_Icelandic customs--The Sacred Ash--The Prose Edda and Tree
Worship--Icelandic Mythology of the Ash--The Norns--The Czeremissa of
the Wolga--The Jakuhti--Sacred Trees of Livonia--Phallic Tree Worship
and objects in Bavaria._
In his "Northern Antiquities," M. Mallet says: "We have seen that the
Icelandic mythology reckons up twelve goddesses, including Frigga, the
spouse of Odin, and the chief of them all. Their names and respective
functions will be found in the Prose Edda. Besides these twelve goddesses
there are numerous virgins in Valhalla, or the paradise of the heroes.
Their business is to wait upon them and they are called Valkyrior. Odin
also employs them to choose in battles those who are to perish, and to
make the victory incline to whatever side he pleases. The court of the
gods is ordinarily kept under a great ash tree and there they distribute
justice. This ash is the greatest of all trees; its branches cover the
surface of the earth, its top reaches to the highest heaven, it is
supported by three vast roots, one of which extends to the ninth world. An
eagle, whose piercing eye discovers all things, perches upon its branches.
A squirrel is continually running up and down it to bring news; while a
parcel of serpents, fastened to the trunk, endeavour to destroy him. From
under one of the roots runs a fountain wherein wisdom lies concealed. From
a neighbouring spring (the fountain of past things) three virgins are
continually drawing a precious water, with which they water the ash tree:
this water keeps up the beauty of its foliage, and, after having refreshed
its leaves, falls back again to the earth, where it forms the dew of which
the bees make their honey. These three virgins always keep under the ash,
and it is they who dispense the days and ages of men."
"In the 'Prose Edda' just alluded to, a piece of ancient Norse literature
commonly ascribed to Snorri Sturluson, we get a good deal respecting the
veneration and regard paid by the people to this tree.
"'Where,' asked Gangler, 'is the chief or holiest seat of the gods?'
"'It is under the ash Yggdrasill,' replied Har, 'where the gods assemble
every day in council.'
"'What is there remarkable in regard to that place?' said Gangler.
"'That ash,' answered Jafnhar, 'is the greatest and best of all trees. Its
branches spread over the whole world, and even reach above heaven. It has
three roots very wide asunder. One of them extends to the Æsir, another to
the Frost-giants in that very place where was formerly Ginnungagap, and
the third stands over Niflheim, and under this root, which is constantly
gnawed by Nidhögg, is Huergelmir. But under the root that stretches out
towards the Frost-giants there is Mimir's Well, in which wisdom and wit
lie hidden. The owner of this well is called Mirmir. He is full of wisdom,
because he drinks the waters of the well from the horn Gjoll every
morning. One day All-Father came and begged a draught of this water, which
he obtained, but was obliged to leave one of his eyes as a pledge for it.
As it is said in the Völuspá--
'All know I, Odin!
How thou hiddest thine eye
In Mimir's well-spring
Of limpid water.
Mead quaffs Mimir
Each morn from the pledge
Valfadir left him.
Conceive ye this or not?'
"'The third root of the ash is in heaven, and under it is the holy
Urdar-fount. 'Tis here that the gods sit in judgment. Every day they ride
up hither on horseback over Bifröst, which is called the Æsir Bridge.
These are the names of the horses of the Æsir: Sleipner is the best of
them; he has eight legs and belongs to Odin. The others are Gladyr,
Gyllir, Glær, Skeidbrimir, Silfrintoppr, Synir, Gils, Falhofnir,
Gulltoppr and Lettfeti. Baldur's horse was burnt with his master's body.
As for Thor, he goes on foot, and is obliged every day to wade the rivers
called Körmt and OErmt, and two others called Kérlaung.'
"'Through these shall Thor wade every day, as he fares to the doomstead
under Yggdrasill's ash, else the Æsir Bridge would be in flames and
boiling hot would become the holy waters.'
"'But tell me,' said Gangler, 'does fire burn over Bifröst?'
"'That,' replied Har, 'which thou seest red in the bow, is burning fire;
for the Frost-giants and the Mountain-giants would go up to heaven by that
bridge if it were easy for everyone to walk over it. There are in heaven
many goodly homesteads, and none without a celestial ward. Near the
fountain, which is under the ash, stands a very beauteous dwelling, out of
which go three maidens, named Und, Verdaudi, and Skuld. These maidens fix
the life-time of all men and are called Norns. But there are indeed many
other Norns, for when a man is born there is a Norn to determine his fate.
Some are known to be of heavenly origin, but others belong to the races of
the elves and dwarfs; as it is said--
"'Methinks the Norns were born far asunder, for they are not of the same
race. Some belong to the Æsir, some to the elves, and some are Dvalin's
daughters.'
"'But if these Norns dispense the destinies of men,' said Gangler, 'they
are, methinks, very unequal in their distribution; for some men are
fortunate and wealthy, others acquire neither riches nor honour; some live
to a good old age, while others are cut off in their prime.'
"'The Norns,' replied Har, 'Who are of good origin, are good themselves,
and dispense good destinies. But those men to whom misfortunes happen
ought to ascribe them to the evil Norns.'
"'What more wonders hast thou to tell me,' said Gangler, 'concerning the
ash?'
"'What I have further to say respecting it,' replied Har, 'is that there
is an eagle perched upon its branches who knows many things; between his
eyes sits the hawk called Vedurfölnir. The squirrel named Ratatosk runs up
and down the ash, and seeks to cause strife between the eagle and Nidhögg.
Four harts run across the branches of the tree and bite the buds. They are
called Dáinn, Dvalinn, Duneyr, and Durathrór. But there are so many snakes
with Nidhögg in Hvergelmir that no tongue can recount them. As is said--
'Yggdrasill's ash
More hardship bears
Than men imagine;
The hart bites above,
At the sides it rots,
Below gnaws Nidhögg.'
"And again--
'More serpents lie
Under Yggdrasill's ash
Than simpletons think of;
Góinn and Móinn,
The sons of Grafvitnir,
Grábak and Gráfyöllud,
Ofnir and Svafnir,
Must for aye, methinks,
Gnaw the roots of that tree.'
"It is also said that the Norns who dwell by the Urdar-fount draw, every
day, water from the spring, and with it and the clay that lies around the
fount sprinkle the ash, in order that its branches may not rot and wither
away. This water is so holy that everything that is placed in the spring
becomes as white as the film within an eggshell. As it is said in the
Völuspá
'An ash know I standing
Named Yggdrasill,
A stately tree sprinkled
With water the purest
Hence come the dewdrops
That fall in the dales;
Ever blooming, it stands
O'er the Urdar-fountain.'
"The dew that falls thence on the earth men call honey-dew, and it is the
food of the bees. Two fowls are fed in the Urdar-fount; they are called
swans, and from them are descended all the birds of this species."
"The Yggdrasill myth, with its three aborescent roots, three fountains,
and three destinies, is one of the most significant and poetical to be
found in any system of mythology, but its explanation has, as usual, given
rise to the most conflicting theories. Gräter and Finn Magnusen offer a
physical, Trautwetter an astronomical, Mone an ethical explanation, and
Grundtvig applies his favourite theory of the "heroic theory of the north"
(Norden's Kæmpe Aand)--pugnacious spirit would be a more appropriate
designation--to this, as indeed to every other myth which he treats of, in
that most singular and rather too crotchety work of his entitled "Norden's
Mythologi."
"According to Finn Magnusen, Yggdrasill is the symbol of universal nature.
One of its stems (so he terms the roots) springs from the central
primordial abyss--from the subterranean source of matter as it might be
termed (Hvergelmir)--runs up through the earth, which it supports, and
issuing out of the world's centre, "called Asgard, Caucasus, Borz," &c.,
spreads its branches over the entire universe. These wide-spreading
branches are the ethereal or celestial regions; their leaves, the clouds;
their buds or fruits, the stars; the four harts are the four cardinal
winds; the eagle is a symbol of the air; the hawk of the wind-still ether;
and the squirrel signifies hailstones, snow flakes, vapourous
agglomerations, and similar atmospherical phenomona.
"Another stem springs in the warm south over the ethereal Urdar-fountain,
the swans swimming in which denote the sun and moon. The third stem takes
its rise in the cold and cheerless regions of the north, over the source
of the ocean, typified by Mimir's well. The myth of Odin leaving his eye
as a pledge to Mimir, signifies the descent of the sun every evening into
the sea--to learn wisdom from Mimir during the night; the mead quaffed by
Mimir every morning being the ruddy dawn that, spreading over the sky,
exhilarates all nature. Nidhögg, and the other monsters that gnaw the
fruits of the mundane tree, are the volcanic and other violent torrents
that are constantly striving to consume or destroy the earth's
foundations.
"Although we agree with Finn Magnusen in regarding Yggdrasill as the
symbol of universal nature, we think that in attempting to explain the
myth in all its details, he has let his imagination, as usual, get the
better of his judgment, and lead him into the most palpable
inconsistencies; insomuch so, in fact, that when we begin to examine his
theory we are almost tempted to exclaim, with Grundting, "one would think
it was meant for a joke." Jacob Grimm--how refreshing it always is to turn
to his admirable pages--very justly observes that the whole myth of
Yggdrasill bears the stamp of a very high antiquity, but does not appear
to be fully unfolded. "We learn," he says, "something respecting the
enmity between the eagle and the snake, and that it is kept up by
Ratatösk, but nothing as to the destination of the hawk and the four
harts." These remarks of Grimm are fully borne out by the very meagre
account given of the Yggdrasill myth in the Völuspá, and the Grimnis-mal,
the only Eddaic poems that make mention of it. In order that the reader
may be aware on what very slight foundations Finn Magnusen can construct
an elaborate theory, we subjoin a literal translation of all the Eddaic
strophes that relate to the myth, the words in brackets being inserted to
render the obscure passages more intelligible.
"From the Völuspá:--
"St. 17.--'An ash know I standing, called Yggdrasill. A high tree
sprinkled with the purest water. Thence comes the dew that falls in the
dales. It (the ash) stands ever-green over the Urdar-fountain.'
"18.--'Thence come the much-knowing maidens--three from that lake
(fountain) which is under the tree. One is called Urd, another Verdani,
and the third Skuld. They engraved (Runic inscriptions, _i.e._, recorded
events) on tablets. They laid down laws; they determined (determine) the
life of the sons of men; they tell (fix) the destinies (of men).'
"From Grimnis-mal:--
"St. 29.--'Kormt and OErmt, and the two Kerlangar--these rivers must
Thor wade through every day as he fares to the doomstead under
Yggdrasill's ash, otherwise the Æsir-bridge would be in flames, and
boiling hot would become the holy waters.'
"30.--'(The horses), Gladr, Gyllir, Glær, Skeidbrimir, Silfirintoppr,
Synir, Falhofnir, Gulltoppr, and Lettfetti, are ridden by the Æsir
every day when they go to the doomstead under the ash Yggdrasill.'
"31.--'Three roots stand in three ways (extend to three regions) under the
ash Yggdrasill. Hela dwells under one; (under) another (dwell) the
Forest-giants; (under) the third (dwell) mortal men' (literally human
men).
"32.--'Ratatösk is called the squirrel that shall run (that runs) on the
ash Yggdrasill. The eagle's words he shall bear (he bears) downwards, and
shall tell (tells) them to Nidhögg below.'
"33.--'There are also four harts that on the summit (of the ash), with
bent necks, bite (the leaves), Dain, Dvalin, Duneyr and Durathrór are
their names.'
"We think that all that can be gathered from this account of the ash
Yggdrasill, and that given in the Prose Edda, is that the mundane tree is
represented as embracing with its three roots the whole universe; for one
of these roots springs from Hvergelmir in Niflheim, another from Mimir's
well, situated somewhere or other in the region of the Forest-giants, and
the third from the Urdar-fount, which is obviously placed in the celestial
regions. We have thus a super-terrestial or supernal (the Urdar) root; a
terrestial (the Mimir) root; and a sub-terrestial or infernal (the
Hvergelmir) root. That the fountain of the Norns was supposed to be in the
ethereal regions is unquestionable; for we are told in Grimnis-mal that
man-kind dwelt under it, and the Prose Edda expressly states that it is
"in heaven," and it would appear above Asgard, for the Æsir are described
as riding up to the Urdar-fountain. Finn Magnusen, as we have seen, places
this fountain and roots issuing from it in the warm south. In his
_Eddaloeren_ he gives us, in fact, to understand that the fountain
springs from a high and steep cliff at the south pole, though he admits,
for once, that nothing respecting such a cliff is to be found in the
Eddaic Poems; the only authority he is able to adduce in support of this
strange hypothesis being a figurative expression made use of by a Skald,
in a poem written after his conversion to Christianity. Finn Magnusen is
also of opinion that the pure water with which the tree is sprinkled by
the Norns means "the snow agglomerated in the northern sky," and that "dew
that falls in the dales," signifies the ever verdant aspect of the
southern parts of the earth, as well as the clear azure sky by which this
perennial verdure is canopied.
Mone regards the ash as the emblem of human life. Man is born of water;
the swan is therefore the infantile soul that swims on the water: but the
eagle, the mature experienced mind that soars aloft; the hawk perched
between the eagle's eyes being eternal sensation. The snakes that gnaw the
root of life are the vices and passions; the squirrel, the double-tongued
flatterer, constantly running between these passions and the mind (the
eagle) which has raised itself above their control. The harts denote the
passions of the mind, folly, madness, terror and disquietude, and
therefore feed on the healthy thoughts (the green leaves). But as man in
his levity remarks not what enemies threaten his existence, the stem rots
on the side, and many a one dies before he attains to wisdom, or
figuratively before the bird of his soul (the eagle) is seated amidst the
perennial verdure of the mundane tree.
Ling supposes Yggdrasill to be the symbol both of universal and human
life, and its three roots to signify the physical, the intellectual, and
the moral principles.
Other writers cited by Finn Magnusen take these roots to have been meant
for matter, organization and spirit, and the ash itself for the symbol of
universal primordial vitality.
The translator of Mallet adds in a note: "The ash was the most appropriate
tree that could have been chosen for such an emblem. Virgil describes it
with its outspreading branches as enduring for centuries, and it is a
singular coincidence that he should have represented it as a tree that
reaches with its roots as far downwards as it does upwards with its
branches. We may here remark that the maypole and the German _Christbaum_
have a Pagan origin, the type of both being the ash Yggdrasill."
Strahlenberg informs us that the Czeremisi or Scheremissi were a Pagan
people under the government of Casan. Those who lived on the right side of
the Wolga were called Sanagornya, and those on the left side of that river
Lugowija. These people had no idols of wood or stone, but directed their
prayers to heaven in the open air, and near great trees to which they paid
honour, holding their assemblies about them. The hides and bones of the
cattle they sacrificed they hung about these holy trees to rot, by way of
sacrifice to the air.
The Jakuhti were a Pagan people under the Russian Government, along the
river Lena and about the city of Jakutskoi.
While not actually worshipping idols carved in wood, like the Ostiaks and
Tungusü, they had a type or image of their invisible god stuffed out with
a body like a bag, with monstrous head and eyes of coral. This image they
hung upon a tree and round it the furs of sables and other animals. They
had many superstitious customs in common with other nations, which they
celebrated about certain trees regarded as sacred. When they met with a
fine tree they hung all manner of nick-nacks about it--of iron, brass
copper, &c. They are said to have carried nine different sorts of things
for offerings to their Hayns or idolatrous groves.
Their priests, when they performed their rites, put on garments trimmed
with bits of iron, rattles and bells. As soon as the fields began to be
green, each generation gathered together at a place where there was a fine
tree and a pleasant spot of ground. There they sacrificed horses and oxen,
the heads of which they stuck up round the trees.
Strahlenberg, speaking of the Pagans in Russia (of 150 years ago), says:
"In general it may be said of them all, that they believe one Eternal
Being, who created all things, and whom they pretend to worship under the
form of many sorts of strange things. Some of them have taken a fancy to
many sorts of images; some to animals, birds, and stars; they set apart
for their offerings, which they make to heaven, certain places or holy
groves, and have regard to fire and other elements."[30]
In the interesting dictionary of Mr. Peter Bayle, under Rubenus (Leonard),
we have a notice of Tree Worship which may very well be introduced here as
assisting generally with our discussion of the subject.
Rubenus was a native of Essen in Germany, and entered the order of St.
Benedict at Cologne in the year 1596. He was in Transylvania in the year
1588, and he there published theses concerning idolatry, dedicating them
to Prince Sigismund Battori. He relates a thing which shews that Livonia
was still infected with heathenish idolatry. Having received an order from
his superiors to go to Dorpat, which is almost the outmost town of
Livonia, in his way he passed through the sacred woods of the Esthonians.
He saw there a pine tree of an extraordinary height and size, the branches
whereof were full of divers pieces of old cloth, and its roots covered
with many bundles of straw and hay. He asked a man of the neighbourhood
what was the meaning of it; he answered that the inhabitants adored that
tree, and that the women after a safe delivery brought thither these
bundles of hay; that they also had a custom to offer at a certain time a
tun of beer, and to throw a tun of it into the lake of Mariemburg when it
thundered, and that they thought the thunder was the son of God, and that
he was appeased by the effusion of that liquor. He desired they would
bring him a good hatchet, for that which he had in his chariot was not
sharp; and when they asked him what he designed to do with it, I will show
you, said he, the weakness of what you worship. The Esthonians replied
that they could not do what he desired without the utmost danger, and
cried to him to take care of going under the tree, and if he did both he
and his chariot would be taken up into the air. However, he made his
horses go under it; and, taking his hatchet, in a devout manner he cut the
figure of a cross on the pine, and lest that figure made by a man, whom
they honoured with the appellation of the great temple of God, should
increase their superstition, he cut a gibbet on the same tree, and, in
derision, said--behold your God.
"There is no mistake," says a writer in Fraser (1871), "as to our old Tree
and Serpent faiths. Each hamlet (he is speaking of his visit to Ammer in
Bavaria) has its Maienbaum--a long pole, one hundred feet or more in
height, with alternate blue and white stripes coiling round it. The
May-pole is intersected by seven or sometimes nine bars, beginning at
about ten feet from the ground and running to the top, which is adorned
with streamers. On these bars are various emblematic figures. The one at
Murau had on the lower limb a small tree and a nail with circular nob; on
the next a small house, a horseshoe and wheel on one side; a hammer
crossed by a pair of pincers on the other, a broom, perhaps Ceres as a
sheaf of corn; below this was seen the Lingam, with Maya's symbols, the
cup and cock or the bird of desire sacred to her. Elsewhere we see a
heart, fire, pyramid, and inverted pyramid, anchor and water as in Egypt,
and a circle pierced by a line, &c. Can any Phallic tale be more complete?
We must be here content with our general knowledge that the Maienbaum was
a Pagan object, and that its decorations were originally symbols of the
gods and goddesses. Christian significance is given to all these; for as
the priest could not efface the old faiths he told his credulous herd that
this hammer is that which nailed Christ to the cross, that the tree is
the conventional olive of church pictures, and that the cross, the cock,
the cup and sacred heart are all connected with the "Passion of Christ."
The broom represents witches, and the horseshoe the corona or Mary's head
dress; it is also Maiya's sign, and is there as a charm to hold witches at
bay like the Ephod of old. He who may, I fancy, be taken as one great tree
of life.
"On May-day it is festooned with branches, for the Bavarian peasants keep
up, in many ways, the ancient reverence for sacred trees.
"When a house is finished it is consecrated by having a birch sapling
stuck into the roof, and in a thousand tales the poor and ignorant are
still taught to fear trees. One story says that before a large fir tree
King Ludwig's horse fell three times forward on his knees, and here he
built a celebrated church, taking care that the fir tree should be in its
very centre."
"The most interesting feature of the Passion Play to me," continues the
writer, "was that nine young birch trees, reaching from floor to ceiling,
had been set along the walls inside, at intervals of ten to fifteen feet.
That the sacred tree of ancient Germany and even of ancient Greece, which
has so long been held as a charm against witches, against lightning and
other evils, should be here overshadowing Christian worshippers was
curious enough. The enclosure was also surrounded by birch trees,
regularly planted. Like our remote ancestors who worshipped Odin, we sat
amidst the sacred grove. There are some remote corners of these mountains,
it is said, where one who has a fever still goes to a birch tree and
shakes it, with the words: 'Birch, a fever plagues me; God grant it may
pass from me to thee!' and where one subject to cramp takes a broom made
of birch switches into his bed. The presence of these trees is one among
the features of the Ammergau Play which justify antiquaries in tracing its
origin to a period far anterior to that with which it is connected in the
records of the village. The story has often been told of how, nearly two
and a half centuries ago, a pilgrim came to some sacred festival in the
village and brought with him a plague which devastated it; how the people
got together and united in a holy vow, that if their village were spared
further ravages they would, every tenth year, represent solemnly the
sufferings and death of Christ; and how immediately the scourge was
removed, not another person dying even of those who lay sick when the vow
was made. But though the villagers do not care to look beyond this story
on their records, the legend itself suggests that there was already some
festival there which had attracted the pilgrim who brought them so much
woe. Professor von Löher informed me that there is some evidence, not only
that somewhat similar dramatic performances occurred occasionally at
Oberammergau before the period mentioned in the village tradition, but
that even far away in Pagan times it was one of the spots where the people
represented the deeds of their gods and heroes theatrically. It is well
known that in many regions the early Christians avoided all interference
with such Pagan customs when they found them preferring to substitute
their own sacred characters for those of heathenism. There are
probabilities, therefore, that the sacred birches which now surround the
scenes of Christian story once witnessed the life and death of Baldur; or
that later still, the birch boughs which the children now strew in the
path of Christ as he enters Jerusalem, were once cast before the chariot
of the Sun-god, to symbolize the fresh foliage with which his warm beams
invested the earth."
The same writer adds: "With the birch trees waving around, and these old
symbols of once great religions before me, I felt thrilled by an
impression of having reached a spot where the prehistoric religion could
be traced visibly blending with Christianity."
Tree and Serpent worship is the theme of many an ancient Greek myth. The
destruction of the dragon Python by Apollo, who takes possession of the
oracle which the serpent guarded; the conversion of Cadmus and his wife
into serpents when they were regarded as objects of veneration; the story
of the Argonautic expedition, which was undertaken to recover a fleece
that hung on a tree guarded by a dragon; the strangling of serpents by
Hercules; his adventure in the garden of the Hesperides, which reminds us
of the garden of Eden, though with a different moral; his fight with
Lernæan hydra; on the other hand, his intercourse with the serpent
Echidna, through whom he is said to have become the progenitor of the
whole race of serpent-worshipping Scythians; the keeping of serpents at
Delphi and other places for oracular purposes; the serpent worship at
Epidaurus, where stood the temple of Æsculapius and the grove attached to
it; the contention between Athene and Poseidon for the guardianship of the
city of Athens when the goddess created the olive, planting it on the
Acropolis, and handed over the care of it to the serpent-god Ericthonius;
the statement that when the Persians were approaching Athens the
Athenians, though warned by the oracle, refused to leave their homes till
they learned that the great serpent, the guardian of the city, had refused
its food and left its place; the curious record concerning the descent of
Alexander the Great from a serpent; the part which snakes played in the
Bacchic cultus--all these tales show the tenacity of that early form of
worship.
Fergusson adds to this summary of his words by an American writer:--"The
traces of Tree Worship in Greece are even fuller and more defined than
those of the Serpent Cultus just alluded to. As each succeeding Buddha in
the Indian mythology had a separate and different Bo-tree assigned to him,
so each god of the classical Pantheon seems to have had some tree
appropriated as his emblem or representative. Among the most familiar are
the oak or beech of Jupiter, the laurel of Apollo, the vine of Bacchus.
The olive is the well-known tree of Minerva. The myrtle was sacred to
Aphrodite. The apple or orange of the Hesperides belonged to Juno. The
populus was the tree of Hercules, and the plane-tree was the "numen of
Atridæ."
We have now presented a view of this interesting cultus extending over the
principal nations of the Eastern and Western worlds, and reaching from the
remotest ages to modern times. In doing so, many curious legends and
superstitious customs have been described upon the best authority, and, in
most instances, upon the testimony of actual eye witnesses. The story must
now stop as our usual limits have been reached; it will probably be
resumed again in a future volume, which it is hoped will, in conjunction
with its predecessors, form a complete exposition of the mysteries of what
is called Phallic Worship.
Bibliography of Authorities consulted and referred to in the preparation
of these volumes.
CLASS I.
SPECIAL WORKS UPON THE PHALLIC CULTUS.
BOUDIN (J. C.) Etudes Anthropologiques, Considerations sur le Culte et les
pratiques réligieuses de divers peuples anciens et modernes; Culte du
Phallus; Culte du Serpent; 8vo, pp. 88 _Paris_, 1864
CAMPBELL (R. A.) Phallic Worship, an Outline of the Worship of the
Generative Organs, as being or as representing the Divine Creator, with
Suggestions as to the influence of the Phallic idea on religious Creeds,
Ceremonies, Customs, and Symbolism, past and present; 200 illustrations
_St. Louis, U.S.A._, 1887
DAVENPORT (J.) Aphrodisiacs and Anti-Aphrodisiacs, three essays on the
Phallic Worship and Powers of Reproduction; illustrated, 4to _Privately
printed_, 1869
DAVENPORT (J.) Curiositates Eroticæ Physiologie, or a Tabooed Subject
freely treated; 4to _Privately Printed_, 1869
DULAURE (J. A.) Des Divinités Génératrices, ou du Culte du Phallus chez
les anciens et les modernes; 1st edition, 8vo, pp. xxiv. 428 _Paris_, 1805
DULAURE (J. A.) Histoire abregée de differens Cultes, des Cultes qui ont
précédé et améné l'idolatrie ou l'adoration des figures humains (vol. I);
et des Divinités génératrices chez les anciens et les modernes (vol. 2); 2
vols 8vo, pp. x. 558, xvi. 464 _Paris_, 1825
[The 2nd vol. is a reprint of foregoing considerably enlarged, and was
_suppressed_.]
DULAURE (J. A.) Des Divinités Génératrices, ou de Culte du Phallus, chez
les anciens et les modernes, augmentée par l'auteur; 8vo, pp. xvi. 422
_Paris_ (_Siseux_), 1885
[A reprint of the suppressed 2nd vol. of the 1825 edition]
DOMENECH (l'Abbé) Manuscrit pictographique Américain, précédé d'une notice
sur l'idéographie des Peux--Rouges; 8vo, 228 pp. of illustrations _Paris_,
1860
DOMENECH (l'Abbé) La Verité sur le "Livre des Savages;" 10 pp. of plates
and text, 8vo _Paris_, 1861
FORLONG (Major-General) Rivers of Life, or Sources and Streams of the
Faiths of Man in all Lands, with maps, many illustrations, and large
coloured chart of Faith Streams; 2 vols. 4to, pp. xii. 565 and 659, and
chart in case _London_, 1883
D'HANCARVILLE (P. F. Hugues) Monumens de la vie privée des douze Césars,
d'après une suite de pierres gravées sans leur regne; 4to, front. and 50
plates and text _à Rome_, 1786
D'HANCARVILLE (P. F. Hugues) Monumens du Culte Secret des Dames Romaines,
d'après, &c., &c., pour Servir de Suite à la vie des douze Césars; 4to,
front. and 50 plates and text _à Rome_, 1790
[Both works since reprinted.]
INMAN (Thos., M.D.) Ancient Faiths embodied in Ancient Names, an attempt
to trace the religious belief, sacred rites, and holy emblems of certain
nations, by an interpretation of the names given to childhood, &c.; 3
vols. 8vo, privately printed _London_, 1869
[The 3rd vol. having the same title was printed, but not published,
and in that form is excessively rare; but it was subsequently
reprinted with a different title and other alterations, as:
"Ancient Faiths and Modern, a Dissertation upon Worships, Legends and
Divinities, in Central and Eastern Asia, Europe and elsewhere, before
the Christian era, showing their relations to religious customs as
they now exist; 8vo _New York_, 1876"]
INMAN (Thos., M.D.) Ancient, Pagan and Modern Christian Symbolism, 2nd
edition, enlarged with Essay on Baal-Worship, the Assyrian Groves, and
other allied symbols, by John Newton, M.R.C.S.; 8vo, many illustrations
_London_, 1875
JENNINGS (Hargrave) Phallism, celestial and terrestrial, heathen and
Christian, its connexion with the Rosicrucians and the Gnostics, and its
foundation in Buddhism, with an Essay on Mystic Anatomy; 8vo, pp. xxvii.
298 _London_, 1884
JENNINGS (Hargrave) Illustrations of Phallism, consisting of ten plates of
remains of ancient Art, with descriptions; 8vo _London_, 1885
KNIGHT (R. P.) An Account of the Remains of the Worship of Priapus, lately
existing at Isernia, in the Kingdom of Naples, in two Letters, one from
Sir William Hamilton, K.B. ... to Sir Joseph Banks ... and the other from
a person residing at Isernia; to which is added A Discussion on the
Worship of Priapus, and its connexion with the mystic Theology of the
Ancients; 4to, pp. 195, 18 plates and an extra one _London_, 1786
KNIGHT (R. P.) A Discourse on the Worship of the Priapus, and its
connexion with the mystic theology of the Ancients; to which is added, An
Essay on the Worship of the Generative Powers during the middle ages of
Western Europe; 4to, pp. xvi. 254, and 40 plates, p.p. _London_, 1865
[The "Essay" is understood to have been written by the late Thos.
Wright, assisted by Sir James Emerson Tennent and Mr. George Witt; 125
copies were printed, of which six were on large paper, and are
naturally very scarce.]
KNIGHT (R. P.) Le Culte de Priape et les rapports avec la Théologie
Mystique des Anciens, par Richard Payne Knight, Suivi d'un Essai sur le
Culte des Pouvoirs générateurs durant le moyen age, traduits de l'Anglais,
par E.W. (said to have been Madame Yga); 4to, pp. viii. 224, 40 plates,
Luxembourg _Brussels_, 1886
[110 copies only printed.]
KNIGHT (R. P.) Do. do., 4to, pp. xviii. 200, 40 plates _Bruxelles_, 1883
[500 copies printed.]
KNIGHT (R. P.) The Worship of Priapus, an Account of the Fète of St. Cosmo
and Damiano, celebrated at Isernia in 1780, in a letter to Sir Joseph
Banks.... In which is added, Some Account of the Phallic Worship,
principally derived from a Discourse on the Worship of Priapus, by Richard
Payne Knight, edited by Hargrave Jennings; 4to, pp. xi. 37 _London_, 1883
[100 copies printed.]
MACFIE (M.) Religious Parallelisms, and Symbolisms ancient and modern
(Phallic Worship, &c.); 8vo _London_, 1879
MULJI (Karsandás) History of the Sect of Mahárájas, or Vallabácháryas in
Western India; 8vo, pp. xv. 182 and app. 183, illustrated _London_, 1865
[500 copies were printed, but only 75 reserved for sale in Europe, the
rest were sent to Bombay, so the work is now scarce.]
O'BRIEN (Henry) The Round Towers of Ireland, or the History of the Tuath
de Danaans for the first time unveiled; 8vo, illustrated _London_, 1834
[A "curious" Preface is to be found in the earlier impressions.]
OPHIOLATREIA.--An Account of the Rites and Mysteries connected with the
Origin, Rise and Development of Serpent Worship, Serpent Mounds and
Temples, the whole forming an exposition of one of the phases of Phallic
or Sex Worship; 8vo, vellum p.p., _London_, 1889
PHALLISM.--A Description of the Worship of Lingam-Yoni in various parts of
the World and in different Ages, with an Account of ancient and modern
Crosses, particularly of the Crux Ansata, and other Symbols connected with
the Mysteries of Sex Worship; 8vo p.p., _London_, 1889
PHALLIC WORSHIP.--A Description of the Mysteries of the Sex Worship of the
Ancients, with the History of the Masculine Cross; 8vo p.p., _London_,
1886
PHALLIC OBJECTS, Monuments and Remains, Illustrations of the Rise and
Development of the Phallic Idea (Sex Worship) and its embodiment in Works
of Nature and Art; 8vo, etched frontispiece p.p., _London_, 1889
PHALLIC OBJECTS AND REMAINS.--Catalogo del Museo Nazionale di Napoli,
Raccolta Pornographica (Phallic Collection); folio _Napoli_, 1866
PHALLIC OBJECTS AND REMAINS.--Guide pour la Musée Royal Bourbon, par
Verde, trad. par C. C. J. (Phallic Collection, 161 subjects, ii. pp.
169-194); 2 vols. 8vo _Naples_, 1831-2
PHALLIC OBJECTS AND REMAINS.--Musée Royal de Naples, Peintures, Bronzes,
et Statues érotiques du Cabinet Sécret, avec notes explicatives de
plusieurs auteurs; 62 gravs. coloriées, 2 vols. 4to _Bruxelles_, 1876
PHALLIC OBJECTS AND REMAINS.--The Secret Museum of Naples, being an
account of the Erotic Paintings, Bronzes and Statues contained in that
famous "Cabinet Secret," by Col. Fanin; 4to, 60 full-page illustrations,
some coloured p.p., _London_, 1872
PHALLIC OBJECTS AND REMAINS.--Histoire des Antiquités de la villo de
Nismes et de ses Environs, extrait de M. Ménard, 1st edition, 1829, avec
Supplément et de Notes, &c. (with curious plates of Phallic Remains); 8vo
_Nimes_, 1829-30
Do. do. 5th edition, par Perrot; 8vo, enlarged _Nismes_, 1834
PHALLIC OBJECTS AND REMAINS.--Herculaneum et Pompéi, Recueil général des
Peintures, Bronzes, Mosaïques ... augmenté de sujets inédits, gravés au
trait sur cuivre, par H. Roux ainé, et accompagné d'un texto explicatif
par M. L. Barre; 8 vols. 8vo _Paris_, 1875-6
[The Phallic collection--la Musée Secret--is in a separate case.]
[ROCCO (Sha)] The Masculine Cross and Ancient Sex Worship; _woodcut
illustrations_, crown 8vo _New York_, 1874
ROLLE (P.N.) Recherches sur le Culte de Bacchus, symbole de la force
reproductive de la Nature, sous ses rapports généraux dans les mystères
d'Eleusis, les Dionysiaques; 3 vols. 8vo _Paris_, 1824
ROSENBAUM (Dr. J.) Geschichte der Lustseuche im Alterthume, nebst
ausführlichen untersuchungen üher den Venus, und Phallus Cultus, Bordelle,
Paederastie, &c....; 2nd edition, pp. 464, 8vo _Halle_, 1845
Do. do. 3rd edition, pp. 484, 8vo _Halle_, 1882
Do. traduct. Française par Santluz, in Archives de la Medicine Belge; 3
vols. 8vo 1845-6-7
SELLON (E.) Annotations on the Sacred Writings of the Hindûs, being an
Epitome of some of the most remarkable and leading tenets in the faiths of
that people; 8vo p.p., _London_, 1865
SELLON (E.) On the Phallic Worship of India (in Mems. Anthrop. Socy., i.
pp. 327-334) _London_, 1865
SELLON (E.) On Indian Gnosticism, or Sacti Puja, the Worship of the Female
Powers, pp. 12 (in Mems. Anthrop. Socy., ii. 264-276) _London_, 1866
SIMPSON (H. T.) Archaeologia Adelensis, a History of the Parish of Adel
(Yorks); 8vo _London_, 1879
[Phallic Worship is treated fully pp. 154-158, with many etchings of
Phallic Rockmarkings, by W. L. Ferguson.]
VENERES ET PRIAPI, ut observantur in gemmis antiquis; 8vo, 70 plates
_Lugdun Batov_.
[In several editions--an English one quite recently.]
WAKE (C. Staniland) Serpent Worship and other Essays, Phallism in Ancient
Religions, Sacred Prostitution, &c., with a chapter on Totemism; 8vo
_London_, 1888
WAKE (C. Staniland) Ancient Symbol Worship, Influence of the Phallic Idea
in the Religions of Antiquity, by H. Westropp and Staniland Wake, with
Introduction and Notes by Dr. Wilder; 2nd edition, illustrated, 8vo _New
York_, 1875
WESTROPP (H. M.) Primitive Symbolism, as illustrated in Phallic Worship or
the Reproductive Principle, with Introduction by General Forlong; 8vo
_London_, 1885
PRIAPEIA, or the Sportive Epigrams of divers Poets on Priapus, now first
completely done into English prose from the original Latin, with
Introduction, Notes explanatory and illustrative, an excursûs, to which is
appended the Latin text; 8vo p.p., _London_, 1889
CLASS II.
WORKS REFERRING INCIDENTALLY TO THE PHALLIC CULTUS AND CLOSELY ALLIED
SUBJECTS.
Abbe de Tressau's Heathen Mythology
Acosta's History of the Indies
Æschylus
Alabaster's Modern Buddhist
All the Year Round, vol. vii.
Ancient Pillar Stones of Scotland, Aberdeen, 1865
Anderson's Constitutions
Anthropological Society's Transactions [The Memoirs]
Antiquities of Orissa Rajendralala Mitra
Archæologia Scotia
Aristophanes
Arundale's Jerusalem and Sinai
Asiatic Researches
Bacchic Mysteries, On the--Pamphleteer, vol. viii.
Bardwell's Temples
Banier's Mythology, iv. vols.
Baring Gould's Myths of Middle Ages
Baring Gould's Origin and Development of Religious Belief
Barker's Ancient World
Barker's Aryan Civilization
Barlow on Symbolism
Bastian's Beginnings of Life
Barth's Religions of India
Bateman's Ten Years' Diggings
Bayle's Dictionary
Beale's Legends of Buddha
Bede's Ecclesiastical History
Bellamy's History of Religions
Bernier's Travels in Mogul Empire
Betham's Etruria Celtica
Bird's Travel's in Japan
Birdwood's Indian Arts
Blair's Chronology
Blavatsky's Isis unveiled
Bonwick's Egyptian Beliefs
Borlase's Antiquities of Cornwall
Bradford's American Antiquities
Brand's Popular Antiquities, iii. vols.
Bruite's Myths of the New World
British Quarterly, 34
Brown's Vulgar Errors
Bryant's Analysis
Buchanan's Journey from Madras, iii. vols.
Buchanan's Researches in Asia
Buckingham's Travels in Palestine, ii. vols.
Bullock's Mexican Exhibition
Burckhardt's Travels in Nubia, &c.
Burden's Oriental Customs
Burton's Travels
Calcutta Review
Callcott on Freemasonry
Calmet's Antiquities
Calmet's Dictionary
Camden's Britannia by Gough, iv. vols.
Carne's Letters from the East
Catholic World, vi., ix.
Chambers's Journal, viii., xix., xxii.
Chardin's Travels in Persia, ii. vols.
Clarke's Prehist. Compar. Philology
Clarke's Travels in Greece and Albania
Clarke's Travels, vi. vols.
Classical Magazine
Closmadeuc, G.--Sculptures Lapidaires et Signes Graves des dolmens dans le
Morbihan; many plates, 8vo. Vannes, 1873.
Colbourn's Mythology, v.
Coleman's Mythology of the Hindus
Collyer (R.), Ilkley, Ancient and Modern
Comical Pilgrim's Pilgrimage to Ireland
Contemporary Review, xii.
Conway's Sacred Anthology
Cooper's Archaic Dictionary
Cornhill Magazine, xix.
Cory's Ancient Fragments
Cox's Aryan Mythology
Crawford's History of the Indian Archipelago
Cudworth's Intellectual System
Cunningham's Ancient Geography of India
Davies on British Coins
D'Anville on Ancient Geography
Davies's Celtic Researches
Davies's History and Mythology of the Druids
Davies's Unorthordox London
Dawkins's Early Man
Dean's Worship of the Serpent
Delaure's Culte du Phallus
Denon's Travels in Egypt
Didron's Christian Iconography
Dinsdall's Isocrates
Diodorus
Dow's History of Hindostan
Dowson's Dictionary of Hindu Mythology
Dublin Penny Journal, viii. vols
Dublin University Magazine
Dubois on the Institutions of India
Du Halde's History of China
Duncker's History of Antiquities
Dupuis's Origine de tout les Cultes
Eclectic Magazine, lxxii.
Edinburgh Magazine
Eleusinian Mysteries, On the--Pamphleteer, vol. viii.
Englishwoman in Russia
Euripides
Eusebius
Faber's Mysteries of the Cabirri
Faber's Pagan Idolatry
Farrer's Primitive Customs
Fellows's Mysteries of Freemasonry
Fenton's History of Pembrokeshire
Furgusson's Rock Cut Temples of India
Furgusson's Rude Stone Monuments
Furgusson's Tree and Serpent Worship
Fleury's Manners of the Ancient Israelites
Forbin's Travels in the Holy Land
Forester's Sardinia
Foquet (A.) Guide des Jouristes et des Archeologues dans le Morbihan:
nouv. ed., 12mo. 1873.
Fraser's Magazine, lxxxii.
Gage's Survey of the West Indies
Gale's Court of the Gentiles, iii. vols., 4to.
Gibbon's Roman Empire
Gill's Myths of the South Pacific
Glass's History of the Canary Isles
Glennie's Pilgrim Memories
Good Words, xiii., xiv.
Goranson's Histories in Mallet's Northern Antiquities
Gorius's Etruscan Antiquities
Gray's Sculptures of Etruria
Grimm's Tuetonic Mythology
Grose's Antiquities of England, Scotland and Ireland
Grose's Provincial Glossary
Grose's Voyage to the East Indies
Grote's History of Greece
Gumpach's History of Antiquities of Egypt
Haeckel's History of Creation
Hales's Analysis of Chronology
Halhed's Code of Gentoo Law
Hamilton's Egyptica
Hanway's Persia
Harper's Magazine, xli.
Haslam's Cross and Serpent Worship
Heeren's Ancient History
Herbert's Antiquity of Stonehenge
Herodotus
Hesiod
Heywood's Cup and Ring Stones of Ilkley, Yorkshire
Hibbert Lectures for 1878 and 1880
Higgins's Anacalypsis
Higgins's Druids
Holwell on the Feasts of the Hindoos
Holwell's Historical Events
Holwell's Mythological Dictionary
Hone's Ancient Mysteries
Horus and Serpent Myths--Cooper Vic. Inst.
Hours at Home, i.
Household Words, xv., xvi.
Huc's Travel's in Thibet, &c.
Humboldt's Monuments of Ancient Inhabitants of America
Humboldt's Personal Narrative, vii.
Hunter's Imperial Gazeteer of India
Hunter's Non-Aryan Languages
Hunter's Rural Bengal
Hutchinson's History of Cumberland
Hutchinson's Spirit of Masonry
Hutchinson's Two Years in Peru
Indian Antiquary
International Magazine
Irving's Bracebridge Hall
Jamieson's Scottish Dictionary
Jenning's Jewish Antiquities
Jenning's Rosicrucians
Jones's (Sir W.) Works
Jones's (Stephen) Masonic Miscellanies
Josephus
Journal of Asiatic Society of Bengal
Journal of Forestry, vol. viii.
Joyce's History of Irish Names
Joyce's Old Celtic Romances
Kæmpfers' History of Japan
Kerney's Outlines of Primitive Belief
Keane's Towers and Temples of Ireland
Keightly's Mythology
Kelly's Indu-European Traditions
Kennett's Roman Antiquities
Kenrick's Ancient Egypt
Kenrick's Phoenicia
Kilkenny Archæological Journal
Kitto's Journal of Sacred Literature
Klaproth's Travels in the Caucasus
Knight's (Payne) Symbolic Language
Lamb's Hieroglyphics
Landseer's Saboean Researches
Latham's Ethnology of the British Isles
Laurie's Freemasonry in Scotland
Laws of Manu
Layard's Nineveh and Babylon
Le Compte's Memoirs of China
Ledwich's Antiquities of Ireland
Leslie's Ancient Races of Scotland
Leslie's Ceylon
Leslie's Origin of Man
Lewis's Origines Hebræcoe
Lord's Banian Religion
Lubbock's Pre-historic times
Lubbock's Origin of Civilization
Lucan's Pharsalia
Lucretius's Nature of Things
Lundy's Monumental Christianity
Lyell's Asiatic Studies
Maclagan's Scottish Myths
Maclean's Celtic Language
Macpherson's Indian Khonds
Madden's Shrines and Sepulchres
Maimonides de Idolatria
Mailland's Church of the Catacombs
Malcolm's History of Persia
Malcolm's Memoirs of Central India
Mallet's Northern Antiquities
Manning's Ancient and Mediæval India
Macquoid's journey through Brittany
Marco Polo's Travels by Yule
Marshman's History of India
Massey's Book of Beginnings
Maundrell's Journey
Maurice's Ancient History of Hindostan
Maurice's Indian Antiquities, vii. vols.
Maurice's Modern History of Hindostan
Meyrick's History of Cardigan
Mill's History of Chivalry
Mill's History of the Crusades
Milman's History of the Jews
Montfaucon, L'Antiquité expliquée
Moore's Ancient Stones of Scotland
Moor's Hindu Pantheon
Morris's New Nation
Moule's Fish Heraldry
Mounier's Influence of Freemasonry on the French Revolution
Muir's Mahomet and Hist. of Islam
Nature, xvii.
Newton's Chronology
Niebuhr's Voyage in Arabia
Nieuhoff's Travels in India
Nightingale's Religious Ceremonies of all nations
Nineteenth Century, iv., vii.
Norden's Travels in Egypt and Nubia
North American Review, cx.
O'Brien's Round Towers of Ireland
Ockley's Saracens
Old Statistical Account of Scotland
Oliphant's Land of Gilead
Oliver (L. P.), Megalithic Structures of the Channel Islands, their
History and Analogies, 1870
Oliver's Antiquities of Masonry
Oliver's History of Beverley
Oliver's History of Initiation into Ancient Rites
Oliver's Signs and Symbols
Oliver's Star in the East
O'Neill's Fine Arts of Ancient Ireland
Oort's Worship of Baalim
Orme's Historical Fragments
Orme's Transactions in India
Osburn's Monumental Egypt
Ousley's Travels in the East
Ovid
Owen's Serpent Worship
Palgrave's Arabia
Palmyra, Antiquities of
Pampheteer, The
Parsons's Remains of Japheth
Pausanias
Pennant's Fire Worship in India
Pennant's Journey to Alston Moor
Pennant's Tour in Scotland
Petrie's Round Towers of Ireland
Philpot's Heraldry
Picart's Religious Ceremonies
Pindar's Odes
Pinkerton's Collection of Travels
Pliny's Natural History
Plutarch's Lives
Pococke's India in Greece
Pontoppidon's History of Norway
Popular Science Review, xvii.
Potter's Archæology
Potter's Grecian Antiquities
Prescott's Conquest of Mexico
Prescott's Conquest of Peru
Preston's Illustrations of Masonry
Prideaux's Connection
Pritchard's Celtic Nations
Propertius
Purchas's Pilgrim
Purchas's Voyages and Travels
Quarterly Review, cxiv.
Raleigh's History of the World
Ramsay on the Theology of the Pagans
Reade's Veil of Isis
Renouf's Hibbert Lectures
Rivett, Carnac, Snake Myths of India
Roberts's Cambrian Antiquities
Robertson's History of America
Rolle's Recherches sur le Culte de Bacchus
Rollins's Ancient History
Ross's View of all Religions
Rou (C.), Cup-shaped and other Sculptures in the Old World and in America,
1881
Rousselet's India and its Princes
Royal Institutions of Cornwall
Royal Irish Academy, Transactions
Rust's Druidism Exhumed
Sacred Books of the East, many vols.
Sale's Koran
Sanhita of Sama Veda--Thomson's Translation
Samme's Britannia
Satires of Persæus
Savary's Letters on Egypt
Savary's Letters on Greece
Sayce's Lectures
Schlieman's Mycenæ and Tiryns
Secret Societies of the Middle Ages
Seeley's Wonders of Elora
Seldon's Fabulous God's Denounced in the Bible
Septchenes's Religion of the Ancient Greeks
Sharpe's Hebrew Nation
Simpson's Archæological Essays
Simpson (Sir J.) Archaic Sculpturings of Cups, &c., upon Stones and Rocks
in Scotland, England and other countries.
Sinclair's Statist, vol. xvii.
Skene's Celtic Scotland
Skertchly's Dahomy as it is
Smiddy's Druids and Towers of Ireland
Smith's Chaldean Genesis
Smith's Greek and Roman Antiquities
Society of Antiquaries of Scotland, Proceedings
Sonnerat's Voyages
Socrates' Eccles. Hist.
Spencer's Ceremonial Institutions
Spineto's Lectures
Squier's Serpent Symbols
St. James's Magazine, xxv.
Stanley's Eastern Races
Stanley's History of the Philosophers
Stanley's Sinai and Palestine
Stephens's Yucatan and Central America
Strabo's Geography
Strahlenberg's Description of N. and E. Europe and Asia
Strange's Developement of Creation
Stukeley's Itinerary
Stukeley's Stonehenge and Abury
Tavernier's Voyages
Taylor's Etruscan Researches
Taylor's Hymns of Orpheus
Taylor's Mexico and the Mexicans
Taylor's Proclus
Tenison's Idolatry
Thales's Origin of Mankind
The Living Age, xx., cxxxix.
Thevènot's Travels into the Levant
Tiele's History of Ancient Religions
Tod's Antiquities of Rajasthan
Toland's History of the Druids
Tooke's Pantheon
Transactions of the Royal Society of Literature
Turnbull's Voyage Round the World
Turner's History of the Anglo-Saxons
Tylor's Primitive Culture
Ulster Journal of Archæology
Unitarian Review, Boston
Universe Displayed, iv. vols.
Upham's Buddhism
Urquhart's Spirit of the East
Vallancey's Ancient Irish Language
Vallancey's Bulgaria
Vallancey's Colec. de Rebus Hibern
Vancouvre's Voyage Round the World
Virgil's Works
Volney's Travels in Syria
Wait's Jewish Antiquities
Wait's Oriental Antiquities
Wakeman's Archæologia Hibernica
Ward's View of the Hindoos
Waring's Monuments and Ornament
Wheeler's History of India
Weber's Indian Literature
Welsh Archæology
Westropp's Archæological Handbook
Wilder's Ancient Symbol Worship
Wilkinson's Ancient Egypt
Willis's Current Notes
Wilson's Egypt of the Past
Wilson's Pre-historic Annals of Scotland
Wormius's Danish Monuments
Young's Egyptian Antiquities
Xenophon Anabasis
FOOTNOTES:
[1] "English Forests and Forest Trees."
[2] _Edin. Rev._, 1869.
[3] See _Quar. Rev._, 114.
[4] "Symbolism."
[5] "Rivers of Life," vol. I.
[6] "Indian Antiquities."
[7] Barlowe's "Symbolism."
[8] Forlong.
[9] Moses Maimonides.
[10] Geograph. Lib., IX.
[11] Id., XVIII. 43.
[12] Metam. Lib., VIII. 689.
[13] Metam. Lib., VIII.
[14] Theb. Lib., II. 736.
[15] Ousley's "Persia," vol. I.
[16] Ousley, vol. I.
[17] Ousley, vol. I.
[18] Barlow's Symbolism.
[19] Barlowe's "Symbolism."
[20] Oriental Fragments.
[21] Lib. xv., c. 24
[22] Le Mythologie des Plantes, vol. II.
[23] "Forestry Journal," vol. VIII.
[24] "Forestry," p. 132.
[25] Landon's "Arboretum."
[26] Barlow.
[27] Life by Willibrord, chap. viii.
[28] Willis's Current Notes for February, 1854.
[29] Percy's "Mallet's Northern Antiquities."
[30] Descrip. N. and E. of Europe, p. 289.
PHALLIC SERIES
CR. 8VO, VELLUM, 7/6 EACH.
Only a _very limited number_, privately printed.
PHALLICISM.--A Description of the Worship of Lingam-Yoni in various parts
of the World, and in different Ages, with an Account of Ancient and Modern
Crosses, particularly of the Crux Ansata (or Handled Cross) and other
Symbols connected with the Mysteries of Sex Worship. _Nearly out of
print._
OPHIOLATREIA.--An Account of the Rites and Mysteries connected with the
Origin, Rise, and Development of Serpent Worship in various parts of the
World, enriched with Interesting Traditions, and a full description of the
celebrated Serpent Mounds and Temples, the whole forming an exposition of
one of the phases of Phallic, or Sex Worship.
PHALLIC OBJECTS, MONUMENTS AND REMAINS; Illustrations of the Rise and
Development of the Phallic Idea (Sex Worship), and its embodiment in Works
of Nature and Art. _Etched Frontispiece._
CULTUS ARBORUM.--A Descriptive Account of Phallic Tree Worship, with
illustrative Legends, Superstitious Usages, &c.; exhibiting its Origin and
Development amongst the Eastern and Western Nations of the World, from the
earliest to modern times.
IN PREPARATION.
FISHES, FLOWERS, AND FIRE as Phallic Symbols.
Transcriber's Notes:
Passages in italics are indicated by _italics_.
Letters with diacritical marks are not represented in this text version.
Foonote 29 appears on page 92 of the text, but there is no corresponding
marker on the page.
The following misprints have been corrected:
"enveloved" corrected to "enveloped" (page 52)
"acauthaceous" corrected to "acanthaceous" (page 61)
"medim" corrected to "medium" (page 64)
"neglience" corrected to "negligence" (page 67)
"heoric" corrected to "heroic" (page 88)
"respresented" corrected to "typo represented" (page 91)
Other than the corrections listed above, spelling inconsistencies have
been retained from the original.