Michael Wynn's Occult Reference Library
PRIAPIC,PRIAPUS

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ALEISTER CROWLEY EQ I 1

d not spend an hour racking through the dictionary of his brain to find a suitable "itis" whereby to allay the inflammation, and then, having carefully classified it with another, declared the pain to be imaginary and myself to be an hysterio-monomaniac suffering from apiarian illusions! to-day hercules is a sun-myth, and so are osiris and baal; and no may can raise his little finger without some priapic pig shouting "phallus. phallus! i see a phallus! o what a phallus" away with this church-spire sexuality, 188 these atavistic obstetrics, these endless survivals and hypnoid states, and all these orchitic superficialities! back to the fruits of life and the treasure-house of mystery! let us leap beyond the pale of these pedantic dictionary proxenetes and this shuffling of the thumbed cards

ALEISTER CROWLEY EQUINOX EQ I 3 3

enjoyed his masterly translation of ch: f r 's "the pathology of emotions" and his various writings in the days of the old "free review" and "university review" when j. m. robertson was worth reading, a review (by the way) which was assassinated by the prurient pot-scourers who would put a pair of "pants" on phoebus apollo, and who presumably take their bath in the dark for fear of expiring in a priapic frenzy at the sight of their own nakedness. dr. park in this most admirable little treatise declares that alcohol is one of "the good creatures of god; and that alcohol is a poison is only true relatively "it is not true of the stimulant dosage. it is true of it as a narcotic, in narcotic dosage "so the objection to the use of alcohol, because in overdosage it is a poison, is not only futi

BLAVATSKY H P ANTHROPOGENESIS

oly of holies[[vol. 2, page] 467 the etymology of "sacrament" maimonides (more nevochim "the guide of the perplexed- truly) in two aspects; as a man, like all others born of a man and a woman, and- as the prophet of the moon; the reason of which is now made apparent, and has to be explained. adam, as the supposed great "progenitor of the human race" is, as adam kadmon, made in the image of god- a priapic image, therefore. the hebrew words sacr and n'cabvah are, literally translated, lingham (phallus) and yoni, notwithstanding their translation in the bible (genesis i. v. 27 "male and female" as said there "god creates 'man in his own image. in the image of god created he him, male and female created he them" the androgyne adam-kadmon. now this kabalistic name is not that of a living man, n

BLAVATSKY H P COSMOGENESIS

is, becomes in its transformations entirely masculine, cainite and phallic. the fact of choosing a deity among the pagan gods and making of it a special national god, to call upon it as the "one living god" the "god of gods" and then proclaim this worship monotheistic, does not change it into the one principle whose "unity admits not of multiplication, change, or form" especially in the case of a priapic deity, as jehovah now demonstrated to be[[vol. 1, page] 7 proem. philosophy? parabrahm is, in short, the collective aggregate of kosmos in its infinity and eternity, the "that" and "this" to which distributive aggregates can not be applied "in the beginning this was the self, one only (aitareya upanishad; the great sankaracharya, explains that "this" referred to the universe (jagat; the se

can, of crocodiles and frogs, lotus flowers and water lilies &c; and the result is the choice of the most unseemly symbols among the modern as much as the ancient mystics. pan, the great god of nature, was generally figured in connection with aquatic birds, geese especially, and so were other gods. if, later on, with the gradual degeneration of religion, the gods to whom geese were sacred, became priapic deities, it does not stand to reason that water fowls were made sacred to pan and other phallic deities as some scoffers even of antiquity would have it (see petronii satyrica, cxxxvi; but that the abstract and divine power of procreative nature had become grossly anthropomorphized. nor does the swan of leda show "priapic doings and her enjoyment thereof" as mr. hargrave jennings chastely

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

l equinox and winter solstice (or yule. in actual lesson seven: meditation, dreams and the minor sabbats/ 89 fact the terms "major" and "minor, or "greater" and "lesser, are misnomers for each is as important as the other. spring equinox sabbat let there be a bundle of spring wild flowers lying on or beside the altar. the coveners may wear flowers in their hair if they wish. on the altar lies the priapic wand, a wooden or earthenware bowl filled with soil and a large seed of some kind. also on, or under, the altar is a sheet of parchment, or paper, and a writing instrument. the altar cloth and candles should be light green. the erecting the temple is performed. the bell is rung three times. priest "blessed be all within this circle" priestess "merry meet we at this springtime rite" all "me

urture and let grow. like all seeds, it will need tending, attention and care, to help it develop and finally bloom] when sufficient time has elapsed the bell is rung. priest/ess takes the parchment and pen and writes, at the top, his/her "seed (try to concentrate it into as few words as possible. the parchment is passed around the circle and all add their "seeds. when it is returned, priest/ the priapic wand is named after priapus, the roman god of procreation. in asia minor he was equated with pan, the nature deity of greece, and was considered the off-spring of aphrodite and dionysus. he presided over the fecundity of fields and flocks, over the raising of bees, the culture of the vine and over fishing. he protected orchards and gardens, where his phallic image was prominently displayed

c wand is named after priapus, the roman god of procreation. in asia minor he was equated with pan, the nature deity of greece, and was considered the off-spring of aphrodite and dionysus. he presided over the fecundity of fields and flocks, over the raising of bees, the culture of the vine and over fishing. he protected orchards and gardens, where his phallic image was prominently displayed. the priapic wand is, in effect, a representation of a phallus (penis. although only used in a few rituals (if you so desire, you will need one. it should be about twenty-one inches in length overall with the last eight or nine inches carved in the shape of a male organ. an alternate design, which represents the phallus symbolically, is a wand ending in a pine-cone. 90/ buckland's complete book of witc

hes fall into the bowl of earth. as s/he does so, s/he says: priest/ess "lord and lady, receive these our seeds. let them germinate in our minds and our hearts. let them prosper and grow to maturity, for we will care for them and encourage them in your name" taking her athame, priestess mixes ashes into the soil. she then makes an indentation in the center and lays down the knife. priest takes up priapic wand and dances three times around the circle with it held aloft over his head. the first time round he dances slowly, the second time faster and the third time very fast. returning to the priestess, he holds out the wand vertically before him. priestess "by the power of the raised wand doth the seed find the furrow. blessings be upon this handsome wand" she kisses the tip of it. priestess

trewn about the circle. if the coven normally wears robes, for this rite it is suggested that the bride and groom at least be skyclad; preferably the whole coven. it is traditional in the seax-wica for the bride and groom to exchange rings. these are usually gold or silver bands with the couple's (craft) names inscribed on them in runes. these rings rest on the altar at the start of the rite. the priapic wand is also on the altar. the erecting the temple is performed. priest and priestess kiss. covener "there are those in our midst who seek the bond of handfasting" priestess "let them be named and brought forward" covener.(groom's name. is the man and (bride's name..is the woman" bride and groom move forward to stand facing priest and priestess across the altar bride opposite priest and gr

m opposite priestess. priestess(to groom "are you.(name" groom "i am" priestess "what is your desire" groom "to be made one with.(bride's name, in the eyes of the gods and the wicca" priestfto bride "are you (name" bride "i am" priest "and what is your desire" bride "to be made one with (groom's name, in the eyes of the gods and the wicca" priestess takes up sword and raises it high. priest hands priapic wand to bride and groom. they hold it between them, each with both hands. priestess "lord and lady, here before you stand two of your folk. witness, now, that which they have to declare" priestess replaces sword on altar, then takes her athame and holds the point of it to groom's chest. groom repeats the following, line by line: priestess "repeat after me 'i.(name, do come here of my own f

e plunged into my heart should i not be sincere in all that i declare. all this i swear in the names of the gods. may they give me the strength to keep my vows. so mote it be" priest lowers the athame. priestess takes up the two rings and sprinkles and censes both. she hands the bride's ring to the groom and the groom's ring to the bride. they take them in their right hands, remaining holding the priapic wand with their left hands. priest "as the grass of the fields and the trees of the woods bend together under the pressures of the storm, so too must you both bend when the wind blows strong. but know that as quickly as the storm comes, so equally quickly may it leave. yet will you both stand, strong in each other's strength. as you give love; so will you receive love. as you give strength

mile and to love (for it is not fire that puts out fire. in return will the image in the pool smile and love. so change you anger for love and tears for joy. it is no weakness to admit a wrong; more is it a strength and a sign of learning" priest "ever love, help and respect each other, and then know truly that you are one in the eyes of the gods and of the wicca" all "so mote it be" priest takes priapic wand from couple and replaces it on the altar. bride and groom each place ring on the other's finger and kiss. they then kiss priest and priestess across the altar, then move deosil about the circle to be congratulated by the others. then shall follow the ceremony of cakes and ale followed by games and merriment. as i said at the beginning of this lesson, in many religions marriage is mean

ntary reading: seasonal occult rituals william gray lesson seven 1. briefly, what is meditation? 2. regardless of how, or where, you sit, what is the most important thing regarding your posture? 3. what is the best time of day to meditate? 4. where do you focus your attention? 5. describe, briefly, three dreams you have had in the past month. give your interpretation of those dreams. 6. what is a priapic wand? 7. start a dream diary. record all your dreams. there is no need to write down an interpretation for each and every one, but at least think about their meanings as you record them. please read: the dream game by ann faraday the silent path by michael eastcott recommended supplementary reading: dreams carl g. jung the llewellyn guide to astral projection melita dennings& osborne phill

DION FORTUNE MYSTICAL QABALA

tercourse, and will be dealt with when netzach, the sphere of venus, comes to be considered. 18. the rite of chokmah, if such it can be called, is concerned with the influx of cosmic energy. it is formless, being the pure impulse of dynamic creation; and being formless, the creation it gives rise to can assume any and every form; hence the possibility of sublimating creative force from its purely priapic aspect. mystical qabala page 87 19. so far as i know, there is no formal magical ceremony of any of the three supernals. they can only be contacted through participation in their essential nature. kether, pure being, is contacted when we win to realisation of the nature of existence without parts, attributes or dimensions. this experience is aptly called the trance of annihilation, and tho

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ropriate symbols of god's creative power. the garden of eden, the ark, the gate of the temple, the veil of the mysteries, the vesica piscis or oval nimbus, and the holy grail are important yonic symbols; the pyramid, the obelisk, the cone, the candle, the tower, the celtic monolith, the spire, the campanile, the maypole, and the sacred spear are symbolic of the phallus. in treating the subject of priapic worship, too many modern authors judge pagan standards by their own and wallow in the mire of self-created vulgarity. the eleusinian mysteries--the greatest of all the ancient secret societies--established one of the highest known standards of morality and ethics, and those criticizing their use of phallic symbols should ponder the trenchant words of king edward iii "honi soit qui mal y pe

he righteous. by this unwholesome attitude, man's body--the house of god--is degraded and defamed. yet the cross itself is the oldest of phallic emblems, and the lozenge-shaped windows of cathedrals are proof that yonic symbols have survived the destruction of the pagan mysteries. the very structure of the church itself is permeated with phallicism. remove from the christian church all emblems of priapic origin and nothing is left, for even the earth upon which it stands was, because of its fertility, the first yonic symbol. as the presence of these emblems of the generative processes is either unknown or unheeded by the majority, the irony of the situation is not generally appreciated. only those conversant with the secret language of antiquity are capable of understanding the divine sign

eed according to certain rules supposedly formulated by king solomon himself. the occult properties of the mandrake, while little understood, have been responsible for the adoption of the plant as a talisman capable of increasing the value or quantity of anything with which it was associated. as a phallic charm, the mandrake was considered to be an infallible cure for sterility. it was one of the priapic symbols which the knights templars were accused of worshiping. the root of the plant closely resembles a human body and often bore the outlines of the human head, arms, or legs. this striking similarity between the body of man and the mandragora is one of the puzzles of natural science and is the real basis for the veneration in which this plant was held. in isis unveiled, madam blavatsky

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART II

he mystagogues of the middle ages represented in their nocturnal assemblies by the exhibition of a symbolical goat, carrying a lighted torch between its two horns. in the fifteenth chapter of this gritual h we shall describe the allegorical forms and strange cultus of this monstrous animal, which represented nature doomed to anathema but ransomed by the sign of light. the gnostic agapae and pagan priapic orgies which followed in its honour sufficiently revealed the moral consequence which the adepts drew from the exhibition. all this will be explained, together with the rites, decried and now regarded as fabulous, of the great sabbath and of black magic. within the grand circle of evocations a triangle was usually traced, and the side towards which the upper point should be directed was a

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

rnophobic suggestions of certain ornaments of the home press were acted upon, to appear in court with the bible and shakespeare under one arm, and petronius arbiter and rabelais under the other? and i remember a certain sentence. characteristic of the man. he was describing those people who are unable to read crude texts, arid needs must have them bowdlerized and expurgated, lest they fall into a priapic frenzy: gthe man must be prurient and lecherous as a dog-faced baboon in rut to have aught of passion excited by either. h this is all true enough; but i must call a halt. i had not intended here to write a series of apologetics, for i leave that to the poet and his pen, who can well look after themselves; but what i wished to point out was the deplorable state into which our literature ha

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

of the worship of priapus letter from sir william hamilton. 3 lettera da isernia, 1780. 9 on the worship of priapus, by r. payne knight. 13 113 on the worship of the generative powers in the middle ages of western europe. abundant evidence of phallic worship in the roman colonies. 117 aix, in provence. 119 nimes, and its roman amphitheatre. 120 xansen, in hesse, and antwerp. 121 britain, and its priapic remains. 122 the teutonic venus, friga. 126 fascinum, and its magical influences. 128 scotland, and its phallic celebrations. 130 phallic figures on public buildings. 131 ireland, and its shelah-na-gig. 132 representation of the female organ exhibited in various countries. 134 horseshoes nailed to stable-doors, a remain of the the shelah-na-gig exhibition. 139 the ancient god priapus becom

med in western europe 206 contents. xi page. trial of witches at arras, in france. 207 sprenger and others on witchcraft in the fifteenth century. 209 bodin s description of the sabbath ceremonies. 210 pierre de lancre s full account of the witches sabbath. 212 pictorial representation of the ceremonies. 245 similarity of the proceeding of the sabbath to those of the templars. 246 intermixture of priapic orgies with christian rites and ceremonies. 247 traces of phallic worship still existing on the western shores of ireland 248 index. 249 list of illustrations note. as frequent references are made to some of the engraved figures in different parts of the work, it was found impossible to insert the illustrations always opposite the explanatory text. the plates, therefore, have been placed

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 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

f the roman baths. it is a squared mass of stone, the four sides of which, like the one represented in our engraving, are covered with similar figures of the sexual characteristics of the female, arranged in rows.1 it has evidently served as a base, probably to a statue, or possibly to an altar. this curious monument is now preserved in the museum at n mes. as n mes was evidently a centre of this priapic worship in the south of gaul, so there appear to have been, perhaps lesser, centres in other parts, and we may trace it to the northern extremities of the roman province, even to the other side of the rhine. on the site of roman settlements near xanten, in lower hesse, a large quantity of pottery and other objects have been found, of a character to leave no doubt as to the prevalence of th

cioni [sacrificia offerunt] adam bremena, de situ dani, p. 23, ed. 1629. generative powers 127 to have been a name sometimes given in anglo-saxon to frea himself; in a charter of the date of 959, printed in kemble's codex diplomaticus, one of the marks on a boundary-line of land is friged ges- tr ow, meaning apparently frea s tree, which was probably a tree dedicated to that god, and the scene of priapic rites. there is a place called fridaythorpe in yorkshire, and friston, a name which occurs in several parts of england, means, probably, the stone of frea or of friga; and we seem justified in supposing that this and other names commencing with the syllable fri or fry, are so many monuments of the existence of the phallic worship among our anglo-saxon forefathers. two customs cherished amo

non and sit upon the thumb, and rub their parts with it to produce fruitfulness. when leaving, they make an offering of a bouquet of flowers to the fig. it is always the same idea of reverence to the fertilizing powers of nature, of which the garland or the bunch of flowers was an appropriate emblem. there are traces of the existence of this practice in the middle ages. in the case of some of the priapic saints mentioned above, women sought a remedy for barrenness by kissing the end of the phallus; sometimes they appear to have placed a part of their body naked against the image of the saint, or to have sat upon it. this latter trait was perhaps too bold an adoption of the indecencies of pagan worship to last long, or to be practiced openly; but it appears to have been more innocently repr

inst barrenness. golnitz further tells us that a figure of priapus was placed over the entrance gate to the enclosure of the temple of st. walburgis at antwerp, which some antiquaries imagined to have been built on the site of a temple dedicated to that deity. it appears from these writers that, at certain times, the women of antwerp decorated the phalli of these figures with garlands. the use of priapic figures as amulets, to be carried on the person as preservatives against the evil eye and other noxious influences, which we have spoken of as so common among the romans, was certainly continued through the middle ages, and, as we shall see presently, has not entirely disappeared. it was natural enough to believe that if this figure were salutary when merely looked upon, it must be much mo

ion, and is now in that of ambrose ruschenberger, esq, of boston, u. s. it is a crux ansata, formed by four phalli, with a circle of female organs round the centre; and appears by the loop to have been intended for suspension. as this cross is of gold, it had no doubt been made for some personage of rank, possibly an ecclesiastic; and we can hardly help suspecting that it had some connection with priapic ceremonies or festivities. the last figure on the same plate is also taken from the collection of m. forgeais.6 from the monkish cowl and the cord round the body, we may perhaps take it for a satire upon the friars, some of whom wore no breeches, and they were all charged with being great corruptors of female morals. 1 plate xxxiv, figs. 2 and 3. 2 plate xxxiv, fig 4. 3 plate xxxiv, fig. 5

eings. 2 one of the old commentators on the scriptures describes these spirits of the woods as monsters in the semblance of men, whose form begins with the human shape and ends in the extremity of a beast. 3 they were, in fact, half man, half goat, and were identical with a class of hobgoblins, who at a rather later period were well known in england by the popular name of robin goodfellows, whose priapic character is sufficiently proved by the pictures of them attached to some of our early printed ballads, of which we give facsimiles. the first4 is a figure of robin goodfellow, which forms the illustration to a very popular ballad of the earlier part of the seventeenth century, entitled the mad merry pranks of robin goodfellow; he is represented party-coloured, and with the priapic attribu

r ballad in the libray of the british museum, 5 plate xxxvii, fig. 2. from the same ballad. 154 on the worship of the assumed by the demon at the sabbath of the witches, of which we shall have to speak a little further on. the romish church created great confusion in all these popular superstitions by considering the mythic persons with whom they were connected as so many devils; and one of these priapic demons is figured in a cut which seems to have been a favorite one, and is often repeated as an illustration of the broadside ballads of the age of james i. and charles i. 1 it is priapus reduced to his lowest step of degradation. besides the invocations addressed principally to priapus, or to the generative powers, the ancients had established great festivals in their honour, which were r

ess. i have heard it credibly reported, says the puritan stubbes, and that viva voce by menne of greate gravitie and reputation, that of fourtie, three score, or a hundred maides goyng to the woode over night, there have scarcely the third part returned home again undefiled. the day generally concluded with bonfires. these represented the need-fire, which was intimately connected with the ancient priapic rites. fire itself was an object of worship, as the most powerful of the elements; but it was supposed to lose its purity and sacred character in being propagated from one material to another, and the worshippers sought on these solemn occasions to produce it in its primitive and purest form. this was done by the rapid friction of two pieces of wood, attended with superstitious ceremonies;

it was the universal practice, in dancing round the fire on st. john s eve, to conclude by throwing various kinds of flowers and plants into it, which were considered to be propitiatory, to avert certain evils to which people were liable during the following year. among the plants they offered are mentioned mother-wort, vervain, and violets. it is perhaps to this connection of plants with the old priapic worship that we owe the popular tendency to give them names which were more or less obscene, most of which are now lost, or are so far modified as to present no longer the same idea. thus generative powers 167 the well-known arum of our hedge-bottoms received the names, no doubt suggested by its form, of cuckoo s pintle, or priest s pintle, or dog's pintle; and, in french, those of vit de

by a corresponding word, accompanied with various qualifications. we have in william coles s adam in eden (fol. 1659) the different names, for different varieties, of doggsstones, fool-stones, fox-stones; in the older herbal of gerard (fol. 1597) triple ballockes, sweet ballockes, sweet cods, goat s-stones, hare s-stones &c; in french, couillon de bouc (the goat was especially connected with the priapic mysteries) and couille, or couillon de chien. in french, too, as we learn from cotgrave and the herbals, a kind of sallet hearbe was called couille l v que; the greater stone-crop was named couille au loup; and the spindle-tree was known by the name of couillon de pr tre. there are several plants which possess somewhat the appearance of a rough bush of hair. one of these, a species of adia

one plant is especially specified in terms too mysterious to be easily understood.1 fern-seed, also, was a great object of search on this night; for, if found and properly gathered, it was believed to possess powerful magical properties, and especially that of rendering invisible the individual who carried it upon his person. but the most remarkable of all the plants connected with these ancient priapic superstitions was the mandrake (mandragora, a plant which has been looked upon with a sort of feeling of reverential fear at all periods, and almost in all parts. its teutonic name, alrun, or, in its more modern form, alraun, speaks at once of the belief in its magical qualities among that race. people looked upon it as possessing some degree of animal life, and it was generally believed t

nto a hole in the earth, until these grains had germinated and formed their roots. this process, it was said, was perfected within twenty days. they then took up the mandrake again, trimmed the fibrous roots of millet or barley which served for hair, retouched the parts themselves so as to give them their form more perfectly and more permanently, and then sold it.2 besides these great and general priapic festivals, there were doubtless others of less importance, or more local in their character, which degenerated in aftertimes into mere local ceremonies and 1 journal d un bourgeois de paris, under the year 1429. 2 see the authorities for these statements in dulaure, pp. 254 256. 170 on the worship of the festivities. this would be the case especially in cities and corporate towns, where th

o give it gradually a modified form. most towns in england had once festivals of this character, and at least three representatives of them are still kept up, the procession of lady godiva at coventry, the shrewsbury show, and the guild festival at preston in lancashire. in the first of these, the lady who is supposed to ride naked in the procession probably represents some feature in the ancient priapic celebration; and the story of the manner in which the lady godiva averted the anger of her husband from the townsmen, which is certainly a mere fable, was no doubt invented to explain a feature of the celebration, the real meaning of which had in course of time been forgotten. the pageantry of the shrewsbury show appears to be similarly the unmeaning reflection of forms belonging to older

lptures of the church of montmorillon, in poitou, some of which have been engraved by montfaucon,3 and those of the church of ste. croix, in bordeaux. we have already4 remarked the rather frequent prevalence of subjects more or less obscene in the sculptures which ornament early churches, and suggested that they may be explained in some degree by the tone given to society by the existence of this priapic worship; but we are not inclined to agree with von hammer's explanation of them, or to think that they have any connection with the templars. we can easily understand the existence of such direct allusions on coffers or 1 item dixit idem veteranus eidem fratri jurato, quod aliqui templarii portant talia idola in coffris suis. wilkins, concilia, ii, 363. 2 item, quod divites facere. item, q

the second or inner mysteries about a year afterwards; and he gives almost a picturesque description of this second initiation, which occurred in a chapter held at dineslee in herefordshire. another english templar, thomas de tocci, said that the errors had been brought into england by a french knight of high position in the order.2 we have thus seen in how many various forms the old phallic, or priapic, worship presented itself in the middle ages, and how pertinaciously it held its ground through all the changes and developments of society, until at length we find all the circumstances of the ancient priapic orgies, as well as the medi val additions, combined in that great and extensive superstition witchcraft. at all times the initiated were believed to have obtained thereby powers whic

ey were carried bodily through the air. it is remarkable, how- 1 the account of the witch-trials at arras was published in the supplementary additions to mostrelet; but the original records of the proceedings have since been found and printed. 210 on the worship of the ever, that even the malleus maleficarum contains no direct allusion to the sabbath, and we may conclude that even then this great priapic orgie did not form a part of the germanic creed; it was no doubt brought in there amid the witchcraft mania of the sixteenth century. from the time of the publication of the malleus maleficarum until the beginning of the seventeenth century, through all parts of western europe, the number of books upon sorcery which issued from the press was immense; and we must not forget that a monarch o

anette d abadie, of siboro, sixteen years old, said that satan had a face before and another behind his head, as they represent the god janus. de lancre had also heard him described as a great black dog, as a large ox of brass lying down, and as a natural ox in repose. although it was stated that in former times the devil had usually appeared in the form of a serpent, another coincidence with the priapic worship, it appears certain that in the time of de lanere his favourite form of showing himself was that of a goat. at the opening of the sabbath the witches, male or female, presented formally to the devil those who had never been at the sabbath before, and the women especially brought to him the children whom they allured to him. the new converts, the novices, were made to renounce chris

pitch, or torches, yielded a false light, which gave people in appearance monstrous forms and frightful faces. here you see false fires, through which some of the demons were first passed, and afterwards the witches, without suffering any pain, which, as explained by de lancre, was intended to teach them not to fear the fire of hell. but we see in these the need-fires, which formed a part of the priapic orgies, and of which we have spoken before (p. 163. there women are presenting to him children, whom they have initiated in sorcery, and he shows them a deep pit, into which he threatens to throw them if they refuse to renounce god and to adore satan. in other parts are seen great cauldrons, full of toads and vipers, hearts of unbaptized children, flesh of criminals who bad been hanged, an

ALEE J BOOK OF AIWASS

clothes, furniture, rare antiques, a new car, exotic pet, etc. no need to be specific. babalon (isis) grants a protective amulet to be worn about the neck. you must be specific concerning the material the amulet is to be made from, its design, the kind of protection you desire. aiwass, lord egan's daemonic form, grants one astral projection experience. lucifer grants increased intelligence. pan (priapus) grants one sexual encounter with whomever you desire. bacchus grants that your unpaid debts shall be brought up to date. aphrodite (venus) grants the perfect male partner shall come to you. harpocrates grants the power of invisibility. hermes grants healing for a friend, loved one or relative. amon grants rain where you reside for two days. thoth grants you clairvoyance and clairaudience

ALEISTER CROWLEY LIBER 777

es 23 the spirit of the mighty waters. the figure of an hanged or crucified man* 24 the child of the great transformers. the lord of the gate of death. a skeleton with a scythe mowing men. the scythe handle is a tau. 25 the daughter of the reconcilers, the bringer-forth of life. the figure of diana huntress* 26 the lord of the gates of matter. the child of the forces of time. the figure of pan or priapus* 27 the lord of the hosts of the mighty. a tower struck by forked lightning* 28 the daughter of the firmament. the dweller between the waters. the figure of a water-nymph disporting herself* 29 the ruler of flux and reflux. the child of the sons of the mighty. the waning moon* 30 the lord of the fire of the world. the sun* 31 the spirit of the primal fire. israfel blowing the last trumpet

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

of this master. the divine pymander, by hermes trismegistus. invaluable as bearing on the gnostic philosophy. the secret symbols of the rosicrucians, reprint of franz hartmann. an invaluable compendium. scrutinium chymicum, by michael maier. one of the best treatises on alchemy. science and the infinite, by sidney klein. one of the best essays written in recent years. two essays of the worship of priapus, by richard payne knight. invaluable to all students. 210 the golden bough, by j. g. frazer. the text-book of folk lore. invaluable to all students. the age of reason, by thomas paine. excellent, though elementary, as a corrective to superstition. rivers of life, by general forlong. an invaluable text-book of old systems of initiation. three dialogues, by bishop berkeley. the classic of su

and sharpen the merriment of wine to the madness of murder! bacchus, thy thyrsus oozes sap; thine ivy clings to it; thy lionskin slips from thy sleek shoulders, slips from thy lissome loins; drunk on delight of the godly grape, thou knowest no more the burden of the body and the vexation of the spirit. come, bacchus, come thou hither, come out of the east; come out of the east, astride the ass of priapus! come with thy revel of dancers and singers! who followeth thee, forbearing to laugh and to leap? come, in thy name dionysus, that maidens be mated to god-head! come, in thy name iacchus, with thy mystical fan to winnow the air, each gust of thy spirit inspiring our soul, that we bear to thee sons in thine image! verily and amen! let not the magician forget for a single second what is his

ty. he is a woman as he accepts all impulses, are they not his? he is a man to stamp himself upon whatever would hallow itself to him. he wields the wand, 263 with cone of pine and ivy tendrils; the angel creates continually, wreathing his will in clinging beauty, imperishably green. the tiger, the symbol of the brutal passions of man, gambols about its master's heels; and he bestrides the ass of priapus; he makes his sexual force carry him whither he wills to go. let the magician therefore adventure himself upon the astral plane with the declared design to penetrate to a sanctuary of discarnate beings such as are able to instruct and fortify him, also to prove their identity by testimony beyond rebuttal. all explanations other than these are of value only as extending and equilibrating kn

nerva: 16:(here :venus: 17 :castor& pollux, apollo the :casto& pollux (janus: diviner: 18 :apollo the charioteer :mercury: 19 :demeter (borne by lions :venus (repressing the fire of: vulcan: 20:(attis:(attis) ceres, adonis: 21 :zeus :jupiter (pluto: 22 :themis, minos, aeacus, and :vulcan: rhadamanthus :23 :poseidon :neptune: 24 :ares :mars: 25 :apollo, artemis (hunters :diana (as archer: 26 :pan, priapus (erect hermes :pan, vesta, bacchus, priapus: and bacchus: 27 :ares :mars: 28:(athena, ganymede :juno: 29 :poseidon :neptune: 30 :helios, apollo :apollo :31 :hades :vulcan, pluto: 32:(athena :saturn :32 "bis:(demeter :ceres :31 "bis :iacchus:(liber: 312 table i: xxxviii: xxxix :key scale: animals, real and: plants, real and: imaginary: imaginary: 0: 1 :god :almond in flower: 2 :man :amarant

mountains and in caves, openly in the market-places and secretly in the chambers of our houses, in temples of gold and ivory and marble as in these other temples of our bodies, we worthily commemorate them worthy that did of old adore thee and manifest thy glory unto men "lao-tze and siddhartha" and krishna and "tahuti" mosheh "dionysus, mohammed and to mega therion, with these also" hermes "pan" priapus, osiris, and melchizedeck, khem and amoun "and mentu, heracles" orpheus and odysseus; with vergilius "catullus" martialis "rabelais, swinburne and many an holy bard; apollonius tyanaeus" simon magus, manes "pythagoras" basilides, valentinus "bardesanes and hippolytus, that transmitted the light of the gnosis to us their successors and their heirs" with merlin, arthur, kamuret, parzival, an

ALEISTER CROWLEY THE OTO GNOSTIC MASS

we worthily commemorate them worthy that did of old adore thee and manifest they glory unto men (at each name the deacon signs with thumb between index and medius. at ordinary mass it is only necessary to commemorate those whose names are italicized, with wording as is shown) laotze and siddartha and krishna and tahuti, mosheh, dionysus, mohammed and to mega therion, with these also hermes, pan, priapus, osiris and melchizedek, khem and amoun and mentu, heracles, orpheus and odysseus; with vergilius, catullus, martialis, rabelais, swinburne, and many an holy bard; apollonius tyanaeus, simon magus, manes, pythagoras, basilides, valentinus, bardesanes and hippolytus, that transmitted the light of the gnosis to us their successors and their heirs; with merlin, arthur, kamuret, parzival, and

ALEISTER CROWLEY THE SWORD OF SONG

do surgeons go mad and cut up men like sturgeons (the questions are the late chas. spurgeon s) of yogi i could quote you hundreds in science, law, art, commerce noted. they fear no lunacy: their on dread s not for their noddles doom-devoted. they are not like black bulls (that shunned reds in vain) that madly charge the goathead of rural pan, because some gay puss had smeared with blood his stone priapus. they are as sane as politicians and people who subscribe to missions. this says but little; a long way are yogi more sane that such as they are. you have conceived your dreadful bogey, from seeing many a raving yogi. these haunt your clinic; but the sound lurk in an unsuspected ground, dine with you, lecture in your schools, share your intolerance of fools, and, while the yogi you condemn

ALEISTER CROWLEY EQ I 5

remble on their thrones, and governed all minds, either by curiosity, or by fear' yoga or transformation: a comparative statement of the various religious dogmas concerning the soul and its destiny, and of akkadian, taoist, eguptian, hebrew, greek, christian, mohammedan, japanese and other magic, by wm. j. flagg. large 8vo "cloth extra" 1898. 6"s" 6"d" knight (j payne. discourse on the worship of priapus, and its connection with the mystic theology of the ancients; with an essay on the worship of the generative organs during the middle ages of western europe. 4to "with" 40 "curious plates. half roxvurghe binding. privately printed "1865 "3 3"s" paracelsus. the hermetical and alchemical writings of aureopus phillippus theophrastus bombast of hohenheim, called paracelsus the great, now for t

ALEISTER CROWLEY EQUINOX EQ I 1 2

rtal from the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20 i was getting sleepy when the oysters came. i now eat them in a yogin and ceremonial manner. 12.45. i have eaten my oysters, chewing them every one; also some bread and butter in the same manner, giving praise to priapus the lord of the oyster, to demeter the lady of corn, and to isis the queen of the cow. further, i pray symbolically in this meal for virtue, and strength, and gladness; as is appropriate to these symbols. but i find it very difficult to keep the mantra going, even in tune with the jaws; perhaps it is that this peculiar method of eating (25 minutes 25 for what could be done normally in 3) d

ALEXANDRIAN BOOK OF SHADOWS OCCULT

, naked and bound. all are purified by the scourge. hps erects the circle. the hp says: hp: o gods, beloved of us all, bless this our sabbat that we, thy humble worshippers, may meet in love, joy and bliss. bless our rites this night with the presence of our departed kin. facing north with arms upraised, coveners hand-linked in a semicircle behind him, the hp invokes the horned one. hps bearing a priapus wand then leads the coven in a meeting dance, slowly, to the witches' rune. hp gives each an unlit candle and brings up the rear of the dance. the candles are each lit from the balefire before the outward spiral. when it is done the hps assumes the goddess position saying: hps: dread lord of the shadows, god of life and bringer of death! yet as the knowledge ofthee is death, open wide, i p

BLAVATSKY H P ANTHROPOGENESIS

symbolized in the 6th and 7th pairs of the male-female aeons--amphian-essumene, and vannanin-lamer (father and mother; vide valentinian table, in epiphanius- while the fourth adam, or race, is represented by a priapean monster. the latter- a post-christian fancy- is the degraded copy of the ante-christian gnostic symbol of the "good one" or "he, who created before anything existed" the celestial priapus- truly born from venus and bacchus when that god returned from his expedition into india, for venus and bacchus are the post-types of aditi and the spirit. the later priapus, one, however, with agathodaemon, the gnostic saviour, and even with abraxas, is no longer the glyph for abstract creative power, but symbolizes the four adams, or races, the fifth being represented by the five branche

the solar fires. to express this fecundating principle, a phallus was often added to the cross (the male and female, or the vertical and the horizontal united) by the egyptians (vide egyptian museums. the cruciform termini also represented this dual idea, which was found in egypt in the cubic hermes. the author of "source of measures" tells us why (but see the last page of xvi, about the gnostic priapus. as shown by him, the cube unfolded becomes in display a cross of the tau, or the egyptian, form; or again "the circle attached to the tau gives the ansated cross" of the old pharaohs. they had known this from their priests and their "kings initiates" for ages, and also what was meant by "the attachment of a man to the cross" which idea "was made to coordinate with that of the origin of hu

the works of the deity in the way of architecture, by use of the sacred unit of measure in the garden of eden, the ark of noah, the tabernacle, and the temple of solomon" thus, on the very showing of the defenders of this system the jewish deity is proved to be, at best, only the manifested duad, never the one absolute all. geometrically demonstrated, he is a number; symbolically, an euhemerized priapus; and this can hardly satisfy a mankind thirsting after the demonstration of real spiritual truths, and the possession of a god with a divine, not anthropomorphic, nature. it is strange that the most learned of modem kabalists can see in the cross and circle nothing but a symbol of the manifested creative and androgyne deity in its relation to, and interference with, this phenomenal world*

BLUE EQUINOX

of this master. the divine pymander, by hermes trismegistus. invaluable as bearing on the gnostic philosophy. the secret symbols of the rosicrucians, reprint of franz hartmann. an invaluable compendium. scrutinium chymicum by michael maier. one of the best treatises on alchemy. science and the infinite, by sidney klein. one of the best essays written in recent years. two essays on the worship of priapus, by richard payne knight. invaluable to all students. the golden bough, by j.g. frazer. the textbook of folk lore. invaluable to all students. the age of reason, by thomas paine. excellent, though elementary, as a corrective to superstition. rivers of life, by general forlong. an invaluble textbook of old systems of initiaiton. three dialogues, by bishop berkeley. the classic of subjective

we worthily commemorate them worthy that did of old adore thee and manifest they glory unto men (at each name the deacon signs+ with thumb between index and medius. at ordinary mass it is only necessary to commemorate those whose names are italicized, with wording as is shown) laotze and siddartha and krishna and tahuti, mosheh, dionysus, mohammed and to mega therion, with these also hermes, pan, priapus, osiris and melchizedek, khem and liber xv 261 amoun and mentu, heracles, orpheus and odysseus; with vergilius, catullus, martialis, rabelais, swinburne, and many an holy bard; apollonius tyan us, simon magus, manes, pythagoras, basilides, valentinus, bardesanes and hippolytus, that transmitted the light of the gnosis to us their successors and their heirs; with merlin, arthur, kamuret, pa

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

eam into its various component parts. pay particular attention to colors, numbers, animals, significant objects, etc. 238/ buckland's complete book of witchcraft don't be too quick to take your dreams literally and always keep in mind that the main character (s) usually represent yourself. 6. a wand shaped like a phallus (penis) and used in various fertility rites. it is named after the roman god priapus. lesson eight 1. no. they pledge themselves to each other for as long as their love shall last. when there is no longer love between them, they are free to go their separate ways. 2. when the particular child is ready. there is no set age; it depends entirely on the individual child. 3. physical and mental. 4. controlling the mind; removing emotion; self-examination; possessiveness; love;

DION FORTUNE MYSTICAL QABALA

g in itself. this again leads us on to a truer apprehension of sex. let it be made quite clear, however, that the sphere of chokmah has nothing to do with fertility cults as such, save that maleness, dynamic force, is the primary life-giver and caller into manifestation. though [page 128] the higher and lower manifestations of dynamic force are the same in essence, they are upon different levels; priapus is not identical with jehovah. nevertheless, the root of priapus is to be found in jehovah, and the manifestation of god the father is to be found in priapus, as is indicated by the fact that the rabbis call chokmah the yod of tetragrammaton, and yod is identical with lingam in their phraseology. 16. it is curious that the sepher ye irah says of two of the sephiroth that they are exalted a

fourlettered name comes from the macrocosmic yod to the microcosmic yod, and is then sublimated. unless the subconscious mind is free from dissociations and repressions, and all the parts of the many sided nature of man are co-ordinated and synchronised, reactions and pathological symptoms are the result of that down-rush. this does not mean that the invoker of zeus is necessarily a worshipper of priapus, but it does mean that no man can sublimate a dissociation. when the channel is free from obstructions the down-rushing force can swing round the nadir and become an up-rushing force which can be directed to any sphere or turned into any channel that is desired; but, like it or not, it will be a down-rushing force before it is an up-rushing one, and unless our feet are firmly planted on el

ed to the cutting-off of the sympathies, of the recognition, of the gratitude of a living creature from the giver of life, the higher aspect of nature. this is caused by a spiritual vanitv which considers the more primitive aspects of nature as beneath its dignity. 52. it is because of our spurious ideals with their false values that we have so much neurotic ill-health in our midst. it is because priapus and cloacina are not given their due mystical qabala page 138 as deities that we are cursed by the sun-god and cut off from ilis benign influence, for an insult to his subsidiary aspects is an insult to him. 53. when a creature is not in a fit state for reproduction, sexual advances are repellent to it; this is the natural basis of modesty and protects the organism from waste and exhaustio

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

the name baphomet derived from two greek words meaning baptism of metis [wisdom; the inscription exalted metis or baphomet as the true divinity. when karl kellner and other early twentieth century german occultists founded the secret order oto (ordo templi orientis, or order of templars in the east, they adopted an emblem of baphomet taken from richard payne knight s a discourse on the worship of priapus as the seal of the order s grand master. at a later date, when british occultist aleister crowley became head of the british section, he took the name baphomet as his motto. he had previously wrestled with the numerological significance of the name. sources: crowley, aleister. the confessions of aleister crowley. edited by john symons and kenneth grant. new york: hill and wang, 1969. levi

antinople ancient and modern. n.p, 1797. fascinum an artificial male phallus reportedly used in witchcraft ceremonies. evidence of the artificiality of claimed copulation with the devil is the frequent reference to the coldness of the phallus. centuries before the great witchcraft manias of europe, the fascinum was used in ancient religious rituals, such as those connected with worship of the god priapus; such phalli were also known in ancient egypt. probably the earliest known is that of the fertility god min at koptos, around 5500 b.c.e. sources: knight, richard payne. a discourse on the worship of priapus. 1786. reprint, secaucus, n.j: university books, 1974. fata morgana a mirage often seen in the strait of messina, sicily, once attributed to the fairies. it took its name from the ital

lthood he inherited a large sum from his grandfather, which provided him the necessary funds to pursue his various independent intellectual pursuits. by the time of his third trip to italy in 1777, knight had rejected the christianity of his father, which he had come to view as a degenerating force. he had also become interested in exploring a neglected aspect of the ancient world, the worship of priapus, the roman god of fertility, the signs of his cult having survived in a variety of images and statues. sir william hamilton, who at the time headed the british embassy in naples, had begun research into the survivals of priapus worship in the local traditions. knight found himself in a circle of independent scholars who shared a dislike for christianity and whose research had the additiona

slike for christianity and whose research had the additional agenda of challenging the uniqueness of christianity. during his travels knight explored a variety of ancient ruins and found himself particularly drawn to the many representations of the male generative organ. the philosophy that emerged from his work was originally published in his 1786 book-length essay, a discourse on the worship of priapus and its connection with the mystic theology of the ancients. five hundred copies were privately published. knight suggested that the phallus was a symbol of the god of nature who generated the universe in his threefold aspects as creator, destroyer, and renovator. god is both male and female. his passive and active sides manifest as divine essence (life force) and universal matter (substan

r astrology, his sexually oriented philosophy would serve as a major source for twentieth-century ceremonial magic, especially the thelemic philosophy of aleister crowley. sources: godwin, joscelyn. the theosophical enlightenment. albany: state university of new york press, 1995. knight, jz encyclopedia of occultism& parapsychology. 5th ed. 868 knight, richard payne. a discourse on the worship of priapus and its connection with the mystic theology of the ancients. 1786. reprint, secacus, n.j: university books, 1974. on the symbolical language of ancient art and mythology. london: black and armstrong, 1836. knock irish village in county mayo that was the scene of apparitions of the virgin mary similar to those that occurred at lourdes in the nineteenth century. on the evening of august 21

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

, printed in london some years ago, entitled a comparative view of the ancient monuments of india, says "those who have penetrated into the abstruseness of indian mythology, find that in these temples was practiced a worship similar to that practiced by all the several nations of the world, in their earliest as well as their most enlightened periods. it was paid to the phallus by the asiatics, to priapus by the egyptians, greeks, and romans, to baal-peor by the canaanites and idolatrous jews. the figure is seen on the fascia which runs round the circus of nismes, and over the portal of the cathedral of toulouse, and several churches of bordeaux" of the lingham and yoni and their universal acceptance as religious emblems, barlow remarks that it was a "worship which would appear to have made

d, would ever think of selecting fanes dedicated to the worship of god, as the most appropriate for its manifestations; for it is worthy of remark that they occur almost exclusively on temples and their attached porches, and never on enclosing walls, gateways, and other non-religious structures. our ideas of propriety, according to voltaire, lead us to suppose that a ceremony (like the worship of priapus) which appears to us infamous, could only be invented by licentiousness; but it is impossible to believe that depravity of manners would ever have led among any people to the establishment of religious ceremonies. it is probable, on the contrary, that this custom was first introduced in times of simplicity--that the first thought was to honor the deity in the symbol of life which it has gi

but remained faithful to baruch. naas, overcome by anger at not being able to seduce him, caused him to be crucified "he, leaving the body of edem on the accursed tree, ascended to the good one; saying to edem 'woman, thou retainest thy son' that is, the natural and the earthly man. but jesus himself commending his spirit into the hands of the father, ascended to the good one. now the good one is priapus, and he it is who antecedently caused the production of everything that exists. on this account he is styled priapus, because he previously fashioned all things according to his design. for this reason, he says, in every temple is preserved his statue, which is revered by every creature; and there are images of him in the highways carrying over his head ripened fruits, that is, the produce

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

e (from the arches of the temple church, fig. 184. temple of apollinopolis magna, in upper egypt. fig. 185. norman capital, door-shaft: honeysuckle-and-lotus ornament, early example. london, is a symbol of the blessed virgin; it is also the delphic e, or seleucidan anchor. fig. 186. ur on. fig. 187. winged disc. the horns of the talmud account for the mythological minotaur, the bucentaur, pan and priapus, the fig. 183. egyptian torus, lotus enrichment, and various lunar symbols. ionic, corinthian, and gothic volves. 251 sagittary or centaur, the sign" sagittarius, and perhaps all bicorporate human and animal forms. 188. 189. 190. fig. 188. ionic greek: egg-and-tongue moulding (two of the emblems of the mysteries. fig. 189. grecian moulding, expressing religious mysteries. fig. 190. corinth

ephod made by gideon with the spoil of the midianites became after his death an object of idolatry (ibid. p. 41. we have also micah s images and the teraphim. we learn from st. jerome (who received it by tradition from the ancient jews, and indeed it is so stated in numbers xxv. 1, 2 &c, xxiii. 28, and numerous other passages of the old testament) that the jews adored baal phegor (baal-pheor, the priapus of the greeks and romans. it was, he says, principally worshipped by women; colentibitus maxime feminis (baal-phegor. maimonides observes that the adoration offered to this idol, called pehor, consisted in discovering. chemosh, probably the same as baal-pheor, also received the homage of the jews, as also did milcom, molech, baal-berith (or cybele, and numerous others all of the same sexua

LIBER 777

of chandra. artemis, hekat 14 success in bhaktioga freya aphrodit 15. athena 16 success in hathayoga, asana and prana-yama [her] 17. castor and pollux, apollo the diviner[[eros] 18. apollo the charioteer 19. demeter [borne by lions] 20 [attis] 21. zeus 22. themis, minos, aeacus and rhadamanthus 23 apo-bhawana. poseidon 24. ares[[apollo the pythean, thanatos] 25. apollo, artemis (hunters) 26. pan, priapus [erect hermes and bacchus] 27. tuisco ares[[athena] 28 [athena] ganymede 29. poseidon[[hermes psychopompos] 30 vision of surya. helios, apollo 31 agni-bhawana. hades 32 [athena] 32 bis prithiva-bhawana [demeter[[gaia] 31 bis vision of the higher self, prana-yama. we have insufficient knowledge of the attributions of assyrian, syrian, mongolian, tibetan, mexican, zend, south sea, west afric

es 23 the spirit of the mighty waters. the figure of an hanged or crucified man* 24 the child of the great transformers. the lord of the gate of death. a skeleton with a scythe mowing men. the scythe handle is a tau. 25 the daughter of the reconcilers, the bringer-forth of life. the figure of diana huntress* 26 the lord of the gates of matter. the child of the forces of time. the figure of pan or priapus* 27 the lord of the hosts of the mighty. a tower struck by forked lightning* 28 the daughter of the firmament. the dweller between the waters. the figure of a water-nymph disporting herself* 29 the ruler of flux and reflux. the child of the sons of the mighty. the waning moon* 30 the lord of the fire of the world. the sun* 31 the spirit of the primal fire. israfel blowing the last trumpet

LIBER ALEPH

e child horus, the lord of the on. this way is the path of the pure fool. amoun. o liber aleph vel cxi 208 zw de oraculo summo (of the last oracle) nd who is this pure fool? lo, in the sagas of old time, legend of scald, of bard, of druid, cometh he not in green like spring? o thou great fool, thou water that art air, in whom all complex is resolved! yes, thou in ragged raiment, with the staff of priapus and the wineskin! thou standest up on the crocodile, like hoorpa- kraat; and the great cat leapeth upon thee! yea, and more also i have known thee who thou art, bacchus diphues, none and two, in thy name iao! now at the end of all do i come to the being of thee, beyond by-coming, and i cry aloud my word, as it was given unto man by thine uncle alcofribas nasier, the oracle of the bottle of

LIBER DCCCLX JOHN ST

rtal from the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20. i was getting sleepy when the oysters came. i now eat them in a yog. and ceremonial manner. 12.45. i have eaten my oysters, chewing them every one; also some bread and butter in the same manner, giving praise to priapus the lord of the oyster, to demeter the lady of corn, and to isis the queen of the cow. further, i pray symbolically in this meal for virtue, and strength, and liber dccclx 22 gladness; as is appropriate to these symbols. but i find it very difficult to keep the mantra going, even in tune with the jaws; perhaps it is that this peculiar method of eating (25 minutes for what could be done nor

LIBER LIBERI VEL LAPIDIS LAZULI

us as the priest of ammon-ra. 5. therefore i went wildly with the girls into abyssinia; and there we abode and rejoiced. 6. exceedingly; yea, in good sooth! 7. i will eat the ripe and the unripe fruit for the glory of bacchus. 8. terraces of ilex, and tiers of onyx and opal and sardonyx leading up to the cool green porch of malachite. 9. within is a crystal shell, shaped like an oyster.o glory of priapus! o beatitude of the great goddess! 10. therein is a pearl. 11. o pearl! thou hast come from the majesty of dread ammon-ra. 12. then i the priest beheld a steady glitter in the heart of the pearl. 13. so bright we could not look. but behold! a bloodred rose upon a rood of glowing gold! svb figvra vii 11 14. so i adored the god. bacchus! thou art the lover of my god! 15. i who was priest of

LIBER LXVII THE SWORD OF SONG

o surgeons go mad and cut up men like sturgeons (the questions are the late chas. spurgeon .s) of yogi i could quote you hundreds in science, law, art, commerce noted. they fear no lunacy: their on dread.s not for their noddles doom-devoted. they are not like black bulls (that shunned reds in vain) that madly charge the goathead of rural pan, because some gay puss had smeared with blood his stone priapus. they are as sane as politicians and people who subscribe to missions. this says but little; a long way are yogi more sane that such as they are. you have conceived your dreadful bogey, from seeing many a raving yogi. these haunt your clinic; but the sound lurk in an unsuspected ground, dine with you, lecture in your schools, share your intolerance of fools, and, while the yogi you condemn

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

the esoteric, or spiritual, teachings, while the unqualified many received only the literal, or exoteric, interpretations. in order to make simple the great truths of nature and the abstract principles of natural law, the vital forces of the universe were personified, becoming the gods and goddesses of the ancient mythologies. while the ignorant multitudes brought their offerings to the altars of priapus and pan (deities representing the procreative energies, the wise recognized in these marble statues only symbolic concretions of great abstract truths. in all cities of the ancient world were temples for public worship and offering. in every community also were philosophers and mystics, deeply versed in nature's lore. these individuals were usually banded together, forming seclusive philos

celebrated as the author and director of the sacred dances which he is supposed to have instituted to symbolize the circumambulations of the heavenly bodies. pan was a composite creature, the upper part--with the exception of his horns--being human, and the lower part in the form of a goat. pan is the prototype of natural energy and, while undoubtedly a phallic deity, should nor be confused with priapus. the pipes of pan signify the natural harmony of the spheres, and the god himself is a symbol of saturn because this planet is enthroned in capricorn, whose emblem is a goat. the egyptians were initiated into the mysteries of pan, who was regarded as a phase of jupiter, the demiurgus. pan represented the impregnating power of the sun and was the chief of a horde rustic deities, and satyrs

entative of the standards of purity originally upheld by the mysteries than the orgies occasionally occurring among the adherents of christianity till the eighteenth century were representative of primitive christianity. sir william hamilton, british minister at the court of naples, declares that in 1780, isernia, a community of christians in italy, worshiped with phallic ceremonies the pagan god priapus under the name of st. cosmo (see two essays on the worship of priapus, by richard payne knight) father, mother, and child constitute the natural trinity. the mysteries glorified the home as the supreme institution consisting of this trinity functioning as a unit. pythagoras likened the universe to the family, declaring that as the supreme fire of the universe was in the midst of its heaven

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ess themselves in the skins of goats and other animals, and, under this disguise, they permitted themselves all kinds of playful tricks and excesses, to which circumstance the conception of the satyrs is by some authorities attributed. in rome the old italian wood-divinities, the fauns, who had goats' feet and all other characteristics of the satyrs greatly exaggerated, were identified with them. priapus. priapus, the son of dionysus and aphrodite, was regarded as the god of fruitfulness, the protector of flocks, sheep, goats, bees, the fruit of the vine, and all garden produce. his statues, which were set up in gardens and vineyards, acted not only as objects of worship, but also as scarecrows, the appearance of this god being especially repulsive and unsightly. these statues were formed

e was born, his mother was so horrified at the sight of him, that she ordered him to be exposed on the mountains, where he was found by some shepherds, who, taking pity on him, saved his life. this divinity was chiefly worshipped at lampsacus, his birthplace. asses were sacrificed to him, and he received the first-fruits of the fields and gardens, with a libation of milk and honey. the worship of priapus was introduced into rome at the same time as that of aphrodite, and was identified with a native italian divinity named mutunus. asclepias (asculapius. asclepias, the god of the healing art, was the son of apollo and the nymph coronis. he was educated by the noble centaur chiron, who instructed him in all knowledge, but more especially in that of the properties of herbs. asclepias searched

PHILIP NEIL MYTHS LEGENDS EXPLAINED

dog tries to alert hephaestus to the presence of ares under the bed but he remains oblivious. ares and aphrodite, although they were caught on this occasion, managed to have several children together: deimos (fear, phobos (panic, harmonia (concord, and, according to some sources, eros (desire. bed of love aphrodite had many lovers including dionysus (bacchus, who fathered her son the phallic god priapus, and hermes who fathered the twin-sexed hermaphroditus. mortal lovers included adonis (see pp. 32 33) and anchises, who was the father of her son, the hero aeneas (see pp. 66 67. the story of aphrodite s affair with ares, and the revenge of her husband hephaestus, is sung by the blind bard demodocus at the phaeacian games in the odyssey, to the delight of odysseus (see pp. 64 65. jealous h

were suppressed by decree of the roman senate. dionysus and ariadne by johann georg olatzer (1704 61) dionysus and ariadne celebrate their marriage with their friends. the painting contains plenty of references to dionysus role as god of the vine. satyrs the satyrs were spirits with some goatlike characteristics, not least their uninhibited lust. dionysus himself was the father of the phallic god priapus, by the goddess aphrodite (venus. ariadne the daughter of minos and pasipha, ariadne is wearing a bridal wreath, given to her by dionysus. it had belonged to his stepmother, the sea nymph thetis (see p. 25. when ariadne died, the chaplet, a crown of seven stars, became the corona borealis. cherubs the cherubs here may represent dionysus and ariadne s future sons: oenopion, thoas, staphylus

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART I

to pass if you choose. the sphinx has not only a man's head, it has woman's breasts; do you know how to resist feminine charms? no, is it not so? and you laugh outright in replying, parading your moral weakness for the glorification of your physical and vital force. be it so: i allow you to render this homage to the ass of sterne or apuleius. the ass has its merit, i agree; it was consecrated to priapus as was the goat to the god of mendes. but take it for what it is worth, and decide whether ass or man shall be master. he alone can possess truly the pleasure of love who has conquered the love of pleasure. to be able and to forbear is to be twice able. woman enchains you by your desires; master your desires and you will enchain her. the greatest injury that can be inflicted on a man is to

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

ight, she prayed fervently to aphrodite, fond goddess of lovers, and there amidst the thunder-smitten stone, beautiful and piteous, she waited, longing for that strong desire of love that had been so rudely snatched from her. again, love in the form of aphrodite listens to her prayer, but is helpless to help her till she has sought aid from the lewd city of aphaca, where lust in the grim shape of priapus dwelt. the large-lipped drawn-out grinning of that court that mouthed and gibbered in their swinish sport *the tale of archais, vol. i, p. 19. this curious duality of love and lust, or better, of virtue and vice, we shall attempt to explain more fully when we deal with the philosophy of aleister crowley. from priapus, phallommeda gains her necessary information, and then seeking charicles

ny shell a pearl of perfect loveliness. charicles had to tread the thorny path before he won his archais, and so must we, before we can win knowledge, weep many bitter tears. the incessant search after truth carries us through desert lands of misery and oases of temptation, as is only too vividly illustrated in tannhauser. aphrodite before she could overcome the wiles of jove had to seek aid from priapus* thus so have we all to do, we must eat of the htree of knowledge of good and evil h before we can pluck the fruit of the gtree of life. h *the tale of archais, vol. i, p. 18. the mediaeval spiritualism of gparacelsus h is curiously modernized, if we may use so crude a word, in the mystical poem haceldama. h the strife in the former from the kingdom to the crown, in the latter seems to be

THE SECRET RITUALS OF THE OTO

unto thee, begetter, transmitter, transmuter (sign of adoration) all: we adore thee, evoe! we adore thee, iao! m.w.s: glory unto thee, who art hidden in the pyramid (sign of adoration) all: we adore thee, evoe! we adore thee, iao! m.w.s: glory unto thee, whom men have worshipped in all form (sign of adoration) all: we adore thee, evoe! we adore thee, iao! m.w.s: iacchus, pan, khem, amoun, shiva, priapus, jahweh (sign of adoration) all: we adore thee, evoe! we adore thee, iao! m.w.s: glory unto thee, whose true name may not be spoken (sign of adoration) all: we adore thee, evoe! we adore thee, iao! m.w.s: glory unto thee, master of magick, lord of life (sign of adoration) all: we adore thee, evoe! we adore thee, iao! file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%

sposal; and christmas is at the winter solstice, the birth of christ put for the birth of the sun. all these points may be studied in: la messe et ses mysteres rome, pagan and papal the two babylons rivers of life file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c1.html (4 of 7 [12/28/2001 2:05:17 pm] the secret rituals of the o.t.o. two essays on the worship of priapus and many other books which may be studied in the library of the o.t.o. and elsewhere. but in pure free masonry and especially in the o.t.o. this synthesis has been made with greater accuracy and skill, and with higher concentration, with more lucidity, with dramatic and poetic genius, so it is easier for ourselves to distinguish the jewel from its setting, and possibly in the event of the

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

sons in nature, and to use them. wisdom in all evil arts, to the destruction of mankinde, and to use them in contempt of god, and for the loss and destruction of manworks are an inquiry into the priniples of taste; analytical essay on the greek alphabet; the symbolical language of ancient art; and three poems, the landscape, the progress of civil society, and the romance of alfred. the worship of priapus was printed in 1786, for distribution by the dilettanti society, with which body the author was r ii preface to this edition actively identified. this society embraced in its membership some of the most distinguished scholars in england, among others the duke of norfolk, sir joseph banks, sir william hamilton, sir george beaumont, the marquis of abercorn, lord charlemont, lord dundas, hora

a discourse on the worship of priapus and its connection with the mystic theology of the ancients. by r. p. knight, esq. london: printed by t. spilsbury, snowhill. m.dcc.lxxxvi. a letter from sir william hamilton, etc. naples, dec. 30, 1781. sir, aving last year made a curious discovery, that in a province of this kingdom, and not fifty miles from its capital, a sort of devotion is still paid to priapus, the obscene divinity of the ancients (though under another denomination, i thought it a circumstance worth recording; particularly, as it offers a fresh proof of the similitude of the popish and pagan religion, so well observed by dr. middleton, in his celebrated letter from rome: and therefore i mean to deposit the authentic1 proofs of this assertion in the british museum, when a proper

. see the ex-voti, plate i. h 4 letter from as an ornament of dress, a sort of amulets (which they imagine to be a preservative from the mal occhii, evil eyes, or enchantment) exactly similar to those which were worn by the ancient inhabitants of this country for the very same purpose, as likewise for their supposed invigorating influence; and all of which have evidently a relation to the cult of priapus. struck with this conformity in ancient and modern superstition, i made a collection of both the ancient and modern amulets of this sort, and placed them together in the british museum, where they remain. the modern amulet most in vogue represents a hand clinched, with the point of the thumb thrust betwixt the index and middle1 finger; the next is a shell; and the third is a half-moon. the

a hand clinched, with the point of the thumb thrust betwixt the index and middle1 finger; the next is a shell; and the third is a half-moon. these amulets (except the shell, which is usually worn in its natural state) are most commonly made of silver, but sometimes of ivory, coral, amber, crystal, or some curious gem, or pebble. we have a proof of the hand above described having a connection with priapus, in a most elegant small idol of bronze of that divinity, now in the royal museum of portici, and which was found in the ruins of herculaneum: it has an enormous phallus, and, with an arch look and gesture, stretches out its right hand in the form above mentioned; 2 and which probably was an emblem of consummation: and as a further proof of it, the amulet which occurs most frequently among

ow in the royal museum of portici, and which was found in the ruins of herculaneum: it has an enormous phallus, and, with an arch look and gesture, stretches out its right hand in the form above mentioned; 2 and which probably was an emblem of consummation: and as a further proof of it, the amulet which occurs most frequently amongst those of the ancients (next to that which represents the simple priapus, is such a hand united with the phallus; of which you may see several specimens in my collection in the british museum. one in particular, i recollect, has also the halfmoon joined to the hand and phallus; which half-moon is supposed to have an allusion to the female menses. the shell, or concha veneris, 1 see plate ii, fig. 1. 2 this elegant little figure is engraved in the first volume o

aring of such amulets in calabria, and other distant provinces of this kingdom. a new road having been made last year from this capital to the province of abruzzo, passing through the city of isernia (anciently belonging to the samnites, and very populous1, a person of liberal education, employed in that work, chanced to be at isernia just at the time of the celebration of the feast of the modern priapus, st. cosmo; and having been struck with the singularity of the ceremony, so very similar to that which attended the ancient cult of the god of the gardens, and knowing my taste for antiquities, told me of it. from this gentleman s report, and from what i learnt on the spot from the governor of isernia himself, having gone to that city on purpose in the month of february last, i have drawn

nne che dormono nelle chiese de' p. p. sudetti sono guardate dalli guardiani, vicari e padri piu di merito, e quelli dell eremo sono in cura dell eremita, divise anche dai propri mariti, e si sanno spesso miracoli senza incomodo delli santi. le non le gusta, quando l avr letta torner bene farne una baldoria: che le daranno almen qualche diletto le monachine quando vanno a letto. on the worship of priapus. en, considered collectively, are at all times the same animals, employing the same organs, and endowed with the same faculties: their passions, prejudices, and conceptions, will of course be formed upon the same internal principles, although directed to various ends, and modified in various ways, by the variety of external circumstances operating upon them. education and science may corre

ith which they maintain their own; while perhaps, if both were equally well understood, both would be found to have the same meaning, and only to differ in the modes of conveying it. of all the profane rites which belonged to the ancient polytheism, none were more furiously inveighed against by the zealous propagators of the christian faith, than the obscene ceremonies performed in the worship of priapus; which appeared not only contrary to the gravity and sanctity of religion, but subversive of the first principles of decency and good order in society. even the form itself, under which the god was represented, appeared to them a mockery of all piety and devotion, and more fit to be placed in a brothel than a temple. but the forms and ceremonials of a religion are not always to be understo

gnification, may appear in the highest degree absurd and extravagant. it has often happened, that avarice and superstition have continued these symbolical representations for ages after their original meaning has been lost and forgotten; when they must of course appear nonsensical and ridiculous, if not impious and extravagant. such is the case with the rite now under consideration, than which of priapus 15 nothing can be more monstrous and indecent, if considered in its plain and obvious meaning, or as a part of the christian worship; but which will be found to be a very natural symbol of a very natural and philosophical system of religion, if considered according to its original use and intention. what this was, i shall endeavour in the following sheets to explain as concisely and clearl

culpture, signified the same as the epithet paggentwz, in the orphic litanies. this interpretation will perhaps surprise those who have not been accustomed to divest their minds of the prejudices of education and fashion; but i doubt not, but it will appear just and reasonable to those who consider manners and customs as relative to the natural 1 plut. de is. et os. 2 ibid. 3 orph. argon. 422. of priapus 17 causes which produced them, rather than to the artificial opinions and prejudices of any particular age or country. there is naturally no impurity or licentiousness in the moderate and regular gratification of any natural appetite; the turpitude consisting wholly in the excess or perversion. neither are organs of one species of enjoyment naturally to be considered as subjects of shame a

d as its outward structure seemed to infer; but that, when stripped of poetical allegory and vulgar fable, their theology was pure, reasonable, and sublime (gesner. proleg. orphica. the collection of these poems now extant, being probably compiled and versified by several hands, with some forged, and other interpolated and altered, must be read with great caution; more especially the fragments of priapus 19 self, and with him brought forth from inert matter by necessity. hence the purity and sanctity always attributed to light by the preserved by the fathers of the church and ammonian platonics; for these writers made no scruple of forging any monuments of antiquity which suited their purposes; particularly the former, who, in addition to their natural zeal, having the interests of a confe

called the father of night, because by attracting the light to himself, and becoming the fountain which distributed it to the world, he produced night, which is called eternally-begotten, because it had eternally existed, although mixed and lost in the general mass. he is said to pervade the world with the motion of his wings, bringing pure light; and thence to be called the splendid, the ruling priapus, and self-illumined (autaughk2. it is to be observed that the word prihpoj, afterwards the name of a subordinate deity, is here used as a title relating to one of his attributes; the reasons for which i shall endeavour to explain hereafter. wings are figuratively attributed to him as being the emblems of swiftness and incubation; by the first of which he pervaded matter, and by the second

pened the gold mines in that country, he found that they had been worked before with great expense and ingenuity, by a people well versed in mechanics, of whom no memorials whatever were then extant. of these, probably, was orpheus, as well as thamyris, both of whose poems, plato says, could be read with pleasure in his time. 1 see sophocl. oedip. tyr, ver. 1436. 2 orph. hym. 5. 3 symph. i. 2. of priapus 21 matter, by the efforts of his divine strength. the incubation of the vital spirit is represented on the colonial medals of tyre, by a serpent wreathed around an egg;1 for the serpent, having the power of casting his skin, and apparently renewing his youth, became the symbol of life and vigour, and as such is always made an attendant on the mythological deities presiding over health.2 it

nce; and when moses descended from the mount with the spirit of god still upon him, his head appeared horned.2 to the head of the bull was sometimes joined the organ of generation, which represented not only the strength of the creator, 1 lib. i. c. 12. 2 exod. c. xxxiv. v. 35, ed. vulgat. other translators understand the expression metaphorically, and suppose it to mean radiated, or luminous. of priapus 23 but the peculiar direction of it to the most beneficial purpose, the propagation of sensitive beings. of this there is a small bronze in the museum of mr. townley, of which an engraving is given in plate iii. fig. 2.1 sometimes this generative attribute is represented by the symbol of the goat, supposed to be the most salacious of animals, and therefore adopted upon the same principles

gists knew that we could form no positive idea of infinity, whether of power, space, or time; it being fleeting and fugitive, and eluding the understanding by a continued and boundless pro- 1 orph. hymn v. et xxxix. 2 numm. vet. pop. et urb. tab. xxxix. figs 19 et 20. they are on most of the medals of marseilles, naples, thurium and many other cities. 3 in tim, iii, et frag. orphic, ed gesner. of priapus 25 gression. the only notion we have of it is from the addition or division of finite things, which suggest the idea of infinite, only from a power we feel in ourselves of still multiplying and dividing without end. the schoolmen indeed were bolder, and, by a summary mode of reasoning, in which they were very expert, proved that they had as clear and adequate an idea of infinity, as of any

urse be destitute of all moral ones, which are only generalized modes of action of the former. even simple abstract truth was denied him; for truth, as proclus says, is merely the relative to falsehood; and no relative can exist without a positive or correlative. the deity therefore who has no falsehood, can have no truth, in our sense of the word.1 1 proclus in theolog. platon. lib. i. et ii. of priapus 27 as metaphysical theology is a study very generally, and very deservedly, neglected at present, i thought this little specimen of it might be entertaining, from its novelty, to most readers; especially as it is intimately connected with the ancient system, which i have here undertaken to examine. those, who wish to know more of it, may consult proclus on the theology of plato, where they

d as the emblem of creation and generation, before the church adopted it as the sign of salvation; a lucky coincidence of ideas, which, without doubt, facilitated the 1 plate ii. fig. 2, engraved from one in the british museum. 2 august. de civ. dei, lib. vi. c. 9. 3 see plate ii, fig. 1, from one in the british museum, in which both symbols are united. 4 recherches sur les arts, lib. i. c. 3. of priapus 29 reception of it among the faithful. to the representative of the male organs was sometimes added a human head, which gives it the exact appearance of a crucifix; as it has on a medal of cyzicus, published by m. pellerin.1 on an ancient medal, found in cyprus, which, from the style of workmanship, is certainly anterior to the macedonian conquest, it appears with the chaplet or rosary, su

ncient and modern worship, the practice, probably, continued long after the reasons upon which it was founded were either wholly lost, or only partially preserved, in vague traditions. this was the case in egypt; for, though many of the priests knew or conjectured the origin of the worship of the bull, they could give no rational 1 proclus in theol. plat. lib. i. pp. 56, 57. 2 de is. et. osir. of priapus 31 account why the crocodile, the ichneumon, and the ibis, received similar honours. the symbolical characters, called hieroglyphics, continued to be esteemed by them as more holy and venerable than the conventional representations of sounds, notwithstanding their manifest inferiority; yet it does not appear, from any accounts extant, that they were able to assign any reason for this prefe

our of being publicly enjoyed by him. herodotus saw the act openly performed (ej epideixin anqrwpwn, and calls it a prodigy (teraj. but the egyptians had no such horror of it; for it was to them a representation of the incarnation of the deity, and the communication of 1 liv. hist. epsiom. lib. xi. 2 when homer praises any work of art, he calls it the work of sidonians. 3 see plate ii. fig. 3. of priapus 33 his creative spirit to man. it was one of the sacraments of that ancient church, and was, without doubt, beheld with that pious awe and reverence with which devout persons always contemplate the mysteries of their faith, whatever they happen to be; for, as the learned and orthodox bishop warburton, whose authority it is not for me to dispute, says, from the nature of any action morality

r calf.6 the greeks, as they advanced in the cultivation of the imitative 1 see plate xxii. with the measurements, as made by capt. patterson on the spot. 2 see plate iv, fig. 2, from a medal of naples in the hunter collection. 3 see plate iv, fig. 2, and plate xix. fig 4, from a medal of cales, belonging to me. 4 de b. g, lib. vi. 5 plut. in mario. 6 exod. c. xxxii, with patrick s commentary. of priapus 35 arts, gradually changed the animal for the human form, preserving still the original character. the human head was at first added to the body of the bull;1 but afterwards the whole figure was made human, with some of the features, and general character of the animal, blended with it.2 oftentimes, however, these mixed figures had a peculiar and proper meaning, like that of the vatican br

was hence called sylvanus by the latins; sylvus being, in the ancient pelasgian and olian greek, from which the latin is derived, the same as lh for it is well known to all who have compared the two languages attentively, that the sigma and vau are letters, the one of which was partially, and the other generally omitted by the greeks, in the refinement of 1 macrob. sat. xvii. 2 sat. i. c. 22. of priapus 37 their pronunciation and orthography which took place after the emigration of the latian and etruscan colonies. the chorus in the ajax of sophocles address pan by the title of aliplagktoj,1 probably because he was worshipped on the shores of the sea; water being reckoned the best and most prolific of the subordinate elements,2 upon which the spirit of god, according to moses, or the plas

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

the pythagoreans. 35. the monad is the beginning of all things- arche ton panton he monas. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the figure of one signifies identity, equality, existence and preservation; it signifies living man alone among animals erect. on adding a head we make of it p, the sign of creative power (paternity, phallus, pan, the greek gods and priapus, all commencing with the vocable p. another dash added, and we have man walking, advancing, with foot set forward, in the letter r. which signifies iens, iturus, or advancing. compare unity, solus, alone, the unique principle of good; with sol, sun god, the emblem of supreme power; and they are identical. the hebrew word for one is achd, achad, and it is often put for god; god s one voice

WORKING CEPHALOEDIUM VERSION 1

rosy cross, alastor the destroyer spirit of solitude, wanderer of the waste, of the blood of kerval arch-druids hereditary to the oak, whose holy ang el his guardian is aiwaz 93, the god first dawning upon man in the land of sume r, whose breast beareth the token adventure upon mountains beyond any man of hi s fellows, whose body and blood bear witness of the wounds of astarte, and the shames of priapus, even i in the abbey of thelema at cephaloedium that am hidde n, did convene therein to counsel alostrael, 31-666-31, the scarlet woman lea m y concubine, in whom is all power given, sworn unto aiwaz, prostituted in every part of her body to pan and to the beast, mother of bastards, aborter, whore t o herself, to man, woman, child and brute, partaker of the eucharist of the exc rements in

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