Forlong - Rivers of Life

Serpent and Phallic Worship.
heaven, and that it will return again on the last day. According to the story, it is the scene of the
Prophet’s night journey from the Holy City, his footprint, whence he started, being a shrine in the
western side. It also bears the mark of the angel Gabriel’s hand, who had to lay hold of the rock, or it
would have ascended with the Prophet, and the end of all things must then have come. The traditions
connected with the sacred rock are far too many to relate. . . . . . The north end has been all cut
down; so has the west; and although the first impression of any one looking at it is, that it is just
like any rough rock on the top of a hill, a more careful inspection indicates that a tool has been used upon
it in many places. It is about 60 by 50 feet in extent, and is surrounded by a circle of four piers and
twelve pillars, which support the dome above. The impression produced by this rough rock,
canopied by silk of many hues, and covered by one of the grandest of ancient temples, built of
the finest marbles and mosaics, is difficult to describe; for it is exceptional among temples. The
real rock, rude as it seems to the eye, is more awe-inspiring, under such circumstances, than the
finest picture or sculpture which art ever produced. The sacred cave is under the south-east
corner.”
At the north end of the rock, there is a place scooped out as if for some rite, and
a cavity in front of it, which, it is said, was for sacrifice by those who assert that the
rock was the altar of the temple. Christians used this rock as an altar, and some of
the tool marks upon it are held to have occurred during their domination. Cave and
Fire rites are not yet extirpated from Jerusalem, nor indeed, from any nation of
earth. Christians still rush for sacred fire to the holy cave at the birth of Sol, and
men and women strive, in secret nooks, to pass naked through such holy fire as will
appear further on; see also Inman’s Symbolism, 2d Ed. 1874, p. 112. Nor has Mount
or Omphi-Worship (that is Venus’ Mount, or the Mons veneris), or at least intense
veneration almost amounting to worship, disappeared among Jews and Syrians. Mounts
Moriah, Zion, and Calvary are as sacred to thousands, as Mount Meroo is to hundreds of
thousands. Wherever we find a dome or skull (Calvaria) shaped hill (and of course a
Lingam one also), whether in Asia or Africa, we are certain to hear that it is revered if
not actually worshipped; and not only so, but that all objects like this skull and cone
are so too; moreover, as many as possible will be made like to these, as cakes for the
gods, or even for use in temples, &c., on which a few words.
The Rev. J. Bathurst Deane tells us that “honey cakes, with raised lumps upon
them like navels, were carried by noble virgins in their hands in golden baskets,” and
that such formed “a very important part of the procession,” and rites, and ceremonies
of Bacchus,—that in these baskets “were also Sesamum, small pyramids, wool, grains
of salt, and a SERPENT.” (Serpent Worship, p. 188). “The people followed” these
maids with these occult insignia “crowned with serpents, carrying them in their hands,
brandishing them over their heads, and shouting with great vehemence eÜia, eÜia, Euia,
which, being roughly aspirated, says Clemens Alexandrinus, will denote a female serpent."
Some thought the words meant “Eve, Eve,” as connected with the serpent, but the
Rev. Mr Deane says there is no doubt it simply meant Ephia or Epis, Or Ob, Obia,
&c., meaning the Great Serpent Deity. The shape of the cakes was, in plan and
setion, like the priestly hats and shields, page 185, Fig. 68, 69, and these are continued
by the Roman Church in the symbolic hats of all orders below the rank of
183