WORSHIP OF THE GENERATIVE POWERS DURING THE MIDDLE AGES OF WESTERN EUROPE
RICHARD PAYNE KNIGHT has written with great learning of the origin and history of the worship of Priapus among the ancients. This worship, which was but a part of that of the generative powers, appears to have been the most ancient of the superstitions of the human race,1 has prevailed more or less among all known peoples before the introduction of Christianity, and, singularly enough, so deeply it seems to have been implanted in human nature, that even the promulgation of the Gospel did not abolish it, for it continued to exist, accepted and often encouraged by the medieval clergy.
The occasion of Payne Knight’s work 1 There appears to be a chance of this worship being claimed for a very early period in the history of the human race. It has been recently stated in the Moniteur, that, in the province of Venice, in Italy, excavations in a bone-cave have brought to light, beneath ten feet of stalagmite, bones of animals, mostly post-tertiary, of the usual description found in such places, flint implements, with a needle of bone having an eye and point, and a plate of an argillaceous compound, on which was scratched a rude drawing of a phallus Moniteur, Jan. 1865.
was the discovery that this worship continued to prevail in his time, in a very remarkable form, at Isernia in the kingdom of Naples, a full description of which will be found in his work.
The town of Isernia was destroyed, with a great portion of its inhabitants, in the terrible earthquake which so fearfully destroyed the kingdom of Naples on the 26th of July 1805, nineteen years after the appearance of the book alluded to.
Perhaps with it perished the last trace of the worship of Priapus in this particular form; but Payne Knight was not acquainted with the fact that this superstition, in a variety of forms, prevailed throughout Southern and Western Europe largely during the Middle Ages, and that in some parts it is hardly extinct at the present day; and, as its effects were felt to a more considerable extent than people in general suppose in the most intimate and important relations of society, whatever we can do to thrown light upon its medieval existence, though not an agreeable subject, cannot but form an important and valuable contribution to the better knowledge of medieval history.
Many interesting facts relating to this subject were brought together in a volume published in Paris by Moniteur J.A. Dulaure, under the title, Des Divinities Génératrices chez les Anciens et les Modernes, forming part of an Hiſtoire Abrigée des diffèrns Cultes, by the same author.1
This book, however, is still very imperfect; and it is the design of the following pages to give, with the most interesting of the facts already collected by Dulaure, other facts and a description and explanation of monuments, which tend to throw a greater and more general light on this curious subject.
The medieval worship of the generative powers, represented by the generative organs, was derived from two distinct sources. In the first place, Rome invariably carried into the provinces the had c conquered her own institutions and forms of worship, and established them permanently.
In exploring the antiquities of these provinces, we are astonished at the abundant monuments of the worship of Priapus in all the shapes and with all the attributes and accompaniments, with which we are already so well acquainted in Rome and Italy.
Among the remains of Roman civilization in Gaul, we find statues or statuettes of Priapus, altars dedicated to him, the gardens and fields entrusted to his care, and the phallus, or male member, figured in a variety of shapes as a protecting power against evil influences of various kinds.
With this idea the well-known figure was sculptured on the walls of public buildings, placed in conspicuous places in the interior of the house, worn as an ornament by women, and upended as an amulet to the necks of children.
Erotic scenes of the most extravagant description covered vessels of metal, earthenware, and glass, intended, on doubt, for festivals and usages more or less connected with the worship of the principle of fecundity.
At Aix in Provence there was found, on or near the site of the ancient baths, to which it had no doubt some relation, an enormous phallus, encircled with garlands, sculpture in white marble. At Le Chatelet, in Champagne, on the site of a Roman town, a colonial phallus was also found.
Similar objects in bronze, and of smaller dimensions, are so common, that explorations are seldom carried on upon a Roman site in which they are not found, and examples of such objects abound in the museums, public or private, of Roman antiquities.
The phallic worship appears to have flourished especially at Nemauſus, now represented by the city of Nimes in the south of France, where the symbol of this worship appeared in sculpture on the walls of its amphitheater and on other buildings, in forms home of which we can hardly help regarding as fanciful, or even playful.
Some of the more remarkable of these are figured in our plates, The first of theſe,1 is the figure of a double phallus. It is captured on the lintel of one of the vomitories, or issues, of the second range of seats of the Roman amphitheater, near the entrance-gate which looks to the south.
The double and the triple phallus are very common among the small Roman bronzes, which appear to have served as amulets and for other similar purposes. In the latter, one phallus usually serves as the body, and is furnished with legs, generally those of the goat; a second occupies the usual place of this organ; and a third appears in that of a tail. On a pilaster of the amphitheater of Nimes we see a triple phallus of this description, 2 with goats legs and feet. A small bell is upended to the smaller phallus in front; and the larger organ which forms the body is furnished with wings.
The picture is completed by the introduction of three birds, two of which are pecking the unveiled head of the principal phallus, while the third is holding down the tail with its foot.
~Richard Payne Knight, On the Worship of the Generative Powers during the Middle Ages of Western Europe, Page 117-120
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