* The Contemporary Review for June 1888, says (p. 804) "when
Lord Dalhousie passed an Act intended to repress obscenity
(in India), a special clause in it exempted all temples and
religious emblems from its operation."
I am not one of those who find in phallicism the key to all the mysteries of mythology. All the striking phenomena of nature—the alternations of light and darkness, sun and moon, the terrors of the thunderstorm, and of pain, disease and death, together with his own dreams and imaginations—contributed to evoke the wonder and superstition of early man. But investigation of early religion shows it often nucleated around the phenomena of generation. The first and final problem of religion concerns the production of things. Man's own body was always nearer to him than sun, moon, and stars; and early man, thinking not in words but in things, had to express the very idea of creation or production in terms of his own body. It was so in Egypt, where the symbol, from being the sign of production, became also the sign of life, and of regeneration and resurrection. It was so in Babylonia and Assyria, as in ancient Greece and Troy, and is so till this day in India.
Montaigne says:
"Fifty severall deities were in times past allotted to this office. And there hath beene a nation found which to allay and coole the lustful concupiscence of such as came for devotion, kept wenches of purpose in their temples to be used; for it was a point of religion to deale with them before one went to prayers. Nimirum propter continentiam incontinentia neces-saria est, incendium ignibus extinguitur: 'Belike we must be incontinent that we may be continent, burning is quenched by fire.' In most places of the world that part of our body was deified. In that same province some flead it to offer, and consecrated a peece thereof; others offered and consecrated their seed."
It is in India that this early worship maybe best studied at the present day. The worshippers of Siva identify their great god, Maha Deva, with the linga, and wear on their left arm a bracelet containing the linga and yoni. The rival sect of followers of Vishnu have also a phallic significance in their symbolism. The linga yoni (fig. 1) is indeed one of the commonest of religious symbols in India. Its use extends from the Himalayas to Cape Comorin. Major-General Forlong says the ordinary Maha Deva of Northern India is the simple arrangement shown in fig. 2, in which we see "what was I suspect the first Delphic tripod supporting a vase of water over the Linga in Yona. Such may be counted by scores in a day's march over Northern India, and especially at ghats or river ferries, or crossings of any streams or roads; for are they not Hermæ?" The Linga Purana tells us that the linga was a pillar of fire in which Siva was present. This reminds one of Jahveh appearing as a pillar of cloud by day and a pillar of fire by night.
So astounded have been many writers at the phenomena presented by phallic worship that they have sought to explain it, not only by the story of the fall and the belief in original sin, but by the direct agency of devils.* Yet it may be wrong to associate the origin of phallic worship with obscenity. Early man was rather unmoral than immoral. Obliged to think in things, it was to him no perversion to mentally associate with his own person the awe of the mysterious power of production. The sense of pleasure and the desire for progeny of course contributed. The worship was indeed both natural and inevitable in the evolution of man from savagery. When, however, phallic worship was established, it naturally led to practices such as those which Herodotus, Diodorus, and Lucian tell us took place in the Egyptian, Babylonian, and Syrian religions.
* See Gougenot des Mousseaux's curious work Dieu et les
Dieux, Paris, 1854. When the Luxor monument was erected in
Rome, Pope Sixtus V. deliberately exorcised the devils out
of possession of it.
Hume's observation that polytheism invariably preceded monotheism has been confirmed by all subsequent investigation. The belief in one god or supreme spirit springs out of the belief in many gods or spirits. That this was so with the Jews there is sufficient evidence in the Bible, despite the fact that the documents so called have been frequently "redacted," that is corrected, and the evidence in large part erased. An instance of this falsification may be found in Judges xviii. 30 (see Revised Version), where "Manasseh" has been piously substituted for Moses, in order to conceal the fact that the direct descendants of Moses were image worshippers down till the time of the captivity. The Rabbis gave what Milton calls "this insulse rule out of their Talmud; 'That all words, which in the Law are written obscenely, must be changed to more civil words.' Fools who would teach men to read more decently than God thought good to write."* Instances of euphemisms may be traced in the case of the "feet" (Judges iii. 24, Song v. 3, Isaiah vii* 20); "thigh" (Num. v. 24); "heel" (Gen, iii. 15); "heels" (Jer. xiii. 22); and "hand" (Isaiah lvii. 7). This last verse is translated by Dr. Cheyne, "and behind the door and the post hast thou placed thy memorial, for apart from me thou hast uncovered and gone up; thou hast enlarged thy bed, and obtained a contract from them (?); thou hast loved their bed; thou hast beheld the phallus." In his note Dr. Cheyne gives the view of the Targum and Jerome "that 'memorial' = idol (or rather idolatrous symbol—the phallus)."
* "Apology for Smectymnus," Works, p.84.
The priests, whose policy it was to keep the nation isolated, did their best to destroy the evidence that the Jews shared in the idolatrous beliefs and practices of the nations around them. In particular the cult of Baal and Asherah, which we shall see was a form of phallic worship, became obnoxious, and the evidence of its existence was sought to be obliterated. The worship, moreover, became an esoteric one, known only to the priestly caste, as it still is among Roman Catholic initiates, and the priestly caste were naturally desirous that the ordinary worshipper should not become "as one of us."
It is unquestionable that in the earliest times the Hebrews worshipped Baal. In proof there is the direct assertion of Jahveh himself (Hosea ii. 16) that "thou shalt call me Ishi [my husband] and shalt call me no more Baali." The evidence of names, too, is decisive. Gideon's other name, Jerubbaal (Jud. vi. 32, and 1 Sam. xii. 11), was evidently the true one, for in 2 Sam. xi. 21, the name Jerubbesheth is substituted. Eshbaal (1 Chron. viii. 33) is called Ishbosheth (2 Sam. ii. 8, 10). Meribbaal (1 Chron. viii. 34) is Mephibosheth (2 Sam. iv. 4).* Now bosheth means v "shame," or "shameful thing," and as Dr. Donaldson points out, in especial, "sexual shame," as in Gen. ii. 25. In the Septuagint version of 1 Kings xviii. 25, the prophets of Baal are called "the prophets of that shame." Hosea ix. 10 says "they went to Baal-peor and consecrated themselves to Bosheth and became abominable like that they loved." Micah i. 11 "having thy Bosheth naked." Jeremiah xi. 5, "For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to Bosheth, altars to burn incense unto Baal."
* So Baaljadah [1 Chron. xiv. 7] is Eliada [2 Sam. v. 161.]
In 1 Chron. xii. 6, we have the curious combination,
Baaljah, i.e. Baal is Jah, as the name of one of David's
heroes.
The place where the ark stood, known afterwards as Kirjath-jearim, was formerly named Baalah, or place of Baal (I Chron. xiii. 6). The change of name took place after David's time, since the writer of 2 Sam. vi. 2 says merely that David went with the ark from "Baale of Judah."* Colenso notices that when the four hundred and fifty prophets of Baal are said to have been destroyed by Elijah, nothing is said of the four hundred prophets of the Asherah. "Also these same '400 prophets,' apparently,