the right (right or masculine cult), and the rudder in the left (left hand or feminine cult), to indicate his creative power or God-ship. Min holds aloft the scourge, as did many phallic gods, to show that creation (new births) necessitates death, or the world would be overcrowded (see Christianity, p. 340). This truth seems to have been evolved in India, where rude savage figures in coitu, yet crushing out life with their feet, illustrate the idea of creation and destruction linked.

So we see in Egypt an enormous number of statues of Min and Osiris exposing themselves. This was the same idea as the Royal erection of the Dad or Father in Egypt. Now, Job gives this form of creation as the culminating point of his philosophic poem when he describes the Behemoth or Bamoth, which is probably a substitute for Bosheth, "the shameful thing," which is mentioned in the Bible so often as having been erected at every street corner,

"" every high hill," " under every green tree,' "at the head of every way," as is the Lingam in India to-day.

Bamoth is generally translated" high place quite erroneously. We see its true meaning in 2nd Kings xxiii., 15, where Josiah "burned the high place and stamped it to small

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powder," so the Bamoth was no hill, but a wooden, clay, or stone phallus or "erect thing" for worship, as was the case in all countries, and still is in India and Africa. Another word is used several times in Ezekiel xvi., 24, 31, and 37, which also means erect thing," while a marginal note tells us that the word translated "eminent place," which tells us nothing, really means "brothel-house," which corroborates much which we know. Bamah comes from Bom, meaning "erect or high," and used by the Chaldeans to indicate a pulpit or Oracle pillar. Now pulpit is composed of two words, pul," the phallus, and "pit " is used in Isaiah iii., 17, for the female "secret parts, "and is a double-sexed structure, so we see the phallic nature of such passages.

Iové tells Job that the Behemoth is "chief of the ways of God." The "chief of the ways " of all Gods is "creative power," and so Job's Behemoth was identical in symbolic meaning with the Dad of Egypt; in fact, Job uses the word El for god, and Jacob declares that the stone phallus he erected was El, the God of Israel. But Job introduces the idea of birth in his simile,

Surely the mountains bring forth food for him," and, again," where all the beasts of the

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field play." But play is not the English meaning of the original. The reader will find it in the story of Isaac and Abimelech, when Abimelech caught Isaac " sporting or playing " with Rebekah, which playing " proved to Abimelech that Rebekah was Isaac's wife, not his sister, or, in Exodus 22, with the Israelites "leaping and playing " before the golden calf, "for Aaron had made them naked unto their shame," or David leaping and dancing before the Ark, as I have fully discussed in my larger volume. Then the Almighty goes on to describe the ceremony so well known to the Egyptians, and sings, Job 40, 16-17-" So now his strength is in his loins "and his force in the sinews of his belly. He

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moveth his tail like a cedar, the sinews of "his stones are wrapped together." Only it it much stronger in the original, and the word translated tail does not mean tail, but phallus, which is everywhere likened to a cedar, and in Psalm xiv., 8-9, fruitful trees and all cedars are commanded to praise the Lord. Fruitful trees and cedars are everywhere the symbols of the phallus.

So intensely phallic is this whole passage in the original that all translators shirk a literal translation, so if one reads the Bible in trans

lations into various languages he will find a different treatment in each-everyone trying to avoid the naked words and actions by a euphemism.

The word "moveth" is another euphuism, and any Bible with marginal references will show that it really means "setteth up

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or

erecteth," just as in the case of the Dad of Egypt, as is admitted in a margined note.

This is Job's realistic account of a purely masculine act of creation, such as the Hebrews constantly repeated by erecting a pillar and anointing it with oil (fertility). Such beliefs and such ceremonies are the very essence of the religious faiths and ceremonies held by millions of our fellow-subjects to-day in the East.

To make this quite clear, Iové in Job xli., 19-21, repeats, amplifies, and varies his phallic statements as to his reproductive power by representing himself in another form, as the Leviathan, and after extolling his might in chapter 41, he takes care there shall be no mistake as to who he is, as he repeats David's description, and we know that David was truly a man after Iové's own heart. Here are the two descriptions:

2nd Samuel xxii., 9-13. David describes Iové.

There went up a smoke out of his nostrils, and fire out of his mouth devoured; coals were kindled by it. Through the brightness before him were coals kindled.

Job xli., 18-21. Iové describes himself as the Leviathan.

Out of his nostrils a light doth shine . . . . out of his mouth go burning lamps and sparks of fire leap out. Out of his nostrils goeth smoke. His breath kindleth coals, and a flame goeth out of his mouth.

This was evidently a favourite description of Iové, as it is repeated four times, more feebly in Psalm xviii., 8, and Habakuk iii., 5. Then just as with Behemoth he describes the phallic creative power of the Leviathan or Dragon, a god of many nations, but in "Job" identical with Iové, and the text goes on to say, verse 23, "The soft flesh of his secret parts cleaves together like a firm pillar, they spring up (mount or rise) into a pole or staff. His middle part straightens out like a stone (the rock that begat thee) and causes the under part (a female noun) to bring forth. The

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rising thing will come like ram, and by it

wombs are induced to fall" (sin). The word for wombs is also used for certain ornaments on door and windows, such as were