Download Ancient Pagan and Modern Christian Symbolism by M.D., By Thomas Inman PDF

By M.D., By Thomas Inman

The call for which has sprung up for this paintings has brought about the writer to make it extra entire than it was once initially. however it couldn't be made excellent with no being extended right into a quantity whose measurement will be incompatible with cheapness. whilst each determine would provide a textual content for a protracted discourse, a detailed realization is needed lest an outline can be built right into a dissertation. during this paintings, the writer is obliged to restrict himself to the reason of symbols, and can't release out into historical and glossy faiths, other than in as far as they're typified by means of yes traditional indicators.

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Again, when we find in Gen. xlix. 10, “the sceptre shall not depart from Judah, nor a lawgiver from between his feet,” and compare this with Deut. xxviii. 57, and 2 Kings xviii. 27, where the words are, in the original, “the water of their feet,” it is clear that symbolic language is used to express something which, if put into the vernacular, would be objectionable to ears polite. Again, in Genesis xxiv. 2 and xlvii. 29, and in Heb. xi. 21, it is well known to scholars that the word “thigh” and “staff” are euphemisms to express that part which represents the male.

Male and female. In the original the central part of the figure is occupied by the triad and the unit, but far too grossly shown for reproduction here. They are replaced by the crux ansata. The reader will notice the triad and the serpent in the male hand, whilst in the female is to be seen a germinating seed, indicative ot the relative duties of father and mother. The whole stands upon a lotus, the symbol of androgyneity. ” PLATE VIII. Is Devi, the same as Parvati, or Bhavani. It is copied from Moor’s Pantheon, plate xxx.

In Assyrian theology the central figure is Bel, Baal, or Asher; the one on the right Anu, that on the left Hea. See Ancient Faiths, second edition, Vol. , pp. * There are some authors who have treated of tree and serpent worship, and of its prevalence in ancient times, without having, so far as I can see, any idea of that which the two things typify. The tree of knowledge, the tree of life, the serpent that tempted Eve, and still tempts man by his subtlety, are so many figures of speech which the wise understand, but which to the vulgar are simply trees and snakes.

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