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LUCIAN

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

battle and victory: a hero is a man that in fighting against evil achieves immortal deeds, and attains divine honours. as in the gradation of ranks the noble stands between the king and the freeman, so does the hero between god and man. from nobles come forth kings, from heroes gods, r^pw? earlv ef uvopwirov rt kol deov a-vvoerov, o fxr)tid dvopcotro'i earl, iii^re 6eolucian in dial, mortuor. 3, yet so that the human predominates' ita tamen ut plus ab liomine habeat' says servius on aen. 1, 200. the hero succumbs to pains, wounds, death, from which even the gods, according to the view of antiquity, were not exempt (p. 318. in the hero, man attains the half of deity, becomes a demigod, semideus: rj fi t6 eo) v yeva avspcov, ii. 12, 23; avhpwv i)pu)(dv delov 7ew9

BLAVATSKY H P ANTHROPOGENESIS

ary heroes of the pre-historic, still, once really existing races. creuzer was wise in his generation, for he did not charge with deliberate deceit, or dullness and superstition, an endless series of recognized philosophers, who mention these races and assert that, even in their own time, they saw their fossils. there were sceptics in days of old- no fewer and as great as they are now. but even a lucian, a democritus and an epicurus yielded to the evidence of facts and showed the discriminative capacity of really[[footnote(s* these are the beings whose legendary existence has served as a ground-work upon which to build the rabbinical lilith, and what the believers in the bible would term the antediluvian women, and the kabalists the pre-adamite races. they are no fiction- this is certain

rfold" and yet the triad and tetradic symbols come under one unified name with the christians- the jehovah of the seven letters? why again in the hebrew sheba is the oath (the pythagorean tetraktis) identical with number 7; or, as mr. g. massey has it "taking an oath was synonymous with 'to seven' and the 10 expressed by the letter yod, was the full number of iao-sabaoth, the ten-lettered god? in lucian's auction, pythagoras asks "how do you reckon" the reply is "one, two, three, four "then, do you see" says pythagoras "in what you conceive four there are ten; then, a perfect triangle and our oath (tetraktis, four" or seven. why does proclus say in timaeus, c. iii "the father of the golden verses celebrates the tetractys as the fountain of perennial nature? simply because those western kab

each an maddin nag (behold the morning star, pointing to the planet venus, the maddena nag of the chaldeans[[vol. 2, page] 760 the secret doctrine. strabo speaks of an island near to britannia "where ceres and persephone were worshipped with the same rites as in samothrace (lib. iv) and this island was sacred ierna" where a perpetual fire was lit. the druids believed in the rebirth of man, not as lucian explains "that the same spirit shall animate a new body, not here, but in a different world" but in a series of re-incarnations in this same world; for as diodorus says, they declared that the souls of men, after determinate periods, would pass into other bodies* these tenets came to the fifth race aryans from their predecessors of the fourth race, the atlanteans. they had piously preserved

veloped in the far north, though after the sinking of the continent of atlantis its tribes emigrated further south into asia. hence prometheus is son of asia, and deukalion, his son, the greek noah- he who created men out of the stones of mother[[footnote(s* the equivalent of this name is given in the original[[vol. 2, page] 769 the sons of coelus and terra. earth- is called a northern scythe, by lucian, and prometheus is made the brother of atlas and is tied down to mount caucasus amid the snows* greece had her hyperborean as well as her southern apollo. thus nearly all the gods of egypt, greece, and phoenicia, as well as those of other pantheons, are of a northern origin and originated in lemuria, towards the close of the third race, after its full physical and physiological evolution ha

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

poisoning crimes. typical punishments for the offense of poisoning included hanging, castration, and execution by burning, an action usually reserved for those guilty of witchcraft. see an eighteenthcentury account in john ashton, the devil in britain and america (london: ward and downey, 1896, pp. 311.13; and carroll, slave insurrections, p. 70. wood, black majority, p. 290; allen d. candler and lucian knight, eds, colonial records of the state of georgia (atlanta: franklin printing and publishing, 1904, vol. 18, pp. 641.44, cited in william d. piersen, black legacy: america's hidden heritage (amherst, university of massachusetts press, 1993, p. 114; watson "north carolina slave courts" pp. 30.31; and alan d. watson "impulse toward independence: resistance and rebellion among north caroli

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

tly set to work making a temple for the gods. the way was thus prepared for alexander, who proceeded to abonotica, diligently advertising his skill as a prophet, so that on his arrival people from many neighboring towns consulted him, and his fame soon spread as far as rome. we are told that the emperor aurelius himself conferred with alexander before undertaking an important military enterprise. lucian gives a possible explanation of the paphlagonian prophet s remarkable popularity. alexander, he says, came in the course of his early travels to pella in macedon, where he found a unique breed of serpents, large, beautiful, and so tame and harmless that they were allowed by the inhabitants to enter their houses and play with children. a plan took shape in his brain that would help him attai

ess for enlightenment and freedom. new york: arica institute, 1976. interviews with oscar ichazo. new york: arica institute press, 1982. ariel one of the two spirits supposed to have attended the seventeenth- century english writer on witchcraft, john beaumont. aries see association pour la recherche etl information sur l esotericisme arignote an early ghost story told by the ancient greek writer lucian (second century c.e. the story relates that at corinth, in the cranaus quarter, there was a certain house that no one would inhabit, because it was haunted by a specter. a man named arignote, well versed in the lore of egyptian magical books, shut himself in the house to pass the night and began to read peacefully in the court. soon the specter made its appearance, and in order to frighten

not at all disturbed. he admonished the specter by a magic spell that he found in his books, and he commanded it to go to a corner of the court, where it disappeared. on the following day the spot to which the specter had retreated was dug up, and a skeleton was found. when it was properly buried, the ghost was not seen again. this anecdote is an adaptation of the adventure of athenodorus, which lucian had read in pliny. arigo, jose (1918.1971) pseudonym of jose pedro de freitas, a brazilian psychic healer who performed surgical operations without proper instruments or anesthetics. arigo, who claimed to be directed by the spirit of dr. adolpho fritz, performed complex operations at top speed with an unsterilized pocket knife. in 1957 he was sentenced to imprisonment for illegally practici

ries because she was unable to obtain satisfactory results. the case was dismissed on the grounds that there had been no intent to defraud, although the judge severely criticized the apparatus as bogus. use of the black box is against the biscar, jeanette encyclopedia of occultism& parapsychology. 5th ed. 188 law in the united states. however, in a more sympathetic investigation of the apparatus, lucian landau suggested that success depended upon the special sensitivity of the operator. in this respect, the apparatus would be related to the phenomenon of thought photography as attempted by ted serios. for a negative view of abrams, see the volume by gardner. sources: abrams, albert. new concepts in diagnosis and treatment. physico- clinical, 1924. barr, sir james. abrams methods of diagnos

que de shatan: de la legende au dogme. n.p, 1903. l humanite posthume et le monde angelique. n.p, n.d. methode de dedoublement personnel. n.p, 1913. l occultisme et la science. paris: j. meyer, 1926. l occultisme et la vie. paris: editions adyar, 1928. qu est-ce l ame? n.p, n.d. la reincarnation. n.p, n.d. la sorcellerie des campagnes. n.p, 1923. la vie posthume. paris: h. durville, 1922. landau, lucian (1912) industrial consultant who experimented and lectured in the field of parapsychology. he was born on april 13, 1912, in warsaw, poland. he first came to england as a business executive and consultant in the rubber, plastics, and electronics industries. he invented various devices and processes used in britain, france, and italy and wrote a study on latex published by the british rubber

nce, and italy and wrote a study on latex published by the british rubber development board in 1954. landau experimented with dowsing, clairvoyance, psychic photography, and radiasthesia and lectured on such subjects to the medical society for the study of radiesthesia, the cambridge university society for the study of parapsychology, and encyclopedia of occultism& parapsychology. 5th ed. landau, lucian 889 the college of psychic science, london. he published articles in light journal, including a report on the delawarr camera (vol. 77, no. 3430 [march 1957 (see also black box) sources: landau, lucian. radionics: general considerations. journal of the british society of dowsers (september 1958. pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. l

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

xandria plotinus began to absorb some of the gnostic mysticism circulating throughout the mediterranean basin. but everywhere he also found a growing indifference to religion as known to the more ancient greeks and egyptians. by this time, the pantheons of greece, rome, and egypt had become fused in the worship of serapis, and this fusion had been forwarded by the works of plutarch, apuleius, and lucian. the position of metaphysical philosophy at this time was by no means a strong one. in fact, metaphysical emphases had given place to ethical teachings, and philosophy was regarded as a branch of literature, or an elegant recreation. plotinus persuaded himself that philosophy and religion should be one, and that speculation should be a search after god. it was at this time that he first hea

ases revealed to them. not only were sacrifices and ceremonial purifications performed here, but the priests also prescribed other preparations for the minds of the sleepers to be enlightened. they had to fast one day and refrain from wine for three. amphilochus, the son of amphiaraus, had a similar oracle at mallos, in cilicia, which pausanias called the most trustworthy and credible of the age. lucian mentioned that all those who wished to question the oracle had to lay down two oboles (small silver coins. egyptian oracles the oracles of ancient egypt were as numerous as those of greece. herodotus claimed that at least seven gods in egypt spoke by oracles. supposedly, the most reliable were considered to give an intimation of their intentions by means of remarkable events. these were car

mochares began using loadstone (magnetized ore) to construct the vaulting in the temple of arsinoe at alexandria, to suspended in midair an iron statue inside. such a levitating statue would have been a great wonder if the plan had succeeded. procopius described a complex clock that the engineers for the ancient romans were responsible for having figures of gods and heroes that moved on the hour. lucian related how a certain alexander caused a statue of aesculapius to speak by using the gullet of a crane to transmit a voice through the mouth of the statue. in the fourth century, bishop theophilus described statues at alexandria that he broke open and discovered to be hollow; they were placed against a wall in such a position that priests could slip behind them and speak. it was believed th

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

t not horus) are among the speakers; which is concerned with the convoking of an assembly of the gods to reform themselves and the celestial images; whence there is to come a general reform of mankind involving a return of egyptian religion and ethics. there is, further, a curious vein of lucianic familiarity in the treatment of the gods in the hermetic treatise (momus is a character much used by lucian)7 which is also typical of the spaccio. the kore kosmou was first published in 1591, grouped with the' ibid, p. 7. 2 ibid, pp. 8-9' ibid, p. 17* ibid, pp. 18-20. 5 ibid, pp. 21-2. i have only mentioned a few items in the litany. 6 for a discussion of it, see festugiere, iii, pp. 37-41, 83 ff. 7 he is mentioned in lucian's vera historia, which was well known to bruno and is referred to in th

published in 1591, grouped with the' ibid, p. 7. 2 ibid, pp. 8-9' ibid, p. 17* ibid, pp. 18-20. 5 ibid, pp. 21-2. i have only mentioned a few items in the litany. 6 for a discussion of it, see festugiere, iii, pp. 37-41, 83 ff. 7 he is mentioned in lucian's vera historia, which was well known to bruno and is referred to in the cena de le ceneri, dial. 3 dial, ital, p. i l l. bruno certainly knew lucian's works directly, but the point is that in the kore kosmou there is a momus in' a hermetic context "hermes was pleased at hearing the words of momus for they were said to him in a familiar tone (c.h, iv, p. 16. 216 giordano bruno in england: the hermetic reform other hermetic writings, and with a latin translation by patrizi' if bruno knew it before 1584, the date of the publication of the

grippa of nettesheim, the magician. as f. tocco pointed out, some of bruno's passages about the ass are taken from agrippa's de vanitate scientiarum in which he had expounded the occult sciences, in the end rejecting them as vanity, using the ass of ignorance symbol.2 in the dedication of this work, agrippa describes himself as having been turned into a "philosophical ass, like those described by lucian and apuleius. we have to see bruno in the framework of the cabala del cavallo pegaseo and its sequel, in order to realise the full abnormality of his position in the tradition of the renaissance magi. by outlining the system of the sephiroth and the related christian celestial hierarchies, bruno is consciously evoking the position of the christian renaissance magus and consciously departing

GAMBLE ELIZA BURT THE GOD IDEA OF THE ANCIENTS OR SEX IN RELIGION

s, greeks, and romans, was the shield and serpent. in celtic druids i find that nath, the egyptian neith, the "goddess of wisdom and science whose symbol was the shield and serpent, was worshipped among the ancient irish" the male god associated with her was naith, and according to higgins represented "the opposite of neith" in rivers of life is observed a reference to the assyrian goddess hea by lucian. in a note forlong says that no doubt hea is the same as haiya or haya. in other words she represents the universal hermaphrodite--the creative principle throughout nature, which was originally worshipped as female. the actual signification of the word haya is "life" in ancient arabia it was applied to a group of kinsmen. the rev. mr. davis is of the opinion that noe or noah was the same as

GILBERT THE MAGICAL MASON

great.fromhis time astrology became naturalized among the greeks.itwas much cultivated by the stoic philosphers.fromgreece the study passed naturally to italy and to rome. cato the elder refers to it. cneius octavius had an astrologic figure found on his person when he was slain in the days of marius. sylla was advised by the chaldeans. cicero speaks of divination received by pompey and crassus. lucian also states that julius cresar noted the revolutions of the stars. nigidius figulus was famous as an astrologer in the later years of the roman republic, and foretold the supremacy of augustus cesar.172themagical masonthese roman astrologers became generally known as chal255 deans, whether they were greeks or italians; they rose to the zenith of fame in the early century of the empire,butla

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

n he laughed at soothsayers, and went into the stable, where the horse's skeleton lay, but when he trod on the skull, a snake darted out of it and stung bim in the foot, whereof he sickened and died (see suppl. 2 apparently a slip; for that was athena. trins. 950 spectees. 432) at the trivium (ohg. driwikki),i conf. tlieocr. 2, 15 and virg. aen. 4, 609' nocturnis hecate triviis ululata per urbes/ lucian's ^txoyj/evsij'i cap. 22. 24 tells us how such a 'ekutt] appeared in the wood to eacrates, and the yelping dogs are there too (see suppl. tacitus germ. 43 thus describes the harii, a people o n.e. germany' truces insitae feritati arte ac tempore lenocinantur; nigra scuta^ tincta corpora, atras ad proelia noctes legunt, ipsaque formidine atque umhra feralis exercitus terrorem inferunt, nullo

e sieve does not fall, but spins round. sieve-tuening. key-spinning. 1109 ceut, many books meufcion it, and couple together sieve-turners and spell-speakers^ it may liore and there be still in use, conf. stender sub v 'seetinu tezzinaht^ and his gram. p. 299; it seems the lettons stick it on a pair of shears. but it was already known to the greeks, theocritus 3, 31 mentions a k0(jkiv6^avtllucian (alex. 7) speaks of koakivcp fj,avtevea6ac among the paphlagonians; potter 1, 766 thus desci-ibes the process of koa- kcvofxavreia: they held up the sieve by a string, prayed to the gods, then ran over the names of the suspects; at that of the doer the sieve set ojfsjnnning (see suppl. in the same way people stuck a hereditary key in the bible (at the first chap, of john^ or a cleaver in a

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

s; we have seen how this couple created a new generation by casting stones. plutarch adds, that when deucalion let a dove out of the ark, he could tell 1 buttmann on the myth of the deluge, p. 21. 2 conf. the annolied 308 seq, which brings the bavarians from armenia. 3 all this in buttmann, pp. 24-27. 578 ceeation. the approach of storm by her flying back, and of fair weather by her keeping away. lucian (de dea syria, cap. 12. 13) calls him tov ztcvoea (the scythian; if that sprang out of, 1 it may have long had this altered form in the legend itself. some branches of the greek race had their own stories of an ancient flood, of which they called the heroes ogyges and ogygos; 2 but all these accounts are wanting in epic details.3 a rich store of these opens for us in the indian mahabharata

l, and equally heathen. all the slavs call paradise rai, serv. raj, pol. ray, boh. rag, to which add lith. rojus, sometimes called rojaus sodas (garden of par, or simply darzas (garden. kai as a contraction of paradise (span, parayso) is almost too violent; anton (essay on slavs 1, 35) says the arabic arai means paradise. 2 like valholl, the greek elysium too, rj\va-iov trestov (plutarch 4, 1156. lucian de luctu 7) was not a general abode of all the 1 the prjifft-r /stott, od. 4, 565. 2 to me the connexion of rai (and perh. of rad glad, willing) with pal s, pa, p&lt? 5ios (patdios) easy, and petct easily, seems obvious. homer s gods are /seta living in ease. trans. 822 time and woeld. dead, but of picked heroes: the greeks too made the highest blessedness wait upon the warrior s valour

s: the greeks too made the highest blessedness wait upon the warrior s valour. neither were all heroes even admitted there, menelaos was as son-in-law of zeus, od. 4, 569; others even more renowned were housed with aides, in hades. achilles paces the flowery mead, the acr&lt/>o8eao \i/jl(t)v of the underworld, whither hermes conducts the souls of the slain suitors, od. 11, 539. 24, 13. lucian de luctu 5. philops. 24. this( ea of the blest is no less known to our native song and story. children falling into wells pass through green meadows to the house of friendly holla. flore 24, 22: swer im selber den tot tuot, den geriuwet diu vart, und ist im ouch verspart diu wise, dar du komen wilt, an der blancheflur spilt (plays) mit andern genuogen (enow, die sich niht ersluogen; who sla

MASTERING WITCHCRAFT

, called into being by an application of your witch power for the performance of a task. as such, they should be treated with firmness, as opposed to the respect and deference you will show to gods and demons. they should never, under any circumstances, be let out of the command of their witch creator. mickey mouse's "fantasia" broomsticks were based on a very old magical legend incorporated into lucian's philopseudes and later into the lay of st. dunstan, which graphically illustrates what can happen psychically if you ever let your elemental servants get out of control! magical times and seasons finally, as a novice witch or warlock, you will need to know about the times and seasons of the witches' year. these are the correct times when you will be able to recharge your magical batteries

MORALS AND DOGMA

musical instruments and dances, was enamored of atys, a youth; that either he in a fit of frenzy mutilated himself or was mutilated by her in a paroxysm of jealousy; that he died, and afterward, like adonis, was restored to life. it is the ph nician fiction as to the sun-god, expressed in other terms, under other forms, and with other names. cybele was worshipped in syria, under the name of rhea. lucian says that the lydian atys there established her worship and built her temple. the name of rhea is also found in the ancient cosmogony of the ph nicians by sanchoniathon. it was atys the lydian, says lucian, who, having been mutilated, first established the mysteries of rhea, and taught the phrygians, the lydians, and the people of samothrace to celebrate them. rhea, like cybele, was represe

he sea, symbolical of the seven spheres through which the soul must reascend: and the hindus must bathe in the sacred river ganges. clemens of alexandria cites a passage of menander, who speaks of a purification by sprinkling three times with salt and water. sulphur, resin, and the laurel also served for purification, as did air, earth, water, and fire. the initiates at heliopolis, in syria, says lucian, sacrificed the sacred lamb, symbol of aries, then the sign of the vernal equinox; ate his flesh, as the israelites did at the passover; and then touched his head and feet to theirs, and knelt upon the fleece. then they bathed in warm water, drank of the same, and slept upon the ground. there was a distinction between the lesser and greater mysteries. one must have been for some years admit

e of osiris and isis, but generally all their sacred legends, by the stars, by their appearance and disappearance, by their ascension, by the phases of the moon, and the increase and diminution of her light; by the march of the sun, the division of time and the heavens into two parts, one assigned to darkness and the other to light; by the nile and, in fine, by the whole round of physical causes. lucian tells us that the bull apis, sacred to the egyptians, was the image of the celestial bull, or taurus; and that jupiter ammon, horned like a ram, was an image of the constellation aries. and clemens of alexandria assures us that the four principal sacred animals, carried in their processions, were emblems of the four signs or cardinal points which fixed the seasons at the equinoxes and solst

by his symbolic statues, and by the sign into which he entered at the vernal equinox. he especially dispensed the humid principle of nature, generative element of all things; and the nile and all moisture were regarded as emanations from him, without which there could be no vegetation. that osiris and isis were the sun and moon, is attested by many ancient writers; by diogenes laertius, plutarch, lucian, suidas, macrobius, martianus capella, and others. his power was symbolized by an eye over a sceptre. the sun was termed by the greeks the eye of jupiter, and the eye of the world; and his is the all-seeing eye in our lodges. the oracle of claros styled him king of the stars and of the eternal fire, that engenders the year and the seasons, dispenses rain and winds, and brings about daybreak

SIR WALLIS BUDGE EGYPTIAN MAGIC

f egypt will shew that oil appears in scores of prescriptions, and it was no less useful to the magician 1 than to the physician in producing good or evil results. it seems to have been used with the idea of effecting transformations by the former, just as it was employed by the priest in the performance of certain important religious ceremonies, and a curious survival of this use is mentioned by lucian, 2 who relates that a woman transformed herself into a night-raven by its means. the woman first undressed herself, and going to a lamp threw two grains of incense into the flame and recited certain words; she then went to a large chest containing several bottles, and taking out one which, the writer thinks, contained oil, rubbed all her body with the liquid, from head to foot, beginning wi

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

1989. the mystery significance of the events is further described by rudolf steiner, true and false paths in spiritual investigation (rudolf steiner press, london, 1985, pp. 33ff. there is an important study of the theme in french: j.e. m nard, le descensus ad inferos in the ex orbe religionum ii (supplements to numen series (leiden, 1970. he traces the pattern on into early christian sources. 6. lucian of samosata, menippus in hell, 6 9. menippus, known through lucian s satires, was a historical figure of the third century b.c. the passage describing his descent into hell (hades) is translated in marvin meyer, the ancient mysteries: a sourcebook, harpersan francisco, 1987, pp. 202 204. notes 213 7. aristides, sacred orations, b 31. 8. plato, phaedo, 69 c. 9. sophocles, fragment 719 (dindo

THE STAR IN THE WEST BY CAPTAIN FULLER A CRITICAL ESSAY ON THE WORKS OF ALEISTER CROWLEY

k woman pressed the world unto her breast, soothed and caressed with evil words and kisses of the mouth of sin *the temple of the holy ghost, vol. i, p 198. on we must press, undaunted, against all odds and numbers, as in the spiritual journey towards the supreme of hthe ultimate voyage, h struggling with the cold wet horrors of life: cwith my sword trenchant, that tore their scaly essences. like lucian fs sailor writhing in the clutch of those witch-vines. i slashed about like light, and noises horrible of death devoured that hateful suction of their clinging arms and wash of slippery bellies c *mysteries: lyrical and dramatic, vol. i, p. 97. life is a boiling cauldron of purposes, actions, and desires. at one moment all pessimistic with the htoad-spotted dew h*1. of reality, at the next

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

use which produced the beginning and seeds of things from humidity.4 plutarch describes her nearly in the same words;5 and 1 malles, introd. l hist. de danemarc. 2 see ionian antiq. vol. i, c. 3, pl. ix. 3 see plate x, fig. 7, from one belonging to me. similar figures are on the coins of most of the seleucid. 4 de bello parthico. 5 in crasso. of priapus 83 the author of the treatise attributed to lucian1 says, she was nature, the parent of things, or the creatress. she was therefore the same as isis, who was the prolific material upon which both the creative and destructive attributes operated.2 as water was her terrestrial essence, so was the moon her celestial image, whose attractive power, heaving the waters of the ocean, naturally led men to associate them. the moon was also supposed t

placed over the caps of castor and pollux.7 this is not the form under which she was represented in the temple at 1 de dea syri. 2 plutarch, de is& osir. 3 caler felis arefacit, lunaris humectat. macrob. sat. vii, c. 10. 4 plutarch, de is& osir. 5 ibid. 6 plate x, fig 5, from haym, tes. brit. p. 70. 7 se plate ix, fig. 7. 84 on the worship hierapolis, when the author of the account attributed to lucian visited it; which is not to be wondered at, for the figures of this universal goddess, being merely emblematical, were composed according to the attributes which the artists meant particularly to express. she is probably represented here in the form under which she was worshipped in the neighbourhood of cyzicus, where she was called artemij priapivh, the priapic diana.1 in the temple at hie

resented here in the form under which she was worshipped in the neighbourhood of cyzicus, where she was called artemij priapivh, the priapic diana.1 in the temple at hierapolis the active powers imparted to her by the creator were represented by immense images of the male organs of generation placed on each side of the door. the measures of these must necessarily be corrupt in the present text of lucian; but that they were of an enormous size we may conclude from what is related of a man's going to the top of one of them every year, and residing there seven days, in order to have a more intimate communication with the deity, while praying for the prosperity of syria.2 athen us relates, that ptolemy philadelphus had one of 120 cubits long carried in procession at alexandria,3 of which the p

real meaning of the enormous figures at hierapolis: they were the generative organs of the creator personified, with which he was supposed to have impregnated the heavens, the earth, and the waters. within the temple were many small statues of men with these organs disproportionably large. these were the angels or attendants of the goddess, who acted as her ministers of 1 plutarch, in lucullo. 2 lucian, de dea syri. 3 deipnos. lib. of priapus 85 creation in peopling and fructifying the earth. the statue of the goddess herself was in the sanctuary of the temple; and near it was the statue of the creator, whom the author calls jupiter, as he does the goddess, juno; by which he only means that they were the supreme deities of the country where worshipped. she was borne by lions, and he by bu

dove, she should still remain a virgin; but mysteries of this kind are to be found in all religions. juno is said to have renewed her virginity every year by bathing in a certain fountain;5 a miracle which i believe even modern legends cannot parallel. 1 the active and passive powers of creation are called male and female by the ammonian platonists. see proclus in theol. platon. lib. i, c. 28. 2 lucian, de dea syri. 3 matth. ch. iii, ver. 17. 4 see plate iii, fig. 5. kalousi de thn artemin qrakej bendeian, krhtej de diktunnan. pal ph. de incred. tab. xxxi. see also diodor. sic. lib. v& euripid. hippol. v. 145. 5 pausan. lib. ii, c. 38. 86 on the worship in the vision of ezekiel, god is described as descending upon the combined forms of the eagle, the bull, and the lion,1 the emblems of th

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