ere in this work, ancient peoples
were essentially symbolical and materialistically symbolical at
that; they were very apt to typify nature, sexually, by some object
or objects which bore a resemblance real or fancied, to the sexual
organs. The red halves of the ripe apricot at the insertion of the
stem, look very much like the external genitalia of the human
female. The significance and importance of the pomegranate in the
mixed religion of the Ancient Hebrews are well brought out in rules
laid down for the ornamentations and embroidery of the robes of the
priests, etc., etc., _Vid. Old Testament_.

During the ninth century the Council of Chalons promulgated a similar
law, and in the twelfth century Buchardus repeats it, thus showing that
the worship of the generative principle was continuous throughout that
time.[75] That the worship of the fascinum was in vogue as late as 1247
is proven by the statutes of the Synod of Mans, which declare that he
who worships the fascinum shall be seriously dealt with.[76]

[75] D. Burchardi: _Decretorum libri_, lib. x, c. 49.

Some of these clerical references are taken from the Worship of
Priapus, but, since this work is exceedingly rare and costly, and
is not apt to come under the notice of the general reader, I have
thought best to give the original authorities.

[76] Martene and Durand: _Veterum Scriptorum Collectio Amplissima_,
tom. vii, col. 1377.

In Scotland, as late as 1268, according to the Chronicles of Lanercroft,
the people were in the habit of rubbing two pieces of wood together
until fire was produced. At the same time an image of the phallus was
elevated, and certain prayers were said to Priapus. This was the famous
"need fire," and was obtained in this way in order that it might have
the power of saving the cattle from the plague. Need fire was produced
in this manner in the Highlands as late as 1356, at which time a cattle
plague ravaged the country side. In Inverkeithing, a Catholic priest
gathered all the young girls of the village and made them dance around a
statue of Priapus. He himself led the dance, carrying a large wooden
image of the phallus, and excited these medieval bacchantes to
licentious movements and actions by his own actions and language.

When called to account by his bishop, he excused his action by stating
that such performances were common in his parish. These