Figures 155, 156, are different forms of the sistrum, one of the emblems of Isis. In the latter, the triple bars have one signification, which will readily suggest itself to those who know the meaning of the triad. In the former, the emblem of the trinity, which we have been obliged to conventionalise, is shown in a distinct manner. The cross bars indicate that Isis is a virgin. The cat at the top of the instrument indicates "desire," Cupid, or Eros. Fig. 155 is copied from plate ix., R. P. Knight's Worship of Priapus.
Figure 157 represents the cup and wafer, to be found in the hands of many effigies of papal bishops; they are alike symbolic of the sun and moon, and of the elements in the Eucharist. See Pugin, plate iv., figs. 5, 6, represents a temple in a conventional form; whilst below, Ceres appears seated within a horse-shoe shaped ornament.
This, amongst other symbols, tends to show what we have so frequently before observed, that the female in creation is characterised by a great variety of designs, of which the succeeding woodcuts give us additional evidence.
Figure 159 represents the various forms symbolic of Juno, Isis, Parvati, Ishtar, Mary, or woman, or the virgin.
Figures 160, 161, 162, are copied from Audsley's Christian Symbolism (London, 1868). They are ornaments worn by the Virgin Mary, and represent her as the crescent moon, conjoined with the cross (in Fig. 160), with the collar of Isis (in Fig. 161), and with the double triangle (in Fig. 162).
Figure 163 represents a tortoise. When one sees a resemblance between this creature's head and neck and the linga, one can understand why both in India and in Greece the animal should be regarded as sacred to the goddess personifying the female creator, and why in Hindoo myths it is said to support the world.
In the British Museum there are three Assyrian obeliscs, all of which represent, in the most conspicuous way, the phallus, one of which has been apparently circumcised. The body is occupied with an inscription recording the sale of land, and also a figure of the reigning king, whilst upon the part known as the glans penis are a number of symbols, which are intended apparently to designate the generative powers in creation. The male is indicated by a serpent, a spear head, a hare, a tiara, a cock, and a tortoise. The female appears under precisely the same form as is seen on the head of the Egyptian Isis, Fig. 28. The tortoise is to this day a masculine emblem in Japan. See Figs. 174, 175.