1:21:26
  Speaker 1: dyed eggs of Pash or Easter Sunday figured in the
• 1:21:31
  Speaker 1: Chaldean Rites, just as they do now. The buns, known
• 1:21:35
  Speaker 1: too by that identical name, were used in the worship
• 1:21:38
  Speaker 1: of the Queen of Heaven, the Goddess easter ishtar or
• 1:21:42
  Speaker 1: Astate as early as the days of Sea Crops, the
• 1:21:46
  Speaker 1: founder of Athens, one thousand, five hundred years before the
• 1:21:49
  Speaker 1: Christian era. End quote quote. One species of bread, says Bryant,
• 1:21:57
  Speaker 1: which used to be offered to the gods, was of
• 1:22:00
  Speaker 1: great antiquity and called bone. Diogenes mentioned they were made
• 1:22:05
  Speaker 1: of flour and honey end quote. It appears that Jeremiah
• 1:22:10
  Speaker 1: the prophet was familiar with this lecherous worship. He says, quote,
• 1:22:16
  Speaker 1: the children gather, would the fathers kindle the fire, and
• 1:22:20
  Speaker 1: the women need the doe to make cakes to the
• 1:22:23
  Speaker 1: Queen of Heaven end quote Jeremiah, Chapter seven, verse eighteen.
• 1:22:29
  Speaker 1: His lop does not add that the buns offered to
• 1:22:32
  Speaker 1: the Queen of Heaven and in sacrifices to other deities,
• 1:22:37
  Speaker 1: were framed in the shape of the sexual organs, but
• 1:22:40
  Speaker 1: that they were so in ancient times. We have abundance
• 1:22:44
  Speaker 1: of evidence. Martial distinctly speaks of such things in two epigrams,
• 1:22:51
  Speaker 1: first wherein the male organ is spoken of, second wherein
• 1:22:55
  Speaker 1: the female part is commemorated, the cakes being made of
• 1:22:59
  Speaker 1: the finding flower and kept especially for the palate of
• 1:23:03
  Speaker 1: the fair one. Captain Wilford note Asiatic Researches, Chapter eight,
• 1:23:10
  Speaker 1: page three, six five end note says quote, when the
• 1:23:15
  Speaker 1: people of Syracuse were sacrificing to goddesses, they offered cakes
• 1:23:19
  Speaker 1: called maloi, shaped like the female organ, and in some
• 1:23:24
  Speaker 1: temples where the priestesses were probably ventriloquists. They so far
• 1:23:29
  Speaker 1: imposed on the credulous multitude who came to adore thee
• 1:23:32
  Speaker 1: vulgar as, to make them believe that it spoke and
• 1:23:36
  Speaker 1: gave oracles. End quote. We can understand how such things
• 1:23:41
  Speaker 1: were allowed in licentious Rome, but we can scarcely comprehend
• 1:23:46
  Speaker 1: how they were tolerated in Christian Europe, as to all
• 1:23:50
  Speaker 1: innocent surprise we find they were from the second part
• 1:23:55
  Speaker 1: of the remains of the Worship of Priapus that in Santos,
• 1:24:01
  Speaker 1: in the neighborhood of La Rochelle, small cakes baked in
• 1:24:04
  Speaker 1: the form of the fallas are made as offerings at Easter,
• 1:24:08
  Speaker 1: carried and presented from house to house. Dular states that
• 1:24:13
  Speaker 1: in his time the festival of Palm Sunday in the
• 1:24:16
  Speaker 1: House of Scent was called Lefette de Pine feast of
• 1:24:21
  Speaker 1: the Privy members, and that during its continuance the women
• 1:24:26
  Speaker 1: and children carried in the procession a falas made of bread,
• 1:24:30
  Speaker 1: which they called a pin at the end of their
• 1:24:33
  Speaker 1: palm branches. These pinne were subsequently blessed by priests and
• 1:24:38
  Speaker 1: carefully preserved by the women during the year Palm Sunday
• 1:24:43
  Speaker 1: Palm it is to be remembered is a euphemism of
• 1:24:47
  Speaker 1: the male organ, and it is curious to see it
• 1:24:50
  Speaker 1: united with the fallas in Christendom. Dular also says that
• 1:24:55
  Speaker 1: in some of the earlier in edited French books on cookery,
• 1:25:00
  Speaker 1: the seats are given for making cakes of the salacious
• 1:25:03
  Speaker 1: form in question, which are broadly named. He further tells
• 1:25:07
  Speaker 1: us those cakes symbolized the male in lower Limusin and
• 1:25:11
  Speaker 1: especially at Brive, while the female emblem was adopted at Clermont,
• 1:25:16
  Speaker 1: in Auvergne and other places. The Ark and Good Friday,
• 1:25:22
  Speaker 1: the ark of the Covenant was a most sacred symbol
• 1:25:25
  Speaker 1: in the worship of the Jews, and like the sacred
• 1:25:29
  Speaker 1: boat or ark of Osiris, contained the symbol of the
• 1:25:33
  Speaker 1: principle of life or creative power. The symbol was preserved
• 1:25:37
  Speaker 1: with great veneration in a minute tabernacle, which was considered
• 1:25:42
  Speaker 1: the special and sanctified abode of the God. In size
• 1:25:46
  Speaker 1: and manner of construction, the ark of the Jews and
• 1:25:49
  Speaker 1: the sacred chest of Osiris of the Egyptians were exactly
• 1:25:53
  Speaker 1: alike and were carried in processions in a similar manner.
• 1:25:58
  Speaker 1: The ark or chest of Osaiahrus was attended by the priests,
• 1:26:02
  Speaker 1: and was borne on the shoulders of men by means
• 1:26:05
  Speaker 1: of staves. The ark, when taken from the temple, was
• 1:26:09
  Speaker 1: placed upon a table or stand made expressly for the purpose,
• 1:26:13
  Speaker 1: and was attended by a procession similar to that which
• 1:26:16
  Speaker 1: followed the Jewish ark. According to Faber, the ark was
• 1:26:21
  Speaker 1: a symbol of the Earth or female principle, containing the
• 1:26:24
  Speaker 1: germ of all animated nature, and regarded as the Great Mother,
• 1:26:30
  Speaker 1: whence all things sprung. Thus, the ark, Earth and Goddess
• 1:26:35
  Speaker 1: were represented by common symbols and spoken of in the
• 1:26:39
  Speaker 1: Old Testament as the Ashera. The sacred emblems carried in
• 1:26:44
  Speaker 1: the ark of the Egyptians were the phallus, the egg,
• 1:26:48
  Speaker 1: and the serpent, the first representing the sun fire and
• 1:26:52
  Speaker 1: male or generative principle, the creator, the second the passive
• 1:26:57
  Speaker 1: or female the germ of all anime things, the preserver,
• 1:27:02
  Speaker 1: and the last the destroyer, the three of the sacred
• 1:27:06
  Speaker 1: Trinity the Hindu women. According to Paine, Knight still carry
• 1:27:12
  Speaker 1: the lingam, or consecrated symbol of the generative attribute of
• 1:27:16
  Speaker 1: the deity, in solemn procession between two serpents and in
• 1:27:21
  Speaker 1: a sacred casket which held the egg and the Phallus
• 1:27:25
  Speaker 1: in the mystic Procession of the Greeks, was also a serpent. Quote.
• 1:27:30
  Speaker 1: The ark, says Faber, was reverenced in all the ancient
• 1:27:35
  Speaker 1: religions end quote. It was often represented in the form
• 1:27:39
  Speaker 1: of a boat or ship, as well as an oblong chest.
• 1:27:43
  Speaker 1: The rights of the Druids, with those of Phoenicia and
• 1:27:46
  Speaker 1: Hindustan show that an ark, chest, cell, boat or cavern
• 1:27:52
  Speaker 1: held an important place in their mysteries. In the story
• 1:27:56
  Speaker 1: of Osiris, like that of the Siva, be found the
• 1:28:00
  Speaker 1: reason for the emblem being carried in the sacred chest,
• 1:28:04
  Speaker 1: and the explanation of one of the mysteries of the
• 1:28:07
  Speaker 1: Egyptian priests. It is said that Osiris was torn to
• 1:28:12
  Speaker 1: pieces by the wicked Typhon, who, after cutting up the body,
• 1:28:17
  Speaker 1: distributed the parts over the earth. Isis recovered the scattered
• 1:28:21
  Speaker 1: limbs and brought them back to Egypt, but being unable
• 1:28:25
  Speaker 1: to find thee part which distinguished his sex. She had
• 1:28:29
  Speaker 1: an image made of wood, which was enshrined in an
• 1:28:32
  Speaker 1: arc and ordered to be solemnly carried about in the
• 1:28:36
  Speaker 1: festivals she had instituted in his honor and celebrated with
• 1:28:40
  Speaker 1: certain secret rites. The egg which accompanied the Phallas in
• 1:28:45
  Speaker 1: the ark was a very common symbol of the ancient faiths,
• 1:28:49
  Speaker 1: which was considered as containing the generation of life, the
• 1:28:52
  Speaker 1: image of that which generated all things in itself. Jacob
• 1:28:58
  Speaker 1: Bryant says, quote the egg, as it contained the principles
• 1:29:02
  Speaker 1: of life, was thought no improper emblem of the ark,
• 1:29:07
  Speaker 1: in which were preserved the future world. Hence, in the
• 1:29:11
  Speaker 1: Dionysian and in other mysteries, one part of the nocturnal
• 1:29:16
  Speaker 1: ceremony consisted in the consecration of an egg. This egg
• 1:29:22
  Speaker 1: was called the mundane egg. The ark was likewise the
• 1:29:27
  Speaker 1: symbol of salvation, the place of safety, the secret receptacle
• 1:29:32
  Speaker 1: of the divine wisdom. Hence we find the ark of
• 1:29:36
  Speaker 1: the Jews containing the tables of the Law. We find
• 1:29:39
  Speaker 1: too that the Jews were ordered to place in the
• 1:29:42
  Speaker 1: ark Aarn's rod which budded, conveying the idea of symbolized fertility,
• 1:29:49
  Speaker 1: showing that the ark was considered as the receptacle of
• 1:29:53
  Speaker 1: the life principle, as an emblem of the Creator. With
• 1:29:57
  Speaker 1: the Egyptians, Osiris was supposed to be buried in the ark,
• 1:30:02
  Speaker 1: which represented the disappearance of the deity. His loss or
• 1:30:06
  Speaker 1: death constituted the first part of the mysteries, which consisted
• 1:30:11
  Speaker 1: of lamentations for his decease. After the third day from
• 1:30:16
  Speaker 1: his death, a procession went down to the seaside in
• 1:30:20
  Speaker 1: the night, carrying the ark with them. During the passage
• 1:30:24
  Speaker 1: they poured drink offerings from the river, and when the
• 1:30:27
  Speaker 1: ceremony had been duly performed, they raised a shout that
• 1:30:31
  Speaker 1: Osiris had again risen, that the dead had been restored
• 1:30:35
  Speaker 1: to life. After this followed the second or joyful part
• 1:30:40
  Speaker 1: of the mysteries. The similarity of this custom with the
• 1:30:45
  Speaker 1: Good Friday celebrations of the death of Jesus and the
• 1:30:48
  Speaker 1: rejoicings on account of his resurrection on Easter Sunday will
• 1:30:53
  Speaker 1: be at once observed. It is further said that the
• 1:30:57
  Speaker 1: missing part of Osiris was eaten by a fish, which
• 1:31:02
  Speaker 1: made the fish a sacred symbol. Thus we have the ark,
• 1:31:06
  Speaker 1: fish and Good Friday brought together. Also the egg, for
• 1:31:11
  Speaker 1: the origin of the Easter eggs is very ancient. A
• 1:31:16
  Speaker 1: bull is represented as breaking an egg with his horn,
• 1:31:20
  Speaker 1: which signified the liberating of imprisoned life at the opening
• 1:31:24
  Speaker 1: or spring of the year, which had been destroyed by
• 1:31:28
  Speaker 1: Typhon the opening of the year at that time commenced
• 1:31:32
  Speaker 1: in the spring, not according to our present reckoning. Thus
• 1:31:37
  Speaker 1: the egg was a symbol of the resurrection of life
• 1:31:40
  Speaker 1: at the spring or our Easter time. The author of
• 1:31:44
  Speaker 1: the Worship of the Generative Powers describes the origin of
• 1:31:48
  Speaker 1: the hot cross bun at Easter, which is a further
• 1:31:52
  Speaker 1: parallelism of the Christian and Pagan festivals. The author also
• 1:31:58
  Speaker 1: draws a further conclusion that the cakes or buns have
• 1:32:03
  Speaker 1: in reality a phallic origin, for in France and other parts,
• 1:32:08
  Speaker 1: the Easter cakes were called after the membrum Virile. The
• 1:32:12
  Speaker 1: writer says, quote in the primitive Teutonic mythology, there was
• 1:32:17
  Speaker 1: a female deity named in Old German Astare and in
• 1:32:22
  Speaker 1: Anglo Saxon Eastre or Eostre. But all we know of
• 1:32:26
  Speaker 1: her is the simple statement of our father of history, Bede,
• 1:32:30
  Speaker 1: that her festival was celebrated by the ancient Saxons in
• 1:32:34
  Speaker 1: the month of April, from which circumstance that month was
• 1:32:38
  Speaker 1: named by the Anglo Saxons Easter Mona or Eosta Mona,
• 1:32:43
  Speaker 1: and that the name of the goddess had been frequently
• 1:32:47
  Speaker 1: given to the Paschal time, with which it was identical.
• 1:32:51
  Speaker 1: The name of this goddess was given to the same
• 1:32:53
  Speaker 1: month by the Old Germans and by the Franks, so
• 1:32:57
  Speaker 1: that she must have been one of the most highly
• 1:33:00
  Speaker 1: honored of the Teutonic deities, and her festival must have
• 1:33:03
  Speaker 1: been a very important one and deeply implanted in the
• 1:33:06
  Speaker 1: popular feelings, or the Church would not have sought to
• 1:33:10
  Speaker 1: identify it with one of the greatest Christian festivals of
• 1:33:13
  Speaker 1: the year. It is understood that the Romans considered this
• 1:33:17
  Speaker 1: month as dedicated to Venus, no doubt, because it was
• 1:33:21
  Speaker 1: that in which the productive powers of nature begin to
• 1:33:25
  Speaker 1: be visibly developed. When the Pagan festival was adopted by
• 1:33:30
  Speaker 1: the Church, it became a movable feast instead of being
• 1:33:34
  Speaker 1: fixed to the month of April. Among other objects offered
• 1:33:39
  Speaker 1: to the goddess at this time were cakes, made no
• 1:33:43
  Speaker 1: doubt of fine flour, but of their form we are ignorant.
• 1:33:48
  Speaker 1: The Christians, when they seized upon the Easter festival, gave
• 1:33:51
  Speaker 1: them the form of a bun, which indeed was at
• 1:33:55
  Speaker 1: that time the ordinary form of bread, And to protect
• 1:33:59
  Speaker 1: themselves and those who ate them from any enchantment or
• 1:34:03
  Speaker 1: other evil influences which might arise from their former heathen character,
• 1:34:08
  Speaker 1: they marked them with the Christian symbol the cross. Hence
• 1:34:12
  Speaker 1: we derived the cakes we still eat at Easter under
• 1:34:16
  Speaker 1: the name of hot Cross buns, and the superstitious feelings
• 1:34:20
  Speaker 1: attached to them, for multitudes of people still believe that
• 1:34:25
  Speaker 1: if they failed to eat a hot crossbun on Good Friday,
• 1:34:30
  Speaker 1: they would be unlucky all the rest of the year.
• 1:34:34
  Speaker 1: End end of section two, Section three of Phallic Worship
• 1:34:46
  Speaker 1: by Hargrave Jennings. This LibriVox recording is in the public
• 1:34:50
  Speaker 1: domain read by Peter Yearsley. Architectural pillars devised from the lotus.
• 1:34:57
  Speaker 1: The earliest capital seemed to have been the bell or
• 1:35:00
  Speaker 1: seed vessel, simply copied without alteration except a little expansion
• 1:35:05
  Speaker 1: at the bottom to give its stability. The leaves of
• 1:35:08
  Speaker 1: some other plant were then added to it and varied
• 1:35:11
  Speaker 1: in different capitals according to the different meanings intended to
• 1:35:16
  Speaker 1: be signified by the accessory symbols. The Greeks decorated it
• 1:35:20
  Speaker 1: in the same manner with the foliage of various plants,
• 1:35:23
  Speaker 1: sometimes of the acanthus and sometimes of the aquatic kind,
• 1:35:27
  Speaker 1: which are, however, generally so transformed by excessive attention to elegance,
• 1:35:33
  Speaker 1: that it is difficult to distinguish them. The most usual
• 1:35:37
  Speaker 1: seems to be the Egyptian acacia, which was probably adopted
• 1:35:41
  Speaker 1: as a mystic symbol for the same reasons as the olive,
• 1:35:44
  Speaker 1: it being equally remarkable for its powers of reproduction. Theophrastus
• 1:35:49
  Speaker 1: mentions a large wood of it in the thebaide, where
• 1:35:52
  Speaker 1: the olive will not grow, so that we reasonably suppose
• 1:35:56
  Speaker 1: it to have been employed by the Egyptians in the
• 1:35:58
  Speaker 1: same symbolicals, since from them the Greeks seem to have
• 1:36:03
  Speaker 1: borrowed it about the time of the Macedonian conquest, its
• 1:36:07
  Speaker 1: not occurring in any of their buildings of a much
• 1:36:09
  Speaker 1: earlier date. And as for the story of the Corinthian
• 1:36:13
  Speaker 1: architect who is said to have invented this kind of
• 1:36:17
  Speaker 1: capital from observing a thorn growing round a basket, it
• 1:36:21
  Speaker 1: deserves no credit, having been fully contradicted by the buildings
• 1:36:25
  Speaker 1: still remaining in Upper Egypt. The Doric column, which appears
• 1:36:31
  Speaker 1: to have been the only one known to the very
• 1:36:33
  Speaker 1: ancient Greeks, was equally derived from the nilumbo, its capital
• 1:36:38
  Speaker 1: being the same seed vessel pressed flat as it appears
• 1:36:41
  Speaker 1: when withered and dry. The only state probably in which
• 1:36:45
  Speaker 1: it had been seen in Europe. The flutes in the
• 1:36:49
  Speaker 1: shaft were made to hold spears and staves, whence a
• 1:36:53
  Speaker 1: spear holder is spoken of in the Odyssey as part
• 1:36:57
  Speaker 1: of a column. The triglyphs and blocks the cornice were
• 1:37:01
  Speaker 1: also derived from utility, they having been intended to represent
• 1:37:06
  Speaker 1: the projecting ends of the beams and rafters which formed
• 1:37:09
  Speaker 1: the roof. The ionic capital has no bell, but volutes
• 1:37:15
  Speaker 1: formed in imitation of seashells, which have the same symbolical
• 1:37:19
  Speaker 1: meaning to them. Is frequently added the ornament, which architects
• 1:37:23
  Speaker 1: call a honeysuckle, but which seems to be meant for
• 1:37:27
  Speaker 1: the young petals of the same flower, viewed horizontally before
• 1:37:31
  Speaker 1: they are opened or expanded. Another ornament is also introduced
• 1:37:35
  Speaker 1: in this capital, which they call eggs and anchors, but
• 1:37:39
  Speaker 1: which is in fact composed of eggs and spear heads,
• 1:37:43
  Speaker 1: the symbols of female generation and male destructive power, or
• 1:37:48
  Speaker 1: in the language of mythology, of Venus and Mars note pain,
• 1:37:53
  Speaker 1: night end note bells in religious worship stripped. However, of
• 1:38:00
  Speaker 1: all this splendor and magnificence, it was probably nothing more
• 1:38:04
  Speaker 1: than a symbolical instrument signifying originally the motion of the elements,
• 1:38:10
  Speaker 1: like the systrum of Isis, the symbols of Sybyley, the
• 1:38:13
  Speaker 1: bells of Bacchus, et cetera. Whence Jupiter is said to
• 1:38:17
  Speaker 1: have overcome the Titans with his aegis, as the Isis
• 1:38:21
  Speaker 1: drove away Typhon with her sistrom and the ringing of
• 1:38:24
  Speaker 1: the bells and clatter of metals were almost universally employed
• 1:38:29
  Speaker 1: as a means of consecration and a charm against the
• 1:38:33
  Speaker 1: destroying and inert powers. Even the Jews welcomed the new
• 1:38:38
  Speaker 1: Moon with such noises which the simplicity of the early
• 1:38:41
  Speaker 1: ages employed almost everywhere to relieve her during eclipses. Supposed
• 1:38:47
  Speaker 1: then to be morbid affections brought on by the influence
• 1:38:50
  Speaker 1: of an adverse power. The title Priapus, by which the
• 1:38:54
  Speaker 1: generative attribute is distinguished, seems to be merely a corruption
• 1:38:59
  Speaker 1: of Braya PUAs note clamorous end note, the beta and
• 1:39:05
  Speaker 1: pie being commutable letters and epithets of similar meaning being
• 1:39:10
  Speaker 1: continually applied both to Jupiter and Bacchus by the poets.
• 1:39:15
  Speaker 1: Many priapic figures, too, still extant, have bells attached to them,
• 1:39:21
  Speaker 1: as the symbolical statues and temples of the Hindoos are,
• 1:39:25
  Speaker 1: and to wear them was a part of the worship
• 1:39:27
  Speaker 1: of Bacchus among the Greeks, whence we sometimes find them
• 1:39:32
  Speaker 1: of extremely small size, evidently meant to be worn as
• 1:39:36
  Speaker 1: amulets with the Thali, Lunearly, et cetera. The chief priests
• 1:39:41
  Speaker 1: of the Egyptians, and also the high priests of the
• 1:39:45
  Speaker 1: Jews hung them as sacred emblems to their sacadotal garments,
• 1:39:49
  Speaker 1: and the Brahmins still continue to ring a small bell
• 1:39:53
  Speaker 1: at the interval of their prayers, ablutions, and other acts
• 1:39:57
  Speaker 1: of devotion, which custom is still preserved in the Roman
• 1:40:01
  Speaker 1: Catholic Church at the elevation of the host. The Lacedaemonians
• 1:40:06
  Speaker 1: beat upon a brass vessel or pan on the death
• 1:40:09
  Speaker 1: of their kings, and we still retain the custom of
• 1:40:12
  Speaker 1: tolling a bell on such occasions, though the reason of
• 1:40:16
  Speaker 1: it is not generally known any more than that of
• 1:40:18
  Speaker 1: other remnants of ancient ceremonies still existing. Footnote. The above
• 1:40:24
  Speaker 1: description is from Paine Knights Symbolical Language of Ancient Art
• 1:40:28
  Speaker 1: and Mythology and footnote. It will be observed that the
• 1:40:32
  Speaker 1: bells used by the Christians very probably came direct from
• 1:40:36
  Speaker 1: the Buddhists and from the same source are derived the
• 1:40:40
  Speaker 1: beads and rosaries of the Roman Catholics, which have been
• 1:40:43
  Speaker 1: used by the Buddhist monks for over two thousand years.
• 1:40:47
  Speaker 1: Tinkling bells were suspended before the shrine of Jupiter Amon,
• 1:40:51
  Speaker 1: and during the service the gods were invited to descend
• 1:40:55
  Speaker 1: upon the altars by the ringing of bells. They were
• 1:40:58
  Speaker 1: likewise sacred to seas. Receiva bells were used at the
• 1:41:02
  Speaker 1: worship of Bacchus and were worn on the garments of
• 1:41:05
  Speaker 1: the Bacantes, much in the same manner as they are
• 1:41:08
  Speaker 1: used at our carnivals and masquerades. Hindu Fallacism. The following
• 1:41:14
  Speaker 1: curious fable is given by Sir William Jones as one
• 1:41:19
  Speaker 1: of the stories of the Hindus for the origin of
• 1:41:22
  Speaker 1: phallic devotion. Certain devitees in a remote time had acquired
• 1:41:28
  Speaker 1: great renown and respect, but the purity of the art
• 1:41:31
  Speaker 1: was wanting. Nor did their motives and secret thoughts correspond
• 1:41:36
  Speaker 1: with their professions and exterior conduct. They affected poverty, but
• 1:41:40
  Speaker 1: were attached to the things of this world, and the
• 1:41:43
  Speaker 1: princes and nobles were constantly sending them offerings. They seemed
• 1:41:48
  Speaker 1: to sequester themselves from this world they lived retired from
• 1:41:52
  Speaker 1: the towns, but their dwellings were commodious, and their women
• 1:41:57
  Speaker 1: numerous and handsome. But nothing can be hid from their gods,
• 1:42:02
  Speaker 1: and Shiva resolved to put them to shame. He desired
• 1:42:06
  Speaker 1: Prakiti note nature and note to accompany him, and assumed
• 1:42:11
  Speaker 1: the appearance of a pandoram of a graceful form. Prakiti
• 1:42:16
  Speaker 1: was herself a damsel of matchless worth. She went before
• 1:42:20
  Speaker 1: the devotees, who were assembled with their disciples, awaiting the
• 1:42:24
  Speaker 1: rising of the sun to perform their ablutions and religious ceremonies.
• 1:42:29
  Speaker 1: As she advanced, the refreshing breeze moved. Her flowing robe
• 1:42:34
  Speaker 1: showed the exquisite shape which it seemed intended to conceal.
• 1:42:39
  Speaker 1: With eyes cast down, though sometimes opening with a timid
• 1:42:44
  Speaker 1: but tender look, she approached them and, with a low
• 1:42:49
  Speaker 1: enchanting voice, desired to be admitted to the sacrifice. The
• 1:42:53
  Speaker 1: devotees gazed on her with astonishment. The sun appeared, but
• 1:42:58
  Speaker 1: the purifications were forgotten. The things of thee Pooja note
• 1:43:03
  Speaker 1: worship and note lay neglected, Nor was any worship thought
• 1:43:08
  Speaker 1: of but that of her. Quitting the gravity of their manners,
• 1:43:12
  Speaker 1: they gathered round her as flies round the lamp at night,
• 1:43:16
  Speaker 1: attracted by its splendor but consumed by its flame. They asked,
• 1:43:21
  Speaker 1: from whence she came, whither she was going? Be not
• 1:43:25
  Speaker 1: offended with us for approaching thee. Forgive us our importunities,
• 1:43:29
  Speaker 1: But thou art incapable of anger, Thou who art made
• 1:43:33
  Speaker 1: to convey bliss to THEE, who mayest kill by indifference,
• 1:43:39
  Speaker 1: indignation and resentment are unknown. But whoever thou mayest be,
• 1:43:43
  Speaker 1: whatever motive or accident might have brought THEE amongst us,
• 1:43:47
  Speaker 1: admit us into the number of thy slaves. Let us
• 1:43:51
  Speaker 1: at least have the comfort to behold THEE. Here the
• 1:43:54
  Speaker 1: words faltered on the lip, and the soul seemed ready
• 1:43:58
  Speaker 1: to take its flight. The valour was forgotten, and the
• 1:44:01
  Speaker 1: policy of years destroyed. Whilst the devotees were lost in
• 1:44:07
  Speaker 1: their passions and absent from their homes, Shiva entered their
• 1:44:11
  Speaker 1: village with a musical instrument in his hand, playing and
• 1:44:15
  Speaker 1: singing like some of those who solicit charity. At the
• 1:44:19
  Speaker 1: sound of his voice, the women immediately quitted their occupation.
• 1:44:23
  Speaker 1: They ran to see from whom it came. He was
• 1:44:26
  Speaker 1: as beautiful as Christian On the plains of Matra. Some
• 1:44:31
  Speaker 1: dropped their jewels without turning to look for them. Others
• 1:44:34
  Speaker 1: let fall their garments, without perceiving that they discovered those
• 1:44:39
  Speaker 1: abodes of pleasure which jealousy as well as decency had
• 1:44:43
  Speaker 1: ordered to be concealed. All pressed forward with their offerings,
• 1:44:48
  Speaker 1: all wished to speak, all wished to be taken notice of,
• 1:44:52
  Speaker 1: And bringing flowers and scattering them before him, said askest
• 1:44:56
  Speaker 1: thou alms, thou who art made to govern heart, Thou,
• 1:45:01
  Speaker 1: whose countenance is as fresh as the morning, whose voice
• 1:45:04
  Speaker 1: is as the voice of pleasure. And they breathe like
• 1:45:08
  Speaker 1: that of vacant note spring and note in the opening
• 1:45:12
  Speaker 1: of the rose. Stay with us, and we will serve thee.
• 1:45:17
  Speaker 1: Nor will we trouble thy repose, but only be zealous
• 1:45:21
  Speaker 1: how to please thee. The Pandoram continued to play and
• 1:45:26
  Speaker 1: sung the loves of Calma, note God of Love, and
• 1:45:29
  Speaker 1: note of Christian and the Gopia, and smiling the gentle
• 1:45:34
  Speaker 1: smiles of fond desire. But the desire of repose succeeds
• 1:45:40
  Speaker 1: the waste of pleasure. Sleep closed the eyes and lulled
• 1:45:44
  Speaker 1: the senses. In the morning, the Pandoram was gone when
• 1:45:48
  Speaker 1: they awoke, They looked round with astonishment, and again cast
• 1:45:52
  Speaker 1: their eyes on the ground. Some directed to those who
• 1:45:56
  Speaker 1: had formerly been remarked for their scrupulous manners, but their
• 1:46:00
  Speaker 1: faces were covered with their veils. After sitting awhile in silence,
• 1:46:05
  Speaker 1: they arose and went back to their houses with slow
• 1:46:08
  Speaker 1: and troubled steps. The devotees returned about the same time
• 1:46:14
  Speaker 1: from their wanderings after Prakiti. The days that followed were
• 1:46:19
  Speaker 1: days of embarrassment and shame. If the women had failed
• 1:46:23
  Speaker 1: in their modesty, the devotees had broken their vows, They
• 1:46:27
  Speaker 1: were vexed at their weakness. They were sorry for what
• 1:46:30
  Speaker 1: they had done. Yet the tender sigh sometimes broke forth,
• 1:46:35
  Speaker 1: and the eyes often turned to where the men first
• 1:46:39
  Speaker 1: saw the maid the women the pandoram. But the women
• 1:46:43
  Speaker 1: began to perceive that what the devotees foretold came not
• 1:46:48
  Speaker 1: to pass. Their disciples, in consequence neglected to attend them,
• 1:46:53
  Speaker 1: and the offerings from the princes and nobles became less
• 1:46:56
  Speaker 1: frequent than before. They then performed very as penances. They
• 1:47:01
  Speaker 1: sought for secret places among the woods unfrequented by man,
• 1:47:05
  Speaker 1: and having at last shut their eyes from the things
• 1:47:08
  Speaker 1: of this world, retired within themselves in deep meditation that
• 1:47:13
  Speaker 1: Shiva was the author of their misfortunes, their understanding being imperfect.
• 1:47:19
  Speaker 1: Instead of bowing the head with humility, they were inflamed
• 1:47:23
  Speaker 1: with anger. Instead of contrition for their hypocrisy, they sought
• 1:47:27
  Speaker 1: for revenge. They performed new sacrifices and incantations, which were
• 1:47:32
  Speaker 1: only allowed to have effect in the end, to show
• 1:47:35
  Speaker 1: the extreme folly of man in not submitting to the
• 1:47:39
  Speaker 1: will of Heaven. Their incantations produced a tiger whose mouth
• 1:47:44
  Speaker 1: was like a cavern and his voice like thunder among
• 1:47:47
  Speaker 1: the mountains. They sent him against Shiva, who with Rakiti,
• 1:47:52
  Speaker 1: was amusing himself in the veil. He smiled at their weakness,
• 1:47:57
  Speaker 1: and killing the tiger at one blow with him his club,
• 1:48:00
  Speaker 1: he covered himself with his skin. Seeing themselves frustrated in
• 1:48:05
  Speaker 1: this attempt, the devotees had recourse to another, and sent
• 1:48:09
  Speaker 1: serpents against him of the most deadly kind. But on
• 1:48:14
  Speaker 1: approaching him, they became harmless, and he twisted them round
• 1:48:18
  Speaker 1: his neck. They then sent their curses and imprecations against him,
• 1:48:23
  Speaker 1: but they all recoiled upon themselves. Not yet disheartened by
• 1:48:29
  Speaker 1: all these disappointments, they collected all their prayers, their penances,
• 1:48:33
  Speaker 1: their charities, and other good works, the most acceptable sacrifices,
• 1:48:39
  Speaker 1: and demanding in return only vengeance against Siva, they sent
• 1:48:44
  Speaker 1: a fire to destroy his genital parts. Shiva, incensed that
• 1:48:49
  Speaker 1: this attempt, turned the fire with indignation against the human race,
• 1:48:54
  Speaker 1: and mankind would soon have been destroyed had not Vishnu,
• 1:48:58
  Speaker 1: alarmed at the danger, implored him to suspend his wrath.
• 1:49:02
  Speaker 1: At his entreaties, Siva relented, but it was ordained that
• 1:49:07
  Speaker 1: in his temples those parts should be worshiped, which the
• 1:49:12
  Speaker 1: false doctrines had impiously attempted to destroy. The cross and rosary,
• 1:49:19
  Speaker 1: the key, which is still worn with the priapic hand
• 1:49:22
  Speaker 1: as an amulet by the women of Italy, appears to
• 1:49:26
  Speaker 1: have been an emblem of the equivocal use of the name,
• 1:49:29
  Speaker 1: as the language of that country implies. Of the same kind, too,
• 1:49:34
  Speaker 1: appears to have been the cross in the form of
• 1:49:37
  Speaker 1: the letter Tao, attached to a circle which many of
• 1:49:41
  Speaker 1: the figures of Egyptian deities, both male and female, carry
• 1:49:45
  Speaker 1: in their left hand, and by the Syrians, Phoenicians, and
• 1:49:49
  Speaker 1: other inhabitants of Asia, representing the planet Venus, worshiped by
• 1:49:54
  Speaker 1: them as the emblem or image of that goddess. The
• 1:49:58
  Speaker 1: cross in this form is so sometimes observable on coins,
• 1:50:02
  Speaker 1: and several of them were found in a temple of Serapis,
• 1:50:06
  Speaker 1: demolished at the general destruction of those edifices by the
• 1:50:09
  Speaker 1: Emperor Theodosius, and were said by the Christian antiquaries of
• 1:50:14
  Speaker 1: that time to signify the future life in solemn sacrifices.
• 1:50:19
  Speaker 1: All the lapland idols were marked with it from the
• 1:50:23
  Speaker 1: blood of the victims, and it occurs on many runic
• 1:50:26
  Speaker 1: ornaments found in Sweden and Denmark, which are of an
• 1:50:30
  Speaker 1: age long anterior to the approach of Christianity to those countries,
• 1:50:35
  Speaker 1: and probably to his appearance in the world. On some
• 1:50:39
  Speaker 1: of the early coins of the Phoenicians we find it
• 1:50:42
  Speaker 1: attached to a chaplet of beads placed in a circle,
• 1:50:46
  Speaker 1: so as to form a complete rosary, such as the
• 1:50:48
  Speaker 1: lamas of Thibet and China. The Hindus and the Roman
• 1:50:52
  Speaker 1: Catholics now tell over while they pray beads, beads were
• 1:50:58
  Speaker 1: anciently used to reckon time, and a circle, being a
• 1:51:03
  Speaker 1: line without termination, was the natural emblem of its perpetual continuity.
• 1:51:08
  Speaker 1: Whence we often find circles of beads upon the heads
• 1:51:12
  Speaker 1: of deities and enclosing the sacred symbols upon coins and
• 1:51:16
  Speaker 1: other monuments. Perforated beads are also frequently found in tombs,
• 1:51:22
  Speaker 1: both in the northern and southern parts of Europe and Asia,
• 1:51:25
  Speaker 1: whence are fragments of the chaplets of consecration buried with
• 1:51:29
  Speaker 1: the deceased. The simple diadem or philip worn round the
• 1:51:34
  Speaker 1: head as a mark of sovereignty had a similar meaning,
• 1:51:38
  Speaker 1: and was originally confined to the statues of deities and
• 1:51:42
  Speaker 1: deified personages, as we find it upon the most ancient
• 1:51:45
  Speaker 1: coins cresses. The priest of Apollo in the Iliad brings
• 1:51:51
  Speaker 1: the diadem or sacred filet of the God upon his
• 1:51:54
  Speaker 1: scepter as the most imposing and invocable emblem of sanctity,
• 1:52:00
  Speaker 1: but no mention is made of its being worn by
• 1:52:03
  Speaker 1: kings in either of the Homeric poems, nor of any
• 1:52:07
  Speaker 1: other ensign of temporal power and command except the royal
• 1:52:11
  Speaker 1: staff or scepter. The lotus, the double sex typified by
• 1:52:18
  Speaker 1: the arga and its contents, is by the Hindus represented
• 1:52:23
  Speaker 1: by the nymphaea or lotus floating like a boat on
• 1:52:26
  Speaker 1: the boundless ocean, where the whole plant signifies both the
• 1:52:31
  Speaker 1: Earth and the two principles of its fecundation. The germ
• 1:52:35
  Speaker 1: is both Meru and the Linga. The petals and filaments
• 1:52:39
  Speaker 1: are the mountains which encircle Meru and are also a
• 1:52:43
  Speaker 1: type of the Yoni. The leaves of the calix are
• 1:52:46
  Speaker 1: the four vast regions to the cardinal points of Meru,
• 1:52:50
  Speaker 1: and the leaves of the plant are the duipas or
• 1:52:53
  Speaker 1: isles round the land of jambu As. This plant or
• 1:52:58
  Speaker 1: lily was probably the most celebrated of all the vegetable
• 1:53:02
  Speaker 1: creation among the mystics of the ancient world, and is
• 1:53:06
  Speaker 1: to be found in thousands of the most beautiful and
• 1:53:09
  Speaker 1: sacred paintings of the Christians of this day. I detain
• 1:53:13
  Speaker 1: my reader with a few observations respecting it. This is
• 1:53:17
  Speaker 1: the more necessary, as it appears that the priests have
• 1:53:21
  Speaker 1: now lost the meaning of it. At least this is
• 1:53:24
  Speaker 1: the case with every one of whom I have made inquiry.
• 1:53:28
  Speaker 1: But it is like many other very odd things probably
• 1:53:32
  Speaker 1: understood in the Vatican or the crypt of Saint Peter's
• 1:53:37
  Speaker 1: Maurice says that among the different plants which ornament our globe.
• 1:53:42
  Speaker 1: There is not one which has received so much honor
• 1:53:45
  Speaker 1: from Man as the lotus or lily, in whose consecrated
• 1:53:49
  Speaker 1: Bosom Brahma was born and Osiris delighted to float. This
• 1:53:55
  Speaker 1: is the sublime, the hallowed symbol that eternally occur occurs
• 1:54:00
  Speaker 1: in Oriental mythology, and in truth not without reason, for
• 1:54:05
  Speaker 1: it is itself a lovely prodigy. Throughout all the northern hemispheres,
• 1:54:10
  Speaker 1: it was everywhere held in profound veneration. And from Savari
• 1:54:15
  Speaker 1: we learn that the veneration is yet continued among the
• 1:54:19
  Speaker 1: modern Egyptians. And we find that it still continues to
• 1:54:23
  Speaker 1: receive the respect, if not the adoration, of a great
• 1:54:27
  Speaker 1: part of the Christian world, unconscious perhaps of the original
• 1:54:31
  Speaker 1: reason of this conduct. Note Higgins anacalypsis end Note. The
• 1:54:39
  Speaker 1: following is an account given of it by pain Knight
• 1:54:42
  Speaker 1: in his Curious Dissertation on Phallic worship. Quote. The lotus
• 1:54:47
  Speaker 1: is the nlumbo of Linnaeus. This plant grows in the water.
• 1:54:52
  Speaker 1: Among its broad leaves puts forth a flower, in the
• 1:54:56
  Speaker 1: center of which is formed the seed vessel, shaped like
• 1:54:59
  Speaker 1: a bell or inverted cone, and perforated on the top
• 1:55:02
  Speaker 1: with little cavities or cells in which the seeds grow,
• 1:55:06
  Speaker 1: the orifices of these cells being too small to let
• 1:55:09
  Speaker 1: the seeds drop out. When ripe, they shoot forth into
• 1:55:13
  Speaker 1: new plants in the places where they are formed, the
• 1:55:16
  Speaker 1: bulb of the vessels serving as a matrix to nourish
• 1:55:19
  Speaker 1: them until they acquire such a degree of magnitude as
• 1:55:23
  Speaker 1: to burst it open and release themselves, after which, like
• 1:55:27
  Speaker 1: other aquatic weeds, they take root wherever the current deposits them.
• 1:55:32
  Speaker 1: This plant, therefore, being thus productive of itself and vegetating
• 1:55:36
  Speaker 1: from its own matrix, without being fostered in the earth,
• 1:55:41
  Speaker 1: was naturally adopted as the symbol of the productive power
• 1:55:44
  Speaker 1: of the waters upon which the active spirit of the
• 1:55:47
  Speaker 1: Creator operated in giving life and vegetation to matter. We
• 1:55:52
  Speaker 1: accordingly find it employed in every part of the Northern
• 1:55:55
  Speaker 1: hemisphere where the symbolical religion I properly called idolatry does,
• 1:56:02
  Speaker 1: or ever did prevail. The sacred images of the Tartars,
• 1:56:07
  Speaker 1: Japanese and Indians are almost placed upon it, of which
• 1:56:12
  Speaker 1: numerous instances occur in the publications of Kempha, Sonorat, et cetera.
• 1:56:18
  Speaker 1: The Brahma of India is represented as sitting upon his
• 1:56:21
  Speaker 1: lotus throne, and the figure upon the Isaiac table holds
• 1:56:26
  Speaker 1: the stem of this plant, surmounted by the seed vessel
• 1:56:29
  Speaker 1: in one hand and the cross representing the male organs
• 1:56:33
  Speaker 1: of generation in the other, thus signifying the universal power,
• 1:56:38
  Speaker 1: both active and passive, attributed to that goddess. End Quote
• 1:56:45
  Speaker 1: Nimrod says, quote that Lotus is a well known allegory
• 1:56:49
  Speaker 1: of which the expansive kalix represents the ship of the
• 1:56:53
  Speaker 1: gods floating on the surface of the water, and the
• 1:56:56
  Speaker 1: erect flower arising out of it. The mast thereof the
• 1:57:00
  Speaker 1: one was the galley or cock boat, and the other
• 1:57:03
  Speaker 1: the mast of cocaine. But as the ship was Isis
• 1:57:08
  Speaker 1: or Magna matera, the female principle, and the mast in
• 1:57:12
  Speaker 1: it the male deity, these parts of the flower came
• 1:57:15
  Speaker 1: to have certain other significations, which seemed to have been
• 1:57:19
  Speaker 1: as well known as samasata as at Bernares. This plant
• 1:57:24
  Speaker 1: was also used in the sacred offices of the Jewish religion.
• 1:57:28
  Speaker 1: In the ornaments of the Temple of Solomon, the lotus
• 1:57:31
  Speaker 1: or lily is often seen end The figure of Isis
• 1:57:37
  Speaker 1: is frequently represented holding the stem of the plant in
• 1:57:40
  Speaker 1: one hand and the cross and circle in the other.
• 1:57:43
  Speaker 1: Columns and capitals resembling the plant are still existing among
• 1:57:48
  Speaker 1: the ruins of Thebes. In Egypt and the island of Philo,
• 1:57:52
  Speaker 1: the Chinese goddess Pussa is represented sitting upon the lotus
• 1:57:57
  Speaker 1: called in that country Linn, with many arms having symbols
• 1:58:02
  Speaker 1: signifying the various operations of nature, while similar attributes are
• 1:58:06
  Speaker 1: expressed in the Scandinavian goddess iSER or Dyser. The lotus
• 1:58:12
  Speaker 1: is also a prominent symbol in Hindu and Egyptian cosmogony.
• 1:58:16
  Speaker 1: This plant appears to have the same tendency with the
• 1:58:19
  Speaker 1: sphynx of marking the connection between that which produces and
• 1:58:24
  Speaker 1: that which is produced. The Egyptian series note virgo end
• 1:58:30
  Speaker 1: note bears in her hand the blue lotus, which plant
• 1:58:34
  Speaker 1: is acknowledged to be the emblem of celestial love, so
• 1:58:38
  Speaker 1: frequently seen mounted on the back of Leo in the
• 1:58:42
  Speaker 1: ancient remains. The following is a translation of the Purana
• 1:58:47
  Speaker 1: relating to the cosmogony of the Hindus, and will be
• 1:58:51
  Speaker 1: found interesting as showing the importance attached to the lotus
• 1:58:55
  Speaker 1: in the worship of the ancients. Quote, we find Brahma
• 1:58:59
  Speaker 1: emerging from the lotus. The whole universe was dark and
• 1:59:03
  Speaker 1: covered with water. On this primeval water did bahgavat note
• 1:59:08
  Speaker 1: god end note in a masculine form repose for the
• 1:59:13
  Speaker 1: space of one kalpho note a thousand years end note,
• 1:59:17
  Speaker 1: after which period the intention of creating other beings for
• 1:59:21
  Speaker 1: his own wise purposes became predominant in the mind of
• 1:59:25
  Speaker 1: the Great Creator. In the first place, by his sovereign
• 1:59:30
  Speaker 1: will was produced the flower of the Lotos. Afterwards, by
• 1:59:35
  Speaker 1: the same will was brought to light the form of
• 1:59:38
  Speaker 1: Brahma from the said flower. Brahma, emerging from the cup
• 1:59:43
  Speaker 1: of the Lotos, looked round on all the four sides,
• 1:59:47
  Speaker 1: and beheld from the eyes of his four heads an
• 1:59:50
  Speaker 1: immeasurable expanse of water. Observing the whole world. Thus involved
• 1:59:56
  Speaker 1: in darkness and submerged in water, he was stricken with
• 2:00:00
  Speaker 1: prodigious amazement and began to consider with himself, who is
• 2:00:04
  Speaker 1: it that produced me? Whence came I? And where am I?
• 2:00:10
  Speaker 1: Brahma thus kept two hundred years in contemplation, prayers and devotions,
• 2:00:17
  Speaker 1: and having pondered in his mind that without connection of
• 2:00:20
  Speaker 1: male and female, an abundant generation could not be effected. Again,
• 2:00:26
  Speaker 1: entered into profound meditation on the power of the Supreme,
• 2:00:30
  Speaker 1: when on a sudden by the omnipotence of God was
• 2:00:34
  Speaker 1: produced from his right side Swayambuva Menu, a man of
• 2:00:39
  Speaker 1: perfect beauty, and from the Brahma's left side a woman
• 2:00:44
  Speaker 1: named Satarupa. The prayer of Brahma runs thus o Bhagavat,
• 2:00:50
  Speaker 1: since thou broughtest me from Nannsti into existence for a
• 2:00:55
  Speaker 1: particular purpose, accomplished by thy benevolence that purpose. In a
• 2:01:01
  Speaker 1: short time, a small white boar appeared, which soon grew
• 2:01:05
  Speaker 1: to the size of an elephant. He now felt God
• 2:01:09
  Speaker 1: in all, and that all is from Him and all
• 2:01:14
  Speaker 1: in him. At length, the power of the omnipotent had
• 2:01:18
  Speaker 1: assumed the body of Vara. He began to use the
• 2:01:22
  Speaker 1: instinct of that animal. Having divided the water, he saw
• 2:01:26
  Speaker 1: the earth a mighty barren stratum. He then took up
• 2:01:31
  Speaker 1: the mighty ponderous globe freed from the water, and spread
• 2:01:35
  Speaker 1: the earth like a carpet on the face of the water. Brahma,
• 2:01:40
  Speaker 1: contemplating the whole earth, performed due reverence and rejoicing exceedingly
• 2:01:46
  Speaker 1: began to consider the means of peopling the renovated world.
• 2:01:51
  Speaker 1: End Piag now Allahabad was the first land said to
• 2:01:57
  Speaker 1: have appeared, but with the Brahma means it is a
• 2:02:00
  Speaker 1: disputed point. For many affirm that Cassi or Benares was
• 2:02:05
  Speaker 1: the sacred ground Mehru. The learned Higgins, an English judge
• 2:02:12
  Speaker 1: who for some years spent ten hours a day in
• 2:02:15
  Speaker 1: antiquarian studies, says that Moriah of Isaiah and Abraham is
• 2:02:21
  Speaker 1: the Meru of the Hindus and the Olympus of the Greeks.
• 2:02:26
  Speaker 1: Solomon built high places for Ashtereth, Astarte or Venus, which
• 2:02:32
  Speaker 1: became mounts of Venus, mons Veneris, Meru and Mount Calvary,
• 2:02:38
  Speaker 1: each a slightly skull shaped mount that might be represented
• 2:02:43
  Speaker 1: by a bare head. The Bible translators perpetuate the same
• 2:02:47
  Speaker 1: idea in the word Calvaria. Professor Stanley denies that Mount
• 2:02:53
  Speaker 1: Calvary took its name from its being the place of
• 2:02:57
  Speaker 1: the crucifixion of Jesus. Looking out elsewhere and in earlier
• 2:03:01
  Speaker 1: times for the beer Calvaria, we find among Oriental women
• 2:03:07
  Speaker 1: the mount of Venus mons Veneris. Through motives of neatness
• 2:03:11
  Speaker 1: or religious sentiment deprived of all her suit appendage. We
• 2:03:17
  Speaker 1: see Mount Calvary imitated in the shaved poll of the
• 2:03:21
  Speaker 1: head of a priest. The priests of China, says mister J. M. Peebles,
• 2:03:26
  Speaker 1: continued to shave the head. To make a place wholly
• 2:03:30
  Speaker 1: among the Hindus, Tatars, and people of Thibet, it was
• 2:03:34
  Speaker 1: necessary to have a mount Meru, also a Linga Yoni
• 2:03:40
  Speaker 1: or Arba Lingam in the Temple of Elora. This marvelous
• 2:03:46
  Speaker 1: work of excavation by the slow process of the chisel
• 2:03:50
  Speaker 1: was visited by Captain Seely, who afterwards published a volume
• 2:03:54
  Speaker 1: describing the temple and its vast statues. The beauty of
• 2:03:58
  Speaker 1: its architectural ornaments. The innumerable statues or emblems, all hewn
• 2:04:04
  Speaker 1: out of solid rock, dispute with the Pyramids for the
• 2:04:08
  Speaker 1: first place among the works undertaken to display power and
• 2:04:13
  Speaker 1: embody feeling. The stupendous temple is detached from the neighboring
• 2:04:17
  Speaker 1: mountain by a spacious area all round, and is nearly
• 2:04:21
  Speaker 1: two hundred fifty feet deep and one hundred fifty feet broad,
• 2:04:26
  Speaker 1: reaching to the height of one hundred feet and in
• 2:04:28
  Speaker 1: length about one hundred and forty five feet. It has
• 2:04:32
  Speaker 1: well formed doorways, windows, staircases, upper floors containing fine large
• 2:04:38
  Speaker 1: rooms of a smooth and polished surface, regularly divided by
• 2:04:43
  Speaker 1: rows of pillars, the whole bulk of this immense block
• 2:04:47
  Speaker 1: of isolated excavation being upwards of five hundred feet in circumference,
• 2:04:53
  Speaker 1: and having beyond its areas three handsome figure galleries or
• 2:04:57
  Speaker 1: verandahs supported by racis regular pillars. Outside the temple are
• 2:05:03
  Speaker 1: two large obelisks or flly standing quote of quadrangular form,
• 2:05:09
  Speaker 1: eleven feet square, prettily and variously carved, and are estimated
• 2:05:14
  Speaker 1: at forty one feet high. The shaft above the pedestal
• 2:05:18
  Speaker 1: is seven feet two inches, being larger at the base
• 2:05:21
  Speaker 1: than Cleopatra's needle end quote. In one of the smaller
• 2:05:26
  Speaker 1: temples was an image of lingam quote covered with oil
• 2:05:30
  Speaker 1: and red ochre, and flowers were daily strewed on its
• 2:05:33
  Speaker 1: circular top. This lingum is larger than usual, occupying with
• 2:05:38
  Speaker 1: the altar a great part of the room. In most
• 2:05:42
  Speaker 1: ling rooms, a sufficient space is left for the votaries
• 2:05:46
  Speaker 1: to walk round whilst making the usual invocations to the
• 2:05:49
  Speaker 1: deity note Maha deo end note. This deity is much
• 2:05:54
  Speaker 1: frequented by female votaries, who take especial care to keep
• 2:05:59
  Speaker 1: it clean, washed, and often perfume it with odoriferous oils
• 2:06:03
  Speaker 1: and flowers, whilst the attendant brahmins sweep the apartment and
• 2:06:08
  Speaker 1: attend the five oil lights and bell ringing end quote.
• 2:06:13
  Speaker 1: This oil vessel resembled the yone note circular frame end
• 2:06:19
  Speaker 1: note into which the light itself was placed. No symbol
• 2:06:23
  Speaker 1: was more venerated or more frequently met with than the
• 2:06:27
  Speaker 1: altar and ling siva or mahadeo. Quote. Barren women constantly
• 2:06:33
  Speaker 1: resort to it to supplicate for children end quote, says Seeley.
• 2:06:39
  Speaker 1: The mysteries attended upon them is not described, but doubtless
• 2:06:43
  Speaker 1: they were of a very similar character to those described
• 2:06:47
  Speaker 1: by the author of the Worship of the Generative Powers
• 2:06:50
  Speaker 1: of the Western Nations. Showing again the similarity of the
• 2:06:54
  Speaker 1: custom with those practiced by the Catholics in France, the
• 2:06:58
  Speaker 1: writer says vote women sought a remedy for barrenness by
• 2:07:02
  Speaker 1: kissing the end of the phallas. Sometimes they appear to
• 2:07:06
  Speaker 1: have placed a part of their body naked against the
• 2:07:09
  Speaker 1: image of the saint, or to have sat upon it.
• 2:07:12
  Speaker 1: This latter trait was perhaps too bold an adoption of
• 2:07:16
  Speaker 1: the indecencies of pagan worship to last long or to
• 2:07:20
  Speaker 1: be practiced openly, But it appears to have been innocently
• 2:07:23
  Speaker 1: represented by lying upon the body of the saint, or
• 2:07:27
  Speaker 1: sitting upon a stone understood to represent him without the
• 2:07:31
  Speaker 1: presence of the energetic member in a corner. In the
• 2:07:35
  Speaker 1: church of the village of Saint Fiacre, near Monceau in France,
• 2:07:40
  Speaker 1: there is a stone called the chair of Saint Fiacre,
• 2:07:43
  Speaker 1: which confers fecundity upon women who sit upon it, but
• 2:07:47
  Speaker 1: it is necessary nothing should intervene between their bare skin
• 2:07:51
  Speaker 1: and the stone. In the church of Orsival in Auvergne,
• 2:07:56
  Speaker 1: there was a pillar which barren women kissed for the
• 2:07:59
  Speaker 1: same purpose, and which had perhaps replaced some less equivocal
• 2:08:04
  Speaker 1: object end quote. The principal object of worship at Elora
• 2:08:09
  Speaker 1: is the stone so frequently spoken of. Quote. The lingum
• 2:08:15
  Speaker 1: says seli, and he apologizes for using the words so often,
• 2:08:19
  Speaker 1: but asks to be excused. Is an emblem not generally known,
• 2:08:24
  Speaker 1: but as frequently met with as the cross in Catholic worship.
• 2:08:29
  Speaker 1: End quote. It is the god Siva, a symbol of
• 2:08:32
  Speaker 1: his generative character. The base of which is usually inserted
• 2:08:36
  Speaker 1: in the yoni. The stone is of a conical shape,
• 2:08:39
  Speaker 1: often black stone, covered with flowers. Note the bilia and
• 2:08:45
  Speaker 1: asuka shrubs end Note. The flowers hang pendent from the
• 2:08:49
  Speaker 1: crown of the lying stone to the spout of the
• 2:08:52
  Speaker 1: agha or yoni. Note mystical matrix end note the same
• 2:08:58
  Speaker 1: as the phallus of the Greeks. Five lamps are commonly
• 2:09:02
  Speaker 1: used in the worship at the symbol or one lamp
• 2:09:05
  Speaker 1: with five wigs. The lotus is often seen on the
• 2:09:08
  Speaker 1: top of the ling venus Urania, the mother goddess. The
• 2:09:15
  Speaker 1: characteristic attribute of the passive generative power was expressed in
• 2:09:19
  Speaker 1: symbolical writing by different enigmatical representations of the most distinguished
• 2:09:25
  Speaker 1: characteristic of the female sex, such as the shell or concha, veneris,
• 2:09:32
  Speaker 1: the fig leaf, barleycorn, and the letter delta, all of
• 2:09:36
  Speaker 1: which occur very frequently upon coins and other ancient monuments.
• 2:09:40
  Speaker 1: In this sense, the same attribute, personified as the goddess
• 2:09:45
  Speaker 1: of love or desire is usually represented under the voluptuous
• 2:09:50
  Speaker 1: form of a beautiful woman, frequently distinguished by one of
• 2:09:54
  Speaker 1: these symbols and called venus, chypris or Aphrodite Naimes of
• 2:10:00
  Speaker 1: rather uncertain mythology. She is said to be the daughter
• 2:10:05
  Speaker 1: of Jupiter and Dione, that is, of the male and
• 2:10:08
  Speaker 1: female personifications of the all pervading spirit of the universe,
• 2:10:14
  Speaker 1: Dione being the female dis or Zeus and therefore associated
• 2:10:19
  Speaker 1: with him in the most ancient Oracula temple of Greece
• 2:10:22
  Speaker 1: at Dodona. No other genealogy appears to have been known
• 2:10:26
  Speaker 1: in the Homeric times, though a different one is employed
• 2:10:30
  Speaker 1: to account for the name of Aphrodite in the theogony
• 2:10:34
  Speaker 1: attributed to Hesiod. The Genelulides or Genoidae were the original
• 2:10:41
  Speaker 1: and appropriate ministers or companions of Venus, who was, however,
• 2:10:46
  Speaker 1: afterwards attended by the graces the proper and original attendants
• 2:10:51
  Speaker 1: of Juno. But as both these goddesses were occasionally united
• 2:10:56
  Speaker 1: and represented in one image, the personifications of their respective
• 2:11:00
  Speaker 1: subordinate attributes were on other occasions added. Whence, the symbolical
• 2:11:06
  Speaker 1: statue of Venus at Paphos had apbeard and other appearances
• 2:11:11
  Speaker 1: of virility, which seemed to have been the most ancient
• 2:11:15
  Speaker 1: mode of representing the celestial as distinguished from the popular
• 2:11:20
  Speaker 1: goddess of that name, the one being a personification of
• 2:11:24
  Speaker 1: a general procreative power, and the other only of animal
• 2:11:28
  Speaker 1: desire or concupiscence. The refinement of Grecian art, however, when
• 2:11:34
  Speaker 1: advanced to maturity, contrived more elegant modes of distinguishing them,
• 2:11:40
  Speaker 1: and in a celebrated work of Phidias, we find the
• 2:11:44
  Speaker 1: former represented with her foot upon a tortoise, and in
• 2:11:48
  Speaker 1: a no less celebrated one of Scopas, the latter sitting
• 2:11:53
  Speaker 1: upon a goat. The tortoise, being an androgynous animal, was
• 2:11:58
  Speaker 1: aptly chosen as a symbol of the double power, and
• 2:12:02
  Speaker 1: the goat was equally appropriate to what was meant to
• 2:12:06
  Speaker 1: be expressed in the other. The same attribute was on
• 2:12:10
  Speaker 1: other occasions signified by a dove or pigeon, by the sparrow,
• 2:12:15
  Speaker 1: and perhaps by the polypus, which often appears upon coins
• 2:12:21
  Speaker 1: with the head of the goddess, and which was accounted
• 2:12:24
  Speaker 1: in Aphrodisiac, though it is likewise of the androgynous class.
• 2:12:29
  Speaker 1: The fig was a still more common symbol, the statue
• 2:12:33
  Speaker 1: of Priapus being made of the tree and the fruit
• 2:12:37
  Speaker 1: being carried with the phallus in the ancient processions in
• 2:12:40
  Speaker 1: honor of Bacchus, and still continuing among the common people
• 2:12:45
  Speaker 1: of Italy to be an emblem of what it anciently meant.
• 2:12:49
  Speaker 1: Whence we often see portraits of persons of that country
• 2:12:52
  Speaker 1: painted with it in one hand, to signify their orthodox
• 2:12:56
  Speaker 1: elevation to the fair sex. Hence also arose the Italian
• 2:13:01
  Speaker 1: expression far la fica, which was done by putting the
• 2:13:05
  Speaker 1: thumb between the middle and forefingers, as it appears in
• 2:13:09
  Speaker 1: many Priapic ornaments extant, or by putting the finger or
• 2:13:13
  Speaker 1: thumb into the corner of the mouth and drawing it down,
• 2:13:17
  Speaker 1: of which there is a representation in a small Priapic
• 2:13:20
  Speaker 1: figure of exquisite sculpture engraved among the antiquities of Herculaneum.
• 2:13:27
  Speaker 1: Liberality and sameness of the world religions, The same liberal
• 2:13:33
  Speaker 1: and humane spirit still prevails among those nations whose religion
• 2:13:38
  Speaker 1: is founded on the same principles. Quote the Siamese says
• 2:13:43
  Speaker 1: a traveler of the seventeenth century, shun disputes and believe
• 2:13:48
  Speaker 1: that almost all religions are good. End quote note Journal
• 2:13:53
  Speaker 1: du Voyage de Siam. End note. When the ambassador of
• 2:13:57
  Speaker 1: Louis the fourteenth asked their king in his master's name
• 2:14:02
  Speaker 1: to embrace Christianity, he replied, quote, that it was strange
• 2:14:07
  Speaker 1: that the King of France should interest himself so much
• 2:14:11
  Speaker 1: in an affair which concerns only God, whilst he whom
• 2:14:15
  Speaker 1: it did concern, seemed to leave it wholly to our discretion.
• 2:14:19
  Speaker 1: Had it been agreeable to the Creator that all nations
• 2:14:23
  Speaker 1: should have had the same form of worship, would it
• 2:14:26
  Speaker 1: not have been as easy to his omnipotence to have
• 2:14:29
  Speaker 1: created all men with the same sentiments and dispositions, and
• 2:14:34
  Speaker 1: to have inspired them with the same notions of the
• 2:14:38
  Speaker 1: true religion, as to endow them with such different tempers
• 2:14:42
  Speaker 1: and inclinations. Ought they not rather to believe that the
• 2:14:47
  Speaker 1: True God has as much pleasure in being honored by
• 2:14:51
  Speaker 1: a variety of forms and ceremonies as in being praised
• 2:14:55
  Speaker 1: and glorified by a number of different creatures. Or why
• 2:14:59
  Speaker 1: should that beuty city and variety, so admirable in the
• 2:15:02
  Speaker 1: natural order of things, be less admirable or less worthy
• 2:15:08
  Speaker 1: of the wisdom of God in the supernatural end quote?
• 2:15:13
  Speaker 1: The Hindus profess exactly the same opinion. Quote. They would
• 2:15:18
  Speaker 1: readily admit the truth of the Gospel, says a very
• 2:15:21
  Speaker 1: learned writer, long resident among them. But they contend that
• 2:15:26
  Speaker 1: it is perfectly consistent with their shastras. The Deity, they say,
• 2:15:31
  Speaker 1: has appeared innumerable times in many parts of this world
• 2:15:35
  Speaker 1: and in all worlds, for the salvation of his creatures,
• 2:15:40
  Speaker 1: and we adore, they say, the same God to whom our.
• 2:15:44
  Speaker 1: Several worships, though different in form are equally acceptable if
• 2:15:49
  Speaker 1: they be sincere in substance. End quote. The Chinese sacrifice
• 2:15:55
  Speaker 1: to the spirits of the air, the mountains, and the rivers,
• 2:16:00
  Speaker 1: while the Emperor himself sacrifices to the sovereign Lord of Heaven,
• 2:16:05
  Speaker 1: to whom all these spirits are subordinate, and from whom
• 2:16:09
  Speaker 1: they are derived. The sectaries of Foi have indeed surcharged
• 2:16:16
  Speaker 1: this primitive elementary worship with some of the allegorical fables
• 2:16:20
  Speaker 1: of their neighbours, but still as their creed, like that
• 2:16:24
  Speaker 1: of the Greeks and Romans, remains undefined, it admits of
• 2:16:29
  Speaker 1: no dogmatical theology, and of course no persecution for opinion.
• 2:16:35
  Speaker 1: Obscure and sanguinary rites have indeed been wisely prescribed on
• 2:16:41
  Speaker 1: many occasions, but still as actions and not as opinions.
• 2:16:48
  Speaker 1: Atheism is said to have been punished with death at Athens,
• 2:16:52
  Speaker 1: but Nevertheless, it may be reasonably doubted whether the atheism
• 2:16:58
  Speaker 1: against which the citizens of that republic expressed such fury
• 2:17:03
  Speaker 1: consisted in a denial of the existence of the gods.
• 2:17:08
  Speaker 1: For Diagoras, who was obliged to fly for this crime,
• 2:17:12
  Speaker 1: was accused of revealing and calumniating the doctrines taught in
• 2:17:17
  Speaker 1: the mysteries, and from the opinions ascribed to Socrates, there
• 2:17:21
  Speaker 1: is reason to believe that his offense was of the
• 2:17:24
  Speaker 1: same kind, though he had not been initiated. These were
• 2:17:30
  Speaker 1: the only two martyrs to religion among the ancient Greeks,
• 2:17:34
  Speaker 1: such as were punished for actively violating or insulting the mysteries,
• 2:17:39
  Speaker 1: the only part of their worship which seems to have
• 2:17:42
  Speaker 1: possessed any vitality. For as to the popular deities, they
• 2:17:47
  Speaker 1: were publicly ridiculed and censored with impunity by those who
• 2:17:51
  Speaker 1: dared not utter a word against the populace that worshiped them.
• 2:17:56
  Speaker 1: And as to the forms and ceremonies of devotion, they
• 2:18:00
  Speaker 1: were held to be no otherwise important, then, as they
• 2:18:04
  Speaker 1: were constituted a part of civil government of the state.
• 2:18:08
  Speaker 1: The Pythian priestess having pronounced from the tripod that quote
• 2:18:13
  Speaker 1: whoever performed the rites of his religion according to the
• 2:18:17
  Speaker 1: laws of his country, performed them in a manner pleasing
• 2:18:21
  Speaker 1: to the deity end quote. Hence, the Romans made no
• 2:18:25
  Speaker 1: alteration in the religious institutions of any of the conquered countries,
• 2:18:30
  Speaker 1: but allowed the inhabitants to be as absurd and extravagant
• 2:18:35
  Speaker 1: as they pleased, and to enforce their absurdities and extravagances
• 2:18:39
  Speaker 1: wherever they had any pre existing laws in their favor.
• 2:18:44
  Speaker 1: An Egyptian magistrate would put one of his fellow subjects
• 2:18:47
  Speaker 1: to death for killing a cat or a monkey, And
• 2:18:51
  Speaker 1: though the religious fanaticism of the Jews was too sanguinary
• 2:18:55
  Speaker 1: and too violent to be left entirely free from restraint,
• 2:19:00
  Speaker 1: a chief of the synagogue could order any one of
• 2:19:03
  Speaker 1: his congregation to be whipped for neglecting or violating any
• 2:19:08
  Speaker 1: part of the mosaic ritual. The principle underlying the system
• 2:19:13
  Speaker 1: of emanations was that all things were of one substance,
• 2:19:18
  Speaker 1: from which they were fashioned and into which they were
• 2:19:22
  Speaker 1: again dissolved by the operation of one plastic spirit universally
• 2:19:28
  Speaker 1: diffused and expanded. The polytheist of ancient Greece and Rome
• 2:19:34
  Speaker 1: candidly thought, like the modern Hindu, that all rites of
• 2:19:38
  Speaker 1: worship and forms of devotion were directed to the same end,
• 2:19:43
  Speaker 1: though in different modes and through different channels. Quote even
• 2:19:48
  Speaker 1: they who worship other gods, says Krishna, the incarnate deity,
• 2:19:54
  Speaker 1: in an ancient Indian poem Bagavat Ghita, worship me although
• 2:20:00
  Speaker 1: they know it not end quote note pain Knight. End
• 2:20:05
  Speaker 1: note the end end of section three. End of Phallic
• 2:20:12
  Speaker 1: Worship by Hargrave Jennings