Figure 172 represents the chamble worn by papal hierarchs. It is copied from Pugin's Glossary, etc. Its form is that of the vesica piscis, one of the most common emblems of the yoni. It is adorned by the triad. When worn by the priest, he forms the male element, and with the chasuble completes the sacred four. When worshipping the ancient goddesses, whom Mary has displaced, the officiating ministers clothed themselves in feminine attire. Hence the use of the chemise, etc. Even the tonsured head, adopted from the priests of the Egyptian Isis, represents "l' anneau;" so that on head, shoulders, breast and body, we may see on Christian priests the relics of the worship of Venus, and the adoration of woman! How horrible all this would sound if, instead of using veiled language, we had employed vulgar words. The idea of a man adorning himself, when ministering before God and the people, with the effigies of those parts which nature as well as civilisation teaches us to conceal, would be simply disgusting, but when all is said to be mysterious and connected with hidden signification, almost everybody tolerates and many eulogise or admire it! APPENDIX: THE ASSYRIAN "GROVE" AND OTHER EMBLEMS By John Newton, M.R.C.S. The study of sacred symbols is as yet in its infancy. It has hitherto been almost ignored by sacerdotal historians; and thus a rich mine of knowledge on the most interesting of all subjects--the history of the Religious Idea in man--remains comparatively unexplored. The topic has a two-fold interest, for it equally applies to the present and the past. As nothing on earth is more conservative than religion, we have still a world of symbolism existing amongst us which is far older than our sects and books, our creeds and articles, a relic of a forgotten, pre-historic past. Untold ages before writing was invented, it is believed that men attempted to express their ideas in visible forms. Yet how can a savage, who is unable to count his fingers up to five, and has no idea of abstract number, apart from things, whose habits and thoughts are of the earth, earthy, form a conception of the high and holy One who inhabiteth eternity? Even under the highest forms of ancient civilisation, abundant proofs exist that the imagination of men, brooding over the idea of the Unseen and the Infinite, were bounded by the things which were presented in their daily experience, and which most moved their passions, hopes and fears. Through these, then, they attempted to embody such religious ideas as they felt. They could not teach others without visible symbols to assist their conceptions; and emblems were rather crutches for the halting than wings to help the healthy to soar. Mankind in all ages has clung to the visible and tangible. The people care little for the abstract and unseen. The Israelites preferred a calf of gold to the invisible Jehovah; and sensuous forms of worship still fascinate the multitude.