the Man, p. 94; and Beal: Hist. Buddha.
[43:6] Chambers, art. "Transmigration."
[44:1] See The Religion of Israel, p. 18.
[44:2] Malachi iv. 5.
[44:3] Matthew xvii. 12, 13.
[44:4] See Bonwick: Egyptian Belief, p. 78.
[44:5] Faber: Orig. Pagan Idol, vol. iii. p. 612; in Anacalypsis, vol.
i. p. 210.
[45:1] Indian Antiquities, vol. ii. p. 202.
[45:2] Contra Celsus, lib. vi. c. xxii.
[45:3] Tylor: Primitive Culture, vol. i. p. 324.
[45:4] Ibid.
[45:5] Indian Antiquities, vol. ii. p. 262.
[45:6] Dupuis: Origin of Religious Beliefs, p. 344.
[45:7] Volney's Ruins, p. 147, _note_.
[45:8] See Child's Prog. Relig. Ideas, vol. i. pp. 160, 162.
[46:1] Genesis xxviii. 12, 13.
[46:2] Genesis xxviii. 18, 19.
[46:3] "Phallic," from "Phallus," a representation of the male
generative organs. For further information on this subject, see the
works of R. Payne Knight, and Dr. Thomas Inman.
[46:4] Bible for Learners, vol. i. pp. 175, 276. See, also, Knight:
Ancient Art and Mythology; and Inman: Ancient Faiths, vol. i. and ii.
[46:5] See Myths of the British Druids, p. 300; and Higgins: Celtic
Druids.
[46:6] Quoted by R. Payne Knight: Ancient Art and Mythology, p. 114,
_note_.
[46:7] See Illustrations in Dr. Inman's Pagan and Christian Symbolism.
[46:8] See Inman: Ancient Faiths, vol. i. pp. 543, 544.
[47:1] Bible for Learners, vol. i. pp. 177, 178, 317, 321, 322.
[47:2] Indian Antiquities, vol. ii. p. 356.
[47:3] Ibid.
[47:4] We read in Bell's "Pantheon of the Gods and Demi-Gods of
Antiquity," under the head of BAELYLION, BAELYLIA or BAETYLOS, that they
are "_Anointed Stones_, worshiped among the Greeks, Phrygians, and other
nations of the East;" that "these Baetylia were greatly venerated by the
ancient Heathen, many of their idols being no other;" and that, "in
reality no sort of idol was more common in the East, than that of oblong
stones _erected_, and hence termed by the Greeks _pillars_." The Rev.
Geo. W. Cox, in his Aryan Mythology (vol. ii. p. 113), says: "The
erection of these stone columns or pillars, the forms of which in most
cases tell their own story, are common throughout the East, some of the
most elaborate being found near Ghizni." And Mr. Wake (Phallism in
Ancient Religions, p. 60), says: "Kiyun, or Kivan, the name of the deity
said by Amos (v. 26), to have been worshiped in the wilderness by the
Hebrews, signifies GOD OF THE PILLAR."
[47:5] We find that there was nothing gross or immoral in the worship of
the male and female generative organs among the ancients, when the
subject is properly understood. Being the most intimately connected with
the reproduction of life on earth, the _Linga_ became the symbol under
which the _Sun_, invoked with a thousand names, has been worshiped
throughout the world _as the restorer of the powers of nature_ after the
long sleep or death of winter. But if the _Linga_ is the Sun-god in his
majesty, the _Yoni_ is the earth who yields her fruit under his
fertilizing warmth.
The _Phallic tree_ is introduced into the narrative of the book of
Genesis: but it is here called a tree, not of life, but of the knowledge
of good and evil, that knowledge which dawns in the mind with the first
consciousness of difference between man and woman. In contrast with this
tree of carnal indulgence, tending to death, is the tree of life,
denoting the higher existence for which man was designed, and which
would bring with it the happiness and the freedom of the children of
God. In the brazen serpent of the Pentateuch, the two emblems of the
_cross_ and _serpent_, the quiescent and energising Phallos, are united.
(See Cox: Aryan Mythology, vol. ii. pp. 113, 116, 118.)
[47:6] See Cox: Aryan Mytho., ii. 112, 113.