Aphrodisiacs and Anti-aphrodisiacs. John Marriott Davenport

only ancient writers expressing themselves freely upon subjects regarded by us as indecent, but even sculptors and painters equally unrestrained in this particular.

      The statesman took advantage of these religious impressions: whatever tended to increase population being held in honour. Those images and Priapi so frequently found in the temples of the ancients, and even in their houses, and which we consider as objects of indecent lewdness, were, in their eyes, but so many sacred motives exciting them to propagate their species.

      In order to represent by a physical object the reproductive power of the sun in spring-time, as well as the action of that power on all sentient beings, the ancients adopted that symbol of the male gender which the Greeks, who derive it from the Egyptians, called—Phallus.1 This worship was so general as to have spread itself over a large portion of the habitable globe, for it flourished for many ages in Egypt and Syria, Persia, Asia Minor, Greece and Italy: it was, and still is, in vigour in India and many parts of Africa, and was even found in America on its discovery by the Spaniards. Thus Garcilaso de la Vega informs us2 that, in the public squares of Panuco (a Mexican town), bas-reliefs were found which, like those of India, represented, in various ways the sexual union; while at Tlascala, another town of that country, the reproductive act was worshipped under the joint symbol of the generative organs, male and female.

      A more surprising fact is, that this worship has, as will be shewn hereafter, been perpetuated to a very late date, among the Christians of Europe.

      In its origin, the Phallus or emblem of the generative and procreative powers of nature appears to have been of a very simple and inoffensive character—although it was afterwards made subservient to the grossest and most superstitious purposes.

      In India this worship is everywhere to be found accompanying the triune God, called by the Hindoos, Trimourti or Trinity, and the significant form of the single obelisk or pillar called the Linga or Lingham;3 and it should be observed, in justice to the Hindoos that it is some comparative and negative praise to them, that this emblem, under which they express the elements and operations of nature is not externally indecorous. Unlike the abominable realities of Egypt, Greece, and Rome, we see this Indian phallic emblem in the Hindoo religious exhibitions, without offence, nor know, until information be extorted, that we are contemplating a symbol whose prototype is obscene.4

Plate II.

      Besides the Lingham, the equally significant Yoni or Cteis is to be seen, being the female organ of generation. It is sometimes single, often in conjunction, for the Indians, believing that the emblem of fecundity might be rendered more energetic by combining the organs of both sexes, did so unite them, giving to this double symbol the name of Pulleiar, confounded by some writers with the Lingham itself. This pulleiar is highly venerated by the sectarian worshippers of Siva (the third god of the Trimourti), who hang it round their neck, as a charm or amulet, or enclosing it in a small box, fasten it upon their arm. The Indians have also a little jewel called taly, worn, in like manner, by females round their necks as a charm. It is presented to them on their wedding day by their husbands, who receive it from the hands of the Brahmins. Upon these jewels is engraved the representation, either of the Lingham or of the Pulleiar. The following anecdote connected with this custom is given by M. Sonnerat.5

"A Capuchin missionary had a serious dispute with the Jesuits residing at Pondicherry, which was referred for decision to the judicial courts. The disciples of Loyola, who can be toleration itself when toleration furthers their crafty and ambitious views, had declined all interference with the above custom. M. Tournon, the Pope's legate apostolic, who regarded the matter as one not to be trifled with, and with whom, moreover, the Jesuits were no favourites, strictly prohibited the taly, enjoining all female converts to substitute in its place either a cross or a medal of the Virgin. The Indian women, strongly attached to their ancient customs, refused obedience. The missionaries, apprehensive of losing the fruits of their zealous labours, and seeing the number of their neophytes daily diminishing, entered into a compromise by adopting a mezzo-termine with the females in question, and it was agreed that a Cross should be engraved upon the taly, an arrangement by which the symbol of Christian salvation was coupled with that of the male and female pudenda."

      The deep and enthusiastic veneration felt by the Hindoos for this worship is naturally explained by their intense anxiety and desire for having children who might perform those ceremonies to their manes which they firmly and piously believe will have the effect of mitigating their punishment in the world to come. They worship the Lingham, therefore, for the sake of having progeny, and husbands, whose wives are barren, send them to adore that symbol, and, if report be true, the ladies take especial care not to disappoint the wish of their dear spouses.

      It is probable that the introduction of this worship is due to the Indians who founded the sect of Siva, imagining, as they no doubt did, that the most effectual means of propagating it would be by presenting their deity under the form of that organ by which the reproduction of the human race is effected.

      Nothing can be a greater proof of the high antiquity of the Indians than this worship, it being certain that the Egyptians did not establish it, as well as the dogma of the Metempsychosis, among themselves, until after they had travelled in India.

      Phalli, usually in lead, have been even found in the river Rhône. These were most likely the signs and tokens belonging to some secret society probably of a licentious character. Similar ones are in the Forgeais collection, and were engraved in the Plombs Historiés of that antiquarian.6

Plate III. PHALLIC EMBLEM. Found in the Rhone. From the Forgeais Collection.

According to an ingenious writer,7 who is of opinion that the Indians sent, at a very remote period, colonists to Ireland, the round towers, so numerous in that island, are no other than ancient Phallic temples erected in honour of the fructifying power of nature emanating, as it was supposed to do, from the sun, under the name of Sol, Phœbus, Apollo, Abad, or Budh.8

      Alluding to these towers, Mr. O'Brien observes, "the eastern votaries, suiting the action to the idea, and that their vivid imaginations might be still more enlivened by the very form of the temple, actually constructed its architecture after the model of the membrum virile, which, obscenity apart, is the divinity-formed and indispensable medium selected by God himself for human propagation and sexual prolificacy." There is every reason to believe that our May-pole is a relic of the ancient Phallic worship.

Plate IV. ROUND TOWER AT KLONDALKIN, IRELAND. THREE HEADED OSIRIS

      The manners of the ancient Hebrews seem to have differed little, if at all, in this respect, from those of the nations surrounding them: thus, David, dancing with all his might before the ark, lifted up his ephod and exhibited his nakedness to "the eyes of the handmaids of his servants." No blame is attached to the king for such gross indecency during a public and religious ceremony; while Michal, his wife, was punished with barrenness, for expressing her disapprobation of his conduct.9

This example attests the great respect entertained by the Hebrews for the organs of generation;10 but we have a further proof of this reverence for them in the fact that, when taking a solemn oath, they placed