THE 
MASCULINE CROSS 
AND 
ANCIENT SEX WORSHIP. 
BY 
SH A 11 O O O O , 
NIATYmVK: : ” 
ASA K. BUTTS & CO., 36 DEY STREET. 
1 8 74. Entered, according to Act of Congress, in the year 1873, by 
ABISIIA S. HUDSON, 
in the Office of the Librarian of Congress, at Washington. PREFACE. 
Speaking to an educated woman of tlie ancient mean- 
ing and remarkable origin of tlie cross, she inquired, 
“ What, the cross of Christ ?” Her unconsciousness that 
it had any other relation than that pertaining to the 
crucifixion of Jesus illustrates a prevailing lack of his- 
torical knowledge in most people throughout Christen- 
dom. The hope to bring within the reach of the 
average man of letters a chapter of mythological lore 
which has heretofore been confined to the few is one 
motive for offering these pages to the public. 
There is no truth but is productive of good. The 
dynamics of knowledge are impatient of rest and mental 
inertia. Science and historical criticism are opening 
many fields long hid in myth and conjecture. 
It is hoped the line of discussion here adopted will 
explain some portions of Bible literature which have 
always stood in the attitude of offensive enigma to cult- 
ured thought. Improved taste of modern time must 
question the crudities of former days, and ask the reason 
why. Natural forces give direction to usage, and type 
to habits. The same agencies modify and polish them. 
The hallowed powers of one era become detritus of a 
later one ; and in still later eons of time those decayed 
objects reappear as relics, and show, to our surprise, how IV 
PEEFACE. 
much that is held to be original in our age is really the 
unconscious inheritance of a bygone ancestry. They 
also show early religious ideas were cast in a mold de- 
noting a childlike apprehension, in conformity with 
things palpable, and roundly pronounced, with the child’s 
direct bluntness of expression. 
Ancient religious literature is conspicuous for the 
number of Gods held in veneration. We find in 
Christendom but three, or, at most, four. Explanation 
of the “ Trinity ” and the natural origin of those four 
great creative, all-absorbing Gods are here elucidated 
upon historic and well-nigh scientific bases. As all science 
demands illustrations addressed to the eye, as well as ar- 
gument to the mental perception, so, in the treatment of 
our theo-scientific theme, over twenty-five illustrations 
are introduced to aid the text. 
The Phallic and Yonijic remains found in California, 
are in these pages, for the first time, so far as known to 
the author, introduced to public attention as ancient 
religious relics belonging to the prehistoric stone age. 
Those who have perused Inman’s “ Ancient Faiths,” 
Higgins’ “ Anacalypsis ” and his “ Celtic Druids,” 
Payne Knight’s “ Worship of Priapus,” Layard’s “ Nine- 
veh,” papers of Dr. G. L. Ditson and others relating to 
kindred subjects, know the authentic sources of much of 
the information here briefly uttered. 
Sha Rocoo. 
Jauuary 1, 1874. THE MASCULINE CROSS 
AND 
-A. 1STOIE ISTT SESZ WORSHIP. 
I. 
ORIGIN OF THE CROSS. 
Far back in the twilight of the pictured history of the 
past, the cross is found on the borders of the river Nile. 
A horizontal piece of wood fastened to an upright beam 
indicated the liight of the water in flood. This formed 
a cross, the Nileometer. If the stream failed to rise a 
certain liight in its proper season, no crops and no bread 
was the result. From famine on the one hand to plenty 
on the other, the cross came to be worshiped as a sym- 
bol of life and regeneration, or feared as an image of 
decay and death. This is one, so called, origin of the 
cross. 
The cross was a symbol of life and regeneration 
in India long before this usage on the Nile, and for 
another reason. The most learned antiquarians agree 
in holding it unquestionable that Egypt was colo- 
nized from India, and crosses migrated with the in- 
habitants. “ Proofs in adequate confirmation of this point 6 
ORIGIN OF THE CROSS. 
are found,” says the learned Dr. G. L. Ditson, “ in waifs 
brought to light in ancient lore. Waif originally signi- 
fied goods a thief, when pursued, threw away to avoid 
detection. Many of the facts to be brought forth in our 
inquiry were doubtless intentionally scattered and put 
out of sight to prevent apprehension of the proper sub- 
ject to which they belong.” 
The cross bespeaks evolution in religion. It is the 
product of time, and the relic of the revered past. It 
begins with one thing and ends with another. 
In seeking for the origin of the cross it becomes 
necessary to direct attention in some degree to the forms 
of faith among mankind with whom the cross is found. 
Retrogressive inquiry enables the religio-philosophical 
student to follow the subject back, if not to its source, to 
the proximate neighborhood of its source. Like every 
item of ecclesiastical ornament, and every badge of devo- 
tion, the cross is the embodiment of a symbol. That 
symbol represents a fact, or facts, of both structure and 
office. The facts were generation and regeneration. 
Long before the mind matures the generative structure 
matures. The cerebellum attains its natural size at three 
years of age, the cerebrum at seven years, if we accept the 
measurements as announced by Sir William Hamilton. 
Throughout the realm of animal life there is no physical 
impulse so overbearing as the generative, unless we ex- 
cept that for food. Food gives satisfaction. Rest to tired 
nature gives pleasure. To the power of reproduction is 
appended the acme of physical bliss. How natural, then, 
that this last-named impulse should, early in human de- 
velopment, take the lead, give direction and consequence 
to religious fancies, and lead its votaries captive to a 
willing bondage, as it did in India, Egypt, among the ORIGIN OF THE CROSS. 
7 
Buddhists, Babylonians, Phoenicians, Assyrians, and an- 
cient Hebrews. 
The ancients personified the elements, air, water, fire, 
the earth, the sea, the celestial orbs; in imagination 
gave 'superintending Deities to some and deified others. 
The sexual ability of man and Nature was also personi- 
fied, and likewise supplied with a governing Deity, which 
was elevated to the niche of the Supreme. Once en- 
throned as the ruling God over all, dissent therefrom 
was impious. A king might be obeyed, but God must 
be worshiped. A monarch coidd compel obedience to 
the state, but the ministers of God lured the devotee to 
the shrines of Isis and Yenus on the one hand, and to Bac- 
chus and Priapus or Baal-Peor on the other, by appealing 
to the most animating and sensuous force of our physi- 
cal nature. The name of this God bore different appella- 
tives in different languages, among which we find Al, 
El, II, Ilos, On, Bel, Jao, Jali, Jak, Josh, Brahma, Eloi- 
him, Jupiter, and Jehovah. Being God of the genital 
power, he became the reputed sire of numerous children, 
and numberless children were born under his auspicious 
rule. The names of his dutiful descendants were com- 
posite in signification, and in many ways characterized the 
honored Deity. Hence, derived therefrom, we meet with 
the El God in Michael, Ragu<?£, Raphael, GabraeZ, Jo el, 
Phani e/, Uri el, Saraki Y, Beth el, Chap el, .Eli, AYijali. 
Al, El, II, are used interchangablv, one for the other; 
likewise Jah, Ju, Jao, Yho, Iah, Iao, Iu. On expresses 
the idea of the male Creator. Am, Om, Um, or Umma, 
represent the female Deity. From Am we have Amelia 
and Emma. On is an integrant of many names, as Ab- 
d on, On an, Aijalo/i, Ashcalcm, Ezb on. From Ra, Re, 
or Ri, arise TAbekah, iAgem, iAhoboam, and lieba, 8 
ORIGIN- OF THE CROSS. 
which signifies “ sexual congress.” The cognomens in 
which Jah enters are almost unlimited, as in Isaiah, 
Hezekia/i, Zedekia/i, Padia/i, Maniah, Jehu. 
The attributes of this presiding Deity were 
istic of his office. He was strong, powerful, erect, high, 
firm, bright, upright, happy, large, splendid, noble, 
mighty, hard, able. Corresponding to the same idea, he 
was often, indeed nearly always, associated in pictured 
relics with animals which denoted the above qualities. 
These were the bull, elephant, ass, goat, ram, and lion, 
which were typical of strength and salacious vigor. When 
a large and strong man appeared, he at once resembled 
the prevalent idea of God, and was most naturally called 
the man of God, or the God-man ; also large, strong 
animals were noted as the bulls of God, the rams of God. 
The meaning of a large number of Bible names veri- 
fies this view. From Dr. Inman’s Vocabulary of Bible 
Names I set out to copy those the signification of which 
related to “ divine,” sexual, generative, or creative power; 
such as Alah, “ the strong one ”; Ariel, “ the strong Jah 
is El”; Arnasai, “ Jah is firm ”; Asher “the male” or “the 
upright organ ”; Elijah, “ El is Jah”; Eliab, “ the strong 
father ”; Elisha, “ El is upright”; Ara, “ the strong one,” 
“ the hero ”; Aram, “ high,” or, “ to be uncovered ”; Baal- 
shalisha, “ my Lord the trinity,” or, “ my God is three ”; 
Ben-zohett, “ son of firmness”; Camon, “ the erect On ”; 
Cainan, “ he stands upright ”; but after copying over one 
hundred names with their meaning—some of which relat- 
ed to feminine qualities—I found I had advanced only 
to the letter E of the alphabet, and gave up the under- 
taking for these limited pages. 
We must look at this curious subject as we find it. 
Quaint thougli|most of it is, we hope to treat it with all ORIGIN OF THE CROSS. 
9 
the decorum of philosophic inquiry, and in the chaste 
language of scientific precision. 
That the cross, or crucifix, has a sexual origin we 
determine by a similar rule of research as that by which 
comparative anatomists determine the place and habits 
of an animal by a single tooth. The cross is a meta- 
phoric tooth which belongs to an antique religious body 
physical, and that essentially human. A study of some 
of the earliest forms of faith will lift the vail and explain 
the mystery. 
India, China, and Egypt have furnished the world 
with a genus of religion. Time and culture have divided 
and modified it into many species and countless va- 
rieties. However much the imagination was allowed to 
play upon it, the animus of that religion was sexuality— 
worship of the generative principle of man and nature, 
male and female. The cross became the emblem of the 
male feature, under the term of the triad—three in one. 
The female was the unit ; and, joined to the male triad, 
constituted a sacred four. Kites and adoration Avere 
sometimes paid to the male, sometimes to the female, or 
to the two in one. 
From motives of improved modesty, or the less com- 
mendatory motive to gain prestige through the power of 
superstition, much truth bearing directly upon our subject 
has been suppressed by an interested hierarchy. Stripped 
of euphemisms,we find “ the Chaldeefe believed in a Celes- 
tial Virgin, who had purity of body, loveliness of form, 
and tenderness of person; and to whom the erring sinner 
could appeal with more chance of success than to a stern 
father. She was portrayed with a child in her arms. 
Her full womb was thought to be teeming with blessings, 10 
EMBLEMS PHALLUS. 
and everything which could remind a votary of a lovely 
woman was adopted into her worship.” 
The worship of the woman by man naturally led to 
developments which our comparatively sensitive natures 
shun, as being opposed to all religious feeling. But 
among a people whose language was without the gloss 
of modern politeness, whose priests both spoke and 
wrote without the least disguise, and whose God, 
through his prophets and lawgivers, promised abundance 
of offspring and an increase in flocks and herds, as one of 
the greatest blessings he had to bestow, we can readily 
believe that what we call “ obscenities ” might be re- 
garded as sacred homage or divine emblems. What 
were these emblems ? When plainness of speech is re- 
stored to its original office, and the meaning of words is 
defined or traced to their primitives, names of natural 
objects give us this wonderful answer, and tell us the 
homely story of these emblems. 
EMBLEMS. 
The Phallus and Linga, or Lingham, stood for the 
image of the male ore)an; and the Yoni, or Unit, for the 
female orqan. . 
\ PHALLUS.) 
Pkiyy member (inembrum virile) signifies, “ lie 
breaks through, or passes into.” This word survives 
in German jpfahl, and pole in English. Phallus is sup- 
posed to be of Phoenician origin, the Greek word pallo, 
or phallo, “ to brandish preparatory to throwing a mis- 
sile,” is so near in assonance and meaning to phallus 
that one is quite likely to be parent of the other. In 
Sanskrit it can be traced to phal, “ to burst,” “ fo pro- PHALLUS. 
11 
duce,” “ to be fruitfulthen, again, phal is “ a plow- 
share,” and is also the name of Siva and Mahadeva, who 
are Hindu Deities. Phallus, then, was the ancient 
emblem of creation : a Divinity who was companion to 
Bacchus. Figure 1 is a copy of a 
statuette of this Hindu Devi. The 
figure holds a phallus, or lingliam, in 
the left hand, formed after an imagin- 
ary lotus hud. The coarsely carved 
unit of the feminine figure completes 
the dogma of masculine and feminine 
powers combined in one. The son of 
Reuben, Phallii (Gen. xlvi, 9), signifies 
“ a distinguished one,” “ he splits, 
divides,” “ he is round and plump,” 
all of which point to a religion of 
sensual love. 
Phallic emblems abounded at Heli- 
opolis in Syria, and many other places, 
even into modern times. The following unfolds marvel- 
ous proof to our point. A brother physician, writing to 
Dr. Inman, says : “ 1 was in Egypt last winter (1865-66), 
and there certainly are numerous figures of Gods and 
kings, on the walls of the temple at Thebes, depicted 
with the male genital erect. The great temple at 
Karnak is, in particular, full of such figures, and the 
temple of Danclesa likewise, though that is of much 
later date, and built merely in imitation of old Egyptian 
art. The same inspiring bass-reliefs are pointed out 
by Ezek. xxiii, 14. I remember one scene of a king 
(Raineses II.) returning in triumph with captives, many 
of whom are undergoing the operation of oastration, and 
ill the corner of the picture are numerous heaps of the 
F'g 1. 12 
PHALLUS, 
complete genitals which have been cut off—many hun- 
dreds in all, I should think.” This shows, first, how 
largely virility was interwoven with religion ; second, 
how completely English Egyptologists have suppressed 
a portion of the facts in the histories which they have 
given to the world ; third, it tells us of the antiquity of 
the practice, which still obtains among the negroes of 
North Africa, of mutilating entirely every male captive 
and slain enemy. See 2 Kings xx, 18; Isa. xxxix, 7. 
This vindictive usage was practiced by Saul and David, 
as may be seen in 1 Sam. xviii, 25, 27, when the king 
demands a hundred foreskins. 
David, more heartless than Saul, doubled the quan- 
tity and brought two hundred of the vulgar trophies. Also 
Isaiah (xxxix, 7*) intimidates the people, and says, “ Thy 
sons that shall issue from the . . . shall be eunuchs in the 
palace of the king of Babylon.” The Apache Indians of 
California and Arizona delight in perpetrating the same 
barbarous mutilations upon captives and the slain. 
Dr. Ginsingburg, in “ Kitto’s Clyclopsedia,” says: “An- 
other primitive custom which obtained in the patriarchal 
age was, that the one who took the oath put his hand 
under the thigh of the adjurer (Gen. xxiv, 2, and xlvii, 29). 
This practice evidently arose from the fact that the genital 
member, which is meant by the euphemic expression, 
thigh, was regarded as the most sacred part of the body, 
being the symbol of union in the tenderest relation of 
matrimonial life, and the seat whence all issue proceeds, 
and the perpetuity so much coveted by the ancients. 
Compare Gen. xlvi, 26; Exod, i, 5; Judg. viii, 30. Hence 
the creative organ became the symbol of the Creator and 
the object of worship among all nations of antiquity. It 
is for this reason that God claimed it as a sign of the PHALLUS. 
13 
covenant between himself and his chosen people in the 
rite of circumcision. Nothing therefore could render the 
oath more solemn in those days than touching the sym- 
bol of creation, the sign of the covenant, and the source 
of that issue who may at any future period avenge the 
breaking a compact made with their progenitor.” From 
this we learn that Abraham, himself a Chaldee, had 
reverence for the phallus as an emblem of the Creator. 
We also learn the rite of circumcision touches phallic 
or lingasic worship. From Herodotus we are informed 
the Syrians learned circumcision from the Egyptians, as 
did the Hebrews. Says Dr. Inman: “ I do not know any 
thing which illustrates the difference between ancient 
and modern times more than the frequency with which 
circumcision is spoken of in the sacred books, and the 
carefulness with which the subject is avoided now. To 
speak of any man as being worthy or contemptible, as 
men and women did among the Jews, according to the 
condition of an organ never named, and very rarely al- 
luded to, in a mixed company of males and females 
among ourselves, shows us that persons holding such 
ideas must have thought far more of these matters, and 
spoken of them more freely, than we have been taught 
to do. Abundance of offspring is the absorbing promise 
to the faithful; a promise liable to fail except the parts 
destined to that purpose were in an appropriate condi- 
tion.” 
We can compass some idea of tjie esteem in which 
people in former times cherished the male or phallic em- 
blems of creative power when we note the sway that 
power exercised over them. If these organs were lost or 
disabled, the unfortunate one was unfitted to meet in the 
congregation of the Lord, and disqualified to minister in 14 
TRIAD, 
the holy temples. Excessive was the punishment inflict- 
ed upon the person who should have the temerity to in- 
jure the sacred structure. If a woman were guilty of in- 
flicting such injury, her hand should he cut otf without 
pity (Deut. xxv, 12). It was an unpardonable offense, 
a sin not to he forgiven, for it was a calamity that hum- 
bled their God and made him of no esteem. When his 
ability failed, respect for him failed. Such a man was 
“ an abomination.” 
With a people enslaved to such groveling tenets, it was 
an easy and natural step from the actual to the symbol- 
ical ; from the crude, and, perhaps, to some, offensive, to 
the improved, the pictured, the adorned, the less offen- 
sive ; from the plain and self-evident, to the mixed, dis- 
guised and mystified ; from the unclothed privy member 
to the letter T, or the cross ; for these became the phal- 
lic analogues. The linga is the symbol of the male 
organ and Creator in Hindostan. It is always represent- 
ed standing in the yoni, as in Figs. 4 and 23. Obelisks, 
pillars of any shape, stumps, trees denuded of boughs, 
upright stones, are some of the means by which the male 
element was symbolized. Siva is represented as a stone 
standing alone. 
TRIAD. 
To know exactly who is who, and what is what, it 
will he necessary to explain the Triad, or Trinity, its 
origin and its changes or metamorphoses : then the tria 
juncta in uno—the three in one—can he recognized in 
the cross more readily than most people see the “ three 
persons in one God.” The triad generally belongs to 
the male, although the female Divinities were sometimes 
of triple constitution. If we turn to the analysis of the 
subject according to Rawlincon, we find that the first ancj TRIAD 
15 
most sacred trinity—three persons and one God—consisted 
of Asslmr, or Asher, or Ashur, whose several names were 
II, Ilos, and Ra ; Anu and Ilea, or Iloa. Beltis was 
the Goddess associated with him. These four, that is, 
Asher, Ann, Hea, and Beltis, made up Arba, or Arba-il, 
the four great Gods, the quadrilateral, the perfect Creator. 
Asher was the phallus, or the linga, the membrum virile 
—the privy member ; the cognomen A nu wTas given to 
the right testis, while that of Ilea designated the left 
testis. When Asher was canonized a Deity, it was but 
right and natural his ever-attendent appendages should 
be deified with him. The idea thus broached receives 
confirmation when we examine the opinions which ob- 
tained in ancient times respecting the power of the right 
side of the body compared with the titles given to Anu. 
It was believed that the right testicle produced masculine 
seed, and that when males were begotten they wrere de- 
veloped in the right side of the womb. Benjamin signi- 
fies “ son of my right side thus the name of a member of 
a family attests the reigning notion. The name Benoni, 
given to the same individual by his mother, may mean, 
literally, either “ son of Anu,” or “ son of my On.” The 
male, or active, principle was typified by the idea of 
“ solidity,” and “ firmness ”; and the female, or passive, 
principle by “ water,” “ fluidity,” or “ softness.” It is 
then, a priori, probable that Anu was the name of the 
testis on the right side. To inspect the perfect man, or a 
correctly designed statue of Apollo Belvidere, will detect 
the fact that the right “ egg ” hangs on a higher level 
than the left, for which there is an anatomical reason. 
The metaphors we sometimes hear, such as “ king of the 
lower world,” “ the original chief,” “ father of the 
Gofis,” “ the old Anu,” relate to these parts, and are 16 
TRIAD, 
of phallic import. “ King of the lower world ” cannot 
refer to the “ infernal regions ” of modern orthodoxy, 
since that mythical Hades had not then come into exist- 
ence. 
How about the gland on the left side, the third divinity 
of the triad ? Rawlinson states, as best he could deter- 
mine, this was named Ilea or Hoa, and he considers this 
Deity corresponds to Heptane. Neptune was the pre- 
siding Deity of the great deep, “ Ruler of the Abyss,” 
and “ King of Rivers.” He also regulates aqueducts, 
and waters generally. There is a correspondence 
between this Deity and Bacchus. 
As Darwin and his coadjutors teach, mankind, in com- 
mon with all animal life, originally sprung from the sea, 
so physiology teaches that each individual has origin in a 
pond of water. The fruit of man is both solid and fluid. 
It was natural to imagine that the two male appendages 
had a distinct duty: that one formed the infant, the other 
the water in which it lived; that one generated the 
male and the other the female offspring ;* and the in- 
ference was then drawn that water must be feminine, the 
emblem of the passive powers of creation. The use of 
water would then become the emblem of a new birth— 
“born of waterand it would represent the phenomenon 
which occurs when the being first emerges into day. 
The night, which favors connubial intercourse, and the 
dark interior of the womb, in which for many months, 
the new creature is gradually formed, are represented 
by the “darkness brooding.” It was night when the 
world was formed out of chaos; likewise it was thought 
* Somewhat recent information on this poiiit teaches that sex is governed by 
the health and maturity of the ovum. Female offspring will follow when concep- 
tion occurs at the earliest period of t.i j m iiuriag o vu.n, and m tie offspri ig at the 
concluding period of heat. TRIAD. 
17 
to be obscure when the mingling of the male and female 
fluids started a new being into existence. Favoring food 
fed the tiny speck for months, and its emerging as male 
or female into the world of men was the prototype of the 
emergence of animal life from the bosom of earth, or the 
womb of time, into actual existence. 
Having dwelt on stem and branches of the god Asher, 
it is proper to give his definition as a personality and 
function; in other words, as a God. Asher (Gen. xxx, 13), 
“ to be straight,” “ upright,” “ fortunate,” “ happy,” “hap- 
piness,” i. e., units cui membrum erectumest velfascinum 
ipsum—the erect virile member charmed with the act 
of its proper function. Says Dr. Inman: “ While attend- 
ing hospital practice in London, I heard a poor Irishman 
apostrophize his diseased organ as 4 You father of thou- 
sands’; and in the same sense Asher is the father of the 
Gods. I find that a corresponding part of the female 
{pudenda) is currently called u the mother of all sainfs.” 
Asher was the supreme God of the Assyrians, the 
Yedic God Mahadeva, the emblem of the human male 
structure and creative energy. This idea of the Creator 
is still to be seen in India, Egypt, Judea, the East, 
Phoenicia, the Mediterranean, Europe, Denmark, depict- 
ed on stone relics. 
This much for Asher seemed necessary to explain the 
origin of the Trinity. So we find the male privy mem- 
ber and the adjacent twin testes made the Triad, and 
constructed into the pictured formula thus 
ASHER 
Anu Hea. 18 
VOCABULARY. 
With this glossary we can now understand the hidden 
meaning of Psa. cxxvii, 3, “ Children are an heritage 
of the Lord, and the fruit of the womb is his reward.” 
Exactly ! Anu is Assyrian. There is a God in Babylon 
by the name of Anu. Asher is only another name for 
Al, On, Ba, II, El, IIos, Helos, Bel, Baal, Allah, Elohim. 
These are also sometimes given to the sun as the repre- 
sentative of the Creator and the phallic emblem. Asher, 
Anu, and Hea, three persons and one God, or, as modern 
theologians have been led to speak of the Trinity, “ the 
more three because one, and the more one because three.” 
One, by himself, is of no value, but “ all work together 
for good.” 
VOCABULARY. 
In all ages and all localities of the world, people con- 
ferred names which imply some one or more character- 
istics of person, feature, faith, place, or event. Among 
defectively educated people, and those of rough manners, 
we find “ Long John,” “ Broad Bottom,” “ Squinting 
Dick”; and names for helpless children, “Makepeace,” 
“ Faithful,” “ Freelove” and “ Braise God Barebones.” 
In this matter the people of antiquity appear to have set 
the example. The Greeks had “ Theodore,” “ the gift 
of God ”; “ Theophilus,” “ the friend of God.” The 
analysis of the following Vocabulary of Bible names 
throws a flood of light on the subject in hand. It un- 
vails an interesting question, the nudity of which, for 
the most part, has been clothed with the vesture of words. 
Ahumai (1 Chron. iv, 2), “ acli is mi,” or “ semen ”; 
Baal-Slialisha (2 Kings iv, 42), “ my Lord the trinity,” 
“ my Lord is three,” “ the triple male genitals.” VOCABULARY. 
19 
Amorite, “ speaking, flowing ”; “ erecting, or swelling 
up.” 
Ankura, “ a sprout, or intumescence,” “ an erection.” 
Aram, “ high,” “ to swell up,” “ to be uncovered or 
naked.” 
Aras, “ to erect,” “ to build,” “ a nuptial bed.” 
Asahei, “ to create,” “ to beget,” “ El-created.” 
Baal-Peor (Hum. xxv, 3), “ the maiden’s hymen 
opener,” “my Lord the opener.” 
Baal-Perazim, “ Baal of the fissure.” 
Baal-Tamar, “ Baal the palm tree,” “ my Lord who 
is or causes to be erect.” 
Benoni, “ son of Aim,” or “ son of my On,” “ son of 
my God.” 
Ben-zolieth, “ son of firmness,” “ to set up,” “ an erec- 
tion,” “ a cippus.” 
Beren, “ the womb,” “ the round belly,” “ the female 
organ.” 
Boladan, “ my Lord of pleasure and delight.” 
Buli, “ the vulva,” “ tlie belly,” 
Cainan, “ he stands upright,” “ Hermes.” 
Camon, “ the erect On.” 
Chesil, “ the loins or flanks.” Loins is an euphemism 
for the male genitals. 
Cyrus, “ the bended bow,” “ the abdomen of a preg- 
nant woman.” 
Diinon, “ river, place ”; “ the semen, or viscous dis- 
charge of On.” 
Dodai, “ loving, amatory.” 20 
VOCABULARY. 
Ehud, “ conjugation, union“strong,” “powerful,” 
“ the one.” 
Eliasaph, “ El the fascinator.” 
Elisha, “ El is,” “ the erect El.” 
Elkana,“El the erect One,” “ the tall reed,” “ El burn- 
ing with desire.” 
Elkoshi, “ El the hard One.” 
En-am, “ the eye or fountain of the mother.” 
En-an, “ the eye of On, or Anu.” 
Epaphroditus, “ Love was my parent,” “ given by 
Yenus.” ' 
Epher, “ a calf,” “ a faun,” “ to join,” “ be strong.” 
Esau, “ to make, to press, to dig, to build up, to 
squeeze immodestly,” “ the hairy El.” 
Eshek (1 Cliron. viii, 39), “he presses, squeezes, pene- 
trates into.” 
Eshton, “ the power of woman.” 
Ether, “ fullness,” a God in the second Assyrian triad, 
his colleagues being the Sun and Moon. His name may 
be read as Eva, Iva, Air, Aer, Aur, Er, Ar, also Vul. 
Ethnan, “ a harlot’s fee,” “ begotton by harlotry.” 
Eve, Chav ah, havah, or hauah, “ to breathe,” “ to 
blow,” “ eagerness,” “ lust ”; “ a cleft, fissure, or gap ”; 
really, “ a fissure” (Concha). 
Evi, “ desire.” 
Ezem, “ to fit firmly to one another,” “ hard.” 
Gaal, “ the proud or erect Al.” 
Galali, “ To be,” or “ to be naked,” as in gala days. 
Gath, “ A wine press,” also “ a slit, pit, hole, well,” or 
the euphemism for the vulva, VOCABULARY. 
21 
Gaza, “ strong,” “ the trunk of a tree,” “ a phallic 
emblem.” 
Gilboa, “ the sun is Baal.” 
Gilgal, “ a wheel,” a “ circle, “ the 
sun’s heap of stones,” “ a phallus” ; see 
Fig. 2. 
Giloh, “ the revealer,” “ to ' be or 
make naked,” to uncover,” “ to disclose.” 
Ginatlp “ tlie virgins,” “the goddesses.” 
Ginnethon, “ the power of the virgins.” 
Gomorrah, “ a fissure, a cleft.” 
Habakkuk, “ embrace of love.” 
Hai, Assyrian ai, “ female power of the Sun.” 
Ilainor, “ the swelling up one,” or “ the red one,” 
“ to be dark red,” “ sudden in rising,” also “ an ass”— 
which is notorious for salacity. “ My beloved is white 
and ruddy ” (Sol. Songs, v, 10). 
Hashupa, “ uncovering,” “ nakedness.” 
Hephzibah, “ pure delight,” “ my delight in her.” 
Jaaz, “he is hard, firm, stiff*,” “he rules,” “decides.” 
Jabal, “he rejoices,” “he flows out,” “ lie is strong.” 
Jabok, “ running, or flowing forth.” 
Jabash, “ a stout, fat one. 
Jaehin, “ he strengthens,” “ to be hot with desire,” “ to 
have intercourse.” Boaz has the same phallic meaning. 
Jahdo, “ he unites.” 
Jahaz, “ Jah shines,1’ “ to be fair,” “ to be proud,” 
“ he is firm.” 
Jahdial, “ El makes glad.” 
Fig. 2. 22 
VOCABULARY. 
Jair, “enlightens,” “shines,” “blooms,” “flows.” 
Jair is united with Eros (erotic desire). 
Jakim, “ he set up,” “ standing erect,” “ raising seed 
to.” 
Japho, “ beauty,” “ widely extending,” “ seduce,” 
“ persuade.” 
Jehoaddan, “ Jah is lovely,” “ Yeho is the provider 
of sexual pleasure.” 
Jepthel-el, “ El is a begetter.” 
Jeroham, “ a beloved or favored One.” 
Jesher, “ he is upright.” 
Jesimel, “ El creates.” qT 
Jeziah, “ lie is son of Jah.” 
Jonathan, “the gift of Jao” (a God). 
Jhoharapli, “ Jah is juicy, vigorous, strong or proud.” 
Josliar, “he is straight,” “upright.” 
Jurah, “ he boils up,” “to glow, to burn,” “to pour 
out largely.” 
Kis)ion, “ the firm or hard On.” 
Maon, “ pudenda of On.” 
Tamar, the palm, an euphemism for the male organ. 
It will be observed, a few of the above names refer to 
the Sun Deity, and solar worship. In some, the solar and 
phallic tenets are combined in the same name, and de- 
picted in the same figure. Such an illustration will be 
found in Webster’s Unabridged Dictionary, under the 
name Agnus Dei. The figure—lamb, ram, or goat—is in 
the impossible attitude of holding a cross with the foot— 
sometimes a crosier, or shepherd’s crook, either of which MARKS AND SIGNS OF THE TRIAD. 
23 
are phallic emblems. The head of the animal is sur- 
rounded by a circle, or with rays, which are always typi- 
cal of the Sun God. For the Hebrew text of the above 
names the reader is referred to “ Inman’s Ancient Faiths.” 
MARKS AND SIGNS OF THE TRIAD. 
The triad is parent to the idea of Trinity. It is met with 
in the most distant countries, and is traced to Phoenicia, 
Egypt, on the west, and Japan on the east, of our 
hemisphere, and to India. Constituting, as the triad and 
yoni did, the ever-dominant thought, and actuated by 
the narrow realm of an absorbing self-personality, they 
f rmed the basis and spirit of religious observance. 
rl hey were referred to openly and broadly, or more gen- 
erally and in later times by a mark, a metaphor, a motion, 
ur a sign. For that sign the letter T became typical, 
and still later the figure of the cross became that sign. 
“ It is most remarkable,” says Payne Knight, that “ the 
letter T and the cross, symbols of symbols, are made to 
represent the male procreative powers, which are em- 
blems of generation and regeneration.” 
Reverse the position of the triple deities Asher, Anu, 
Hea and we have thefigure of the ancient “tail” "J* of 
the Christians, Greeks, and ancient Hebrews—not of the 
modern Hebrews. It is one of the oldest conventional 
forms of the cross. It is also met with in Gallic, Osean, 
Arcadian, Etruscan, original Egyptian, Phoenician, Ethio 
pic and Pelasgian. The Ethiopic form of the “ tan ” is 
this the exact prototype and image of the cross; or, 
rather, to state the fact in order of merit and position in 
time, the cross is made in the exact image of the Ethio- 
pia “ tau.” The fig-leaf, having three lobes to it, became 
a symbol of the triad. As the male genital organs were 24 
MARKS AND SIGNS OF THE TRIAD. 
held in early times to exemplify the actual male creative 
power, various natural objects were seized upon to ex- 
press the theistic idea, and at the same time point to 
those parts of the human form. Hence, a similitude was 
recognized in a pillar, a heap of stones, a tree between 
two rocks, a club between two pine cones, a trident, a 
thyrsus tied round with two ribbons with the two ends 
pendant, a thumb and two lingers, the caduceus. Again, 
the conspicuous part of the sacred triad Asher is sym- 
bolized by a single stone placed upright—as in Gilgal in 
“ Vocabulary,” Fig. 2—the stump of a tree, a block, a 
tower, spire, minaret, pole, pine, poplar, or palm tree. 
While eggs, apples, or citrons, plums, grapes, and the 
like, represented the remaining two portions; altogether 
called phallic emblems. Fig. 3 portrays a triad 
found on a medal of Apollo. The triple points at 
the summit are in multiple of the Trinity, as they 
but repeat the same idea the structure would ' 
express without them. Baal-Shalisha is a name which 
seems designed to perpetuate the triad, since it signi- 
fies “ my Lord the Trinity,” or “ my God is three.” 
We must not omit to mention other phallic emblems, 
such as the bull, the ram, the goat, the serpent, the torch, 
fire, a knobbed stick, the crozier : and- still further 
personified, as Bacchus, Priapus, Dionysius, Hercules, 
Hermes, Mahadeva, Siva, Osiris, Jupiter, Molech, Baal, 
Asher, and others. 
If Ezekiel is to be credited, the triad T, as Asher, Anu, 
and Ilea, was made of gold and silvei, and was in his 
day not symbolically used, but actually employed ; for 
he bluntly says “ whoredom was committed with the ima- 
ges of men,” or, as the marginal note has it, images of “ a 
male ” (Ezek. xvi, 17). It was with this god-mark—a cross 
Fig. 3. TONI. 
25 
in the form of the letter T—that Ezekiel was directed to 
stamp the foreheads of the men of Judea who feared the 
Lord (Ezek. ix, 4). In China, Tau is Nature’s abso- 
lute unity. 
Thus we find the cross is the Ethiopic and ancient 
Hebrew “tau” "t" _ The T is the triad, the triad is Asher, 
Ann, and Hea—the male genitals deified—the genitals 
are pudenda, pudenda means shame or immodest, and 
so we arrive at the unavoidable conclusion that the cross 
is of sexual origin and purely masculine. It is the 
sign of a man-God. 
This is not all of the cross. In ancient days it had 
a natural counterpart little suspected by moderns. This 
essential opposite was denominated the Yoni. 
j YONI. 1 
II. 
There is in Hindostan an emblem of great sanc- 
tity, which is known as the Linga-Foni. It consists 
of a simple pillar in the center-of a figure resembling 
the outline of a conical ear-ring, or an old-fashioned 
wooden battledore. Dr. Inman says : 
‘‘As a scholar, I had heard that the Greek 
letter, Delta, A, is expressive of the 
female genital organ both in shape and 
idea. The selection of name and sym- 
bol was judicious, for the words Da- 
leth (Hebrew) and Delta (Greek) sig- 
nify the door of a house, and the out- 
let of a river, while the figure reversed, 
with the heavy side above, V modestly represents the 
fringe with which the human delta is overshadowed.” 
Fig. 4. 26 
YOtfl. 
Yoni is of Sanskrit origin. Yauna, or Yoni, means (1) 
the vulva, (2) the womb, (3) the place of birth, (4) origin, 
(5) water, (6) a mine, a hole, or pit. As Asher and Jupi- 
ter were the representatives of the male potency, so Juno 
and Venus were representatives of the female attribute. 
Moore, in his “Oriental Fragments,” says: “Oriental 
writers have generally spelled the word, ‘ Yoni,’ which I 
prefer to write ‘IOni.’ As Lingham was the vocalized 
cognomen of the male organ, or Deity, so IOni was that of 
hers.” Says R.P. Knight: “ The female organs of genera- 
tion were revered as symbols of the generative powers of 
Nature or of matter, as those of tire male were of the 
generative powers of God. They are usually represented 
emblematically by the shell Concha Veneris, which was 
therefore worn by devout persons of antiquity, as it still 
continues to be by the pilgrims of many of the common 
people of Italy” (“On the worship of Priapus,” p. 28). 
If Asher, the conspicuous feature of the male Creator, is 
supplied with types and representative figures of him- 
self, so the female feature is furnished with substitutes 
and typical imagery of herself. 
Fig. 5 is one of these, and is technically 
known aVthe sistrum of It is the 
virgin’s symbol. The bars across the 
fenestrum, or opening, are bent so they 
cannot be taken out, and indicate that 
the door is closed. It signifies that the 
mother is still virgo intacta—a truly im- 
maculate female—if the truth can be 
strained to so denominate a mother. The 
pure virginity of the Celestial Mother 
was a tenet of faith for 2,000 years be- 
fore the accepted Virgin Mary now adored was horn. We 
Fig. 5 YONI. 
27 
might infer that Solomon was acquainted with the figure 
of the sistrum, when lie said, “ A garden inclosed is my 
spouse, a spring shut up, a fountain sealed ” (Song ot 
Sol. iv, 12). The sistrum, we are told, was only used in 
the worship of Isis, to drive away Typhon (evil). 
The Argha, Fig. 6, is a 
contrite form, or boat- 
shaped dish or plate used 
as a sacrificial cup in the 
worship of Astarte, Isis, 
and Venus. Its shape por- 
trays its own significance. The Argha and crux ansata 
were often seen on Egyptian monuments, and yet more 
frequently on bass-reliefs. Fig. 7 is a Buddhist em- 
blem in which the two triangles typifying the male 
and female principles are united by a serpent, the 
emblem of desire. It also typifies wisdom. 
Equivalent to Iao, or the Lingliam, we find Ah, the 
Father, the Trinity, Asher, Ann, He:',, Abraham, Adam, 
Esau, Edom, Ach, Sol, Helios (Greek for Sun), Dionysius, 
Bacchus, Apollo, Hercules, Brahma, Vishnu, Siva, Jupi- 
ter, Zeus, Aides, Adonis, Baal, Osiris, Thor, Oden, the 
cross, tower, spire, pillar, minaret, tolmen, and a host 
of others; while the Yoni was represented by 10, Isis, 
Astarte, Juno, Venus, Diana, Artemis, Aphrodite, Hera, 
Rhea, Cybele, Ceres, Eve, Frea, Frigga, the queen of 
heaven, the oval, the trough, the delta, the door, the 
ark, the ship, the chasm, a ring, a lozenge, cave, hole, pit, 
Celestial Virgin, and a number of other names. Lucian, 
who was an Assyrian, and visited the temple of Dea Syria, 
near the Euphrates, says there are two phalli standing in 
the porch with this inscription on them, “ These phalli 
I, Bacchus, dedicate to my step-mother Juno.” 
Fig. 6. 
Fig. 7. 28 
YONI. 
Fig. 8 is a fearless emblem of the ma- 
ternal door. Jesus is reported to 
have said, “ I am the door,” and some 
one in a sacred book said, “ My belov- 
jed put in his hand by the hole of the 
door” (Sol. Song v, 4). But this pic- 
ture is a Buddhist theological badge, 
showing the God Siva standing in the 
ambient yoni, or door; the date of 
which was long before the birth of 
Jesus. It is one of the antecedents 
of the Virgin Mary. Mary is a compound word, as many 
of the deities are compound deities, composed of male 
and female principles and pattern. Mare, or Mar, in the 
Chaldee, signifies “ Lord,” the lord or master, and ri sig- 
nifies “ the Celestial Mother.” Hi was the name of an 
Assyrian Goddess. When these two words are united in 
one they form mar-ri, or Mary, a union of father and 
mother elements and parts, as portrayed in the above 
crude figure of antiquity. Molly is the name of a mar- 
ried woman, or of a woman with children. The above 
diagram comprehends the phallus and unit, under the 
designation of Linga-Yoni, the mystical four. The 
aureole about the head of the figure is a solar tenet. 
From time immemorial to our day, it is to be noticed 
the man is put first and foremost, the woman next. He 
is three ; site is one. Christians have perpetuated the 
triune male God as Abba, father, but left out the mother 
altogether, except among the Catholics. The sacred 
four “ dignitaries”—of which Rev. Cotton Mather said 
“ the Devil is one ”—are only made up by adding Satan, 
the Typlion or Dagon of antiquity. 
Our singular Fig. 8 has, in some measure, descended 
Fig. 8. YONI, 
29 
to comparatively modern times. In Ireland, op to al- 
most the last eentory, there were three Christian churches 
over whose doors might he seen the coarsely sculptured 
figure of a nude woman exposing the mciar (pudenda) 
in the most shameless manner, the idea being that the 
sight thereof brought good luck. The horse shoe is the 
modern representative of the organ in question, and is 
often fastened over the main entrance door by the super- 
stitious for the same object. 
The Papal religion is essentially feminine, and built 
on the ancient Chaldean basis. It clings to the female 
element in the person of the Virgin Mary. Haphtali 
(Gen. xxx, 8) was a descendant of such worshipers, if 
there be any meaning in a concrete name. Bear in mind, 
names and pictures perpetuate the faith of many peoples. 
Neptoah is Hebrew for “ the vulva,” and, A1 or El be- 
ing God, one of the unavoidable renderings of Naphtali 
is “the Yoni is my God,” or “ I worship the Celestial 
Virgin.” The Philistine towns generally had names 
strongly connected with sexual ideas. Aslidod, aish or 
esh, means “ fire, heat,’’ and dod means “ love, to love,” 
“ boil up,” be agitated,” the whole signifying “ the heat 
of love,” or “ the fire which impels to union.” Could not 
those people exclaim, Our “God is love ?” (I. John iv, 8). 
The amatory drift of Solomon’s Song is undisguised, 
though the language is dressed in the habiliments of 
seeming decency. The burden of thought of most of it 
bears direct reference to the Linga-Yoni. He makes a 
woman say, “ He shall lie all night betwixt my breasts ” 
(S. of S. i, 13). Again, of the phallus, or linga, she says, 
“ I will go up to the palm-tree, I will take hold of the 
boughs thereof” (vii, 8). Palm-tree and boughs are 
euphemisms of the male genitals. Solomon, like the an- 
cients before him, worshiped at the high sanctuary of sex. 30 
COLOR OF GODS. 
COLOR OF GODS. 
Ojs'e would naturally suppose the color of a Deity 
would be the same as the complexion which be- 
longed to the worshipers of it. Black Gods and God- 
desses were met with among the Egyptians, Hindus, 
Greeks and Homans—yes, in Europe. In explanation of 
these facts, Dr. Inman remarks that “ the female genera- 
tive structure in some countries is of a dark or black 
color ; that Buddha and Brahma were as often painted 
black as white.” There was a black Venus at Corinth. 
Osiris, Isis and her child Horns, were black. A black 
Virgin and black child are to be seen at St. Stephens, in 
Genoa; at St. Francisco, in Pisa; at St. Theodore, in 
Munich ; and in other places. These somber facts seem 
to explain a passage in the Song of Solomon, where 
a woman is made to say, u I am black, but comely” 
(i, 5). 
The reason for black Deities assigned above is less sat- 
isfactory than attends the author’s explanations generally; 
for the same reason may apply among the same people 
to their male Gods, which are perhaps more often paint- 
ed white or red, and for the same local reason. Malia- 
deva in India was often painted red. Some ancient fig- 
ures of Bacchus, the Greek personification of Mahadeva, 
have been found painted red. In the Townley Collec- 
tion a bisexual figure of Bacchus was, like his analogue, 
Priapus, painted red. Ezekiel says (xxiii, 14), “ the 
images of Chaldean men portrayed upon the wall were 
with vermilion.” 
The experience of those concerned in opening Etrus- 
can tombs shows that whenever the phallus is found 
therein it is painted red. Adam means red or ruddy. 
My beloved [he] is white and ruddy ” (Sol. Song v, 10). COLOR OF GODS. 
31 
Further generous light is thrown upon the sub- 
ject of male sanctities and female worship by a 
religio-historic gem unearthed at Nineveh. Fig. 
9 is a copy of that keepsake. It is an Egyp- 
tian seal, copied from Layard (“Nineveh and Babylon,” 
p. 156). On it is engraved the Egyptian God Harpocrates 
seated on the mystic lotus in profound adoration of the 
Yoni, or havah, the “ Divine Mother of all,” which is set 
in the held before him. 
“ Set me as a seal upon thine heart, as a seal upon thine 
arm, for love is strong as death” (Sol. Song viii, 6). 
Solomon’s seal was in outline the shape of the unit in 
the held of Fig. 9. The same lozenge-shaped figure 
was the symbol of Astarte, the Celestial Virgin, where- 
from Solomon may have obtained it. Layard and others 
state that such homage as is here depicted in the above 
seal is actually paid, in some parts of Palestine and In- 
dia, to the living symbol, the worshiper, on bended knees, 
offering to it bread before he eats it, with or without 
silent prayer. A corresponding homage is paid by 
female devotees to the masculine emblem of the Sheik, or 
Patriarch, which is devoutly kissed by all the women of 
the tribe on one solemn occasion during the year, when 
the old ruler sits in state to receive the homage. The 
emblem is, for many, of greater sanctity than the crucifix. 
Such homage is depicted in Picart’s “Religious Cere- 
monies of all the People of the World,” plate 71. 
It may easily be understood that few people would be 
so gross as to use in religious worship true similitudes of 
these parts, which their owners think it shame to speak 
of, and a punishment or reproach publicly to show. As 
there is circumlocution in language, so there is symbol- 
ism in sculpture. Words and figures are adopted which 
are ingeniously vailed so as not to be understood by the 
Fig. »• 32 
FISH AND GOOD FRIDAY. 
multitude, yet significant enough to the initiated. The 
palm-tree, the wine-press, the pomegranate, the tower, 
steeple, hand gestures, are quite innocent in common 
conversation, while in mythoses they have a hidden 
meaning. The scholar is aware there are occasions on 
which no such reticence was used, but where an exces- 
sive shamelessness prevailed. Of their nature it is un- 
necessary to speak further than to say that the expo- 
sures were made with the impulse of a religious idea, 
such as that which might have actuated David when he 
leaped and danced naked before the ark, and in sight of 
the women of his household (II. Sam. vi, 14-20). Moderns 
who have not been initiated in the ancient mysteries, and 
only know the emblems considered sacred, have need of 
anatomical knowledge and physiological lore ere they 
can see the meaning of many a sign. ISTote the Greek 
Delta inverted V. the door of life; likewise the co7icha 
shell, which was held to typify the same feminine organ. 
FISH AND GOOD FRIDAY. 
The Fish was a sacred being. Fish are found 
among the venerated pictures and sculptured works 
of the Buddhists, Egyptians, Babylonians, Assyrians, 
Phoenicians. Figure 10 is 
a Buddhist emblem of the 
quadruple deity. The rudi- 
mentary tig-leaf at the summit 
is the triad or male feature. 
The fish yield in a farming 
bias for the yoni and female 
person. Imagine an Oriental 
priest expounding the mystery 
of the Godhead and unfold' 
ing the holy Trinity. While 
Fig 10. FISH AND GOOD FRIDAY. 
33 
pointing to the above figure as the visible expression 
thereof, he might say—leaving out one person, as many 
Christians do—“ There are three that bear witness in 
earth—the spirit, the water, and the blood—and these 
three agree in one ” (I. John v, 8). That one may be 
the yoni, though it be not named, neither would he 
name the fig-leaf triad, or fish, but all would understand 
that figurative language says one thing and means two or 
more. 
Tell me, is it religion 
To say, The Gods are three ? 
To attain to God, within you » 
Your search for him must be. 
Caldwell’s Indian Folk Lore. 
The statue of Isis with her child Horns has a fish on 
her head; likewise in Fig. 12 Ardanari stands with an 
intrepid dolphin on his or her head—for one head seems 
to answer for the two persons. 
The modern idea in regard to the physical influence of 
fish as an article of diet is, that it is specially adapted to 
repair waste brain tissue, on account of the phosphatic 
elements it contains. Phosphates are larger constitu- 
ents of brain than of other portions of the body. But 
the ancients took to fish repasts wholly for another 
end, and for the support of a full vein of divine ardor. 
They believed it benefited the virile powers. Says Dr. 
Inman: “ I have ascertained that eating fish for supper on 
Friday night is a Jewish custom. It is well known that 
fecundity among that people is a blessing specially 
promised by the Omnipotent. So it is thought proper 
to use human means for securing the desired end on the 
day set apart to the Almighty”—Almighty Asher of 
old. “ The Hebrew Sabbath begins at sunset on Friday. 
Three meals are to be taken during the day, which are 34 
FISH AND GOOD FRIDAY. 
supposed to have a powerful aphrodisiac operation. The 
ingredients in their dishes are meat and fish, garlic and 
pepper. The particular fish selected, as near as I can 
determine, is the skate—that which in the Isle of Man is 
still supposed to he a powerful satyron ?” 
Layard remarks: “ In our days, indeed, the Druses of 
Lebanon, in their secret vespers, offer a true worship to 
the sexual parts of the female, and pay their devotions 
every Friday night—that is to say, the day which 
was consecrated to Yenus, likewise the day in which, on 
his the Mussulman finds in the code of Mahomet 
the double obligation to go to the mosque and to per- 
form the conjugal duty.” \ 
Mythology informs us that the body of Osiris, when 
killed by Typhon, was carried in a chest to Byblos, there 
found by Isis and brought back to Egypt; but the malig- 
nant demon cut up the body, and threw the pieces away. 
All were recovered but the pudenda, which were replaced 
by a model thereof, and this image, enshrined in an ark, 
became one of the symbols of the God. The missing 
parts are said to have been eaten by a fish. Thus we 
see “ the Ark,” “ the Fish,” and “Good Friday,” brought 
into parallelism. We are also told that the holy chest 
(ark) of Isis was carried once in a year, in November, to 
the seaside; the priests, during the passage, pouring 
drink-offerings of water upon it from the river. The 
signification of this lavement must at once be apparent to 
those who know that the Hebrew mi in the text signifies 
not only “ water,” but “ semen virile.” 
In the foregoing we have seen how the eroto-religious 
feeling of antiquity deified the male members of the body 
under Asher, Ann, and Ilea. We here perceive the same 
genius has divinized the female structure. With a fish TORTOISE EARTH MOTHER. 
35 
diet, the male God was believed to be omnipotent and all- 
powerful. Joshua was the son of Nun. Nun in Hebrew 
is the name for fish; it also signifies a woman, or, rather, 
the sexual part of a woman. 
The Tortoise, like the elephant, ox, ram, goat, ass, 
serpent, fish, was an object of pious veneration. In 
the Hindu mytlios, the tortoise was the form taken by 
Vishnu in his second Avatar—Incarnation. The statue 
of the celestial Venus stands with one foot on the tor- 
toise. Resemblances in form, similitudes in type, consti- 
tuting as they did in the Hindu mind the highest power 
of expression, logic was found in comparisons. A glance 
at Figi 11 enables us to 
understand how the tor- 
toise came to be regarded 
as sacred to Venus. It 
represents, by the extend- 
ed head and neck, the act- 
ing linga—virile member, 
a sustainer ot creation, a symbol of regeneration, a re- 
newer of life, a supporter of the world, a type of omnipo- 
tence, and pointing to immortal felicity. 
TORTOISE. 
Fig. 11. 
“ Mother Earth ” is a legitimate expression, only 
of the most general type. Religious genius gave the 
female quality to earth with a special meaning. When 
once the idea obtained that our world was femi- 
nine, it was easy to induce the faithful to believe 
that natural chasms were typical of that part which char- 
acterizes woman. As at birth the new being emerges 
EARTH MOTHER. 36 
EARTH MOTHER. 
from the mother, so it was supposed that emergence from 
a terrestrial cleft was equivalent to a new birth. In di- 
rect proportion to the resemblance between the sign and 
the thing signified was the sacredness of the chink, and 
the amount of virtue which was imparted by passing 
through it. From natural chasms being considered holy, 
the veneration for apertures in stones, as being equally 
symbolical, was a natural transition. Holes, such as we 
refer to, are still to be seen in those structures which are 
called Druidical, both in the British Islands and in India. 
It is impossible to say when these first arose ; it is cer- 
tain that they survive in India to this day. We recog- 
nize the existence of the emblem among the Jews in 
Isaiah li, 1, in the charge to look “ to the hole of the pit 
whence ye are digged.” We have also an indication that 
chasms were symbolical among the same people in 
Isaiah lvii, 5, where the wicked among the Jews 
were described as “ inflaming themselves with idols 
under every green tree, and slaying the children 
in the valleys under the clefts of the rocks.” It is possible 
that the “ hole in the wall” (Ezek. viii, 7) had a similar 
signification. In modern Home, in the vestibule of the 
church close to the Temple of Yesta, I have seen a large 
•perforated stone, in the hole of which the ancient Ro- 
mans are said to have placed their hands when they 
swore a solemn oath, in imitation, or, rather, a coun- 
terpart, of Abraham swearing his servant upon his 
thigh—that is, the male organ. Iliggins dwells upon 
these holes and says: “These stones are so placed 
as to have a hole under them, through which devotees 
passed for religious purposes. There is one of the same 
kind in Ireland, called St. Declau’s stone; In the mass 
of rocks at Bramham Crags there is a place made for 37 
EARTH MOTHER 
the devotees to pass through. We read in the accounts 
of Hindostan that there is a very celebrated place in Up- 
per India, to which immense numbers of pilgrims go, to 
pass through a place in the mountains called the Cow’s 
Belly.” In the Island of Bombay, at Malabar Hill, 
there is a rock upon the surface of which there is 
a natural crevice which communicates with a cavity 
opening below. This place is used by the Gentoos as 
a purification of their sins, which they say is effected 
by their going in at the opening below and emerging at 
the cavity above—“ born again.” The ceremony is in 
such high repute in the neighboring countries that the 
famous Conajee Angria ventured by stealth, one night, 
upon the Island, on purpose to perform the ceremony, 
and got off undiscovered. The early Christians gave them 
a bad name, as if from envy: they called these holes 
“ Cunni Diaboli ” (“ Anacalypsis,” p. 346). III. 
UNITY. 
Many are the efforts made 
to set forth to the eye the 
conception of Deity in one 
person. The idea has evi- 
dently been one of growth 
from the crude to the more 
acceptable; and the result 
attained denotes composite 
labor. 
Fig. 12 is a figure of this 
kind. It is a copy of an 
original drawing made by a 
learned Hindu pundit, for 
Win. Simpson, Esq., of Lon- 
don. It represents Brahma 
Supreme, who, in the act of 
creation, made himself 
double, i.e.,male and female, 
as indicated by the crux 
aiisata in the central part of 
the figure, which occupies 
the place of the conjoined 
triad and voni of the original; the original being far too 
grossly shown for the public eye. The reader will notice 
the triad formed by the thumb and two fingers and ser- 
pent in the male hand, while in the female hand is tojie 
seen a germinating seed, indicative of reproduction of 
12. Ardanari Iswari. FOURFOLD GOD. 
39 
father and mother. The whole stands npon a lotus flower, 
the symbol of androgenity. 
This figure is of interest as a study; not as a work of 
art, hut to measure the outcropping of primitive ideas. 
The extremities of the right side are less masculine than 
those of men, though the broad right shoulder and chest 
are conspicuous compared with the feminine left. The 
dolphin fish on the head is a supplemental female symbol, 
as was mentioned before, on the subject of “ Fish and Good 
Friday.” The yoni and the crescent on the forehead are 
not distinctly shown in Mr. Simpson’s figure. We have 
added them in this, in imitation of the same personage in 
Moore’s “ Hindu Pantheon.” They denote the prepon- 
derance of the Yonigic bias of faith over the Lingasic. 
When the two personalities—male and female—are thus 
combined in one, the mystic number counts as a 
Among church paraphernalia and ecclesiastical orna- 
ment we find many mystic figures. A very ancient and 
prominent one is seen in this form, Fig. 13, 
an oval or egg-sliaped ring added to the T. 
This is known as the crux anscita. What 
does it mean ? It is another step in the augmenta- 
tion of the idea of sexual theism. It means the triad is 
joined to the unit, which make four. In other words, it 
signifies the linga, or phallus, the male God, embraces the 
yoni, or female God. “Male and female created he them.” 
We can only select a few from among a large number of 
curious,and,many times, complicated, devices, all of which, 
witli greater or less conspieuity, portray the prevailing 
thought of divine lustfulness, as four in one, and three 
in one, two in one, or, all as a whole. 
FOURFOLD GOD. 
Fig. 13 40 
FOURFOLD GOD. 
Iig. lb is a device denoting the triad or cross con- 
nected with the angular yoni. It is a favorite 
figure placed upon steeples and prominent parts 
of church edifices; the lower part is often formed 
in a circle or ring. Fig. 15 is still another, 
The y, or cross proper, is dropped, but the 
unit and triad condensed in the three halls are un- 
mistakable. These metaphoric figures are so infi- 
nitely varied that only the learned in them will be 
apt to recognize their hidden meaning. What more ra- 
tional explanation is there for the three gilded balls over 
the door of the pawnbrokers’ shops than that they orig- 
inally represented the triad, and gave color of orthodoxy 
to their trade. Fig. 16 is another. It is the 
Egyptian crux ansata and the Christian 
cross. We see in it the picture of the same 
conjugal tenets of four deities in one, as 
above stated. But it, and Fig. 15 indicate 
the tendency to depart from the plain T and 
become more conventional. The more con- 
ventional, the more is its origin concealed. 
Fig. 16 is seen repeatedly figured on Egyptian bass-reliefs 
as held in the hand. But Fig. 17 puts it to another use. 
Worn as a part of the dress it is called the 
priest’s pallium. It combines the cross and 
yoni—the triad and unit—with the prelate’s 
head passed through the latter. The robe or 
surplice is a telltale portion of phallic and 
yonijic worship. It is common at the pres- 
enttime in all but the most democratic churches 
in this country. The surplice is a figment of woman’s 
dress ; it can be traced back to the Egyptians, Assyrians, 
Phoenicians, and others, who worshiped Isis, Astarte, 
Fig. 14. 
Fig.15. 
Fig. 1«. 
Fig. 17. FOURFOLD GOD. 
41 
Venus, Iswari and others in that garb. The priests put ou 
female habiliments in which to perform their sacred rites, 
as the most pleasing, characteristic, and to make them- 
selves like their Creator. On the other hand, women put 
on male attire. When religious rule instigates to sex con- 
sideration in dress, it is but a short step to a more over- 
ruling consideration of devout sex intercommunion and 
behavior, of which see sequel. 
Another of the quadruple symbols is Fig. 18, 
the hand, which is both a sign and gesture. It is 
copied from the statuette of Isis and child. The 
three fingers denote the trinity, the unit is self- 
evident. 
The Serpent, Fig. 19, with his tail in his 
mouth,is as significant as it is forbidding. 
It indicates the conjunction of male and 
female, also the ring or unit ; it was at 
the same time a sign of eternity. Fig. 20 
is a picture of two Egyptian deities at 
worship before the sacred triad, each 
holding, in faithful homage, the crux 
anscita. 
These visible emblems may have been needful for 
an uncultured people, but Paul discarded them in 
visible form, though he seems to have clung to them in 
idea, or by the “ eye of faith.” „ His definition of faith— 
i. e., “ the substance of things hoped for, the evidence 
of things not seen ”—points to the Linga-Yoni mysteries, 
and those mysteries explain his otherwise hidden mean- 
ing of faith. 
It is curious to be able to notice, in the present year 
of the world, how the fourfold conception of the unseen 
powers of the universe exists among ourselves. Through- 
out our churches a Trinity is worshiped, and a fourth 
Fig. 18- 
i<,g. i9. 
Fig. -i'J. 42 
MERTJ. 
power deprecated: the beneficent is portrayed as three, 
the malignant one—Typhon of antiquity, or the Devil of 
modern orthodoxy—is depicted as single. In Roman 
Catholic countries, on the other hand, the Godhead 
is painted as it was in Babylon : i. e., the male triad with 
the female unit. In Gen. xxiii, 2, we find Arba, which 
signifies “ giant Baal,” or “ Baal-Hercules the correct 
etymons appear to he Arba-el, “God is fourfold,” or 
simply the Armaic Arba “ four.” And 
—strange to say, if it were not so com- 
mon—the worshipful four is allied with 
erva, the pudenda of both sexes. Fig. 
21 is a quadruple God planted in the 
centre of an elaborately carved yoni 
with a urethra or conduit, the ele- 
phant, the emblem of strength and Al- 
mighty power, standing near, and a de- 
votee below. It is to be borne in mind, 
there were in India different sects, as in our time. One, 
the Lingacitas, who worshiped the Trinity, or male Deity, 
whose emblem is Fig. 22, and the sect of Yonijas, or wor- 
shipers of woman, as figured above. 
There is, indeed, no single Papal church, whether chap- 
el or cathedral, to which the name Betli-Arbel, “ Four- 
fold God,” would not apply; for all are types in which 
adoration is paid to the undivided trinity in unity, and 
the Celestial Virgin, the mother of God and man. The 
name has also been traced to the Hebrew ar and bel: i.e., 
“ a hero is Bel,” or, “ Bel is powerful.” 
Fig. 21. 
MERU. 
The learned Higgins, an English judge, who for 
some years spent ten hours a day in antiquarian studies, 
says that Moriah, of Isaiah and Abraham, is the Meru RELIGIOUS PROSTITUTION. 
43 
of the Hindus, and the Olympus of the Greeks. Solo- 
mon built high places for Ashtoreth, Astarte, or Yenus, 
which became mounts of Yenus, mons veneris—Meru and 
Mount Calvary—each a slightly elevated skull*shaped 
mount that might be represented by a bare head. 
The Bible translators perpetuate the same idea in 
the word “ calvaria.” Prof. Stanley denies that 
“Mount Calvary” took its name from its being the 
place of the crucifixion of Jesus. Looking elsewhere 
and in earlier times for the bare calvaria, we find 
among Oriental women, the Mount of Yenus, mons 
veneris, through motives of neatness or religious senti- 
ment, deprived of all hirsute appendage. 
See a Mount Calvary,in imitation, in the 
shaved poll of the head of the priest, Fig. 
17. The priests of China, says Mr. J. 
M. Peebles, continue to shave the head. 
To make a place holy, among the Hin- 
dus, Tartars, and people of Thibet, it was 
necessary to have a Mount Meru, also a 
Linga-Yoni, or Arba, Fig. 22. 
Fig. %&. 
Passing from figures, paintings, statuary, ornaments 
and symbols, it is requisite to notice the religious observ- 
ances, the actual practice of the faith held by the 
world’s primal worshipers. 
It would appear, or rather it does appear, that phallic 
worship, or religion, was, first, an instinct or passion; 
second, it was a privilege and luxury; third, it was a 
pastime or calling; fourth, it became- dominating and im- 
perative; fifth, by euphemistic transformation, it was 
PROSTITUTION. 44 
RELIGIOUS PROSTITUTION. 
merged into the Hebrew cultus ; and seventh, the Hebrew 
cnltus was further modified into the Christian religion- 
In support of the first proposition that it was instinctive, 
or passion, and sexual passion at that, we have the law 
which ruled out those male devotees whose damaged 
sexual structure disqualified them for actuating their rites 
(Deut. xxiii, 1): “ He that is wounded in the testicles, or 
hath his privy member cut off, shall not enter the congre- 
gation of the Lord.” The above quotation also offers a 
shoulder of support to our second proposition, namely, 
that their religious rites were a privileged luxury. As 
men were inspected in regard to fitness, women were 
provided in view of that fitness. 
In Hum. xxxi, 18 and 35, we are assured, without a 
lisp or a twinge of horror, that thirty-two thousand Midian- 
itish virgins were consecrated to this end. We need not 
go into details about the manner in which the sacrifice 
was made ; but we must call attention to the fact that a 
Christian church still promulgates the same idea, in an 
alleged spiritual form, and that the nunneries of Chris- 
tendom are vailed, perhaps decent, counterparts of those 
Oriental establishments where women consecrated their 
bodies and themselves to fulfil the special duties of their 
sex, as they were taught in the name and for the glori- 
fication of their Deity. 
There was a temple in Babylonia where every female 
had to perform once in her life a (to us) strange act of 
religion: namely, prostitution with a stranger. The 
name of it was Bit-Shagatha, or, “ The Temple,” the 
“ Place of Union.” 
Words and history corroborate each other, or are apt 
to do so if cotemporaneous. Thus kadesh, or kaesh, des- RELIGIOUS PROSTITUTION. 
45 
ignate in Hebrew “ a consecrated one,” and history tells 
the unworthy tale in descriptive plainness, as will be 
shown in the sequel. 
That the religion was dominating and imperative is 
determined by Dent, xvii, 12, where presumptuous refu- 
sal to listen to the priest was death to the offender. To 
us it is inconceivable that the indulgence of passion could 
be associated with religion, but so it was. Muclnas it is 
covered over by altered words and substituted expressions 
in the Bible—an example of which see men for male 
organ, Ezek. xvi, 17—it yet stands out offensively bold. 
The words expressive of “ sanctuary,” “ consecrated,” 
and “ Sodomite,” are in the Hebrew essentially the same. 
They indicate the passion of amatory devotion. It is 
among the Hindus of to-day as it was in Greece and 
Italy of classic times ; and we find that “ holy women” 
is a title given to those who devote their bodies to be 
used for hire, the price of which hire goes to the service 
of the temple. 
As a general rule, we may assume that priests who 
make or expound the laws, which they declare to be from 
God, are men, and, consequently, through all time, have 
thought, and do think, of the gratification of the mascu- 
line half of humanity. The ancient and modern Orient- 
als are not exceptions. They lay it down as a moment- 
ous fact that virginity is the most precious of all the pos- 
sessions of a woman, and, being so, it ought, in some way 
or other, to be devoted to God. 
Throughout India, and also through the densely inhab- 
ited parts of Asia, and modern Turkey, there is a class 
of females who dedicate themselves to the service of the 
Deity whom they adore; and the rewards accruing from 
their prostitution are devoted to the service of the tern- 46 
SHAGA. 
pie and the priests officiating therein. With an eye to 
piety and pelf, the clerical officials at the Hindu shrines 
take effectual means for procuring none but the most fas- 
cinating women for the use of their worshipers. The 
same practice prevailed at Athens, Corinth, and else- 
where, where the temples of Venus were supported by 
troops of women, who consecrated themselves, or were 
dedicated by their parents, to the use of the male worship- 
ers. In modern times, reform and improvements have 
been effected; but it is certain that intercourse between 
the sexes in sacred places is common in India at the 
present day. The Hebrew word zanah, which signifies 
“ semen emittere” was the name of a woman who lived 
and practiced the same rite outside of the temple, from 
motives other than those esteemed pious. Feasts and holy 
days were devoted to this passion, and generally con- 
cluded with excess. 
SHAGA. 
In the Assyrian language, Shaga signifies “a feast.” 
The nature of this feast is explained by Diodorus 
Siculus. lie says: “Our Gala or Solar days begin with 
fasting as a prelude to another form of sensual enjoy- 
ment.” A detailed description of one of them conveys 
only a proximate idea of them. The most disgraceful of 
the Babylonian customs is the following : “Every native 
woman is obliged once in her life to sit in the tem- 
ple of Venus and have intercourse with a stranger. And 
many, disdaining to mix with the rest, being proud 
on account of their wealth, come in covered carriages, 
and take up their station at the temple with a nu- 
merous train of servants attending them. But the 
far greater do thus: Many sit down in the temple of COMMUNION. 
47 
Yenus wearing a crown of cord around their heads; some 
are continually coming in, others are going out; passages 
marked out in a straight line lead in every direction 
through the women, along which strangers pass and 
make their choice. When a woman has once seated her- 
self, she must not return home until some stranger lias 
thrown a piece of silver into her lap, and lain with her 
outside of the temple. He who throws the silver must 
say thus : ‘ I beseech the Goddess Mylitta to favor thee,’ 
Mylitta being the Assyrian name for Venus. The 
silver may be ever so small, for she will not reject 
it, inasmuch as it is unlawful for her to do so, for such 
silver is accounted sacred. The woman follows the first 
man that throws, and refuses none. When she has had 
intercourse, and has absolved herself from her goddess, 
she returns home. Those that are endowed with beauty 
and symmetry of shape are soon set free, but the deform- 
ed are detained a long time from inability to satisfy the 
law : some wait for the space of three or four years.” 
A similar custom exists in some parts of Cyprus. This 
custom is referred to in I. Sam. ii, 22, where “ the sons 
of Eli lay with the women that assembled at the door of 
the tabernacle of the congregation.” It is needless to say 
for the benefit of the captious that the temple of the As- 
syrians was the tabernacle of the Hebrews. In both 
were congregations of the Lord. In both the holy pres- 
ence of their God was made manifest. 
COMMUNION 
Has long been a custom in Christendom. With- 
out explaining the origin of this custom, it will here 
suffice to give an example of it in early times, as 
an index of its character. Says S. B. Gould (“ Origin 48 
COMMUNION. 
of Religious Belief”) : “ The idea involved in communion 
is the reception of something from God. By prayer, man 
asks something ; by purification, he makes himself meet to 
approach God; by communion, he receives what he desires 
of Deity by union with him.” 
The methods adopted by different religions for accom- 
plishing the desired union are numerous. The grossest 
and most repulsive is by sexual intercourse. The numer- 
ous legends and myths representing the union of Gods 
and women (as in Gen.vi, 2), or men and Goddesses, are 
reminiscences of ancient mysteries, the object of which 
was to effect such a union. At the summit of the tem- 
ple of Belus was a chamber in which was a bed beside a 
figure of gold ; the same was to be seen in Egyptian 
Thebes, says Herodotus, and every night a woman was 
laid in this bed, to which the God was supposed to de- 
scend. The same took place at Patara in Lycia, where 
a priestess was locked into the temple every night. Dio- 
dorus alludes to the tombs of the concubines of Jupiter 
Ammon, and Strabo says the fairest and noblest ladies 
were vowed to share his couch. It is easy to see how the 
obscene orgies celebrated during some of the festivals of 
the Gods rose out of this superstition. “ The prince, head 
of Agapeinone, as the impersonation of Deity, performed 
the sexual act with a .young girl in the presence of ihe 
whole community, professedly in order to make her 
thereby a partaker of the divine nature.” 
In Casgrain’s “ Vie de Marie de V Incarnation” is a 
frank confession of the bearing of erotic sanctimony, 
nearer home than the above. This Marie, a woman of 
intense piety and heroism, says of herself in her journal: 
“ Going to prayer, I trembled in myself and exclaimed, 
‘ Let us go into a solitary place, my dear love, that I may COMMUNION. 
49 
embrace you, a mon aise (at my ease), and that, breath- 
ing my soul into you, it may be but yourself only, in the 
union of love. Oh, my love, when shall I embrace you ? 
Have you no pity on me in the torments that I suffer ? 
Alas, alas! my love, my beauty, my life! instead of 
healing my pain, you take pleasure in it. Come, let me 
embrace you, and die in your sacred arms !’ . . . Then, as 
I was spent with fatigue, I was forced to say, ‘ My divine 
love, since you wish me to live, I pray you let me rest a 
little, that I may better serve you and I promised him 
that afterward I would suffer myself to consume in his 
chaste and divine embraces.” From a similar source, we 
find it stated that St Christina, a virgin and abbess, be- 
lieved herself to have received favors which left her no 
longer a virgin. 
The state of society and that of the public mind evinced 
by such social habits may not be considered depraved : 
they were undeveloped. Society had not risen above 
the crude; the moral mind had not reached the status of 
chaste refinement. With so prodigal a use of virtue, 
immodesty was without a contrast and without a name. 
Therefore these customs were inspired by the same artful 
and self-involving spirit which inspired the Assyrian and 
Hindu priests to invent a special hell for childless women. 
A relic of the same spirit continues in modern times 
among Christians, where masses have been said, saints 
invoked, offerings presented, for the cure of physical im- 
potence. 
The above is further testimony in proof of our first 
proposition : that the primitive religion in this early 
day of adolescent manhood was purely passion conse- 
crated and sanctified—a religion offeeling. It was a phys- 50 
BUNS AND RELIGIOUS OAKES. 
ical heaven counterpoised by a physical hell. Promises 
were sensuous bliss, and punishments were bodily woe. 
A religion of intellect or reason, apart from corporeal 
touch, seems unknown to them. It was based on the 
dynamics of nerve. 
We must notice how this sexual faith has come down 
to'recent times, and how it constitutes the framework of 
certain modern observances. 
.BUNS AND RELIGIOUS CAKES. 
Says Hyslop: “The hot cross-buns of Good Friday, 
and the dyed eggs of Pascli or Easter Sunday, figured 
in the Chaldean rites just as they do now. The 
buns known, too, by that indentical name were used 
in the worship of the Queen of Heaven, the God- 
dess Easter (Ishtar or Astarte), as early as the days 
of Cecrops, the founder of Athens, 1,500 years be- 
fore the Christian era.” “ One species of bread,” says 
Bryant, “ £ which used to be offered to the gods, was of 
great antiquity, and called Bonn.’ Diogenes mentioned 
‘ they were made of flour and honey.’ ” It appears that 
Jeremiah the Prophet was familiar with this lecherous 
worship. He says: “ The children gather wood, the fathers 
kindle the fire, and the women knead the dough to make 
cakes to the Queen of Heaven (Jer. vii, 18). Hyslop 
does not add that the “buns” offered to the Queen of 
Heaven, and in sacrifices to other deities, were framed in 
the shape of the sexual organs, but that they were so in 
ancient times we have abundance of evidence. 
Martial distinctly speaks of such things in two epi- 
grams, first wherein the male organ is spoken of, second 
wherein the female part is commemorated, the cakes be- BUNS AND RELIGIOUS CAKES. 
51 
ing made of the finest flour, and kept especially for the 
palate of the fair one. 
Captain Wilford (“Asiatic Researches,” viii, 'p 365) 
says : “ When the people of Syracuse were sacrificing ‘to 
Goddesses, they offered cakes called mulloi, shaped like 
the female organ, and in some' temples where the priest- 
esses were probably ventriloquists they so far imposed 
on the credulous multitude who came to adore the Vulva 
as to make them believe that it spoke and gave oracles.” 
We can understand how such things were allowed in 
licentious Rome, but we can scarcely comprehend how 
they were tolerated in Christian Europe, as, to all inno- 
cent surprise, we find they were, from the second part of 
the “ Remains of the Worship of Priapus”: that in 
Saintonge, in the neighborhood ot La Rochelle, small 
cakes baked in the form of the phallus are made as offer- 
ings at Easter, carried and presented from house to house. 
Dulare states that in his time the festival of Palm Sun- 
day, in the town of Saintes,was called le fete desjpinnes—• 
feast of the privy members—and that during its continu- 
ance the women and children carried in the procession 
a phallus made of bread, which they called a jpinne, at 
the end of their palm branches ; these pinnes were sub- 
sequently blessed by the priests, and carefully preserved 
by the women during the year. Palm Sunday ! Palm, 
it is to be remembered, is an euphemism of the male 
organ, and it is curious to see it united with the phallus 
in Christendom. Dulare also says that, in some of the 
earlier inedited French books on cookery, receipts are 
given for making cakes of the salacious form in question, 
which are broadly named. He further tells us those 
cakes symbolized the male, in Lower Limousin, and espe- 52 
ANTIQUITY OF THE CROSS. 
eially at Brives, while the female emblem was adopted 
at Clermont, in Auvergne, and other places. 
ANTIQUITY OF THE CROSS. 
In a work entitled “ The Celtic Druids,” by God 
frey Higgins, occurs this strong statement : “Few 
causes have been more powerful in producing mis- 
takes in ancient history than the idea, hastily formed 
by all ages, that every monument of antiquity marked 
with a cross, or with any of those symbols which 
they conceived to be monograms of Christ, were of Chris- 
tian origin. The cross is as common in India as in 
Egypt or Europe.” The Rev. Mr. Maurice says (“ In- 
dian Antiquities ”): “ Let not the piety of Catholic 
Christian be offended at the assertion that the cross was 
one of the most usual symbols of Egypt and India. The 
emblem of universal nature is equally honored in the 
Gentile and Christian world. In the cave of Elephanta 
in India, over the head of the principal figure, may be 
seen the cross, and a little in front a huge lingham (male 
organ).” The last-named author describes a statue in 
Egypt as bearing a kind of a cross in his hand—that is 
to say, a lingham—which among the Egyptians was the 
symbol of fertility. Upon the breast of one of the 
Egyptian mummies in the museum of the London Uni- 
versity is a cross exactly in the shape of Fig. 23, name- 
ly, a cross upon a Calvary, a Meru, or 
Mount of Venus. People in the above- 
named countries marked their sacred 
water jars, dedicated to Canopus, with 
T or this Sometimes they were 
marked thus jji From the erudite Dr. 
G. L. Ditson, on this subject, we learn : 
Fig. 23. CRUCIFIXION. 
53 
“ The rabbins say that when Aaron was made high priest 
he was marked in the forehead by Moses with the figure 
X. And whenever proselytes were admitted into the re- 
ligious mysteries of Eleusis they were marked with a 
cross.” Tertullian says : “ The Devil signed his soldiers 
with the cross in the forehead in imitation of the Chris- 
tians.” 
CRUCIFIXION. 
Fkom the cross we are naturally led to the topic 
of crucifixion. ; Many Deities have been crucified. 
Christ was preceded by Christna, Prometheus, Es- 
culapius, Wittoba, and Buddha. They were all cruci- 
fied Redeemers long before Jesus of Nazareth was born. 
They were alPsons of virgins: So say mythological ac- 
counts. 
In view of the prevalent ideas in relation to the cross, 
it is singular and more than strange that the cross is not 
to be seen on any ancient sculpture as an instrument of 
punishment. In none of the ancient gems pictured by 
Layard is any form of the cross except the crux ansata 
to be found. In the Ninevite remains, the punishment 
which is depicted of the vanquished is impalement. We 
are told by Herodotus (Book III, 159) that, after the 
taking of Babylon, Darius impaled about three thousand 
of its principal citizens, and his plan, Seneca tells us, 
was one carried out among the Romans. When the cross 
was made of two pieces of wood, there seems to have 
been no orthodox shape, and the victims were sometimes 
tied and sometimes nailed, being usually left to perish 
of thirst and hunger. We learn from Juvenal that cruci- 
fixion was a punishment for slaves. 
Whether the story of the crucifixion of Jesus has any 
better foundation than the myths of antiquity, like those 54 
CRUCIFIXION. 
relating to Christna, Wittoba, and Prometliens, we will 
not discuss; but it is pertinent to our subject to speak of 
the idea which possessed the minds of Christian bishops 
that met in the third century at Hicea, and determined 
that the cross should be the characteristic emblem of the 
Catholic faith. We may admit that they regarded the 
emblem as a sign of the death of the Redeemer by a pain- 
ful method; but we must believe that the astute bishops 
of Africa and the East recognized in it the emblem of 
fertility. Their doctrine was that all men were dead in 
sins, but that through Christ they received life. Shorn 
of palpable phallic immodesty, and of all its offensive in- 
dications, there was nothing in the symbol of the cross 
to offend the eye, while they were able to attach to it 
much that suggested certain doctrines. From it alone, as 
from a text, one hierarch might expatiate on the suffer- 
ings of the Savior, while another might dwell on the 
glories of the resurrection; one might paint the horrors 
of eternal death, another the glories of eternal life; one 
might view it as a man with arms outstretched so as to 
secure the whole world under his care, another as an 
emblem pointing two ways—one to heaven, the other to 
hell. 
Whatever may have been its precedents, one thing seems 
to be perfectly certain, that its form was extremely simple, 
and that every modern addition, namely, the addition 
of the circle and the triple ornaments, is a return to an- 
cient heathenism, a commingling of ancient tenets with 
modern dogmas. 
Higgins (p. 750) gives an account of the crucifixion of 
Salivaliana, Wittoba, and Buddha, who were Hindu 
divinities, and figured in a drawing (Ball, ii) from the fa- 
mous temple of the crucified Wittoba at Tripetty. These CHRISTNA 
55 
differ in no respect from the crucified Jesus with which 
we are familiar. A halo of glory shines upon his head, 
on which there is a crown, serrated with sharp angles on 
its upper margin. The hands are extended, the feet are 
slightly separated, and all are marked with stigmata—the 
notable nail prints. These are pictures of the imagina- 
tion, instead of pictures of reality. 
The resemblance between Christna and Christ is too 
striking not to append a short sketch of the Hindu God, 
and compare their likenesses. 
Was mouldy with years ere Jesus was born. He 
is one of the most popular of all the Hindu De- 
ities. An immense number of legends are told of him 
which are not worth recording, but the following, con- 
densed from the “Anacalypsis ” of Godfrey Higgins, will 
repay perusal. It appears to be the legitimate fountain 
from which that of Christ springs. 
He is represented as the son of Brahma and Maria, or 
as some say of Devaci, and is usually called “ the Sav- 
ior,” or the preserver. He, being God, became incarnate 
in the flesh. As soon as he was born, he was saluted by 
a chorus of devatars, or angels. His birthplace was 
Mathura. He was cradled among shepherds. Soon 
after his birth he was carried away by night to a remote 
place, for fear of a tyrant, Cansa, whose destroyer it was 
foretold he would become, and who ordered all male 
children to be slain. (An episode marked in the sculptures 
at Elephanta; and over the head of this slaughtering fig- 
ure,surrounded by supplicating mothers and murdered male 
infants, are the mitre, a crosier, and a cross.) By the male 
line he was of royal descent, though born in a dungeon, 
CHRISTNA 56 
CHRISTJSTA. 
■which on his arrival he illuminated, while the face of his 
parents shone. He was believed to he born of the left 
intercostal rib of the Virgin Davaci. Christna spoke as 
soon as he was horn and comforted his mother. He was 
persecuted by his brother Ram, who helped him to purify 
the world of monsters and demons. Christna descend- 
ed into Hades and returned to Viacontha. One of his 
names is the Good Shepherd. An Indian prophet, Nared- 
Saplios, or Wisdom, visited him, consulted the stars, and 
pronounced him a celestial being. Christna cured a leper; 
a woman poured a box of ointment on his head, and he 
cured her of disease. He was chosen king among his fel- 
low cowherds. He washed the feet of Brahmins. Christna 
had a dreadful fight with the serpent Caluga. He was 
sent to a tutor, whom he astonished with his learning. 
Christna was crucified between two thieves, went to hell, 
and afterward to heaven. 
The story of Jesus of Nazareth is so identical with that 
of Christna in name, origin, office, history, incidents, and 
death, as to make it manifest that the latter was copied 
from the earlier almost entire. Some whose reverent 
sympathy feels hurt at the thought that the story of Christ 
may not be original try to maintain that Christna’s is 
subsequent to Christ. But the following points of his- 
toric fact afford a burden of proof that puts a bar to con- 
troversy thereon. “ It has been satisfactorily proved, on 
the authority of a passage in Adrian, that the worship 
of Christna was practiced in the time of Alexander the 
Great (330 years before Christ), at what still remains one 
of the most famous temples of India, the temple of 
Mathura, on Jumna, the Matura Deorum of Ptolemy. 
Further, the statue of the God Christna is to to be found 
in the very oldest caves and temples, the inscriptions on CHRISTNA 
57 
which are in a language used previously to the Sanskrit, 
and now totally unknown to all mankind. This may he 
seen any day among the places in the city of Seringham 
and at the temple at Malvalipurram.” 
Why were these twins, Christna and Christ, born in 
eras so divergent, with incidents so identical ? 
For years the Jews were slaves at different times to 
many nations of antiquity. Like vassals in all ages of 
the world, they had no learning, or only such as a slave 
may gather from his master. They originated nothing, 
and added nothing to the knowledge of the world. Like 
all menials, they were quick at imitation. They had a 
genius for taking an old garment and making it resem- 
ble a new one, and putting it on to the stranger as such. 
So it was natural, and from the pinch of necessity they 
took from their masters many lines of faith, which by 
change of name and complexion they wrought into 
Hebraic shape as their own. If it were within the scope 
of our plan, many proofs in confirmation of this state- 
ment could be adduced. We will only refer to one 
which seems to find solution nowhere else so fully as in 
the story of Christna. Paul did not scruple to “ lie for 
the glory of God ” (Rom. iii, 7), and was not averse to 
dissimulation, nor was he afraid “ to become all things 
to all men.” Lie is said to have been a learned man ; if 
so, it is presumable he knew about the history of Christna. 
That he did, and that he was a helper and a witnecs to 
the transforming, brushing, and “pressing over the old 
cloak of Christna into the new mantle of Christ the an- 
nouncement of the following remarkable passage seems 
to testify: “ We are fools for Christ’s sake ” (1 Cor. iv,10). / IV. 
PHALLIC AND SUN WORSHIP. 
The Sun was a majestic Deity, revered among many 
peoples. Volumes would be required to give the history 
of the Sun God and his worshipers. We here advert to 
him and speak of a act or two in order to show he has 
not been neglected, also to indicate his good standing 
among the other Gods in general, as well as among in- 
habitants of earth. 
It is a moot-point whether the worship of sexual 
appointments as Sovereign Creator and the foundation of 
the great thought of creation had priority, or whether 
solar worship had precedence. Looking at the fact that 
physical development moves in a free advance of the ra- 
tional and philosophical, that impulse outstrips inquiring 
thoughtfulness, that phallic religion is purely one of 
feeling and passion, while solar faith involves more of 
the mental structure—a slower and later outgrowth of 
man—would, in the nature of things indicate sex wor- 
ship to be long anterior to that of the sun. The one is 
practical and matter-of-fact. The other is inferential 
and imaginary. Youth would swell the eager votaries 
in one ; maturity and age would cultivate the other : for 
there are infancy, youth, and maturity, in nations, and 
society, as well as in individuals. 
Without deciding which may be the older, we find 
them mixed. The phallic or linga-yoni worship and 
that of the sun were not merely cotemporaneous with 
each other: they were tenets which mingled together un- PHALLIC AND’SUN WORSHIP. 
59 
cler the same faith. All had the same or similar signifi- 
cance ; both embody sex divinity. . The snn was male 
and the moon and earth were females; the moon, an at- 
tendant emblem of the feminine Deities, and the earth, 
with the aid of concurring deities, gave birth to man. 
Fig. 24 represents certain articles of 
this complex faith, sculptured on agate, 
which is copied by Lajara from the ori- 
ginal in Calvert’s Museum at Avignon. 
It proves the existence of solar and 
phallic worship at an early period of 
the world. It is worthy of study. We 
see the sun and moon in proximity 
and the priest in female habiliments— 
like those of the Catholic and Episco- 
palian priests of to-day—adoring the male trinity in the 
form of the triangle near the hand of the hierarch; 
while on the right side of the sacred chair, or “ throne,” 
is the mystic palm-tree of male significance, and on the 
left and front of the devotee is the never-to-be-forgotten 
lozenge, unit, or yoni. Altogether they form the great 
four, the male and female Creators, Preservers, and Re- 
generators of the world. This is really one of the most 
comprehensive revelations of ancient faiths, in a small 
compass, yet brought to light. It deserves more than a 
passing notice. The male and female counterparts ot the 
human form are viewed as palpable Creators and Regen- 
erators in the most immediate as well as the most contin- 
uous sense. The idea .that the imperial Sun is the only 
other all-powerful, omnipresent Creator known to man 
agrees with modern science. The scientific high priests 
of to-day, like Mayers and Tyndall, inform us that all 
Fig. 24. 60 
forces manifest to man on this planet, except those of 
earthquakes, tides and gravitation, proceed from the sun. 
Every plant and every animal is each a product of the 
sun. Every steam engine moves by means of force de- 
rived from the sun: force shot in beams of heat and light 
from his beneficent breast millions of years ago; here con- 
densed in teeming vegetation, and re-condensed in silent, 
sleeping beds of coal in the womb of mother earth. The 
shrill whistle of every steam engine in the startled air 
may be interpreted as an appropriate pean sounded in 
honor of the everlasting God Sol. Though he has reared 
a majestic living world like ours, and maintains the con- 
tinuity of life upon it from year to year, and from age 
to age, yet only a small portion of his rays are spent upon 
the theater of our grand old globe. Grand to us, but a 
speck in the universe of worlds. 
As we quoted Bible names in proof of the faith of the 
ancient fathers who gave to their children certain good 
names of phallic import, so we refer to a few in illustra- 
tion of the faith in the sun men cherished, the proud ruler 
of earth and heaven. In the Vedas, the sacred books 
of the Hindus, the sun has twenty different names, not 
pure equivalents, but appelatives descriptive of it, such as 
Brilliant, Beneficent, Beautiful, Creator, Master, Pre- 
server. The Sanskrit Deva, “ Splendor,” is one of them. 
Aaron, “ the Heavenly On,” “the God of Air.” 
Abigal, “ the Father of the Circle,” i. e., “ the Sun.” 
Abram, “ the Father is high.” 
Ahasbai, “ Jah is shining,” “ God is blooming.” 
Ammiel, “the Maternal Sun.” 
Amalek, “ Mother King,” or “ Mother Sun.” 
PHALLIC AND SUN WORSHIP. PHALLIC AND SUN WORSHIP. 
61 
Elijah. This innocent is weighted with the names of 
two Gods at once, the El of the Chaldees, and Jah of the 
Hebrews, which signifies “ El is Jah.” 
El and Ilos were Babylonian names of the “ Sun 
God.” 
Esthon, “ the Uxorious On.” 
Ether, “ fullness,” A God in the Assyrian triad, his 
colleagues being the Sun and Moon. His name may be 
read Eva, Iva, Air, Aer, Aur, Er, Ar, also Yul. 
Hai, “female power of the Sun.” 
Helon, “ God Sun,” “ El is On.” 
Jahmai, “ Jah is hot.” 
Malcham, “ the Queen of Heaven,” wife of Asher. 
Misliael, “ El is firmness,” or, “ El is powerful,” or, 
“ El is Misli,” the Sun. 
Uaashon, “ Shining On.” 
Potiphar (Coptic), “ belonging to the Sun.” 
Punon, “ the Setting On.” 
Samson or Shimshon, “Shemesh is On,” or “ On is the 
Sun.” 
Like many others, the Sun was a crucified God. “ It is 
certainly proved as completely as it is possible in the 
nature of things for a fact of this kind to be proved that 
the Romans had a crucified object of adoration of the God 
Sol (Sun)—represented in some way to have been cruci- 
fied. The cross was an emblem of the sun, though rarely 
met with in Assyrian and Babylonian sculptures. Be- 
sides the crux ansata, the most remarkable which I have 
heard of is a votive offering found near Numidia in 1833, 
on which was a man surrounded with a wreath of beams, 
with both arms stretched out and holding a branch in each <52 
THE PHALLTT8 IN CALIFORNIA. 
hand, thus representing a perfect cross. Below him was 
this surprising inscription, which reads as translated by 
Gesenius, lTo the Lord Baal, the Solar King eternal, 
who has heard prayers.’ Kindred to this it must be 
noticed that, in many ancient pictures of our Saviour in 
Italy, the words Deo Soli are inscribed, which signify, 
alike, 1 to the only God,’ and ‘ to the God Sol.’ Solo- 
mon built temples to the Sun God Chemosh (II. Kings 
xxiii, 13),” (“Inman’s Ancient Faiths”). 
V. 
THE PHALLUS IN CALIFORNIA. 
Sex worship being the most natural, the most personal 
or self-relating, and ever associated with physical ma- 
turity, we may safely conclude it to have had spontane- 
ous origin in widely seperated localities. As it arose in 
India it may have likewise arisen elsewhere. At all 
events, we believe India and the East are not the 
only places where the vestiges of it are found. There is 
reason to think the aboriginal people of California 
had phallic and yonigic usages, if those usages did 
not amount to a religious faith. In support of this 
view several stone relics of antiquity give evidence, 
if it be proper to base a conclusion upon the study of a 
few specimens, THE PHALLUS IN CALIFORNIA. 
63 
The first of the kind it was my fortune to 
inspect was a stone phallus I obtained on the 
Big Solado Creek in the foot-hills of Stanis- 
laus County, California. It is cylindrical in 
shape, nearly sixteen inches long, and two and 
a quarter inches in diameter. The second one 
is represented in the cut, Fig. 25. Itis form- 
ed of basaltic rock, is eighteen inches in 
length, and two and one fourth inches in 
diameter at the largest part. These are com- 
monly called “ Indian pestles.” But this ap- 
pears to he a swift and too easy conclusion. To 
be so carefully wrought out of obdurate rock 
for the object of pestles implies a poor 
adaptation to the supposed use. It elevates the 
autochthon’s constructive above his applied 
skill. These phalli show no marks of wear; 
the larger ends having the same appearance 
of disuse as the smaller. A specific feature 
denoting weighty proof that our specimens 
are sexual emblems of the male organ cannot 
be overlooked. Near the summit of the lesser end of 
Fig. 25 is a well-defined depressed line which typifies the 
the adult uncircumcised prepuce, in semi recession upon 
the glands. 
C. C. Jones (“Antiquities of Southern Indians”) says : 
“ The worship of Priapus probably obtained among some 
of the Southern Indian nations. In the collection of 
Dr. Troost were many carefully carved representations 
in stone of the male organ of generation.” 
Another point worthy of note is the fact that the 
length of the so-called pestles exceeds that of nearly 
every other celt, as figured by Lubbock, Evans, or Jones. 
Fig. 25. 64 
The latter depicts a stone ax and handle in one piece, 
fifteen and three fourths inches long; a spade and handle, 
cnt from solid rock, seventeen and a quarter inches Ion2:. 
Only one specimen has a length greater then the phalli; 
that is a flint sword which measures a little over twenty- 
one inches long. 
Like all Gods, the parts which make the person are 
human or mundane ; the divinity thereof consists in 
office and proportion. To be godlike, those proportions 
must be exorbitant, as we not only here witness, but as 
may be seen in most of the virile members figured on 
the bass-reliefs exhumed from the buried cities of Hercu- 
laneum and Pompeii. All present the same excess in the 
divine gift of magnitude—a never-failing attribute of the 
Almighty. 
Fig. 26 is a unique speci- 
men, the original of which 
accompanied Fig. 25. They 
are both in the collection 
of the Academy of Scien- 
ces in San Francisco, Cal., 
but without history except 
such as may be read from 
each as an individual fact. This oval-shaped relic lias 
been denominated a “ mortar.” But that term seems 
a misnomer. The object departs from the type of the 
mortar. Other vessels in the collection that are unques- 
tioned mortars have a less elaborate finish, and all strictly 
conform to the one idea of rough utility. This specimen 
(Fig. 26) is fourteen inches long, nine inches broad, and 
six inches high. It is not polished, but it has an even 
smoothness on the outer surface. The oblong cavity, 
which is nearly three inches deep, shows quite sharp pits 
THE PHALLUS IN CALIFORNIA. 
Fig. 26. THE PHALLUS IN CALIFORNIA. 
65 
of hammer or delving tool marks, while in the mor- 
tars proper these marks are very much effaced, as if by 
attrition of use. The base of the mortars have each a 
consistent flat bottom tp rest on, while the underside of 
the celt in question is oval, making it unstable as an egg. 
I find no diagram or description of a stone relic of 
this kind in Sir John .Lubbock’s “ Prehistoric Times,” 
Evans’ “Stone Relics of England,” or C. C. Jones, Jr.’s 
“Antiquities of Southern Indians.” 
Though the direct evidence is small, the foregoing in- 
direct evidence leads us to regard the relic purely a 
sacred emblem of the female type, answering to the yoni 
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