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So soon as had subsided the feeling of surprise, caused by a most unexpected invitation to address you to-night, I began at once to cast about for a subject with which I might endeavor so to interest you as to justify the high and appreciated compliment which this invitation mutely conveyed. And so, after considerable reflection, it appeared to me that it was perhaps just as well that medical men should be entertained, even at such a gathering as this, by something which if not of the profession was at least for the profession, and still not too remote from the purposes which have drawn us together. Accordingly I decided to forsake the beaten path and, instead of selecting a topic in pathology or in surgery, upon which I could possibly speak with some familiarity, to invite your attention to a subject which has always been of the greatest interest to me, yet upon which it has been hard, without great labor and numerous books, to get much information. If I were to attempt to formulate this topic under a distinctive name I could perhaps call it Medico-Christian Symbolism. It is well known to scholars that practically all of the symbols and symbolism of Christianity have come from pagan sources, having been carried over, as one might say, across the line of the Christian era, from one to the other, in the most natural and unavoidable way, although most of these symbols and caricatures have more or less lost their original signification and have been given another of purely Christian import.

To acknowledge that this is so is to cast no slur upon Christianity; it is simply recording an historical fact. It would take me too far from my purpose to-night were I to go into the reasons which brought about this change; I simply want to disavow all intention of making light of serious things, or of reflecting in any way upon the nobility of the Christian Church, its meanings or its present practices. But, accepting the historical fact that Christian symbols were originally pagan caricatures, I want to ask you to study with me for a little while the original signification of these pagan symbols, feeling that I can perhaps, interest you in such a study providing that it can be shown that almost all of these emblems had originally an essentially medical significance, referring in some way or other either to questions of health and disease, or else to the deeper question of the origin of mankind and the great generative powers of nature, at which physicians to-day wonder as much as they did two thousand years ago. Considering then the medical significance of such study I have been tempted to incur the charge of being pedantic and have coined the term Iatro-Theurgic Symbolism, which title I shall give to the essay which I shall present to you to-night.

As Inman says, "Moderns who have not been initiated in the sacred mysteries and only know the emblems considered sacred, have need of both anatomical knowledge and physiological lore ere they can see the meaning of many signs." The emblems or symbols then, to which I shall particularly allude, are the Cross, the Tree and Grove, the Fish, the Dove, and the Serpent. And first of all the Cross, about which very erroneous notions prevail. It is seen everywhere either as a matter of personal or church adornment, or as an architectural feature, and everywhere the impression prevails that it is exclusively a Christian symbol. This, however, is the grossest of errors, for the world abounds in cruciform symbols and monuments which existed long before Christianity was thought of. It is otherwise however with the Crucifix which is, of course, an absolutely Christian symbol. The image of a dead man stretched out upon the Cross is a purely Christian addition to a purely pagan emblem, though some of the old Hindoo crosses remind one of it very powerfully. No matter upon which continent we look we see everywhere the same cruciform sign among peoples and races most distinct. There perhaps has never been so universal a symbol, with the exception of the serpent. Moreover the cross is a sort of international feature, and is spoken of in its modifications as St. Andrew's, St. George's, the Maltese, the Greek, the Latin, etc. Probably because of its extreme simplicity the ages have brought but little change in its shape, and the bauble of the jeweller of to-day is practically the same sign that the ancient Egyptian painted upon the mummy cloth of his sacred dead. Thus it will appear that the shadow of the Cross was cast far back into the night of ages. The Druids consecrated their sacred oak by cutting it into the shape of a cross, and when the natural shape of the tree was not sufficient it was pieced out as the case required. When the Spaniards invaded this continent they were overcome with surprise at finding the sign of the Cross everywhere in common use. It was by the community of this emblem between the two peoples that the Spaniards enjoyed a less war-like reception than would otherwise have been accorded to them.

That the Cross was originally a phallic emblem is proven, among other things, by the origin of the so-called Maltese Cross, which originally was carved out of solid granite, and represented by four huge phalli springing from a common center, which were afterward changed by the Knights of St. John of Malta into four triangles meeting at a central globe; thus we see combined the symbol of eternal and the emblem of constantly renovating life. The reason why the Maltese Cross had so distinctly a phallic origin, and why the Knights of St. John saw fit to make something more decent of it, is not clear, but a study of Assyrian antiquities of the days of Nineveh and Babylon shows that it referred to the four great gods of the Assyrian Pantheon, and that with a due setting it signifies the sun ruling both the earth and heavens. Schliemann discovered many examples of it on the vases which he exhumed from the ruins of Troy.

But probably the most remarkable of all crosses is that which is exceedingly common upon Egyptian monuments and is known as the Crux-Ansata, that is the handled cross, which consisted of the ordinary Greek Tau or cross, with a ring on the top. When the Egyptian was asked what he meant by this sign he simply replied that it was a divine mystery, and such it has largely remained ever since. It was constantly seen in the hands of Isis and Osiris. In nearly the same shape the Spaniards found it when they first came to this continent. The natives said that it meant "Life to come."

In the British Museum one may see, in the Assyrian galleries, effigies in stone of certain kings from whose necks are suspended sculptured Maltese crosses, such as the Catholics call the Pectoral Cross. In Egypt, long before Christ, the sacred Ibis was represented with human hands and feet, holding the staff of Isis in one hand and the Cross in the other. The ancient Egyptian astronomical signs of planets contained numerous crosses. Saturn was represented by a cross surmounting a ram's horn; Jupiter by a cross beneath a horn, Venus by a cross beneath a circle (practically the Crux-Ansata), the Earth by a cross within the circle, and Mars by a circle beneath the cross; many of these signs are in use to-day. Between the Buddhist crosses of India and those of the Roman church are remarkable resemblances; the former were frequently placed upon a Calvary as is the Catholic custom to-day. The cross is found among the hieroglyphics of China and upon Chinese pagodas, and upon the lamps with which they illuminated their temples. Upon the ancient Phoenician medals were inscribed the Cross, the Rosary and the Lamb. In England there has been for a long time the custom of eating the so-called Hot-Cross Buns upon Good Friday:—this is no more than a reproduction of a cake marked with a cross which used to be duly offered to the serpent and the bull in heathen temples, as also to human idols. It was made of flour and milk, or oil, and was often eaten with much ceremony by priests and people.

Perhaps the most ancient of all forms of the cross is the cruciform hammer known sometimes as Thor's Battle Ax. In this form it was venerated by the heroes of the North as a magical sign, which thwarted the power of death over those who bore it. Even to-day it is employed by the women of India and certain parts of Africa as indicating the possession of a taboo with which they protect their property. It has been stated that this was the mark which the prophet was commanded to impress upon the foreheads of the faithful in Judah. (Ezekiel 9:4).

It is of interest also as being almost the last of the purely pagan symbols to be religiously preserved in Europe long after the establishment of Christianity, since to the close of the Middle Ages the Cistercean monk wore it upon his stole. It may be seen upon the bells of many parish churches, where it was placed as a magical sign to subdue the vicious spirit of the tempest.

The original cross, no matter what its form, had but one meaning; it represented creative power and eternity. In Egypt, Assyria and Britain, in India, China and Scandinavia, it was an emblem of life and immortality; upon this continent it was the sign of freedom from suffering, and everywhere it symbolized resurrection and life to come. Moreover from its common combination with the yoni or female emblem, we may conclude, with Inman, that the ancient Cross was an emblem of the belief in a male Creator and the method by which creation was initiated.

Next to the Cross, the Tree of Life of the Egyptians furnishes perhaps the most ancient and universal symbol of immortality. The tree is probably the most generally received symbol of life, and has been regarded as the most appropriate. The fig tree especially has had the highest place in this regard. From it gods and holy men ascended to heaven; before it thousands of barren women have worshipped and made offerings; under it pious hermits have become enlightened, and by rubbing together fragments of its wood, holy fire has been drawn from heaven.

An anonymous Catholic writer has stated, "No religion is founded upon international depravity. Searching back for the origin of life, men stopped at the earliest point to which they could trace it and exalted the reproductive organs in the symbols of the Creator. The practice was at least calculated to procure respect for a side of nature liable, under an exclusively spiritual regime, to be relegated to undue contempt. * * * Even Moses himself fell back upon it when, yielding to a pressing emergency, he gave his sanction to serpent worship by his elevation of the brazen serpent upon a pole or cross, for all portions of this structure constituted the most universally accepted symbol of sex in the world."

As perfectly consistent with the ancient doctrine that deity is both male and female take this thought from Proclus, who quotes the following among other Orphic verses:

"Jupiter is a man; Jupiter is also an immortal maid;" while in the same commentary we read that "All things were contained in the womb of Jupiter."

In this connection it was quite customary to depict Jupiter as a female, sometimes with three heads; often the figure was drawn with a serpent and was venerated under the symbol of fire. It was then called Mythra and was worshipped in secret caverns. The rites of this worship were quite well known to the Romans.

The hermaphrodite element of religion is sex worship; gods are styled he-she; Synesius gives an inscription on an Egyptian deity, "Thou art the father and thou art the mother; thou art the male and thou art the female." Baal was of uncertain sex and his votaries usually invoked him thus, "Hear us whether thou art god or goddess." Heathens seem to have made their gods hermaphrodites in order to express both the generative and prolific virtue of their deities. I have myself heard one of the finest living Hindoo scholars, a convert to Christianity, invoke the God of the Christian Church both as father and as mother.

The most significant and distinctive feature of nature worship certainly had to do with phallic emblems. This viewed in the light of ancient times simply represented allegorically that mysterious union of the male and female principle which seems necessary to the existence of animate beings. If, in the course of time, it sadly degenerated, we may lament the fact, while, nevertheless, not losing sight of the purity and exalted character of the original idea. Of its extensive prevalence there is ample evidence, since monuments indicating such worship are spread over both continents and have been recognized in Egypt, India, Assyria, Western Europe, Mexico, Peru, Hayti and the Pacific Islands. Without doubt the generative act was originally considered as a solemn sacrament in honor of the Creator. As Knight has insisted, the indecent ideas later attached to it, paradoxical as it may seem, were the result of the more advanced civilization tending toward its decline, as we see in Rome and Pompeii. Voltaire speaking of phallic worship says "Our ideas of propriety lead us to suppose that a ceremony which appears to us so infamous could only be invented by licentiousness, but it is impossible to believe that depravity of manners would ever lead among any people to the establishment of religious ceremonies. It is probable, on the contrary, that this custom was first introduced in times of simplicity, and that the first thought was to honor a deity in the symbol of life which it gives us."

The so-called Jewish rite of circumcision was practiced among Egyptians and Phoenicians long before the birth of Abraham. It had a marked religious significance, being a sign of the Covenant, and was a patriarchal observance because it was always performed by the head of the family. Indeed on the authority of the Veda, we learn that this was the case also even among the primitive Aryan people.

Later in the centuries, as Patterson has observed, obscene methods became the principal feature of the popular superstition and were, in after times, even extended to and intermingled with gloomy rites and bloody sacrifices. The mysteries of Ceres and Bacchus celebrated at Eleusis were probably the most celebrated of all the Grecian observances. The addition of Bacchus was comparatively a late one, and this name Bacchus was first spelled Iacchos; the first half, Iao, being in all probability related to Jao which appears in Jupiter or Jovispater, and to the Hebrew Yahve, or Jehovah. Jao was the Harvest God and consequently the god of the grape, hence his close relation to Bacchus. How completely these Eleusinian mysteries degenerated into Bacchic orgies is of course a matter of written history.

I have not yet alluded to the reverence paid to the fish, both as phallic emblem and as a Christian symbol. The supposition that the reason why the fish played so large a part in early Christian symbolism was because of the fact that each letter of the Greek word Ichthus could be made the beginning of words which when fully spelled out, read Jesus Christ, the Son of God, etc., is altogether too far-fetched; though it be true it is a scholastic trick to juggle with words in this way rather than to find for them a proper signification.

Among the Egyptians and many other nations, the greatest reverence was paid to this animal. Among the natives the rivers which contained them were esteemed more or less sacred; the common people did not feed upon them and the priests never tasted them, because of their reputed sanctity, while at times they were worshipped as real deities. Cities were named after them and temples built to them. In different parts of Egypt different fish were worshipped individually; the Greek comedians even made fun of the Egyptians because of this fact. Dagon figures as the Fish-god, and the female deity known as Athor, in Egypt, is undoubtedly the same as Aphrodite of the Greeks and Venus of the Romans, who were believed to have sprung from the sea. Lucian tells us that this worship was of great antiquity; strange as this idolatry may appear, it was yet most wide-spread and included also the veneration which the Egyptians, before Moses, paid to the river Nile.

It is important to remember that Nun, the name of the father of Joshua, is the Semitic word for fish, while the phallic character of the fish in Chaldean mythology cannot be gainsaid. Nim, the planet Saturn, was the fish-god of Berosus, and the same as the Assyrian god Asshur, whose name and office are strikingly similar to those of the Hebrew leader Joshua.

Corresponding to the ancient phallus or lingam, which was the masculine phallic symbol, we have the Kteis or Yoni as the symbol of the female principle; but an emblem of similar import is often to be met with in the shape of the shell, the fig leaf or the letter delta, as may be frequently seen from ancient coins and monuments. Similar attributes were at other times expressed by a bird, using the dove or sparrow, which will at once make one think of the prominence given to the dove in the fable of Noah and the Ark. Referring again to the fish symbol let me say that the head of Proserpine is very often represented surrounded by dolphins; sometimes by pomegranates which also have a phallic significance. In fact, Inman in his work on Ancient Faiths says of the pomegranate, "The shape of this fruit much resembles that of the gravid uterus in the female, and the abundance of seeds which it contains makes it a fitting emblem of the prolific womb of the celestial mother. Its use was largely adopted in various forms of worship; it was united with bells in the adornment of the robes of the Jewish High Priest; it was introduced as an ornament into Solomon's Temple, where it was united with lilies and with the lotus."

Its arcane meaning is undoubtedly phallic. In fact, as Inman has stated, the idea of virility was most closely interwoven with religion, though the English Egyptologists have suppressed a portion of the facts in the history which they have given the world; but the practice which still obtains among certain Negroes of Northern Africa of mutilating every male captive and slain enemy is but a continuance of the practice alluded to in the 2nd Book of Kings, 20:18, Isaiah, 39:17, and 1st Samuel 18:26.

Frequently in sacred Scripture we find allusions to the Pillar as a most sacred emblem, as for example in Isaiah 19:19, "In that day there shall be an altar to the Lord in the midst of the land of Egypt and a pillar to the border thereof to Jehovah," etc. Moreover God was supposed to have appeared to his chosen people as a pillar of fire. Nevertheless when among idolatrous nations pillars were set up as a part of their rites we find them noticed in Scripture as an abomination, as for example, Deut. 12:3, "Ye shall overthrow their altars and break their pillars;" Levit. 26:1, "Neither rear ye up a standing image."

Among the Jews the pillar had much the same significance as the pyramid among the Egyptians or the triangle or cone among votaries of other worships. The Tower of Babel must have been purely a mythical creation but in the same direction. Although Abraham is regarded as having emigrated from Chaldea in the character of a dissenter from the religion of his country (see Joshua 24:2–3), his immediate descendants apparently had recourse to the symbols to which I have alluded. Thus he erected altars and planted pillars wherever he resided, and conducted his son to the land of Moriah to sacrifice him to the deity, as was done among the Phoenicians. Jeptha in like manner sacrificed his own daughter Mizpeh, and the temple of Solomon was supposed to have been built upon the site of Abraham's ancient altar. Jacob not only set up a pillar at the place which he called Bethel but made libations; Samuel worshipped at the High Places at Ramah, and Solomon at the Great Stone in Gibeon. It remained for Hezekiah to change the entire Hebrew cult. He removed the Dionysiac statues and phallic pillars as well as the conical and omphallic symbols of Venus and Ashtaroth, broke in pieces the brazen serpent of Moses and overthrew the mounds and altars. After him Josiah removed the paraphernalia of sun worship and destroyed the statues and emblems of Venus and Adonis, (2nd Kings, 23:4–20).

The Greek Hermes was identical with the Egyptian Khem, as well as with Mercury and with Priapus, also with the Hebrew Eloah; thus when Jacob entered into a covenant with Laban his father-in-law, a pillar was set up and a heap of stones made and a certain compact entered into; similar land marks were usual with the Greeks and placed by them upon public roads.

As Mrs. Childs has beautifully said, "Other emblems deemed sacred by Hindoos and worshipped in their temples have brought upon them the charge of gross indecencies. * * * If light with its grand revealings, and heat, making the earth fruitful with beauty, excited wonder and worship among the first inhabitants of our world, is it strange that they likewise regarded with reverence the great mystery of human birth? Were they impure thus to regard it? Or are we impure that we do not so regard it?"

Constant, in his work on Roman Polytheism says, "Indecent rites may be practiced by religious people with the greatest purity of heart, but when incredulity has gained a footing among these peoples then those rites become the cause and pretext of the most revolting corruption."

The phallic symbol was always found in temples of Siva, who corresponds to Baal, and was usually placed as are the most precious emblems of our Christian temples to-day, in some inmost recess of the sanctuary. Moreover lamps with seven branches were kept burning before it, these seven branched lamps long antedating the golden candlestick of the Mosaic Tabernacle. The Jews by no means escaped the objective evidence of phallic worship; in Ezekiel 16:17, is a very marked allusion to the manufacture by Jewish women of gold and silver phalli.

As a purely phallic symbol and custom mark the significance of certain superstitions and practices even now prevalent in Great Britain. Thus in Boylase's History of Cornwall it is stated that there is a stone in the Parish of Mardon, with a hole in it fourteen inches in diameter, through which many persons creep for the relief of pains in the back and limbs, and through which children are drawn to cure them of rickets, this being a practical application of the doctrine of regeneration. In 1888 there was printed in the London Standard a considerable reference to passing children through clefts in trees as a curative measure for certain physical ailments. The same practice prevails in Brazil and in many other places, and within the present generation it has been customary to split a young ash tree and, opening this, pass through it a child for the purpose of curing rupture or some other bodily ailment.

The phallic element most certainly cannot be denied in Christianity itself, since in it are many references which to the initiated are unmistakable. From the fall of man with its serpent myth and its phallic foundation to the peculiar position assigned to the Virgin Mary as a mother, phallic references abound. However, it should not be forgotten that whatever were the primitive ideas on which these dogmas were based, they had been lost sight of or had been received in a fresh aspect by the founders of Christianity. The fish and the cross originally typified the idea of generation and later that of life, in which sense they were applied to Christ. The most plainly phallic representation used in early Christian Iconography, is undoubtedly the Aureole or elliptical frame work, containing usually the figure of Christ, sometimes that of Mary. The Nimbus also, generally circular but sometimes triangular, is of positive phallic significance, even though it contain within it the name of Jehovah. The sun flowers which sometimes are made to surround the figure of St. John the Evangelist are the lotus flowers of the Egyptians. The divine hand with the thumb and two fingers outstretched, even though it rests on a cruciform nimbus, is a phallic emblem, and is used by the Neapolitans of to-day to avert the Evil Eye, although it was originally a symbol of Isis. Indeed the Virgin Mary is the ancient Isis, as can be most easily established, since the virgin "Succeeded to her form, titles, symbols, rites and ceremonies." (King). The great image still moves in procession as when Juvenal laughed at it, and her proper title is the exact translation of the Sanskrit and the equivalent of the modern Madonna, the Lotus of Isis, and the Lily of the modern Mary. Indeed, as King has written, "It is astonishing how much of the Egyptian symbolism passed over into usages of the following times." The high cap and hooked staff of the god became the bishop's mitre and crozier. The term Nun is purely Egyptian and bore its present meaning. The Crux Ansata, testifying the union of the male and female principle in the most obvious manner, and denoting fecundity and abundance, is transformed by a simple inversion into an orb surmounted by a cross, the ensign of royalty.

The teaching of the Church of Rome regarding the Virgin Mary shows a remarkable resemblance to the teachings of the ancients concerning the female associate of the triune deity. In ancient times she has passed under many and diverse names; she was the Virgin, conceiving and bringing forth from her own inherent power; she was the wife of Nimrod; she has been known as Athor, Artemis, Aphrodite, Venus, Isis, Cybele, etc.

As Anaitis she is Mother and Child, appearing again as Isis and Horus; even in ancient Mexico Mother and Child were worshipped. In modern times she reappears as the Virgin Mary and her Son; she was queen of fecundity, queen of the gods, goddess of war, Virgin of the Zodiac, the mysterious Virgin "Time" from whose womb all things were born. Although variously represented she has been usually pictured as a more or less nude figure carrying an infant in her arms. (Inman, "Ancient Faiths").

Inman declares without hesitation that the trinity of the ancients is unquestionably of phallic origin, and others have strenuously contended and apparently proven that the male emblem of generation in divine creation was three in one, and that the female emblem has always been the triangle or accepted symbol of trinity. Sometimes two triangles have been combined forming a six-rayed star, the two together being emblematical of the union of the male and female principles producing a new figure; the triangle by itself with the point down typifies the delta or yoni through which all things come into the world.

Another symbol of deity among the Indians was the Trident, and this marks the belief in the Trinity which very generally prevailed in India among the Hindoos. As Maurice says, "It was indeed highly proper and strictly characteristic that a three-fold deity should wield a triple scepter." Upon the top of the immense pyramids of Deoghur, which were truncated, and upon whose upper surface rested the circular cone—that ancient emblem of the Phallus and of the Sun, was found the trident scepter of the Greek Neptune. It is said that in India is to be found the most ancient form of Trinitarian worship. In Egypt it later prevailed widely, but scarcely any two states worshipped the same triad, though all triads had this in common at least that they were father, mother and son, or male and female with their progeny. In the course of time, however, the worship of the first person was lost or absorbed in the second and the same thing is prevalent among the Christians of today, for many churches and institutions are dedicated to the second or third persons of the Trinity but none to the first.

The transition from the old to the new could not be effected in a short time and must have been an exceedingly slow process, therefore we need not be surprised to be told of the ancient worship that after its exclusion from larger places it was maintained for a long time by the inhabitants of humbler localities; hence its subsequent designation, since from being kept up in the villages, the pagi, its votaries, were designated pagani, or pagans.

Even now some of these ancient superstitions remain in recognizable form. The moon is supposed to exert a baneful or lucky influence according as it is first viewed; the mystic horse-shoe, which is a purely uterine symbol, is still widely employed; lucky and unlucky days are still regarded; our playing cards are indicated by phallic symbols, the spade, the triadic club, the omphallic distaff and eminence disguised as the heart and the diamonds. Dionysius reappears as St. Denys, or in France as St. Bacchus; Satan is revered as St. Satur or St. Swithin; the Holy Virgin, Astraea, whose return was heralded by Virgil as introducing the Golden Age, is now designated as the Blessed Virgin, Queen of Heaven. The Mother and Child are to-day in Catholic countries adored as much as were Ceres and Bacchus, or Isis and the infant Horus, centuries ago. The nuns of Christian to-day are the nuns of the Buddhists or of the Egyptian worshippers of Isis, and the phallic import is not lost even in their case since they are the "Brides of the Savior." The libations of human blood which were formerly offered to Bacchus found most tragic imitation in the sacrifices of later days. The screechings of the ancient prophets of Baal, and of the Egyptian worshippers, preceded the flagellations of the penitentes. Even recently, during Holy Week in Rome, devotees lash themselves until the blood runs, as did the young men in ancient Rome during the Lupercalia. And even yet in New Mexico the Indian penitentes repeat the cruel flagellations and cross-bearing taught by the Spanish priest, to the extent—sometimes—of an actual crucifixion. In the ancient Roman catacombs are found portraits of the utensils and furniture of the ancient mysteries, and one drawing shows a woman standing before an altar offering buns to a certain god. In fact we may say there is no Christian fast nor festival, procession nor sacrament, custom nor example, that do not come quite naturally from previous paganism.

The Creation is in fact a human rather than a divine product, in this sense that it was suggested to the mind of man by the existence of things, while its method was, at least at first, suggested by the operations of nature; thus man saw the living bird emerge from the egg, after a certain period of incubation, a phenomenon equivalent to actual creation as apprehended by his simple mind. Incubation obviously then associated itself with Creation, and this fact will explain the universality with which the egg was received as a symbol in the earlier systems of cosmogony. By a similar process creation came to be symbolized in the form of a phallus, and so the Egyptians, in their refinement of these ideas, adopted as their symbol of the first great cause, a Scarabaeus, indicating the great hermaphroditic unity since they believed this insect to be both male and female.

Further exemplification of the same underlying principle is seen in the fact that most all of the ancient deities were paired, thus we have heaven and earth, sun and moon, fire and earth, father and mother, etc. Faber says—"The Ancient Pagans of almost every part of the globe were wont to symbolize the world by an egg; hence this symbol is introduced into the cosmogonies of nearly all nations, and there are few persons even among those who have made mythology their study to whom the mundane egg is not perfectly familiar; it is the emblem not only of earth and life but also of the universe in its largest extent."

I began this essay with the intention of demonstrating the recondite but positive connection between the symbolism of the Church of to-day and the phallic and iatric cults of pre-christian centuries. (Much of the subject matter contained in the previous essay (III) may be profitably read in this connection). As a humble disciple of that Aesculapius who was the reputed founder of our craft, I have felt that every genuine scholar in medicine should be familiar with these relations between the past and the present.