A Discourse on the Worship of Priapus E-Book

Richard Payne Knight

• Herausgeber: Books on Demand
• Kategorie: Geisteswissenschaft
• Sprache: Englisch
• Veröffentlichungsjahr: 2019

Seitenzahl: 146

Beschreibung

HAVING last made a curious discovery, that in a Province of this Kingdom, and not fifty miles from its Capital, a sort of devotion is still paid to PRIAPUS, the obscene Divinity of the Ancients (though under another denomination), I thought it circumstance worth recording; particularly, as it offers a fresh proof of the similitude of the Popish and Pagan Religion, so well observed by Dr. Middleton, in his celebrated Letter from Rome: and therefore I mean to deposit the authentic proofs of this assertion in the British Museum, when a proper opportunity shall offer. In the meantime I send you the following account, which, I flatter myself, will amuse you for the present, and may in future serve to illustrate those proofs. I had long ago discovered, that the women and children of the lower class, at Naples, and in its neighbourhood, frequently wore, as an ornament of dress, a sort of Amulets, (which they imagine to be a preservative from the mal occhii , evil eyes , or enchantment) exactly similar to those which were worn by the ancient Inhabitants of this Country for the very same purpose, as likewise for their supposed invigorating influence; and all of which have evidently a relation to the Cult of Priapus. Struck with this conformity in ancient and modern superstition, I made a collection of both the ancient and modern Amulets of this sort, and placed them together in the British Museum, where they remain. The modern Amulet most in vogue represents a hand clinched, with the point of the thumb thrust betwixt the index and middle finger; the next is a shell; and the third is a half-moon.

Leseprobe

A Discourse on the Worship of Priapus

A Discourse on the Worship of PriapusOn The Worship Of Priapus In The Kingdom Of NaplesPart IPart IIPart IIIPart IVPart VPart VIPart VIICopyright

A Discourse on the Worship of Priapus

Richard Payne Knight

On The Worship Of Priapus In The Kingdom Of Naples

Naples, Dec. 30, 1781.SIR,

HAVING last made a curious discovery, that in a Province of this Kingdom, and not fifty miles from its Capital, a sort of devotion is still paid to PRIAPUS, the obscene Divinity of the Ancients (though under another denomination), I thought it circumstance worth recording; particularly, as it offers a fresh proof of the similitude of the Popish and Pagan Religion, so well observed by Dr. Middleton, in his celebrated Letter from Rome: and therefore I mean to deposit the authentic proofs of this assertion in the British Museum, when a proper opportunity shall offer. In the meantime I send you the following account, which, I flatter myself, will amuse you for the present, and may in future serve to illustrate those proofs.

I had long ago discovered, that the women and children of the lower class, at Naples, and in its neighbourhood, frequently wore, as an ornament of dress, a sort of Amulets, (which they imagine to be a preservative from themal occhii,evil eyes, or enchantment) exactly similar to those which were worn by the ancient Inhabitants of this Country for the very same purpose, as likewise for their supposed invigorating influence; and all of which have evidently a relation to the Cult of Priapus. Struck with this conformity in ancient and modern superstition, I made a collection of both the ancient and modern Amulets of this sort, and placed them together in the British Museum, where they remain. The modern Amulet most in vogue represents a hand clinched, with the point of the thumb thrust betwixt the index and middle finger; the next is a shell; and the third is a half-moon.

These Amulets (except the shell, which is usually worn in its natural state) are most commonly made of silver, but sometimes of ivory, coral, amber, crystal, or some curious gem, or pebble. We have a proof of the hand above described having a connection with Priapus, in a most elegant small idol of bronze of that Divinity, now in the Royal Museum of Portici, and which was found in the ruins of Herculaneum: it has an enormous Phallus, and, with an arch look and gesture, stretches out its right hand in the form above mentioned ; and which probably was an emblem of consummation: and as a further proof of it, the Amulet which occurs most frequently amongst those of the Ancients (next to that which represents the simple Priapus), is such a hand united with the Phallus; of which you may see several specimens in my collection in the British Museum.

One in particular, I recollect, has also the half-moon joined to the hand and Phallus; which half-moon is supposed to have an allusion to the femalemenses. The shell, orconcha veneris, is evidently an emblem of the female part of generation. It is very natural then to suppose, that the Amulets representing the Phallus alone, so visibly indecent, may have been long out of use in this civilized capital; but I have been assured, that it is but very lately that the Priests have put an end to the wearing of such Amulets in Calabria, and other distant Provinces of this Kingdom.

PLATE IEX VOTI OF WAX, FROM ISERNIA

A new road having been made last year from this Capital to the Province of Abruzzo, passing through the City of Isernia (anciently belonging to the Samnites, and very populous), a person of liberal education, employed in that work, chanced to be at Isernia just at the time of the celebration of the Feast of the modern Priapus, St. Cosmo; and having been struck with the singularity of the ceremony, so very similar to that which attended the ancient Cult of the God of the Gardens, and knowing my taste for antiquities, told me of it. From this Gentleman's report, and from what I learnt on the spot from the Governor of Isernia himself, having gone to that city on purpose in the month of February last, I have drawn up the following account, which I have reason to believe is strictly true. I did intend to have been present at the Feast of St. Cosmo this year; but the indecency of this ceremony having probably transpired, from the country's having been more frequented since the new road was made, orders have been given, that theGreat Toeof the Saint should no longer be exposed. The following is the account of the Fete of St. Cosmo and Damiano, as it actually was celebrated at Isernia, on the confines of Abruzzo, in the Kingdom of Naples, so late as in the year of our Lord 1780.

On the 27th of September, at Isernia, one of the most ancient cities of the Kingdom of Naples, situated in the Province called the Contado di Molise, and adjoining to Abruzzo, an annual Fair is held, which lasts three days.

The situation of this Fair is on a rising ground, between two rivers, about half a mile from the town of Isernia; on the most elevated part of which there is an ancient church, with a vestibule. The architecture is of the style of the lower ages; and it is said to have been a church and convent belonging to the Benedictine Monks in the time of their poverty. This church is dedicated to St. Cosmus and Damianus. One of the days of the Fair, the relicks of the Saints are exposed, and afterwards carried in procession from the cathedral of the city to this church, attended by a prodigious concourse of people. In the city, and at the fair,ex-votiof wax, representing the male parts of generation, of various dimensions, some even of the length of the palm, are publickly offered to sale.

PLATE IIANCIENT AND MODERN AMULETS

There are also waxen vows, that represent other parts of the body mixed with them; but of these there are few in comparison of the number of the Priapi. The devout distributers of these vows carry a basket full of them in one hand, and hold a plate in the other to receive the money, crying aloud, "St. Cosmo and Damiano!" If you ask the price of one, the answer is,più ci metti, più meriti: "The more you give, the more's the merit." In the vestibule are two tables, at each of which one of the canons of the church presides, this crying out,Qui si riceveno le Misse, e Litanie: "Here Masses and Litanies are received;" and the other, Qui si riceveno li Voti: "Here the Vows are received." The price of a Mass is fifteen Neapolitan grains, and of a Litany five grains. On each table is a large bason for the reception of the different offerings. The Vows are chiefly presented by the female sex; and they are seldom such as represent legs, arms, &c., but most commonly the male parts of generation. The person who was at this fete in the year 1780, and who gave me this account (the authenticity of every article of which has since been fully confirmed to me by the Governor of Isernia), told me also, that he heard a woman say, at the time she presented a Vow, like that which is presented in Plate 1, Fig. i.,Santo Cosimo benedetto, cosi lo voglio: "Blessed St. Cosmo, let it be like this;" another,St. Cosimo, a te mi raccommendo: "St. Cosmo, I recommend myself to you;" and a third,St. Cosimo, ti ringrazio: "St. Cosmo, I thank you." The Vow is never presented without being accompanied by a piece of money, and is always kissed by the devotee at the moment of presentation.

At the great altar in the church, another of its canons attends to give the holy unction, with the oil of St. Cosmo; which is prepared by the same receipt as that of the Roman Ritual, with the addition only of the prayer of the Holy Martyrs, St. Cosmus and Damianus. Those who have an infirmity in any of their members, present themselves at the great altar, and uncover the member affected (not even excepting that which is most frequently represented by theex-voti); and the reverend canon anoints it, saying,Per intercessionem beati Cosmi, liberet te ab omni malo. Amen.

The ceremony finishes by the canons of the church dividing the spoils, both money and wax, which must be to a very considerable amount, as the concourse at this fete is said to be prodigiously numerous.

The oil of St. Cosmo is in high repute for its invigorating quality, when the loins, and parts adjacent, are anointed with it. No less than 1400 flasks of that oil were either expended at the altar in unctions, or charitably distributed, during this fête in the year 1780; and as it is usual for every one, who either makes use of the oil at the altar, or carries off a flask of it, to leave an alms for St. Cosmo, the ceremony of the oil becomes likewise a very lucrative one to the canons of the church.

Part I

MEN, considered collectively, are at all times the same animals, employing the same organs, and endowed with the same faculties: their passions, prejudices, and conceptions, will of course be formed upon the same internal principles, although directed to various ends, and modified in various ways, by the variety of external circumstances operating upon them. Education and science may correct, restrain, and extend; but neither can annihilate or create: they may turn and embellish the currents; but can neither stop nor enlarge the springs, which, continuing to flow with a perpetual and equal tide, return to their ancient channels, when the causes that perverted them are withdrawn.

The first principles of the human mind will be more directly brought into action, in proportion to the earnestness and affection with which it contemplates its object; and passion and prejudice will acquire dominion over it, in proportion as its first principles are more directly brought into action. On all common subjects, this dominion of passion and prejudice is restrained by the evidence of sense and perception; but, when the mind is led to the contemplation of things beyond its comprehension, all such restraints vanish: reason has then nothing to oppose to the phantoms of imagination, which acquire terrors from their obscurity, and dictate uncontrolled, because unknown. Such is the case in all religious subjects, which, being beyond the reach of sense or reason, are always embraced or rejected with violence and heat. Men think they know, because they are sure they feel; and are firmly convinced, because strongly agitated. Hence proceed that haste and violence with which devout persons of all religions condemn the rites and doctrines of others, and the furious zeal and bigotry with which they maintain their own; while perhaps, if both were equally well understood, both would be found to have the same meaning, and only to differ in the modes of conveying it.

Of all the profane rites which belonged to the ancient polytheism, none were more furiously inveighed against by the zealous propagators of the Christian faith, than the obscene ceremonies performed in the worship of Priapus; which appeared not only contrary to the gravity and sanctity of religion, but subversive of the first principles of decency and good order in society. Even the form itself, under which the god was represented, appeared to them a mockery of all piety and devotion, and more fit to be placed in a brothel than a temple. But the forms and ceremonials of a religion are not always to be understood in their direct and obvious sense; but are to be considered as symbolical representations of some hidden meaning, which may be extremely wise and just, though the symbols themselves, to those who know not their true signification, may appear in the highest degree absurd and extravagant. It has often happened, that avarice and superstition have continued these symbolical representations for ages after their original meaning has been lost and forgotten; when they must of course appear nonsensical and ridiculous, if not impious and extravagant.

Such is the case with the rite now under consideration, than which nothing can be more monstrous and indecent, if considered in its plain and obvious meaning, or as a part of the Christian worship; but which will be found to be a very natural symbol of a very natural and philosophical system of religion, if considered according to its original use and intention.

What this was, I shall endeavour in the following sheets to explain as concisely and clearly as possible. Those who wish to know how generally the symbol, and the religion which it represented, once prevailed, will consult the great and elaborate work of Mr. D'Hancarville, who, with infinite learning and ingenuity, has traced its progress over the whole earth. My endeavour will be merely to show, from what original principles in the human mind it was first adopted, and how it was connected with the ancient theology: matters of very curious inquiry, which will serve, better perhaps than any others, to illustrate that truth, which ought to be present in every man's mind when be judges of the actions of others,that in morals, as well as physics, there is no effect without an adequate cause. If in doing this, I frequently find it necessary to differ in opinion with the learned author above-mentioned, it will be always with the utmost deference and respect; as it is to him that we are indebted for the only reasonable method of explaining the emblematical works of the ancient artists.

Whatever the Greeks and Egyptians meant by the symbol in question, it was certainly nothing ludicrous or licentious; of which we need no other proof, than its having been carried in solemn procession at the celebration of those mysteries in which the first principles of their religion, the knowledge of the God of Nature, the First, the Supreme, the Intellectual, were preserved free from the vulgar superstitions, and communicated, under the strictest oaths of secrecy, to the iniated (initiated); who were obliged to purify themselves, prior to their initiation, by abstaining from venery, and all impure food.

We may therefore be assured, that no impure meaning could be conveyed by this symbol; but that it represented some fundamental principle of their faith. What this was, it is difficult to obtain any direct information, on account of the secrecy under which this part of their religion was guarded. Plutarch tells us, that the Egyptians represented Osiris with the organ of veneration erect, to show his generative and prolific power: he also tells us, that Osiris was the same Diety as the Bacchus of the Greek Mythology; who was also the same as the first begotten Love (πρωτογονος) of Orpheus and Hesiod. This deity is celebrated by the ancient poets as the creator of all things, the father of gods and men; and it appears, by the passage above referred to, that the organ of veneration was the symbol of his great characteristic attribute. This is perfectly consistent with the general practice of the Greek artists, who (as will be made appear hereafter) uniformly represented the attributes of the deity by the corresponding properties observed in the objects of sight. They thus personified the epithets and titles applied to him in the hymns and litanies, and conveyed their ideas of him by forms, only intelligible to the initiated, instead of sounds, which were intelligible to all. The organ of generation represented the generative or creative attribute, and in the language of painting and sculpture, signified the same as the epithet παλλενετωζ, in the Orphic litanies.

This interpretation will perhaps surprise those who have not been accustomed to divest their minds of the prejudices of education and fashion; but I doubt not, but it will appear just and reasonable to those who consider manners and customs as relative to the natural causes which produced them, rather than to the artificial opinions and prejudices of any particular age or country. There is naturally no impurity or licentiousness in the moderate and regular gratification of any natural appetite; the turpitude consisting wholly in the excess or perversion. Neither are organs of one species of enjoyment naturally to be considered as subjects of shame and concealment more than those of another; every refinement of modern manners on this head being derived from acquired habit, not from nature: habit, indeed, long established; for it seems to have been as general in Homer's days as at present; but which certainly did not exist when the mystic symbols of the ancient worship were first adopted. As these symbols were intended to express abstract ideas by objects of sight, the contrivers of them naturally selected those objects whose characteristic properties seemed to have the greatest analogy with the Divine attributes which they wished to represent. In an age, therefore, when no prejudices of artificial decency existed, what more just and natural image could they find, by which to express their idea of the beneficent power of the great Creator, than that organ which endowed them with the power of procreation, and made them partakers, not only of the felicity of the Deity, but of his great characteristic attribute, that of multiplying his own image, communicating his blessings, and extending them to generations yet unborn?

In the ancient theology of Greece, preserved in the Orphic Fragments, this Deity, the Ερως πρωτογονος, or first-begotten Love, is said to have been produced, together with Æther, by Time, or Eternity (Κρονος), and Necessity (Αναγχη), operating upon inert matter (Χαος). He is described as eternally begetting (αειγνητης); the Father of Night, called in later times, the lucid or splendid, (φανης), because he first appeared in splendour; of a double nature, (διφυης), as possessing the general power of creation and generation, both active and passive, both male and female.

Light is his necessary and primary attribute, co-eternal with himself, and with him brought forth from inert matter by necessity. Hence the purity and sanctity always attributed to light by the Greeks.

He is called the Father of Night, because by attracting the light to himself, and becoming the fountain which distributed it to the world, he produced night, which is called eternally-begotten, because it had eternally existed, although mixed and lost in the general mass. He is said to pervade the world with the motion of his wings, bringing pure light; and thence to be called the splendid, the ruling Priapus, and Self-illumined (αντανγης).