Name Ashera, 'this Word Expressed Originally a Pillar On, Or Near--not Only the Altars of Baal--but Also The Altars Of Jhvh.' " tag="{http://www.w3.org/1999/xhtml}img"/>

Bishop Colenso in his notes to Dr. Oort's work remarks, "It seems plain that the Ashera (from ashar, be straight, erect) was in reality a phallus, like the Linga or Lingam of the Hindoos, the sign of the male organ of generation."**

There can be little doubt on the matter in the mind of anyone acquainted with ancient faiths and the inevitable phases of human evolution, We read (1 Kings xv. 13, Revised Version), that Maachah, the queen mother of Asa, "made an abominable image for an Asherah." This the Vulgate translates "Priape" and Movers pudendum. Jeremiah, who alludes to the same thing (x. 5), tells that the people said, "to a stock, Thou art my father, and to a stone, Thou hast brought me forth" (ii. 27), that they "defiled the land and committed adultery with stones and with stocks" (iii. 9), playing the harlot "under every green tree" (ii. 20, iii. 6, 13; see also Hosea iv. 13). Isaiah xvii. 8, alludes to the Asherim as existing in his own days, and alludes to these religions in plain terms (lvii. 5—8). Micah also prophesies against the "pillars" and "Asherim" (v. 13, 14). Ezekiel xvi. 17, says "Thou hast also taken thy fair jewels, of my gold and of silver, which I have given thee, and madest to thyself images of men, and didst commit whoredom with them." The margin more properly reads images "Heb. of a male" [tsalmi zachar], a male here being an euphemism. As Gesenius says of the metaphor in Numbers xxiv. 7 these things are "ex nostra sensu obscoena, sed Orientalibus familiaria."

These images are alluded to and prohibited in Deut. iv. 16. It is thus evident that some form of phallic worship lasted among the Jews-from the earliest times until their captivity in Babylon.

It is a most significant fact that the Jews used one and the same word to signify both "harlot" and "holy." "There shall be no kedeshah of the daughters of Israel" (Deut. xxiii. 17) means no female consecrated to the temple worship. Kuenen says "it is natural to assume that this impurity was practised in the worship of Jahveh, however much soever the lawgiver abhors it." It must be noticed, too, that there is no absolute prohibition. It only insists that the slaves of desire shall not be of the house of Israel, and stipulates that the money so obtained shall not be dedicated to Jahveh. That this was the custom both in Samaria and Jerusalem, as in Babylon, may be gathered from Micah i. 7, and Hosea iv. 14.

Dr. Kalisch, by birth a Jew and one of the most fair-minded of biblical scholars, says in his note on Leviticus xix. 29: "The unchaste worship of Ashtarte, known also as Beltis and Tanais, Ishtar, Mylitta, and Anaitis, Asherah and Ashtaroth, flourished among the Hebrews at all times, both in the kingdom of Judah and Israel; it consisted in presenting to the goddess, who was revered as the female principle of conception and birth, the virginity of maidens as a first-fruit offering; and it was associated with the utmost licentiousness. This-degrading service took such deep root, that in the Assyrian period it was even extended by the adoption of new rites borrowed from Eastern Asia, and described by the name of 'Tents of the Maidens' (Succoth Benoth); and it left its mark in the Hebrew language itself, which ordinarily expressed the notion courtesan by 'a consecrated woman' (Kadeshah), and that of sodomite by 'consecrated man' (Kadesh)."

The Succoth Benoth in 2 Kings xvii. 30, may be freely rendered Tabernacles of Venus. Venus is plausibly derived from Benoth, whose worship was at an early time disseminated from Carthage and other parts of Africa to the shores of Italy. The merriest festival among the Jews was the Feast of Tabernacles. Plutarch (who suggests that the pig was originally worshipped by the Jews, a position endorsed by Mr. J. G. Frazer, in his Golden Bough, vol. ii., pp. 52, 53) says the Jewish feast of Tabernacles "is exactly agreeable to the holy rites of Bacchus."* He adds, "What they do within I know not, but it is very probable that they perform the rites of Bacchus."

Dr. Adam Clarke, in his Commentary on 2 Kings xvii. 30, gives the following:—"Succoth-benoth maybe literally translated, The Tabernacle of the Daughters, or Young Women; or if Benoth be taken as the name of a female idol, from birth, to build up, procreate, children, then the words will express the tabernacles sacred to the productive powers feminine. And, agreeably to this latter exposition, the rabbins say that the emblem was a hen and chickens. But however this may be, there is no room to doubt that these succoth were tabernacles, wherein young women exposed themselves to prostitution in honor of the Babylon goddess Melitta." Herodotus (lib. i., c. 199; Rawlinson) says: "Every woman born in the country must once in her life go and sit down in the precinct of Venus, and there consort with a stranger. Many of the wealthier sort, who are too proud to mix with the others, drive in covered carriages to the precinct, followed by a goodly train of attendants, and there take their station. But the larger number seat themselves within the holy enclosure with wreaths of string about their heads; and here there is always a great crowd, some coming and others going; lines of cord mark out paths in all directions among the women, and the strangers pass along them to make their choice. A woman who has once taken her seat is not allowed to return home till one of the strangers throws a silver coin into her lap, and takes her with him beyond the holy ground. When he throws the coin he says these words—'The goddess Mylitta prosper thee" (Venus is called Mylitta by the Assyrians). The silver coin may be of any size; it cannot be refused, for that is forbidden by the law, since once thrown it is sacred. The woman goes with the first man who throws her money, and rejects no one. When she has gone with him, and so satisfied the goddess, she returns home, and from that time forth no gift, however great, will prevail with her. Such of the women as are tall and beautiful are soon released, but others who are ugly have to stay a long time before they can fulfil the law. Some have waited three or four years in the precinct. A custom very much like this is also found in certain parts of the island of Cyprus." This custom is alluded to in the Apocryphal Epistle of Jeremy (Barch vi. 43): "The women also with cords about them sitting in the ways, burnt bran for perfume; but if any of them, drawn by some that passeth by, lie with him, she reproacheth her fellow, that she was not thought as worthy as herself, nor her cord broken." The Commentary published by the S. P. C. K. says, "Women with cords about them," the token that they were devotees of Mylitta, the Babylonian Venus, called in 2 Kings xvii. 30, 'Succoth-benoth,' the ropes denoting the obligation of the vow which they had taken upon themselves." Valerius Maximus speaks of a temple of Sicca Venus in Africa, where a similar custom obtained. Strabo also mentions the custom (lib. xvi., c. i., 20), and says, "The money is considered as consecrated to Venus." In book xi., c. xiv., 16, Strabo says the Armenians pay particular reverence to Anaïtes. "They dedicate there to her service male and female slaves; in this