Aphrodisiacs and Anti-aphrodisiacs: Three Essays on the Powers of Reproduction Part 1

Aphrodisiacs and Anti-aphrodisiacs: Three Essays on the Powers of Reproduction.

by John Davenport.

PREFACE.

The reproductive powers of Nature were regarded by the nations of remote antiquity with an awe and reverence so great, as to form an object of wors.h.i.+p, under a symbol, of all others the most significant,--the _Phallus_; and thus was founded a religion, of which the traces exist to this day, not in Asia only, but even in Europe itself.

That scarcely any notices of this wors.h.i.+p should appear in modern works, except in the erudite pages of a few antiquarians may be accounted for by considering the difference of opinion between the ancients and the moderns as to what const.i.tutes--modesty; the former being unable to see any moral turpitude in actions they regarded was the designs of nature, while the latter, by their over-strained notions of delicacy, render themselves, in some degree at least, obnoxious to the charge that, in proportion as manners becomes corrupt, language becomes more guarded,--modesty, when banished from the heart, taking refuge on the lips.

To supply, to some extent, this lacuna in our popular literature has been the object of the present work, in which, it is hoped, may be found much curious and interesting physiological information, interspersed with _recherche_ and festivous anecdotes.

The text is ill.u.s.trated by a few plates, drawn from antiquarian sources.

J. D.

ESSAY I.

REMARKS UPON THE SYMBOLS OF THE REPRODUCTIVE POWERS.

From the investigations and researches of the learned, there appears to be no doubt but that the most ancient of all superst.i.tions was that in which Nature was contemplated chiefly under the attribute or property of fecundity; the symbols of the reproductive power being those under which its prolific potencies were exhibited. It is not because modern fastidiousness affects to consider those symbols as indecent, and even obscene, that we should therefore suppose them to have been so regarded by the ancients: on the contrary, the view of them awakened no impure ideas in the minds of the latter, being regarded by them as the most sacred objects of wors.h.i.+p. The ancients, indeed, did not look upon the pleasures of love with the same eye as the moderns do; the tender union of the s.e.xes excited their veneration, because religion appeared to consecrate it, inasmuch as their mythology presented to them all Olympus as more occupied with amatory delights than with the government of the universe.

The reflecting men of those times, more simple, but, it must be confessed, more profound, than those of our own day, could not see any moral turpitude in actions regarded by them as the design of nature, and as the acme of felicity. For this reason it is that we find not only ancient writers expressing themselves freely upon subjects regarded by us as indecent, but even sculptors and painters equally unrestrained in this particular.

The statesman took advantage of these religious impressions: whatever tended to increase population being held in honour. Those images and Priapi so frequently found in the temples of the ancients, and even in their houses, and which we consider as objects of indecent lewdness, were, in their eyes, but so many sacred motives exciting them to propagate their species.

In order to represent by a physical object the reproductive power of the sun in spring-time, as well as the action of that power on all sentient beings, the ancients adopted that symbol of the male gender which the Greeks, who derive it from the Egyptians, called--Phallus.[1] This wors.h.i.+p was so general as to have spread itself over a large portion of the habitable globe, for it flourished for many ages in Egypt and Syria, Persia, Asia Minor, Greece and Italy: it was, and still is, in vigour in India and many parts of Africa, and was even found in America on its discovery by the Spaniards. Thus Garcilaso de la Vega informs us[2]

that, in the public squares of Panuco (a Mexican town), _bas-reliefs_ were found which, like those of India, represented, in various ways the s.e.xual union; while at Tlascala, another town of that country, the reproductive act was wors.h.i.+pped under the joint symbol of the generative organs, male and female.

A more surprising fact is, that this wors.h.i.+p has, as will be shewn hereafter, been perpetuated to a very late date, among the Christians of Europe.

In its origin, the Phallus or emblem of the generative and procreative powers of nature appears to have been of a very simple and inoffensive character--although it was afterwards made subservient to the grossest and most superst.i.tious purposes.

In India this wors.h.i.+p is everywhere to be found accompanying the triune G.o.d, called by the Hindoos, _Trimourti_ or _Trinity_, and the significant form of the single obelisk or pillar called the _Linga_ or _Lingham_;[3] and it should be observed, in justice to the Hindoos that it is some comparative and negative praise to them, that this emblem, under which they express the elements and operations of nature is not externally indecorous. Unlike the abominable realities of Egypt, Greece, and Rome, we see this Indian phallic emblem in the Hindoo religious exhibitions, without offence, nor know, until information be extorted, that we are contemplating a symbol whose prototype is obscene.[4]

[Ill.u.s.tration: PLATE II., Fig 1. Lingham, Fig 2. Pan's head.]

Besides the Lingham, the equally significant _Yoni_ or _Cteis_ is to be seen, being the female organ of generation. It is sometimes single, often in conjunction, for the Indians, believing that the emblem of fecundity might be rendered more energetic by combining the organs of both s.e.xes, did so unite them, giving to this double symbol the name of _Pulleiar_, confounded by some writers with the Lingham itself. This pulleiar is highly venerated by the sectarian wors.h.i.+ppers of Siva (the third G.o.d of the Trimourti), who hang it round their neck, as a charm or amulet, or enclosing it in a small box, fasten it upon their arm. The Indians have also a little jewel called _taly_, worn, in like manner, by females round their necks as a charm. It is presented to them on their wedding day by their husbands, who receive it from the hands of the Brahmins. Upon these jewels is engraved the representation, either of the Lingham or of the Pulleiar. The following anecdote connected with this custom is given by M. Sonnerat.[5]

"A Capuchin missionary had a serious dispute with the Jesuits residing at Pondicherry, which was referred for decision to the judicial courts. The disciples of Loyola, who can be toleration itself when toleration furthers their crafty and ambitious views, had declined all interference with the above custom. M. Tournon, the Pope's legate apostolic, who regarded the matter as one not to be trifled with, and with whom, moreover, the Jesuits were no favourites, strictly prohibited the _taly_, enjoining all female converts to subst.i.tute in its place either a cross or a medal of the Virgin. The Indian women, strongly attached to their ancient customs, refused obedience. The missionaries, apprehensive of losing the fruits of their zealous labours, and seeing the number of their neophytes daily diminis.h.i.+ng, entered into a compromise by adopting a _mezzo-termine_ with the females in question, and it was agreed that a Cross should be engraved upon the _taly_, an arrangement by which the symbol of Christian salvation was coupled with that of the male and female _pudenda_."

The deep and enthusiastic veneration felt by the Hindoos for this wors.h.i.+p is naturally explained by their intense anxiety and desire for having children who might perform those ceremonies to their _manes_ which they firmly and piously believe will have the effect of mitigating their punishment in the world to come. They wors.h.i.+p the _Lingham_, therefore, for the sake of having progeny, and husbands, whose wives are barren, send them to adore that symbol, and, if report be true, the ladies take especial care not to disappoint the wish of their dear spouses.

It is probable that the introduction of this wors.h.i.+p is due to the Indians who founded the sect of Siva, imagining, as they no doubt did, that the most effectual means of propagating it would be by presenting their deity under the form of that organ by which the reproduction of the human race is effected.

Nothing can be a greater proof of the high antiquity of the Indians than this wors.h.i.+p, it being certain that the Egyptians did not establish it, as well as the dogma of the Metempsychosis, among themselves, until after they had travelled in India.

Phalli, usually in lead, have been even found in the river Rhone. These were most likely the signs and tokens belonging to some secret society probably of a licentious character. Similar ones are in the _Forgeais_ collection, and were engraved in the _Plombs Histories_ of that antiquarian.[6]

[Ill.u.s.tration: PLATE III., Figs. 1-4, PHALLUS EMBLEM, found in the Rhone, From the Forgeais Collection.]

According to an ingenious writer,[7] who is of opinion that the Indians sent, at a very remote period, colonists to Ireland, the round towers, so numerous in that island, are no other than ancient Phallic temples erected in honour of the fructifying power of nature emanating, as it was supposed to do, from the sun, under the name of Sol, Phbus, Apollo, Abad, or Budh.[8]

Alluding to these towers, Mr O'Brien observes, "the eastern votaries, suiting the action to the idea, and that their vivid imaginations might be still more enlivened by the very _form_ of the _temple_, actually constructed its architecture after the model of the _membrum virile_, which, obscenity apart, is the divinity-formed and indispensable medium selected by G.o.d himself for human propagation and s.e.xual prolificacy."

There is every reason to believe that our _May-pole_ is a relic of the ancient Phallic wors.h.i.+p.

[Ill.u.s.tration: PLATE IV., Fig. 1. ROUND TOWER AT KLONDALKIN, IRELAND., Fig. 2. THREE HEADED OSIRIS.]

The manners of the ancient Hebrews seem to have differed little, if at all, in this respect, from those of the nations surrounding them: thus, David, dancing with all his might before the ark, lifted up his ephod and exhibited his nakedness to "the eyes of the handmaids of his servants." No blame is attached to the king for such gross indecency during a public and religious ceremony; while Michal, his wife, was punished with barrenness, for expressing her disapprobation of his conduct.[9]

This example attests the great respect entertained by the Hebrews for the organs of generation;[10] but we have a further proof of this reverence for them in the fact that, when taking a solemn oath, they placed their hand upon them in token of its inviolability: When Abraham, addressing "his oldest servant of his house, that ruled over all that he had," is made to say, "Put I pray thee, thy hand under my thigh, and I will make thee swear, by the Lord, the G.o.d of Heaven, and the G.o.d of the earth that thou shalt not take a wife unto my son, of the daughters of the Canaanites:"[11] and when Jacob, at the point of death, called his son Joseph, and said unto him, "If now I have found grace in thy sight, put, I pray thee, thy hand under my thigh, and deal kindly and truly with me; bury me not, I pray thee, in Egypt,"[12] the Hebrew text has been incorrectly translated in both these instances; for, according to learned commentators, it is not the _thigh_, but the _phallus_ that is meant; such tact having, in the opinion of the Rabbins, been introduced for the purpose of doing honour to circ.u.mcision.

This custom obtains in Egypt, even in our own day, for many travellers a.s.sert that the Arabs, when desirous of saluting or making a promise with great solemnity, place their hand upon the part in question. A case in point is related in a letter of the Adjutant-General Julian to a member of the Inst.i.tute of Egypt.[13] An Egyptian, who had been arrested as a spy, and brought before the general, finding that all his a.s.servations of innocence could not be understood "leva sa chemise bleue, et prenant son phallus a la poignee, resta un moment dans l'att.i.tude theatrale d'un dieu jurant par le Styx. Sa physionomie semblait me dire: _Apres la serment terrible que je fais pour vous prouver mon innocence, osez-vous en douter?_ Son geste me rappela que du tems d'Abraham on jurait verite en portant la main aux organes de la generation." The vast antiquity of this custom among the ancient Egyptians is proved by figure 2, Plate IV. This figure, which is copied from Caylus, Vol. VI., Plate I., figure 4, represents Osiris grasping his phallus while taking an oath.

A custom greatly resembling this manner of swearing existed also in the north of Europe, as is proved by an ancient law still extant: thus, one of the articles of the Welsh laws enacted by _Hoel the Good_, provides that, in cases of rape, if the woman wishes to prosecute the offender, she must, when swearing to the ident.i.ty of the criminal, lay her right hand upon the relics of the saints and grasp with her left one, the peccant member of the party accused.[14]

It may be mentioned, _en pa.s.sant_, that the low Irish in Dublin, and the London costermongers, often make use of an expression which, whether connected or not with the custom above noted, offers for our consideration a curious coincidence at least. If extra force is to accompany an a.s.sertion, it is very common for the vulgar to say in conclusion: "_S'elp my taters!_" or "_So help me_ TESTES"--equal to saying, "_I swear by my member_." That the word "taters" is a corruption of, and vulgarism for, "_testes_" we see very readily in the expression "_strain my taters_"--_i.e._, to pa.s.s urine or make water.

The Greeks had consecrated the same symbols of universal fecundity in their mysteries, the phallus and the cteis being publicly exhibited in the sanctuary of Eleusis. The _membrum virile_ or _active_ principle of generation was carried to the temple of Bacchus and there crowned with a garland by one of the most respectable matrons of the town or city. The Egyptian Osiris, and the female _pudenda_, or symbol of the _pa.s.sive_ principle of generation were, in like manner, carried in procession to the temple of Libera or Proserpine.

The wors.h.i.+p of Priapus among the Romans was derived from the Egyptians, who, under the form of Apis, the sacred Bull, wors.h.i.+pped the generative power of nature; and, as the syllable _pri_ or _pre_ signifies, in the Oriental tongue, _principle_, production, or natural or original source, the word _Priapus_ may be translated _principle of production_ or of _fecundation of Apis_. The same symbol also bore among the Romans the names of _Tutunus_, _Mutinus_, and _Fascinum_. Among the many places where this divinity was wors.h.i.+pped, Lampsacus,[15] in Asia Minor, was the most noted on account of the obscene rites there practised. The Priapi were of different forms; some having only a human head and the Phallus; some with the head of Pan or of a faun--that is, with the head and ears of a goat.[16] Others, with their indecent attribute, were placed in the public roads, and were then confounded with the divinities _Mercury_ and _Terminus_, who presided over boundaries. Scaliger says that he saw at Rome, in the palace of a cardinal,[17] a similar statue, whose phallus had served as a sign post.[18] All the human part of these Priapi were invariably painted red.[19]

When furnished with arms, which he was when representing Terminus, Priapus held in one hand a reaping hook, and, like Osiris, grasped with the other the characteristic feature of his divinity, which was always of a monstrous size and in a state of energy.

In the towns, Priapus had public chapels, whither such devotees as were suffering from maladies connected with his attributes repaired for the purpose of offering to him _ex-votos_ representing the parts afflicted; these ex-votos being sometimes paintings and, at others, little figures made of wax or of wood, and occasionally, even of marble.

Females as superst.i.tious, as they were lascivious, might be seen offering in public to Priapus, as many garlands as they had had lovers.

These they would hang upon the enormous phallus of the idol, which was often hidden from sight by the number suspended by only one woman.

Others offered to the G.o.d as many phalli, made of the wood of the willow tree, as they had vanquished men in a single night.

St. Augustine informs us that it was considered by the Roman ladies as a very proper and pious custom to require young brides to seat themselves upon the monstrous and obscene member of Priapus: and Lactantius says, "Shall I speak of that _Mutinus_, upon the extremity of which brides are accustomed to seat themselves in order that the G.o.d may appear to have been the first to receive the sacrifice of their modesty?"[20]

These facts prove that the wors.h.i.+p of Priapus had greatly degenerated with the Romans, since, losing sight altogether of the object typified, they attach themselves to the symbol alone, in which they could see only what was indecent; and hence religion became a pretext for libertinism.[21]

Respected so long as the Roman manners preserved their pristine simplicity, but degraded[22] and vilified in proportion as the morals of that people became corrupted, the very sanctuary itself of Priapus failed to protect him from obloquy and ridicule. Christian writers added their indignant invectives to the biting sarcasms of the poets, and the wors.h.i.+p of Priapus would have been annihilated had not superst.i.tion and the force of habit, that most indestructible of all human affections, come to the rescue. These two powerful levers of mankind triumphed over reason and Christianity, and succeeded, notwithstanding the strenuous and continued efforts of the latter, in maintaining in some degree the wors.h.i.+p of that filthy deity; for the Christian priests, while opposing _a l'outrance_, the superst.i.tions and impure practices already adverted to, did not so do, as regarded the other customs equally repugnant to decency and true religion. Less austere to these, and consulting their own interests, they turned to their profit the ancient wors.h.i.+p established by the Romans and strengthened by habit: they appropriated to themselves what they could not destroy, and, in order to attract to their side the votaries of Priapus, they made a Christian of him.

But besides the Lingham of the Indians, the Phallus of the Greeks, and the Priapus of the Romans, the Cross ([Symbol: Tau]), although generally thought to be exclusively emblematical of eternal life, has also an account of its fancied similarity to the _membrum virile_, been considered by many as typical of the reproductive powers of nature. It was known as such to the Indians, being as common in their country as in Egypt or in Europe.[23] "Let not the piety of the Catholic Christian,"

says the Rev. Mr. Maurice, "be offended at the preceding a.s.sertion that the Cross was one of the most usual symbols among the hieroglyphics of Egypt and India. Equally honoured in the Gentile and the world, this Christian emblem of universal nature, of that world to whose four corners its diverging radii pointed, decorated the hands of most of the sculptured images in the former country (Egypt), and the latter (India) stamped its form upon the most majestic of the shrines of their deities."

[Ill.u.s.tration: PLATE V., Figs. 1-3, THREE HEADED OSIRIS.]

It is well known that the cross was regarded by the ancient Egyptians as the emblem of fruitfulness. Thus the Rev. Mr. Maurice describes a statue bearing a kind, of cross in its hand as the symbol of fertility, or, in other words, of the procreative and generative powers.[24] The cross [Symbol: Tau] so common upon Egyptian monuments was known to the Buddhists and to the Lama of Thibet 700 years before Christ. The Lama takes his name from the _Lamah_, which is an object of profound veneration with his followers: "Cequi est remarquable," says M. Avril, "c'est que le grand pretre des Tartares porte le nom de Lama, qui, en langue Tartare, designe _la Croix_, et les Bogdoi qui conquirent la Chine en 1664, et qui sont soumis au Dulai-Lama dans les choses de la religion, ont toujours des croix sur eux, qu'ils appalent _lamas_."[25]