CHAPTER VII.

_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.