Bible Studies: Essays on Phallic Worship and Other Curious Rites and Customs

Together with their other functions the Kadeshah, like the eastern nautch girls and bayaderes, devoted themselves to dancing and music (see Isaiah xxiii. 16). Dancing was an important part of ancient religious worship, as may be noticed in the case of King David, who danced before the ark, clad only in a linen ephod, probably a symbolic emblem (see Judges viii. 27), to the scandal of his wife, whom he had purchased by a trophy of two hundred foreskins from the uncircumcised Philistines (1 Sam. xviii. 27; 2 Sam. vi. 14-16). When the Israelites worshipped the golden calf they danced naked (Exodus xxxii. 19, 25). They sat down to eat and to drink, and rose up to play, the word being the same as that used in Gen. xxvi. 8. The word chag is frequently translated "feast," and means "dance." In the wide prevalence of sacred prostitution Sir John Lubbock sees a corroboration of his hypothesis of communal marriage. Mr. Wake, however, refers it to the custom of sexual hospitality, a practice widely spread among all savage races, the rite like that of blood covenanting being associated with ideas of kinship and friendliness.

We have seen that the early Jews shared in the phallic worship of the nations around them. Despite the war against Baal and Asherah worship by the prophets of Jahveh, it was common in the time of the Judges (iii. 7). Solomon himself was a worshipper of Ashtoreth, a faith doubtless after the heart of the sensual sultan (1 Kings xi. 5). The people of Judah "built them high places and phalli and ashera on every high hill and under every green tree. And there were also Sodomites in the land" (1 Kings xiv. 23, 24). The mother of Asa made "an abominable image for an Asherah" (1 Kings xv. 13).12 The images of Asherah were kept in the house of Jahveh till the time of Josiah (2 Kings xxiii. 6). Dr. Kuenen says (Religion of Israel, vol. i., p. 80), "the images, pillars and asheras were not considered by those who worshipped them as antagonistic to the acknowledgment of Jahveh as the God of Israel." The same writer contends that Jeroboam exhibiting the calves or young bulls could truly say "These be thy gods, O Israel." Remembering, too, that every Jew bears in his own body the mark of a special covenant with the Lord, the reader may take up his Bible and find much over which pious preachers and commentators have woven a pretty close veil. I will briefly notice a few particulars.

Without going into the question of the translation of Genesis i. 2, it is evident from v. 27 that God is hermaphrodite. "So God created man in his own image, in the image of God created he him, male and female (zakar and nekaba) created he them."

It is not difficult to find traces of phallicism in the allegory of the Garden of Eden. This has been noticed from the earliest times. The rabbis classed the first chapters of Genesis with the Song of Solomon and certain portions of Ezekiel as not to be read by anyone under thirty. The Manichæans and other early Christians held the phallic view. Clement of Alexandria (Strom iii.) admits the sin of Adam consists in a premature indulgence of the sexual appetite. This view explains why knowledge was prohibited and why the first effect of the fall was the perception of nakedness. Basilides contended that we should reverence the serpent because it induced Eve to share the caresses of Adam, without which the human race would never have existed. Many modern writers, notably Beverland and Dr. Donaldson, have sustained the phallic interpretation. Archbishop Whately is also said to have advocated a similar opinion in an anonymous Latin work published in Germany. Dr. Donaldson, who was renowned as a scholar, makes some curious versions of the Hebrew. His translation of the alleged "Messianic promise" in Genesis iii. 15, his adversary, Dr. Perowne, the present Dean of Peterborough, says, is "so gross that it will not bear rendering into English." A good Hebraist, a Jew by birth, who had never heard of Dr. Donaldson's Jashar, gave me an exactly similar rendering of this verse—which makes it a representation of coition—and instanced the phrase "the serpent was more subtle than the other beasts of the field," as an illustration of early Jewish humor.

The French physician, Parise, eloquently says: "This sublime gift of transmitting life—fatal perogative, which man continually forfeits—at once the mainstay of morality by means of family ties, and the powerful cause of depravity—the energetic spring of life and health—the ceaseless source of disease and infirmity—this faculty involves almost all that man can attain of earthly happiness or misfortune, of earthly pleasure or of pain; and the tree of knowledge, of good and evil, is the symbol of it, as true as it is expressive."

Dr. Adam Clarke was so impressed by the difficulty of the serpent having originally gone erect, that he thinks that nachash means "a creature of the ape or ourang-outang kind." Yet it has been suggested that a key to the word may be found in Ezekiel xvi. 36, where it is translated "filthiness." There is nothing whatever in the story to show that the serpent is the Devil. This was an after idea when the Devil had become the symbol of passion and the instigator of lust. De Gubernatis, in his Zoological Mythology (vol. ii., p. 399), says "The phallical serpent is the cause of the fall of the first man." Many other difficulties in the story become less obscure when it is viewed as a remnant in which a phallic element is embodied.

Some have detected a phallic signification in the story of the ark and the deluge, a legend capable of many interpretations. The phallic view is represented in the symbols in fig. 6, taken from Jacob Bryant's Mythology, vol. iv., p. 286, in which the rainbow overshadows the mystic ark, which carries the life across the restless flood of time, which drowns everything that has life, and promises that seed-time and harvest shall endure, and the Ruach broods over the waters. Gerald Massey devotes a section of his Natural Genesis to the typology of the Ark and the Deluge. M. Clermont-Ganneau holds that the Ruach was the feminine companion of Elohim, and that this idea was continued under the name of Kodesh the Euach Kodesh or Holy Ghost, which with the Jews and early Nazarene Christians was feminine.

Another point to be briefly noticed is Jacob's anointing of the stone which he slept on, and then erected and called Beth El, or "house of God," the residence of the creative spirit. This was a phallic rite. Exactly the same anointing of the linga is performed in India till this day. It is evident that Jacob's worship of the pillar was orthodox at the time the narrative was written, for God sends him back to the pillar to perform his vow (see Gen. xxxv.), and again he goes through phallic rites (v. 14). When Paul says, "Flee fornication. Know ye not that your body is the temple of the Holy Ghost?" he elevates and spiritualises the conception which lay in the word Bethel. According to Philo Byblius, the huge stones common in Syria, as in so many lands, were called Baetylia. Kalisch says it is not extravagant to suppose that the words are identical. From this custom of anointing comes the conception of the Messiah, or Christ the Anointed. Kissing the stone or god appears also to have been a religious rite. Thus we read of kissing Baal (1 Kings xix. 18) and kissing the "calves" (Hos. xiii. 2). Epi-phanius said that the Ophites kissed the serpent which this wretched people called the Eucharist. They concluded the ceremonies by singing a hymn through him to the Supreme Father. (See Fergusson's Tree and Serpent Worship, p. 9.) The kissing of the Mohammedan saint's member and of the Pope's toe are probably connected. Amalarius, who lived in the age of Charlemagne, says that on Friday (Dies Veneris) the Pope and cardinals crawl on all fours along the aisles of St. Peter's to a cross before an altar which they salute and kiss.

Mr. Grant Allen, in an article on Sacred Stones in the Fortnightly Review, Jan., 1890, says:

"Samuel judged Israel every year at Bethel, the place of Jacob's sacred pillar; at Gilgal, the place where Joshua's twelve stones were set up; and at Mizpeh, where stood the cairn surmounted by the pillars of Laban's servant. He, himself, 'took a stone and set it up between Mizpeh and Shen'; and its very name, Ebenezer, 'the stone of help,' shows that it was originally worshipped before proceeding on an expedition, though the Jehovistic gloss, 'saying Hitherto the Lord hath helped us,' does its best, of course, to obscure the real meaning. It was to the stone circle of Gilgal that Samuel directed Saul to go down, saying; 'I will come down unto thee, to offer burnt offerings, and to sacrifice sacrifices of peace offerings.' It was at the cairn of Mizpeh that Saul was chosen king; and after the victory over the Ammonites, Saul went once more to the great Stonehenge at Gilgal to 'review the kingdom,' and 'There they made Saul king before Jahveh in Gilgal; and there they sacrificed sacrifices of peace offerings before Jahyeh.'"

This last passage, as Mr. Allen points out, is very instructive, as showing that in the opinion of the writer, Jahveh was then domiciled at Gilgal.

M. Soury, in his note to chap. ii. of his Religion of Israel, says: "It is needful to point out, with M. Schrader, that the most ancient Babylonian inscriptions in the Accadian tongues, those of Urukh and of Ur Kasdim, preserved in the British Museum, were engraved on clay phalii. We have here the origin of the usages and customs of religion so long followed among the Oanaanites and Hebrews (Y. Movers, Die Phonizer, I., 591, et passim)."

In the old hymn embodied in Deut. xxxii., God is frequently called Tsur, "The Rock which begat thee," etc. Major-General Forlong believes "that the Jews had a Phallus or phallic symbol in their 'Ark of the Testimony' or Ark of the Eduth, a word which I hold tries to veil the real objects" (Rivers of Life, vol. i., p. 149). He does not scruple to say this was "the real God of the Jews; that God of the Ark or the Testimony, but surely not of Europe" (vol. i., p. 169). This contention is forcibly suggested by the picture of the Egyptian Ark found in Dr. Smith's Bible Dictionary, art.

"Ark of the Covenant." The Ark of the Testimony, or significant thing, the tabernacle of the testimony and the veil of the testimony alluded to in Exodus are never mentioned in Deuteronomy. The Rev. T. Wilson, in his Archaeological Dictionary, art. "Sanctum," observes that "the Ark of the Covenant, which was the greatest ornament of the first temple, was wanting in the second, but a stone of three inches thick, it is said, supplied its place, which they [the Jews] further assert is still in the Mahommedan mosque called the temple of the Stone, which is erected where the Temple of Jerusalem stood." This forcibly suggests that the nature of the "God in the box" which the Jews carried about with them was similar to that carried in the processions of Osiris and Dionysos. According to 1 Kings viii. 9 the Ark contained two stones, but the much later writer of Heb. ix. 4 makes it contain the golden pot with manna, Aaron's rod, and the tables of the covenant.

Mr. Sellon, in the papers of the Anthropological Society of London, 1863-4, p. 327, argues: "There would also now appear good ground for believing that the ark of the covenant, held so sacred by the Jews, contained nothing more nor less than a phallus, the ark being the type of the Argha or Yoni (Linga worship) of India." Hargrave Jennings (Phallicism, p. 67) says: "We know from the Jewish records that the ark contained a table of stone.... That stone was phallic, and yet identical with the sacred name Jehovah, which, written in unpointed Hebrew with four letters, is JEVE, or JHVH (the H being merely an aspirate and the same as E). This process leaves us the two letters I and V (in another form, U); then, if we place the I in the V, we have the 'Holy of Holies'; we also have the Linga and Yoni and Argha of the Hindus, the Isvara and 'Supreme Lord'; and here we have the whole secret of its mystic and arc-celestial import confirmed in itself by being identical with the Ling-yoni of the Ark of the Covenant."

In Hosea, who finds it quite natural that the Lord should tell him "Go take unto thee a wife of whoredoms," we find the Lord called his zakar (translated memorial, xii. 5). In the same prophet we read that Jahveh declares thou shalt call me Ishi (my husband); and shalt no more call me Baali (ii. 16). Again he says to his people "I am your husband" (Hosea iii. 14); "Thy maker is thine husband; Jahveh Sabaoth is his name" (Isaiah liv. 5). I was an husband to them, saith Jahveh (Jer. xxxi. 32. See also Jer. iii. 20 and Ezek. xvi. 32). God even does not scruple to represent himself in Ezekiel xxiii. as the husband of two adulterous sisters. Taking to other deities is continually called whoring and adultery. See Exod. xxxiv. 15, 16; Lev. xx. 5; Num. xxv. 1-3; Deut. xxxi. 16; xxxii. 16-21; Jud. ii. 17; viii. 27; 1 Chron. v. 25; Ps. lxxiii. 27; cvi. 39; Jer. iii. 1, 2, 6; Ezek. xvi. 15, 17; xxiii. 3; Hos. i. 2; ii. 4, 5; iv. 13, 15; v. 3, 4; ix. 7. In the Wisdom of Solomon (xiv. 12), we read: "For the devising of idols was the beginning of spiritual fornication, and the invention of them the corruption of life." Here the word "spiritual" is deliberately inserted to pervert the meaning. Let any one reflect how such coarse expressions could continually be used unless the writers were used to phallic worship. Further consider the narrative in Numbers xxxi., where the Lord takes a maiden tribute out of 32,000 girls, who must all have been examined. Vestal virgins and nuns are all consecrated like the kadeshim to the god, and the god is personified by the priest. In this sense phallicism is the key of all the creeds.

That some remnants of phallicism may be traced even in Christianity, will be evident to the readers of Anacalypsis, by Godfrey Higgins; Ancient Faiths Embodied in Ancient Names, by Dr. Thomas Inman, and Ancient Pagan and Modern Christian Symbolism Exposed and Explained, by the same author; the valuable Rivers of Life, by Major-General Forlong; a little book on Idolomania, by "Investigator Abhorrens"; and another on The Masculine Cross, by Sha Rocco (New York, 1874). The sign of the cross, certainly long pre-Christian in the Egyptian sign for life, is specially dealt with in the last two works. In fig. 7 we see the connection of the Egyptian tau with the Hermæ. Of fig. 8 General Forlong (Rivers of Life, vol i., p 65) says: "The Samaritan cross, which they stamped on their coins, was No. 1, but the Norseman preferred No. 2 (the circle and four stout arms of equal size and weight), and called it Tor's hammer. It is somewhat like No. 3, which the Greek Christians early adopted, though this is more decidedly phallic, and shows clearly the meaning so much insisted on by some writers as to all meeting in the centre."

The custom of eating fish on Friday (Dies Veneris) is considered a survival of the days when a peculiar sexual signification was given to the fish, which has such a prominent place in Christian symbolism. Fig. 9 illustrates the origin of the bishop's mitre.

The vescica piscis, or fish's bladder (fig. 10), is a well-known ecclesiastical emblem of the virgin, often used in church windows, seals, etc. The symbol is equally known in India. Its real nature is shown in fig. 11, discovered by Layard at Nineveh, depicting its worshipper seated on a lotus. The vescica piscis is conspicuously displayed in fig. 12, copied from a Rosary of the Blessed Virgin, printed at Venice 1582, with the license from the Inquisition, in which the Holy Dove darts his ray, fecundating the Holy Virgin. Many instances of Christ in an elliptical aureole may be seen in Didron's Christian Iconography, fig. 71, p. 281, vol. i. strikingly resembles our figure.

CIRCUMCISION

Among the many traces that the Jews were once savages I place the distinguishing mark of their race, circumcision. Many explanations have been given of this curious custom. The account, in Genesis xvii. that God commanded it to Abraham, at the ripe age of 99, critics agree was written after the exile—that is, thirteen hundred years after the death of the patriarch. Now, there is evidence from the Egyptian monuments that circumcision was known long before Abraham's time. This constrains Dr. Kitto to say, "God might have selected a practice already in use among other nations." If so, God must have had a curious taste and an uninventive mind. Why, having made people as they are, he should order his chosen race to be mutilated, must be a puzzle to the orthodox. Some writers have absurdly argued that the Egyptians borrowed from the Jews, whom they despised (see Genesis xliii. 32). Apart from the evidence of Herodotus and of monuments and mummies to the contrary, this view is never suggested in the Bible, but the testimony of the book of Joshua (v. 9) implies the reverse.

The narrative of the Lord's attempted assassination of Moses (Exodus iv. 24-26), which we shall shortly examine, has the most archaic complexion of any of the biblical references to circumcision, and from it Dr. T. K. Cheyne argues that the rite is of Arabian origin.13 If instituted in the time of Abraham under the penalty of death, it is curious that Moses never circumcised his own son, nor saw to its performance in the wilderness for forty years, so that Joshua had personally to circumcise over a million males at Gilgal.

Let us now look at the various theories of the origin and purpose of circumcision. Rationalising Jews say it is of a sanatory character. This view, though found in Philo, may be dismissed as an after theory to meet a religious difficulty. Most Asiatic nations are uncircumcised. The Philistines did not practice the rite, nor did the Syrians in the time of Josephus. Even if in a few cases it might possibly be beneficial, that would be no sufficient reason for imposing it on a whole nation under penalty of death. The fact is, the rite is a religious one. Indeed, upon its retention the early controversy between Jews and Christians largely turned.

The view that it is an imposed mutilation of a subject race is suggested in Dr. Remondino's History of Circumcision, and has the high authority of Herbert Spencer. He instances the trophy of foreskins taken by David as a dowry for Saul's daughter (1 Sam. xviii. 27), and that Hyrcanus having subdued the Idumeans, made them submit to circumcision. This, however, may have been a part of the policy of making them one with the Jewish race in being tributary to Jahveh. It is not easy to see how a mutilation imposed from without should ever become a part of the pride of race and be enjoined when all other mutilations were forbidden.

I incline to a view which, although in accord with early sociological conditions, I have never yet seen stated. It was suggested to me by the passage where Tacitus alludes to this custom among the Jews. It is that circumcision is of the nature of savage totem and tattoo marks—a device to distinguish the tribal division from other tribes, and to indicate those with whom the tribe might marry.14 If, as has been suggested, the meaning of Genesis xxxiv. 14 is "one who is uncircumcised is as a woman to us," this view is confirmed. The Jewish abhorrence to mixed marriages and "the bed of the uncircumcised" is well known.

The Hebrew distinguishing term for male—zachar, which also means record or memorial—will agree with this view, as also with that of Dr. Trumbull, which associates circumcision with that of blood-covenanting. It seems evident from the narrative in Exodus iv., where Zipporah, after circumcising her son, says—not as generally understood to Moses—"A bloody husband art thou to me," but to Jahveh, "Thou art a Kathan of blood"—i.e., one made akin by circumcision—that this idea of a blood-covenant became interwoven with the rite. It is to be noticed that in the covenant between God and the Jews women had no share.

Dr. Kuenen holds that circumcision is of the nature of a substitute for human sacrifice. No doubt the Jews had such sacrifices, and were familiar with the idea of substitution; but with this I rather connect the Passover observance. If a sacrifice, it was doubtless phallic—an offering to the god on whom the fruit of the womb depended; possibly a substitution for the barbarous rites by which the priests of Cybele were instituted for office. Ptolemy's Tetrabibles, speaking of the neighboring nations, says: "Many of them devote their genitals to their divinities." According to Gerald Massey, "it was a dedication of the first-fruits of the male at the shrine of the virgin mother and child, which was one way of passing the seed through the fire to Moloch."

Westrop and Wake (Phallicism in Ancient Religion, p. 37) say "Circumcision, in its inception, is a purely phallic rite, having for its aim the marking of that which from its associations is viewed with peculiar veneration, and it converts the two phases of this superstition which have for their object respectively the instrument of generation and the agent."

General Forlong, who maintains the phallic view, also holds that "truth compels us to attach an Aphrodisiacal character to the mutilations of this highly sensual Jewish race." This view will not be hastily rejected by those who know of the many strange devices resorted to by barbarous peoples. Some have believed that circumcision enhances fecundity.

With the exception of the two first views, which I dismiss as not explaining the religious and permanent character of the rite, all these views imply a special regard being paid to the emblem of generation. This is further confirmed by the manner of oath-taking customary among the ancient Jews. When Abraham swore his servant, he said, "Put, I pray thee, thy hand under my thigh" (Gen. xxiv. 2). The same euphemism is used in the account of Jacob swearing Joseph (xlvii. 29), and the custom, which has lasted among Arabs until modern days, is also alluded to in the Hebrew of 1 Chronicles xxix. 24. The Latin testiculi seems to point to a similar custom. In the law that no uncircumcised or sexually-imperfect person might appear before the shrine of the Lord, we may see yet further evidence that Jewish worship was akin to the phallic rites of the nations around them.

MOSES AT THE INN

And it came to pass by the way in the inn, that the lord met him, and sought to kill him. Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet, and said,

Surely a bloody husband art thou to me.

So he let him go: then she said,

A bloody husband thou art, because of the circumcision.

—Exodus iv. 24-26.

Anyone who wishes to note the various shifts to which orthodox people will resort in their attempts to pass off the barbarous records of the Jews as God's holy word, should demand an explanation of the attempted assassination of Moses by Jehovah, as recorded in the above verses. Some commentators say that by the Lord is meant "the angel of the Lord," as if Jehovah was incapable of personally conducting so nefarious a piece of business. Bishop Patrick says "The Schechinah, I suppose, appeared to him—appeared with a drawn sword, perhaps, as he did to Balaam and David." Some say it was Moses's firstborn the Lord sought to kill. Some say it was at the child's feet the foreskin was cast, others at those of Moses, but the Targums of Jonathan and Jerusalem more properly represent that it was at the feet of God, in order to pacify him.

The story certainly presents some difficulties. Moses had just had one of his numerous interviews with Jehovah, who had told him to go back to Egypt, for all those are dead who sought his life. He is to tell Pharaoh that Israel is the Lord's firstborn, and that if Pharaoh will not let the Israelites go he will slay Pharaoh's firstborn. Then immediately follows this passage. Why this sudden change of conduct towards Moses, whose life Jehovah was apparently so anxious to save?