It is worth noting that the obelisk, also, doubtless owes its origin to the monolith or standing stone. Whatever fresh {105}sacredness it may later have obtained from the associations of sun-worship, as a solar ray, cannot mask for any wide anthropological enquirer the fact that it is by descent a mere shapeless head-stone, with a new symbolic meaning given to it (as so often happens) in a new religion. The two obelisks’ which stand so often before Egyptian temples are clearly the analogues of the two pillars of Melcarth at Tyre, and the sacred pair at Paphos, Hera-polis, and Solomon’s temple. In the same way, the Indian tope and the pyramid are descendants of the cairn, as the great stone-built tombs of the Numidian kings in Algeria seem to be more advanced equivalents of the tumulus or round barrow. And let me clear the ground here for what is to follow by adding most emphatically that the genesis of stone-worship here sketched out precludes the possibility of phallic worship being in any sense a primitive form of it. The standing stone may have been, and doubtless often was, in later stages; identified with a phallus; but if the theory here advocated is true, the lingam, instead of lying at the root of the monolith, must necessarily be a later and derivative form of it. At the same time, the stone being regarded as the ancestor of the family, it is not unnatural that early men should sometimes carve it into a phallic shape. Having said this, I will say no more on the subject, which has really extremely little to do with the essentials of stone worship, save that on many gravestones of early date a phallus marked the male sex of the occupant, while breasts, or a symbolical triangle, or a mandorla, marked the grave of a woman. Sometimes, both forms of god, the most primitive and the most finished, the rude stone and the perfect statue, exist side by side in the same community. “In the legendary origin of Jagannath,” says Sir William Hunter, “we find the aboriginal people worshipping a blue stone in the depths of the forest. But the deity at length wearies of primitive jungle offerings, and longs for the cooked food of the more civilised Aryans, upon {106}whose arrival on the scene the rude blue stone gives place to a carved image. At the present hour, in every hamlet of Orissa, this twofold worship coexists. The common people have their shapeless stone or block, which they adore with simple rites in the open air; while side by side with it stands a temple to one of the Aryan gods, with its carved idol and elaborate rites.”