Forlong - Rivers of Life

Sun Worship.
We see the development of this Karnean idea in the horns given in some statuary and
pictures to Moses and the irradiations shown by Christian, issuing from their most holy
personages as well as from the “Sacred heart” and many another ghostly thing.
Figure 68 page 185 shows Diana’s and other queenly diadems, and the phallic ideas
symbolised in crowns, cornets, and such emblems of a great prince or chief. These were
all intended to show mighty men, and great manliness; the Kingly or Ducal emblem
is very like a Linga-in-Argha or Sri-linga.
Apollo was the panakea for every ill; he was medicine, health, the “All-heal,”
as the Druids called their mistletoe, because a symbol of Sol’s birth at Christmas-tide.
They spelt it, we are told, A’l-hael, and meant “health,” SWTHR or Saviour, as where
Kallimakus says of Apollo:—
“ Where’er the genial panakea falls,
Health crowns the state, and safety guards the walls.”
Indeed, no unbiased reader can fail to see many startling coincidences between
the stories told of Apollo and of Christ. From Kallimakus we learn. that the
“Good Shepherd” idea came from this SOTER, who was the first Saviour known to
man in Europe as coming down from heaven to “feed his flocks, and lead them by
still waters,” and this some three hundred years before Christianity thus spoke.
“ His flocks Apollo by Amphrysus led,
. . . . . .
Our pastures to enrich, and flocks to bless,
And fertile, flocks, and pastures needs must prove
On which Apollo shines with fruitful love,
. . . . . .
The God himself the strong foundation lays
On which their walls successful builders raise.
By this the poet seems to intimate that many will build on this foundation, and that
those who do so will not be unsuccessful. It was Apollo who was to “sit at the right
hand” (pei Dii dexioj ½sai) of Jove, and to have all “power from on high;” which Kallimakus
translates as an old old story even in his day. He was “the true light;” and
in the Jewish idea of the seasons as pourtrayed in their cherubim (such as the beautiful
one which I give on next page from Calmet’s Bible Dictionary), we see a perfectly similar
idea to that which Orpheus gives us, though there we have a dog conjoined with the
bull, and the lion. I shall have more to say hereafter as to this very graphic solar
picture of “the Seasons”; meantime I wish my readers to bear it in mind along with
the other cherubim form given at page 169 ante, in connection with the picturepainting
which abounds from Isaiah to Revelation. There is much meaning in the wings
up and the wings down, the sweet placid face of the fertilizing God of Day—nude to
below the waist; in the curious fringing of the wings made to form a yoni-centre, whilst
the whole picture represents the Yoni radiating fire as from a centre of fertility—an idea
very common in this Solo-phallic lore. The eye-like dottings all over the feathers are
also Yonis, such as we see on all the garments of Indra.
Ancient writers insist much, not only on Apollo sitting at the right hand of Jov,
but on his being the Saviour of mankind. Kallimakus says:
“ Thee thy blessed mother bore and pleased assigned
The willing SAVIOUR of distressed mankind.” 1
1 Hymn to Apollo, p. 120. [No citation point for this note in print edition.]
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