Figure 119 is from Lajard, Op. Cit., plate iii., fig. 8. It represents the sun, moon, and a star, probably Venus.
The legend is in Phoenician, and may be read LNBRB. Levy, in Siegel und Gemmen, Breslau, 1869, reads the legend [———], LKBRBO, but does not attempt to explain it.
Figure 120 is also from Lajard, plate i., fig. 8. It represents an act of worship before the symbols of the male and female creators, arranged in three pairs. Above are the heavenly symbols of the sun and moon. Below are the male palm tree, and the barred [———], identical in meaning with the sistrum, i. e., virgo intacta. Next come the male emblem, the cone, and the female symbol, the lozenge or yoni.
Figure 121 represents also a worshipper before the barred female symbol, surmounted by the seven-rayed star, emblem of the male potency, and of the sun or the heavens. It will be noticed—and the matter is significant—that the hand which is raised in adoration is exactly opposite the conjunction of the two. Compare this with Fig. 95, where the female alone is the object of reverence.
Lajard and others state that homage, such as is here depicted, is actually paid in some parts of Palestine and India to the living symbol; the worshipper on bended knees offering to it, la bouche inférieure, with or without a silent prayer, his food before he eats it. A corresponding homage is paid by female devotees to the masculine emblem of any very peculiarly holy fakir, one of whose peculiarities is, that no amount of excitement stimulates the organ into what may be called creative energy. It has long been a problem how such a state of apathy is brought about, but modern observation has proved that it is by the habitual use of weights. Such homage is depicted in Picart's Religious Ceremonies of all the People in the World, original French edition, plate 71.
Figure 122 is copied from Bryant's Ancient Mythology, third edition, vol. iii., p. 193. That author states that he copied it from Spanheim, but gives no other reference. It is apparently from a Greek medal, and has the word CAMIÛN as an inscription. It is said to represent Juno, Sami, or Selenitis, with the sacred peplum. The figure is remarkable for showing the identity of the moon, the lozenge, and the female. It is doubtful whether the attitude of the goddess is intended to represent the cross.