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Bible Myths and their Parallels in other Religions Being a Comparison of the Old and New Testament Myths and Miracles with those of the Heathen Nations of Antiquity Considering also their Origin and Meaning

Page: 36

set up on end.[46:5]

Pausanias, an eminent Greek historian, says:

"The Hermiac statue, which they venerate in Cyllenê above other symbols, is an erect Phallus on a pedestal."[46:6]

This was nothing more than a smooth, oblong stone, set erect on a flat one.[46:7]

The learned Dr. Ginsburg, in his "Life of Levita," alludes to the ancient mode of worship offered to the heathen deity Hermes, or Mercury. A "Hermes" (i. e., a stone) was frequently set up on the road-side, and each traveller, as he passed by, paid his homage to the deity by either throwing a stone on the heap (which was thus collected), or by anointing it. This "Hermes" was the symbol of Phallus.[46:8]

[Pg 47]

Now, when we find that this form of worship was very prevalent among the Israelites,[47:1] that these sacred stones which were "set up," were called (by the heathen), BÆTY-LI,[47:2] (which is not unlike BETH-EL), and that they were anointed with oil,[47:3] I think we have reasons for believing that the story of Jacob's setting up a stone, pouring oil upon it, and calling the place Beth-el, "has evidently an allusion to Phallic worship."[47:4]

The male and female powers of nature were denoted respectively by an upright and an oval emblem, and the conjunction of the two furnished at once the altar and the Ashera, or grove, against which the Hebrew prophets lifted up their voices in earnest protest. In the kingdoms, both of Judah and Israel, the rites connected with these emblems assumed their most corrupting form. Even in the temple itself, stood the Ashera, or the upright emblem, on the circular altar of Baal-Peor, the Priapos of the Jews, thus reproducing the Linga, and Yoni of the Hindu.[47:5] For this symbol, the women wove hangings, as the Athenian maidens embroidered the sacred peplos for the ship presented to Athênê, at the great Dionysiac festival. This Ashera, which, in the authorized English version of the Old Testament is translated "grove," was, in fact, a pole, or stem of a tree. It is reproduced in our modern "Maypole," around which maidens dance, as maidens did of yore.[47:6]


FOOTNOTES:

[42:1] See Chambers's Encyclo., art. "Transmigration."

[42:2] Chambers's Encyclo., art. "Transmigration." Prichard's Mythology, p. 213, and Prog. Relig. Ideas, vol. i. p. 59.

[42:3] Ibid. Ernest de Bunsen says: "The first traces of the doctrine of Transmigration of souls is to be found among the Brahmins and Buddhists." (The Angel Messiah, pp. 63, 64.)

[42:4] Prichard's Mythology, pp. 213, 214.

[43:1] Gross: The Heathen Religion. Also Chambers's Encyclo., art. "Transmigration."

[43:2] Ibid. Mallet's Northern Antiquities, p. 13; and Myths of the British Druids, p. 15.

[43:3] Chambers's Encyclo.

[43:4] Ibid.

[43:5] Ibid. See also Bunsen: The Angel-Messiah, pp. 63, 64. Dupuis, p. 357. Josephus: Jewish Antiquities, book xviii. ch. 13. Dunlap: Son of the Man, p. 94; and Beal: Hist. Buddha.

[43:6] Chambers, art. "Transmigration."

[44:1] See The Religion of Israel, p. 18.

[44:2] Malachi iv. 5.

[44:3] Matthew xvii. 12, 13.

[44:4] See Bonwick: Egyptian Belief, p. 78.

[44:5] Faber: Orig. Pagan Idol, vol. iii. p. 612; in Anacalypsis, vol. i. p. 210.

[45:1] Indian Antiquities, vol. ii. p. 202.

[45:2] Contra Celsus, lib. vi. c. xxii.

[45:3] Tylor: Primitive Culture, vol. i. p. 324.

[45:4] Ibid.

[45:5] Indian Antiquities, vol. ii. p. 262.

[45:6] Dupuis: Origin of Religious Beliefs, p. 344.

[45:7] Volney's Ruins, p. 147, note.

[45:8] See Child's Prog. Relig. Ideas, vol. i. pp. 160, 162.

[46:1] Genesis xxviii. 12, 13.

[46:2] Genesis xxviii. 18, 19.

[46:3] "Phallic," from "Phallus," a representation of the male generative organs. For further information on this subject, see the works of R. Payne Knight, and Dr. Thomas Inman.

[46:4] Bible for Learners, vol. i. pp. 175, 276. See, also, Knight: Ancient Art and Mythology; and Inman: Ancient Faiths, vol. i. and ii.

[46:5] See Myths of the British Druids, p. 300; and Higgins: Celtic Druids.

[46:6] Quoted by R. Payne Knight: Ancient Art and Mythology, p. 114, note.

[46:7] See Illustrations in Dr. Inman's Pagan and Christian Symbolism.

[46:8] See Inman: Ancient Faiths, vol. i. pp. 543, 544.

[47:1] Bible for Learners, vol. i. pp. 177, 178, 317, 321, 322.

[47:2] Indian Antiquities, vol. ii. p. 356.

[47:3] Ibid.

[47:4] We read in Bell's "Pantheon of the Gods and Demi-Gods of Antiquity," under the head of Baelylion, Baelylia or Baetylos, that they are "Anointed Stones, worshiped among the Greeks, Phrygians, and other nations of the East;" that "these Baetylia were greatly venerated by the ancient Heathen, many of their idols being no other;" and that, "in reality no sort of idol was more common in the East, than that of oblong stones erected, and hence termed by the Greeks pillars." The Rev. Geo. W. Cox, in his Aryan Mythology (vol. ii. p. 113), says: "The erection of these stone columns or pillars, the forms of which in most cases tell their own story, are common throughout the East, some of the most elaborate being found near Ghizni." And Mr. Wake (Phallism in Ancient Religions, p. 60), says: "Kiyun, or Kivan, the name of the deity said by Amos (v. 26), to have been worshiped in the wilderness by the Hebrews, signifies God of the pillar."

[47:5] We find that there was nothing gross or immoral in the worship of the male and female generative organs among the ancients, when the subject is properly understood. Being the most intimately connected with the reproduction of life on earth, the Linga became the symbol under which the


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