Stripped, however, of all this splendour and magnificence it was probably nothing more than a symbolical instrument, signifying originally the motion of the elements, like the sistrum of Isis, the cymbals of Cybele, the bells of Bacchus, etc., whence Jupiter is said to have overcome the Titans with his ægis, as Isis drove away Typhon with her sistrum, and the ringing of the bells and clatter of metals were almost universally employed as a means of consecration, and a charm against the destroying and inert powers. Even the Jews welcomed the new moon with such noises, which the simplicity of the early ages employed almost everywhere to relieve her during eclipses, supposed then to be morbid affections brought on by the influence of an adverse power. The title Priapus, by which the generative attribute is distinguished, seems to be merely a corruption of Briapuos (clamorous); the beta and pi being commutable letters, and epithets of similar meaning, being continually applied both to Jupiter and Bacchus by the poets. Many Priapic figures, too, still extant, have bells attached to them, as the symbolical statues and temples of the Hindus are; and to wear them was a part of the worship of Bacchus among the Greeks: whence we sometimes find them of extremely small size, evidently meant to be worn as amulets with the phalli, lunulæ, etc. The chief priests of the Egyptians and also the high priests of the Jews, hung them as sacred emblems to their sacerdotal garments; and the Brahmins still continue to ring a small bell at the interval of their prayers, ablutions, and other acts of devotion; which custom is still preserved in the Roman Catholic Church at the elevation of the host. The Lacedæmonians beat upon a brass vessel or pan, on the death of their kings, and we still retain the custom of tolling a bell on such occasions, though the reason of it is not generally known, any more than that of other remnants of ancient ceremonies still existing.[[1]] It will be observed that the bells used by the Christians very probably came direct from the Buddhists. And from the same source are derived the beads and rosaries of the Roman Catholics, which have been used by the Buddhist monks for over 2,000 years. Tinkling bells were suspended before the shrine of Jupiter Ammon, and during the service the gods were invited to descend upon the altars by the ringing of bells; they were likewise sacred to Siva. Bells were used at the worship of Bacchus, and were worn on the garments of the Bacchantes, much in the same manner as they are used at our carnivals and masquerades.
[1]. The above description is from Payne Knight’s “Symbolical Language of ancient Art and Mythology.”
HINDU PHALLICISM
The following curious fable is given by Sir William Jones, as one of the stories of the Hindus for the origin of Phallic devotion:—“Certain devotees in a remote time had acquired great renown and respect, but the purity of the art was wanting, nor did their motives and secret thoughts correspond with their professions and exterior conduct. They affected poverty, but were attached to the things of this world, and the princes and nobles were constantly sending their offerings. They seemed to sequester themselves from this world; they lived retired from the towns; but their dwellings were commodious, and their women numerous and handsome. But nothing can be hid from their gods, and Sheevah resolved to put them to shame. He desired Prakeety (nature) to accompany him; and assumed the appearance of a Pandaram of a graceful form. Prakeety was herself a damsel of matchless worth. She went before the devotees who were assembled with their disciples, awaiting the rising of the sun, to perform their ablutions and religious ceremonies. As she advanced the refreshing breeze moved her flowing robe, showed the exquisite shape which it seemed intended to conceal. With eyes cast down, though sometimes opening with a timid but tender look, she approached them, and with a low enchanting voice desired to be admitted to the sacrifice. The devotees gazed on her with astonishment. The sun appeared, but the purifications were forgotten; the things of the Poojah (worship) lay neglected; nor was any worship thought of but that of her. Quitting the gravity of their manners, they gathered round her as flies round the lamp at night—attracted by its splendour, but consumed by its flame. They asked from whence she came; whither she was going. ‘Be not offended with us for approaching thee, forgive us our importunities. But thou art incapable of anger, thou who art made to convey bliss; to thee, who mayest kill by indifference, indignation and resentment are unknown. But whoever thou mayest be, whatever motive or accident might have brought thee amongst us, admit us into the number of thy slaves; let us at least have the comfort to behold thee.’ Here the words faltered on the lip, and the soul seemed ready to take its flight; the vow was forgotten, and the policy of years destroyed.
“Whilst the devotees were lost in their passions, and absent from their homes, Sheevah entered their village with a musical instrument in his hand, playing and singing like some of those who solicit charity. At the sound of his voice, the women immediately quitted their occupation; they ran to see from whom it came. He was as beautiful as Krishen on the plains of Matra. Some dropped their jewels without turning to look for them; others let fall their garments without perceiving that they discovered those abodes of pleasure which jealousy as well as decency had ordered to be concealed. All pressed forward with their offerings, all wished to speak, all wished to be taken notice of, and bringing flowers and scattering them before him, said—‘Askest thou alms! thou who are made to govern hearts. Thou whose countenance is as fresh as the morning, whose voice is the voice of pleasure, and they breath like that of Vassant (Spring) in the opening of the rose! Stay with us and we will serve thee; nor will we trouble thy repose, but only be zealous how to please thee.’ The Pandaram continued to play, and sung the loves of Kama (God of Love), of Krishen and the Gopia, and smiling the gentle smiles of fond desire....
“But the desire of repose succeeds the waste of pleasure. Sleep closed the eyes and lulled the senses. In the morning the Pandaram was gone. When they awoke they looked round with astonishment, and again cast their eyes on the ground. Some directed to those who had formerly been remarked for their scrupulous manners, but their faces were covered with their veils. After sitting awhile in silence they arose and went back to their houses, with slow and troubled steps. The devotees returned about the same time from their wanderings after Prakeety. The days that followed were days of embarrassment and shame. If the women had failed in their modesty, the devotees had broken their vows. They were vexed at their weakness, they were sorry for what they had done; yet the tender sigh sometimes broke forth, and the eyes often turned to where the men first saw the maid—the women, the Pandaram.
“But the women began to perceive that what the devotees foretold came not to pass. Their disciples, in consequence, neglected to attend them, and the offerings from the princes and nobles became less frequent than before. They then performed various penances; they sought for secret places among the woods unfrequented by man; and having at last shut their eyes from the things of this world, retired within themselves in deep meditation, that Sheevah was the author of their misfortunes. Their understanding being imperfect, instead of bowing the head with humility, they were inflamed with anger; instead of contrition for their hypocrisy, they sought for vengeance. They performed new sacrifices and incantations, which were only allowed to have effect in the end, to show the extreme folly of man in not submitting to the will of heaven.
“Their incantations produced a tiger, whose mouth was like a cavern and his voice like thunder among the mountains. They sent him against Sheevah, who with Prakeety was amusing himself in the vale. He smiled at their weakness, and killing the tiger at one blow with his club, he covered himself with his skin. Seeing themselves frustrated in this attempt, the devotees had recourse to another, and sent serpents against him of the most deadly kind; but on approaching him they became harmless, and he twisted them round his neck. They then sent their curses and imprecations against him, but they all recoiled upon themselves. Not yet disheartened by all these disappointments, they collected all their prayers, their penances, their charities, and other good works, the most acceptable sacrifices; and demanding in return only vengeance against Sheevah, they sent a fire to destroy his genital parts. Sheevah, incensed at this attempt, turned the fire with indignation against the human race; and mankind would soon have been destroyed, had not Vishnu, alarmed at the danger, implored him to suspend his wrath. At his entreaties Sheevah relented; but it was ordained that in his temples those parts should be worshipped, which the false doctrines had impiously attempted to destroy.”