The Origin And References Of The Hermesian Spurious Freemasonry.

Cadmus carried them into Phoenicia , and that the emblems before us were the insignia of the Cabiric deities ; and adds , " bene igitur notat Rircherus , ut Hebrcoi Baal-Phegor colerent ad sterilitatem avertendam . Hisce prcecipue de causissicut

, Areoevulva , itaNoaciphalluseratsymbolum : amboque , in nefandis Cabirceorum mysteriis areanum Bacehi sive Osiridis , regenerationem more q'lodani umbratili exhibuerunt . " *

The symbols themselves was no secret , though their legitimate meaning was known only to the initiated , for they were publicly displayed in the temples , and placed in the grasp of their deities . Nor could there be any mistake about them for they were the same on the shores of the

Ganges as on those of the Nile . The phallus of Egypt and Greece corresponded exactly with the lingam of the Indian Brahmins , and is met with in the same abundance on the walls of the cavern , templesand pagados of Hindoostan as on

, the massive structures of Egypt . Nor was the emblem esteemed less powerful in one country than in the other . It was worn round the necks of women to make them

fruitful ; and of children to avert the diseases which infancy is subject to . It was , indeed , an universal amulet . It is highly probable that these symbols formed the badges which were worn during the celebration of the mysteries of Baal Peor . t Thus in the porticos of Carnac were placed colossal figures 15 feet hi gh ; and on the outside were two statues 33

feet high ; each with a cross or phallus in his hand , which among the Egyptians was a symbol of fertility . When the temple of Serapis was demolished , several of these emblems were found amongst the ruins ; and a learned hierophant who had been converted to Christianity interpreted them

to signify the Life to Come . He also told them , according to Sozomen , ^ that an old tradition was in existence , which predicted that when those symbols should be discovered the temple and worship of Serapis should have an end . This symbol was held

m such extreme honour that Ptolemy Philadel phus , at one of his magnificent festivals , exhibited a phallus of gold , 120 cubits long and 6 cubits in circumference , richly adorned with golden crowns , and surmounted by a bright star of burnished gold . It was fixed upright to a splendid

car , and drawn in procession to receive the homage of the stupefied Egyptians . * On this hypothesis my conjecture appears to be confirmed by the actual occurence in our Tablet of a triad of these symbolical crosses or phallito represent OsirisIsis

, , , and Orus ; one being divested of its upper limb , the others having it placed in two different positions , viz ., horizontally and diagonally . These were acknowledged emblems of fertility , and referred to the physical worship of the deity in his

creative capacity ; a form of devotion which prevailed to a very great extent in Egypt ; whence many of their gods are furnished with the cross and circle united . t

This was the Crux anasata , which " Rircher supposes that Hermes received from the patriai-chs ( before the flood , I presume ) by tradition . Of this there can be no proof . Certain it is , however , that by the descendants of the patriarchs after the floodthe figure of a cross was ever

, esteemed a most sacred sign , whatever may have been its origin or mystery . It occurs among the hieroglyphics of the Brahmins ; on the Egyptian obelisks , and has been found on monuments among the ruins of Aeum in Abyssinia . J

The upper limb of the Hermetic cross , as iu the specimen before us , sometimes deviated from the horizontal line in the hieroglyphics of Egypt . Diodorus says the priests bore in their hands a pastoral staffon the top of which was the figure of

, a plough ; and indeed the representations of a priest bearing this kind of lituns or crosier are of frequent occurrence in the monuments of that country . Spincto gives it in this form X ; H which indeed was