[71] Anquetil, Voyage, p. 139., “Le Lingam, c’est à-dire, les parties naturelles de l’homme réunies à celles de la femme,” (The Lingam, that is to say, the natural parts of the man joined to those of the woman). Comp. Roger, “Neu eröffnetes Indisches Heidenthum,” (Paganism of India newly Revealed). Nürnberg 1863. 8vo., II. 2.
[72] “De Morbi Venerei Curatione in India usitata,” (On the Mode of Curing the Venereal Disease practised in the East Indies). Copenhagen 1795. Comp. Tode, Med. Journal Vol. II. Pt. 2. Unfortunately we have been able to obtain a sight neither of Klein’s Treatise nor of Tode.
[73] Strabo, Geogr. pp. 1027, 1037. μηδὲ γὰρ νόσους εἶναι πολλὰς διὰ τὴν λιτότητα τῆς διαίτης καὶ τὴν ἀοινίαν. (nor yet are their diseases many, owing to their plainness of living and abstinence from wine). Comp. Ctesias, Indic. 15. Lucian, Macrob. ch. 4. Diodorus Siculus, Bk. II. ch. 40. Pliny, Histor. Nat. Bk. XVII. ch. 2.
[74] Sprengel’s “Neue Beiträge zur Völkerkunde,” (New Contributions to Ethnology), Bk. VII. p. 76.
[75] In this connection may be cited the view which Clement of Alexandria, Ad Gentes p. 10., expresses as to the origin of Aphrodité: Ἡ μὲν ἀφρογενής τε καὶ κυπρογενὴς, ἡ Κινύρᾳ φίλη, τὴν Ἀφροδίτην λέγω, τὴν φιλομηδέα, ὅτι μηδέων ἐξεφαάνθη, μηδέων ἐκείνων τῶν ἀποκεκομμένων Οὐρανοῦ, τῶν λάγνων, τῶν μετὰ τὴν τομὴν τὸ κῦμα βεβιασμένων· ὡς ἀσελγῶν ὑμῖν μορίων ἄξιος Ἀφροδίτη γίνεται καρπὸς ἐν ταῖς τελεταῖς. (Now the foam-sprung, Cyprus-born goddess, the patroness of Cinyras, Aphrodité I mean, she that loves the parts of a man, because from them she sprung, to wit those parts that were lopped off from Uranus, those lewd parts which after their severance violated the sea-wave. Of such foul components is Aphrodité the worthy child in the mysteries).
[76] Minutoli, “Reise zum Tempel des Jupiter Ammon,” (Journey to the Temple of Jupiter Ammon), p. 121.—Münter, “Religion der Babylonier,” (Religion of the Babylonians), p. 130.
[77] Bk. II. ch. 48. “Description de l’Egypte” II. p. 411.—Wyttenbach, on Plutarch, Isid. p. 186.
[78] Histories bk. II. ch. 64. Καὶ τὸ μὴ μίσγεσθαι γυναιξὶ ἐν ἱροῖσι, μηδὲ ἀλούτους ἀπὸ γυναικῶν ἐς ἱρὰ ἐσιέναι, οὗτοί εἰσι οἱ πρῶτοι θρησκεύσαντες· οἱ μὲν γὰρ ἄλλοι σχεδὸν πάντες ἄνθρωποι, πλὴν Αἰγυπτίων καὶ Ἑλλήνων, μίσγονται ἐν ἱροῖσι· καὶ ἀπὸ γυναικῶν ἀνιστάμενοι, ἄλουτοι ἐσέρχονται ἐς ἱρόν. (And the practice of not having intercourse with women in temples, and not going into temples unwashed after such intercourse, these practices they were the first to observe as a matter of religion; for almost all the rest of mankind, except Egyptians and Greeks, have sexual intercourse in temples). Comp. also Clement of Alexandria, Stromat. Bk. I. p. 361.
[79] Geogr. Bk. XVII, ch. 46. Τῷ δὲ Διΐ, ὃν μάλιστα τιμῶσιν, εὐειδεστάτη καὶ γένους λαμπροτάτου παρθένος ἱερᾶται, ἃς καλοῦσι οἱ Ἕλληνες Παλλάδας· αὕτη δὲ καὶ παλλακεύει, καὶ σύνεστιν οἷς βούλεται, μέχρις ἂν ἡ φυσικὴ γένηται τοῦ σώματος κάθαρσις· μετὰ δὲ τὴν κάθαρσιν δίδοται πρὸς ἄνδρας. (And to Zeus, whom they reverence most, a maiden, most beautiful and of highest lineage, is consecrated, and these priestesses the Greeks call Pallades. And she acts as a courtesan, and lies with whom she pleases, until the natural purging (menstruation) of the body begins. And after this she is given in marriage). So here we find brought into connection with the Zeus of the Egyptians the same practice we observed amongst Asiatics in the Venus cult.
[80] According to Herodotus, bk. II. 51., the Greeks borrowed the Phallic ritual under the form of the Hermae (pillars of Hermes) from the Pelasgians, by which name according to Böttiger, “Kunstmythologie,” (Mythology of Art), p. 213, Phoenicians should be understood. Comp. Cicero, De Nat. Deorum bk. III. ch. 22., and Creuzer’s note on the passage.