Fig. 5 represents the position of the hands assumed by Jewish priests when they give the benediction to their flock. It will be recognised that each hand separately indicates the trinity, whilst the junction of the two indicates the unit. The whole is symbolic of the mystic Arba—the four, i, e., the trinity and unity. One of my informants told me that, being a "cohen" or priest, he had often administered the blessing, and, whilst showing to me this method of benediction, placed his joined hands so that his nose entered the central aperture. On his doing so, I remarked "bene nasatus," and the expression did more to convince him of the probability of my views than anything else.
Fig. 6, modified in one form or another, is the position assumed by the hand and fingers, when Homan and Anglican bishops or other hierarchs give benediction to their people. A similar disposition is to be met with in Indian mythology, when the Creator doubles himself into male and female, so as to be in a position to originate new beings. Whilst the right hand in Plate VII. symbolises the male, the left hand represents the mystic feminine circle. In another plate, which is to be found in Moor's Hindu Pantheon, there is a similar figure, but draped fully, and in that the dress worn by the celestial spouse is covered with groups of spots arranged in triads and groups of four. With regard to the signification of spots, we may notice that they indicated, either by their shape or by their name, the emblem of womankind. A story of Indra, the Hindoo god of the sky, confirms this. He is usually represented as bearing a robe covered with eyes; but the legend runs that, like David, he became enamoured of the wife of another man, who was very beautiful and seen by chance, but her spouse was one whose austere piety made him almost equal to Brahma. The evil design of Indra was both frustrated and punished. The woman escaped, but the god became covered with marks that recalled his offence to mind, for they were pictures of the yoni. These, by the strong intercession of Brahma with the Rishi, were changed by the latter into eyes. This story enables us to recognise clearly the hidden symbolism of the Hindoo and Egyptian eye, the oval representing the female, and the circle the male lodged therein—i.e., the androgyne creator.
PLATE V. [ [!-- IMG --]
Is a copy of a mediæval Virgin and Child, as painted in Della Robbia ware in the South Kensington Museum, a copy of which, was given to me by my friend, Mr. Newton, to whose kindness I am indebted for many illustrations of ancient Christian art. It represents the Virgin and Child precisely as she used to be represented in Egypt, in India, in Assyria, Babylonia, Phoenicia, and Etruria; the accident of dress being of no mythological consequence. In the framework around the group, we recognise the triformed leaf, emblematic of Asher; the grapes, typical of Dionysus; the wheat ears, symbolic of Ceres, l'abricot fendu, the mark of womankind, and the pomegranate rimmon, which characterises the teeming mother. The living group, moreover, are placed in an archway, delta, or door, which is symbolic of the female, like the vesica piscis, the oval or the circle. This door is, moreover, surmounted by what appear to be snails, whose supposed virtue we have spoken of under Plate i. This identification of Mary with the Sacti is strong; by-and-by we shall see that it is as complete as it is possible to be made.
PLATE VI. [ [!-- IMG --]
Is a copy of figures given in Bryant's Ancient Mythology, plates xiii., xxviii., third edition, 1807. The first two illustrate the story of Palemon and Getus, introducing the dolphin. That fish is symbolic of the female, in consequence of the assonance in Greek between its name and that of the womb, delphis and delphus. The tree symbolises the arbor vitæ, the life-giving sprout; and the ark is a symbol of the womb. The third figure, where a man rests upon a rock and dolphin, and toys with a mother and child, is equally suggestive. The male is repeatedly characterised as a rock, hermes, menhir, tolmen, or upright stone, the female by the dolphin, or fish. The result of the junction of these elements appears in the child, whom both parents welcome. The fourth figure represents two emblems of the male creator, a man and trident, and two of the female, a dolphin and ship. The two last figures represent a coin of Apamea, representing Noah and the ark, called Cibotus. Bryant labours to prove that the group commemorates the story told in the Bible respecting the flood, but there is strong doubt whether the story was not of Babylonian origin. The city referred to was in Phrygia, and the coin appears to have been struck by Philip of Macedon. The inscription round the head is [—Greek inscription—]See Ancient Faiths, second edition, Vol. ii.., pp. 128, and 885-892.
The Supreme Spirit in the act of creation became two-fold; the RIGHT SIDE WAS MALE, THE LEFT WAS PRAKRITI, SHE IS OF ONE FORM WITH BRAMAH.
She is Maya, eternal and imperishable, such as the Spirit, such is the inherent energy. (The Sacti) as the Faculty burning is inherent in pure.