A healer incompared, was that girl with the golden hair,. Blessing food with her love, as the angels looked from above,. Of a long forgotten time, when life was a cherished rhyme. When men acted with dignity, and all maidens behaved lovingly,. Even the smell of her lovelies, would make legs go wobbly,. That was gayly spread upon, wafers scented with cinnamon,. Indeed, Willy Wonka would be shamed, by the girl with the golden mane —.
For they not only brought joy, to the cute cowherd boy,. These were not ordinary sweets, the ones you buy down the street,. The main truth on which we insist here is that the dove is the em- blem of the great goddess to whom people look' for salvation in the dark beyond. Thus flocks of pigeons enjoyed great liberties in Hierapolis, the holy city of Syria, — probably in the same way that the pigeons in St.
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Another emblem of the goddess of womanhood is the fish, as is fully described in Lucian's most inter- esting treatise ''On the Syrian Goddess. In some parts of Greece the hare or rabbit has also been sacred to Aphro- dite, unquestionably on account of the fertility of that animal. A remarkable monu- ment has been discovered in Boghaz-Koi in Cappa- docia.
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It represents a pro- cession of gods standing on their symbolic animals, and what interests us mainly is that it portrays the meeting of a god and a goddess, he standing on human beings, she on an animal which is ap- parently a lioness. Among her followers is a man on a leopard and two figures standing on a double- headed eagle. There is no explanatioin and there are no ancient books that can throw light upon it. We see here the great goddess meeting the heroic god — whatever names thev mav have borne.
From Ohnefalsch-Richter, Kypros. Can this great sculpture refer to any other topic than the festive occasion of the victorious god's marriage ceremonial when he meets the great bridal goddess? The goddess was held in high esteem in Phenicia and was regarded also as the patroness of navigation. Coins represent her standing on the prow of a ship, and, strange to say, very frequently she carries a Latin cross in her arms. Sidonian coins reproduced from Calmet No.
Beside the cross her emblems are also the moon and the swastika, and the latter is frequently found on her dress, and in one very archaic leaden figurine discovered by Schliemann in the ruins of Troy, the swastika is placed on her body to indicate the mys- terious power of procreation. The idol was appar- ently intended to be carried in the hand, for its lower part ends in a shapeless stick. Reproduction with the permission of Curtis and Cam- eron.
Altered from their copyright photograph. By Murillo. A beautiful modern picture of Astarte has been worked out by Sargent in his frescoes on the walls of the Boston Public Librarv, and we can see on this very picture her similarity to Murillo's ideal of Mary in his many paintings of the ''Immaculate Conception. She is never pictured naked like the Greek Aphro- dite but is always dressed in the most scrupulously decent fashion. In the Pei-lin at Singan-fu. After a Chinese color-print. The maid is easy-going — In sooth she does not care.
Not decked in precious jew- els Nor dressed in gaudy lace, She carries in her basket A fish to the market place. Who thinks that Buddha were Made human form in her! Paper impression of a carving in stone. At least she was an ancient popular goddess. When Buddhism was introduced into the Middle King- dom she was too dear to the people to be abandoned or degraded in rank, and so she was interpreted to be a female incarnation of the Buddha himself.
[remastered]: VENUS DISARMING CUPID, Paolo Veronese, 2013.50
From a relief preserved in the Field Museum Chicago. Freer in Detroit. In the Musee Guimet.
She, or some figure Hke her, must have been known before the importation of Buddhism, and Kwan-Yon presupposes the primi- tive existence of a female deity of love, charity and universal goodwill. She never deteriorated into the goddess of sensuality.
The Planet Venus
It is strange that we de- scendants of the Germanic nations are better posted on the national gods of Greece and Rome than on those of our own ancestors. These are mainlv re- membered from the names of the week days and even there the god of war. Tin, has become quite unintelligible in Tuesday. Freya's day, Friday, is easily recognizable as the Latin dies Veneris or vendredi, and it is peculiar that on that very day Christian custom still retains the fish diet of the ancient Astarte.
The motive of course is changed, and the fish is no longer thought of as the emblem of Astarte but is eaten in remembrance of the death of Christ on the cross. Fish has become the diet of fasting. Such is the logic of tradition, which per- sists after the reason for it has gradually been for- gotten.
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The joys of her abode were so enticing to the heroic northern women that they often rushed into battle when their loved ones were slain, hoping to meet with the same fate; or they fell upon their swords, or were voluntarily burned on the same funeral pyre as the beloved remains. The root Val is still preserved in the modern German word IVahl- statt, "place of battle. From Guerber's Myths of Northern Lands. THE problem of womanhood has found differ- ent expressions in different ages. In pre- historic times all great questions were answered mythologically.
Cosmogeny and anthropogeny, in- cluding gynecogeny, were expressed in stories of gods, while in later periods the same facts remained and found different solutions in religious dogmas and still later in scientific investigations. The same subjects have been treated in a differ- ent spirit during the Christian era and again differ- ently still under the influence of a scientific world- conception.
Socrates respected the gods but he no longer believed in them as personalities. He ex- plained them as signifying some facts of experience. To him love found expression in a belief in Aphro- dite and in her powerful son, Eros. Further, his disciple Plato explains to us the significance of love and devotes a special dialogue to a discussion of its meaning in every aspect.
Greek philosophy. It tells of a banquet to which Agathon has invited his friends, among whom we find the philosopher Socrates, the poet Aristophanes the disciple of Socrates , Pausanias, Phaedrus and some others. After dinner Phaedrus proposes to make speeches in honor of love, and Pausanias begins by drawing a distinction between heavenly and earthly love, extolling the former and giving scant praise to the latter.
Aristophanes is the next speaker, but, being prevented by a severe hiccup from taking up the discussion, gives precedence to Eryximachus, the physician. This speaker approves the distinction made by Pausanias, but generalizes the conception of love by regarding it as a universal principle, bringing about the harmony that regulates nature in the course of the seasons in its relations of moist and dry, hot and cold, etc.
We quote extracts from the translation of Jowett : ''Primeval man was round, his back and sides forming a circle; and he had four hands and four feet, one head witli two faces, looking opposite ways, set on a round neck and precisely alike; also four ears, two privy members and the remainder to correspond. Terrible was their might and strength, and the thoughts of their hearts were great, and they made an attack upon the gods ; of them is told the tale of Otys and Ephialtes who, as Homer says, dared to scale heaven, and would have laid hands upon the gods.
Doubt reigned in the celestial councils. Should they kill them and annihilate the race with thunderbolts, as they had done the giants, then there would be an end of the sacrifices and worship which men offered to them ; but, on the other hand, the gods could not suffer their insolence to be unre- strained. At last, after a good deal of reflection, Zeus discovered a way. He said : 'Methinks I have a plan which will humble their pride and improve their manners ; men shall continue to exist, but I will cut them in two and then they will be dimin- ished in strength and increased in numbers ; this will have the advantage of making them more profit- able to us.
They shall walk upright on two legs, and if they continue insolent and will not be quiet, I will split them again and they shall hop about on a single leg. Apollo was also bidden to heal their wounds and compose their forms. So he gave a turn to the face and pulled the skin from the sides all over that which in our language is called the belly, like the purses which draw in, and he made one mouth at the center which he fastened in a knot the same which is called the navel ; he also moulded the breast and took out most of the wrinkles, much as a shoemaker might smooth leather upon a last; he left a few, however, in the region of the belly and navel, as a memorial of the primeval state.
After the division the two parts of man, each desiring his other half, came together, and throwing their arms about one an- other, entwined in mutual embraces, longing to grow into one, they were on the point of dying from hunger and self-neglect, because they did not like to do anything apart; and when one of the halves died and the other survived, the survivor sought another mate, man or woman as we call them — being the sections of entire men or women — and clung to that.
At any rate the Biblical passage in Gen. Each one of them, man alone or woman alone, is but a one-sided half of human existence. Each, by itself alone, is doomed to die; both together are immortal.
Address to Venus
The Genesis story of the creation of woman is portrayed in many of the artistic representations of the creation of Eve. Suggestions made to explain the original story of the creation of man in the sense suggested by Aristophanes in Plato's Symposium, may not be tenable but they are not altogether senseless. We must consider that primitive legends have originated from curiosity with regard to some prob- lem that has presented itself to man in the childhood of the race.
The primitive answer to this problem was the story we have been discussing, and thence the notion seems implied that before Eve, the feminine portion of man, had been taken out of his side he must have been an androgynous being, and we will add that there is a scientific truth underlying this primitive idea.
A moner does not experience what we call death ; unless it is crushed or destroyed by poison it lives on and grows. When it outgrows its proper size it divides into two parts. It does not die; nor does it beget a young moner ; it divides. There are two new moners, but there is not a mother and a child ; the two are coordinate. Both are mothers and both are children. Death is not the original lot of life. Death comes into the world bv birth. Life in itself can be destroyed by physical violence or by chem- ical means, but if it is not thus destroyed it is un- ending ; or, in other words, immortality is a fact.
The differentiation of life into two sexes places a limit upon the existence cf the dift'erentiated parts. We read in Origen's refutation of Celsus Book IV, Chapter XXXVIII : "In the next place, as it is his object to slander our scriptures, he [Celsus] ridicules the following statement : 'And God caused a deep sleep to fall upon Adam, and he slept; and he took one of his ribs, and closed up the flesh instead threof ; and the rib, which he had taken from the man, made he a woman,' and so on ; without quoting the words which would give the hearer the impression that they are spoken with a figurative meaning.