Forlong - Rivers of Life
Forlong - Rivers of Life Forlong - Rivers of Life
190 Rivers of Life, or Faiths of Man in all Lands. was a stone of the Strays; he that had lost or found anything was to repair thither; he that had found was to stand there to produce it, he that had lost, to tell the signs and marks; . . . . . the Jew is bound to restore for the satisfying of the name of the Lord” (Tser or Hamor), so that it is here plain that we have a stone acting the part of Jupiter Fœderis, a “righteous Lord,” and Presence, before which all are bound to act truthfully and honestly. It was probably a remnant of a Lingam or Pillar, such as the good and pious King Josiah “stood beside” and made his compact (2 Kings xxiii. 3), as I am of opinion the present fragment of the “black stone” in the the wall of AI-Ka-aba of Meka is,—see my illustration under “Arabian faiths.” The Jewish temple idea to the present moment is still that of a fetish or magical idol which no unbeliever can understand or should be permitted to behold. Up to the time when the Rabbim were expelled their city, they insisted on the constant and miraculous interpositions and even sayings of their Jhavh. Thus “flesh they said could not corrupt on his altar, and any woman smelling the offerings could not miscarry; rain could not put out the everlasting fire, nor the wind hinder the smoke from rising towards heaven as of old like a pillar.” This is a purely Sivaik idea; it was Siva’s mode of proving himself to Vishnoo. All Jerusalem is so holy (on account of “this rock, my Elohim,” 2 Sam. xxii. 3—Ps. xviii. 2), that nothing that has happened to it from the time of Solomon is capable of profaning it and so on, see Calmet, Art. Jerusalem. Can anything be more superstitious? Not Benares, nor any place or people I know of in the East, seems to have a more degraded idea of the Almighty Spirit which we call God, than the utterers and believers of such nonsense. No respectable Hindoo of ordinary education would so talk or think. In regard to the shape which the Eduth may have taken, I have shown in Fig. 76 the ordinary lingam as standing on the top of the ark—“the mercy seat” as we have it translated, which is, however, rather too grand a phrase, and not at all so appropriate as the proper translation, which. signifies ‘the place of sacrifice,’ or the place for making offerings, or ‘the propitatory place’—the ƒlast»rion of the LXX, in fact, the Argha. The step adjoining this is where we see worshippers come and deposit their rice, fIowers, &c., I am half inclined to think, however, that the Eduth of Moses was feminine, as he seemed to prefer the Arkite symbolism to that of the Bull or Aaronic Calf or Fig. 72.—AN EGYPTIAN ARK. Cone; and if so, this Egyptian ark—an ordinary one, such as we see in Kitto’s Pictorial Bible at Exodus xxv. and in many other books—might possibly be what Moses would adopt. Whether male or female, of course when travelling it was shut up inside the ark,
Serpent and Phallic Worship. together with all the other articles of the cult, as the phallic rod, almond sprig, two stones, &c. Nor would the Eduth on all occasions be shown to the public, for we read that it was usually behind a veil, see Ex. xxvii. 21 and elsewhere. The vase in Fig. 72 represents female nature—Isis or Ishtar, which priests are here seen carrying, for all people to adore. Its cover is Osiris or Asher, the Ram of the vernal year; at the door sits Apis or Siva’s representative, the Nanda. or Bull, or it may be the tiger of similar salacious signification; on this chest we see also all the symbols of creation and fertility; the head bending over the baskets or corn-sheaf-looking objects being, I believe, the Lotus, though it is customary to call them feathers, &c. Of course wandering Arabs—encamped, about 1500 B.C., under the shadow of Mount Sinai, and led by a Midianite Shekh, even though he might be learned in some Egyptian matters, were not likely to have had anything so perfect as the subject of this illustration, not to say these wonderfully developed. ideas we read in Exodus xxv. and onwards. Being, however, brickmakers, and possibly artizans in Egypt for many years (not 400 or 430 but “four generations” or some 120 years, we may grant that they saw the imagery of the Egyptian faith, and would try to make the best Adām or Adāma their circumstances admitted of. Moses, we know, gave very special orders regarding a pot or vase of manna being laid up before the Eduth (probably in imita- tion of this Egyptian vase) so perhaps he in this way favoured both sects (the Lingam and Yonites) of the tribes for a vase with bread in it is a veritable God of bread—Beth-lehem or Ephrata, a vase being a real “house”—Lady or “Distri- buter of Bread” thus we have our Lord the Eduth and our Lady, the Eduth—Siva and Sivi. Fig. 73.—THE ARK OF PHILE WITH ENLARGED SYMBOL—MAN AND WOMAN. I give here another well-known Egyptian ark, that usually called “the Ark of Phile,” in which we see two figuress, represnting in the language of Egyptian hierogly- 191
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Serpent and Phallic Worship.<br />
together with all the other articles <strong>of</strong> the cult, as the phallic rod, almond sprig,<br />
two stones, &c. Nor would the Eduth on all occasions be shown to the public, for<br />
we read that it was usually behind a veil, see Ex. xxvii. 21 and elsewhere.<br />
The vase in Fig. 72 represents female nature—Isis or Ishtar, which priests are here<br />
seen carrying, for all people to adore. Its cover is Osiris or Asher, the Ram <strong>of</strong> the vernal<br />
year; at the door sits Apis or Siva’s representative, the Nanda. or Bull, or it may be<br />
the tiger <strong>of</strong> similar salacious signification; on this chest we see also all the symbols <strong>of</strong><br />
creation and fertility; the head bending over the baskets or corn-sheaf-looking objects<br />
being, I believe, the Lotus, though it is customary to call them feathers, &c. Of<br />
course wandering Arabs—encamped, about 1500 B.C., under the shadow <strong>of</strong> Mount<br />
Sinai, and led by a Midianite Shekh, even though he might be learned in some<br />
Egyptian matters, were not likely to have had anything so perfect as the subject <strong>of</strong> this<br />
illustration, not to say these wonderfully developed. ideas we read in Exodus xxv. and<br />
onwards. Being, however, brickmakers, and possibly artizans in Egypt for many years<br />
(not 400 or 430 but “four generations” or some 120 years, we may grant that they<br />
saw the imagery <strong>of</strong> the Egyptian faith, and would try to make the best Adām or<br />
Adāma their circumstances admitted <strong>of</strong>. Moses, we know, gave very special orders<br />
regarding a pot or vase <strong>of</strong> manna being laid up before the Eduth (probably in imita-<br />
tion <strong>of</strong> this Egyptian vase) so perhaps he in this way favoured both sects (the<br />
Lingam and Yonites) <strong>of</strong> the tribes for a vase with bread in it is a veritable God <strong>of</strong><br />
bread—Beth-lehem or Ephrata, a vase being a real “house”—Lady or “Distri-<br />
buter <strong>of</strong> Bread” thus we have our Lord the Eduth and our Lady, the Eduth—Siva<br />
and Sivi.<br />
Fig. 73.—THE ARK OF PHILE WITH ENLARGED SYMBOL—MAN AND WOMAN.<br />
I give here another well-known Egyptian ark, that usually called “the Ark <strong>of</strong><br />
Phile,” in which we see two figuress, represnting in the language <strong>of</strong> Egyptian hierogly-<br />
191
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