Forlong - Rivers of Life

Serpent and Phallic Worship.
showing the ark boats which formed the principal objects of the processions of this
worship of the Petipharæ, the first of which is that seen in Fig. 80, p. 201; and adds
that the god of this ark was variously styled Omphi, Alphi, Elphi, Orphi, Urphi; and
he might have added the Aleph or A of all nations, for A standing by itself represented
Bacchus, because it was the Phallus. All these words, adds this learned old writer,
come from El and Orus, but he does not see that this justly commits the Jews and
himself to the worship of a phallic God in Elohim! The fact is that the Ompi, when
male, is the A or ! on its side as in the oldest Syriac language; that is, the ploughshare
(see my Fig. 105, II.-4., p. 233); which stir up Sita of India and Persephone of
Greece, the yielding seed vessels of Mother Terra. When Ompi are female, then we have
ovicular ones as in I.-2 or IV.-1 of this figure, or the globe of Venus on the masculine
cross, X.-2, a variant of the Crux Ansata Fig. 99, page 228. The two sexes in conjunction
are therefore, !O, IO, or IAO = the dual androgyne, and greatest of Gods.
The Greeks were most partial to the name Amphi, as in Amphiarus, “Amphilocus,
the God of Light” (Plutarch), and therefore Uranian Jove, Amphion, the
Oracle of Apollo, and “Amphictuoms, who wexe the prophetic personages attending at
the temple of Delphi.” One of the names of Minerva was Amphira, “a compound,”
says Bryant, “of Amphi-Ur, signifying divine wisdom,” the name of the oracle of Orus
in Delos. Virgil calls the prophetic Sibyl Amphrysia vates (Æen. iv. 368); and in
Phokia we find that the Ompi is connected with both Dionysus—the Sun and Serpent
deity—and the actual mystic reptile, for Pausanias says that Amphiklea (Om-pi Kala?)
of Phokia, which owned Dionysus as its guardian deity, was also called Ophitea (x. 884,
see Bryant I. 316). The very ancient hymns and praises sung to Ham, or Am—the
Sun, by the Homeridæ and Iamidæ (worshippers of I-Am), were called after him Ad,
Athyr, and Amphi; which the Greeks expressed in Dithyrambos and Thriambos, Latinised
into Triumphus. Ham, or the Sun, was in very early Greek days called Iamus,
his priests Iamidæ, and his oracles Iamphi and Iambi, i.e. I-Ompi. The Egyptians
called Ham Tithrambo; and Diodorus says that “one of the titles given to Dionysus
was Thriambus” (v. 213), which we see clearly in Tor-Ambus, the tower, or pillar-oracle
of Ham, alias the Sun-Stone or Maha-Deva. He was called “the Shepherd Terambus,
rich in flocks and a great musician; and was known as a bird (that is, flier or swift
mover), called Cirambes or Cirambi, the oracular (sic) of the Sun” (Hol. on Bryant, 422),
for Kir, or Kor speaks through an Am-be. The Iamidæ, or priests of Ianus (Gaelic
Hamesh, English James) served him before an altar where fire bnrned everlastingly, for
he was 'Aq£atoj or the immortal one. The Greeks called Ham, Hermes, and his processions
ware accompanied by great shouting of P’omphi, and hence the words pomp¾, 1 Pompa,
and our pomp; but Pompeiæ continued for ages to mean simply oracles or symbols
of the Phallo-Sun deity as the Fertiliser, whose emblem was the simple Pillar as the socalled
“Pompey’s Pillar,” which has nothing to do with the great Triumvir, but very
much with the I-Am-Thriambos. The shafts of these pillars, says Bryant (I. 325), are
mostly a superstructure of a later date than the bases. All pillars were sacred to the
1 [“conduct, escort, guidance; a solemn procession” (Liddell-Scott intermediate, s.v.) — T.S.]
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