QUOTES ABOUT BREASTS

 a pitcher, a skull, a lotus, and a sword

 Accessible only by merit, Acquired in previous birth

 Across her breast, and lifting eyes of ruth

 Agni when tied up is connected with Varuna; 'With extending blaze', (with these words) he unloosens (him); verily, instigated by Savitr, he lets loose on all sides the wrath of Varuna that is in him. He pours water down; the waters are appeased; verily by the waters appeased he calms his pain; with three (verses) he pours (it) down, Agni is three fold; verily he calms Agni's pain throughout his whole extent. 'Mitra having united the earth', he says; Mitra is the auspicious one of the gods; verily with him he unites him, for atonement. If he were to unite him with sherds of domestic pots, he would afflict domestic pots with pain; he unites (him) with fragments of broken pots; these are not used for life; verily he afflicts them with pain. He unites (him) with sand, for support, and for healing. He unites (him) with goat-hair; the female goat is Agni's dear form; verily he unites him with his dear form, and thus with brilliance. He unites him with the hairs of a black antelope skin ; the black antelope skin is the sacrifice; verily he unites the sacrifice with the sacrifice. 'The Rudras, having gathered together the earth', he says; these deities first gathered him together; verily with them he gathers him together. 'Thou art the head of Makha', he says; Makha is the sacrifice, the firepan is his head; therefore he says thus. 'Ye are the two feet of the sacrifice', he says, for these are the two feet of the sacrifice ; and also (it serves) for support. He hands (the pan) over with one set (of verses), and addresses it with another, to make a pairing. He makes it with a triple stand; these worlds are three; (verily it serves) to obtain these worlds. He makes (it) with the metres; the metres are strength; verily he makes it with strength. He makes a hole with a Yajus, for discrimination. He makes it so great, of equal girth with Prajapati, the beginning of the sacrifice. He makes it with two breasts, for the milking of sky and earth; he makes it of four breasts, for the milking of cattle; he makes it of eight breasts, for the milking of the metres. For him who practises witchcraft he should make it nine cornered; verily gathering together the threefold thunderbolt he hurls it at his foe, to lay him low. 'Having made the great pan', (with these words) he deposits (it); verily he establishes it among the deities

 and a book, And with Thy fourth hand making the jnanamudra.

 And caught, and folded them upon his breast

 and rounded slender waist

 And she kissed her on the forehead, held her on her ancient breast

 And whose head is beauteous with locks of curling hair; Who dwells in the lotus

 As a mother clasps a daughter, clasped her in their loving breast

 As there were ten varieties of man, and fifteen races from Fravâk, there were twenty-five races all from the seed of Gâyômard; the varieties are such as those of the earth, of the water, the breast-eared, the breast-eyed, the one-legged, those also who have wings like a bat, those of the forest, with tails, and who have hair on the body

 at morn and even.

 Away with doubting; take her to thy breast

 bring forth in safety, who puts milk in the breasts of all females

 bring forth in safety, who puts milk into the breasts of all females

 But beauty blossomed red on lip and breasts

 Call to mind the vermilion-painted temples moist with ichor

 cannot know Thee.

 Clasping her palms across her beauteous breast

 come to her breasts or has not yet come: if mischief follow therefrom, and she die, this is a sin that makes the man a Peshôtanu

 Dark of colour, and with dishevelled hair.

 dying for your love, you play with the body of Lykaine in my presence and praise Magidion, the cithara player, when I embrace you at night in bed. You hurt me. Your actions bring tears to my eyes. I feel outraged. The other day you drank with Thrason and Diphilos. Kymbalion, the flute player, and Pyrallis, who is my enemy, you know, were there too. I did not mind the five kisses you gave Kymbalion. It was yourself you had insulted when you kissed that woman. But what nasty signs you made to Pyrallis! And when you drank wine, you sent her your cup, whispering to the slave not to hand it to anybody else if Pyrallis did not wish to drink. And later you bit an apple, and seeing Diphilos occupied elsewhere, you threw the bitten apple into the lap of that Pyrallis. And she kissed it and slipped the apple between her breasts

 Ever and in all places pervading

 Ever are we protected by Her whose abode is the Kadamba forest, The weight of whose breasts are garlanded with glittering gems, Whose breasts are rising

 Fluttering within my breast. Accost him, girl

 For Indra the breast, for Aditi the flanks, for the quarters the cervical cartilages; the clouds with the heart and its covering; atmosphere with the pericardium; the mist with the flesh of the stomach; Indrani with the lungs; ants with the liver, the hills with the intestines; the ocean with the stomach; Vaiçvanara with the fundament

 forces manifest to man on this planet, except those of earthquakes, tides and gravitation, proceed from the sun. Every plant and every animal is each a product of the sun. Every steam engine moves by means of force derived from the sun: force shot in beams of heat and light from his beneficent breast millions of years ago; here condensed in teeming vegetation, and re-condensed in silent, sleeping beds of coal in the womb of mother earth. The shrill whistle of every steam engine in the startled air may be interpreted as an appropriate pean sounded in honor of the everlasting God Sol. Though he has reared a majestic living world like ours, and maintains the continuity of life upon it from year to year, and from age to age, yet only a small portion of his rays are spent upon the theater of our grand old globe. Grand to us, but a speck in the universe of worlds

 Forth from his breast, the evil spirit's mouth

 From Sarasvant's breast

 Gleaming, with waist so fine, and breasts so deep

 grass and flowers, There thrown by sages

 has large and fleshy breasts, with a skin fair as the white champa-flower (michelia champac); she is fond of flesh and liquor; devoid of shame and decency; passionate and irascible, and at all hours greedy for congress

 He should draw the cup for Indra and Vayu first if he desire, 'May my offspring accord in order of seniority.' Offspring are in accord according to the arrangement of the sacrifice, and if the sacrifice is disarranged, they are at discord. Verily he makes his offspring in accord in order of seniority; the younger does not overstep the older. He should draw the cup for Indra and Vayu first for one who is ill. For he who is ill is separated from breath, the cup for Indra and Vayu is breath; verily he unites him with breath. They should draw the cup for Mitra and Varuna first if when they are consecrated one die . From expiration and inspiration are they separated of whom when consecrated one dies, Mitra and Varuna are expiration and inspiration; verily at the commencement they grasp expiration and inspiration. He should draw the Açvina cup first who is infirm. The Açvins are of the gods those who are infirm, late as it were came they to the front. The Açvins are the gods of him who is infirm; they lead him to the front. He who desires support having attained prosperity should draw the Çukra Cup first. The Çukra is yonder sun, this is the end; a man when he has reached the end of prosperity stops; verily from the end he grasps the end, and becomes not worse. He who practises witchcraft should draw the Manthin cup first. The Manthin vessel is a vessel of misfortune; verily he causes death to seize on him; swiftly does he reach misfortune. He should draw the Agrayana cup first whose father and grandfather are holy, and who yet does not possess holiness. From speech and power is he separated whose father and grandfather are holy, and who yet does not possess holiness. The Agrayana (cup) is the breast as it were and the speech as it were of the sacrifice; verily with speech and with power he unites him, then he becomes not worse. He against whom witchcraft is practised should draw the Ukthya cup first. The Ukthya vessel is the power of all vessels; verily he yokes him with all power. He should take as Puroruc (the verse) 'O Sarasvati, lead us to prosperity.' Sarasvati is speech ; verily with speech he yokes him. 'May we go not through thee to joyless fields', he says. The joyless fields are those of death; verily he goes not to the fields of death. He should draw full cups for one who is ill. Pain afflicts the breaths of him who is ill, the cups are breaths; verily he frees his breaths from pain, and even if his life is gone, yet he lives. He should draw full cups if rain does not fall. Pain afflicts the breaths of the people if rain does not fall, the cups are breaths; verily he frees the breaths of the people from pain, and rain soon falls

 He should then with the wife get on the bed, and there sit with his face towards the East or the North. Then, looking at his wife, let him embrace her with his left arm, and, placing his right hand over her head, let him make japa of the Mantra on the different parts of her body (as follows) (110

 Her beautiful glad face laid on his breast

 Her beautiful hands are like a red leaf.

 Holding in three hands a rosary

 hundred if one throws a bone as big as a breast bone, six hundred if one throws a skull, one thousand if the whole corpse . Four hundred stripes if one, being in a state of uncleanness, touches water or trees , four hundred if one covers with cloth a dead man's feet, six hundred if one covers his legs, eight hundred if the whole body . Five hundred stripes for killing a whelp, six hundred for killing a stray dog, seven hundred for a house dog, eight hundred for a shepherd's dog , one thousand stripes for killing a Vanhâpara dog, ten thousand stripes for killing a water dog

 I also saw the soul of a man, whom demons, just like dogs, ever tear. That man gives bread to the dogs, and they eat it not; {footnote p. 158} but they ever devour the breast, legs, belly, and thighs of the man. And I asked thus: What sin was committed by this body, whose soul suffers so severe a punishment? Srôsh the pious and Âtarô the angel said thus: This is the soul of that wicked man who, in the world, kept back the food of the dogs of shepherds and householders; or beat and killed them'

 I meditate upon the stainless One, Whose splendour isthat of a thousand rising Suns, Whose eyes are like Fire, Sun and Moon, and Whose lotus face in smiles is adorned with golden earrings set with lines of pearls. With her lotus hands She makes the gestures which grant blessings and dispel fear, and holds the discus and lotus; Her breasts are large and rounded; She is the Dispeller of all fear, and She is clothed in saffron-coloured raiments

 I seek refuge in the Devi of Speech, three-eyed, encircled with a white halo, whose face, hands, feet, middle body, and breast are composed of the fifty letters of the alphabet, on whose radiant forehead is the crescent moon, whose breasts are high and rounded, and who with one of her lotus hands makes Jnana-mudra, and with the other holds the rosary of Rudraksha beads, the jar of nectar, and learning (112)

 I will extol the manly deeds of Indra: The first was when the Thunder stone he wielded And smote the Dragon; he released the waters, He oped the channels of the breasted mountains

 If one having yoked the fire does not set it free, then just as a horse yoked and not set free in hunger is overcome, so his fire is overcome, and with it being overcome the sacrificer is overcome; he having piled the fire becomes aheat ; 'Suck this mighty breast of the waters', (with these words) he offers a ladle full of butter; this is the freeing of the fire; verily setting it free he gives it food. Therefore they say, both he who knows and he who knows not. 'A horse well loaded carries well'; the horse is Agni; verily he delights him, he delighted delights him; he becomes richer

 In a work entitled "The Celtic Druids," by Godfrey Higgins, occurs this strong statement "Few causes have been more powerful in producing mistakes in ancient history than the idea, hastily formed by all ages, that every monument of antiquity marked with a cross, or with any of those symbols which they conceived to be monograms of Christ, were of Christian origin. The cross is as common in India as in Egypt or Europe." The Rev. Mr. Maurice says ("Indian Antiquities"

 In short, Shakti, when manifesting, divides itself into two polar aspects :: static and dynamic :: which implies that you cannot have it in a dynamic form without at the same time having it in a static form, much like the poles of a magnet. In any given sphere of activity of force, we must have, according to the cosmic principle, a static background :: Shakti at rest or "coiled" as the Tantras say. This scientific truth is illustrated in the figure of the Tantrik Kali. The Divine Mother moves as the Kinetic Shakti on the breast of Sadashiva who is the static background of pure Cit which is actionless (Nishkriya); the Gunamayi Mother being all activity

 In the breast of the sky, O Agni, he who gazeth on men

 In the morning meditate upon Her in Her Brahmi form, as a Maiden of ruddy hue, with a pure smile, with two hands, holding a gourd full of holy water, garlanded with crystal beads, clad in the skin of a black antelope, seated on a Swan (56). At midday meditate upon Her in Her Vaishnavi form, of the colour of pure gold, youthful, with full and rising breasts, situated in the Solar disc, with four hands holding the conch-shell, discus, mace, and lotus, seated on Garuda, garlanded with wild-flowers (57-58). In the evening the Yati should meditate upon Her as of a white colour, clad in white raiment, old and long past her youth, with three eyes, beneficent, propitious, seated on a Bull, holding in Her lotus-like hands a noose, a trident, a lance, and a skull (59-60)

 Is it possible, Parmenon, that your own and your master's ears did not tingle all thru this war? For the mistress hasn't stopped talking about both of you. She has shed tears every day since you left. And whenever anybody returns from the battle area and there is news of a great fight and many are killed, she tears her hair and beats her breasts. Indeed, any kind of war news makes her lament."

 It is She with whom Shiva seeks shelter, Who stoops from the weight of Her breasts

 it would seem as if it had been absorbed And become the great bulk of thy breasts and hips.

 Kalidasa in the Ritusamhara says that in the hot weather women should wear fine cloth, powder their hair with fragrant scent, and smear their breasts with sandal, ground with cool water

 Lakshmi, commonly called Shri, Devi of prosperity and beauty: the Shakti, or Spouse of Vishnu, who rose resplendent from the sea at the churning of the ocean by the Devas and Asuras, and then reclining on the breast of Hari, gazed upon the enraptured Devas. As her Lord assumes various forms, so does She

 Let a father's pride and gladness fill this old and cheerless breast."

 Let him make japa over the head of the Kama Vija a hundred times; over her chin of the Vagbhava Vija a hundred times; over the throat of the Rama Vija twenty times; and the same Vija a hundred times over each of her two breasts (111). He should then recite the Maya Vija ten times over her heart, and twenty-five times over her navel. Next let him place his hand on her member, and recite jointly the Kama and Vagbhava Vijas a hundred and eight times, and let him similarly recite the same Vijas over his own member a hundred and eight times; and then, saying the Vija "Hring," let him part the lips of her member, and let him go into her with the object of begetting a child (112-113). The husband should, at the time of the spending of his seed, meditate on Brahma, and, discharging it below the navel into the Raktikanadi in the Chitkunda, he should at the same time recite the following (114, 115

 Let not the piety of the Catholic Christian be offended at the assertion that the cross was one of the most usual symbols of Egypt and India. The emblem of universal nature is equally honored in the Gentile and Christian world. In the cave of Elephanta in India, over the heal of the principal figure, may be seen the cross, and a little in front a huge lingham (male organ)." The last-named author describes a statue in Egypt as bearing a kind of a cross in his hand :: that is to say, a lingham :: which. among the Egyptians was the symbol of fertility. Upon the breast of one of the Egyptian mummies in the museum of the London University is a cross exactly in the shape of

 Looking at thy waist

 Many years ago Edward Sellon, with the aid of a learned Orientalist of the Madras Civil Service, attempted to learn its mysteries, but for reasons, which I need not here discuss, did not view them from the right standpoint. He, however, compared the Shaktas with the Greek Telestica or Dynamica, the Mysteries of Dionysus "Fire born in the cave of initiation" with the Shakti Puja, the Shakti Shodhana with the purification shown in d'Hancarvilles' "Antique Greek Vases"; and after referring to the frequent mention of this ritual in the writings of the Jews and other ancient authors, concluded that it was evident that we had still surviving in India in the Shakta worship a very ancient, if not the most ancient, form of Mysticism in the whole world. Whatever be the value to be given to any particular piece of evidence, he was right in his general conclusion. For, when we throw our minds back upon the history of this worship we see stretching away into the remote and fading past the figure of the Mighty Mother of Nature, most ancient among the ancients; the Adya Shakti, the dusk Divinity, many breasted, crowned with towers whose veil is never lifted, Isis, "the one who is all that has been, is and will be," Kali, Hathor, Cybele, the Cowmother Goddess Ida, Tripurasundari, the Ionic Mother, Tef the spouse of Shu by whom He effects the birth of all things, Aphrodite, Astarte in whose groves the Baalim were set, Babylonian Mylitta, Buddhist Tara, the Mexican Ish, Hellenic Osia, the consecrated, the free and pure, African Salambo who like Parvati roamed the Mountains, Roman Juno, Egyptian Bast the flaming Mistress of Life, of Thought, of Love, whose festival was celebrated with wanton Joy, the Assyrian Mother Succoth Benoth, Northern Freia, Mulaprakriti, Semele, Maya, Ishtar, Saitic Neith Mother of the Gods, eternal deepest ground of all things, Kundali, Guhyamahabhairavi and all the rest

 Markandeya goes on to say that the world grows extremely sinful at the close of the last Kali Yuga of the Day of Brahma. Brahmans abstain from prayer and meditation, and Sudras take their place. Kshatriyas and Vaisyas forget the duties of their castes; all men degenerate and beasts of prey increase. The earth is ravaged by fire, cows give little milk, fruit trees no longer blossom, Indra sends no rain; the world of men becomes filled with sin and immorality. . . . Then the earth is swept by fire, and heavy rains fall until the forests and mountains are covered over by the rising flood. All the winds pass away; they are absorbed by the Lotus floating on the breast of the waters, in which the Creator sleeps; the whole Universe is a dark expanse of water

 May Bhagavati

 May it ever be resplendent in my heart

 May that Bhagavati be ever victorious

 May that Devi whose abode is in the breast of Vishnu and in the breast of Shankara purify this my meat, and give me a resting-place at the excellent foot of Vishnu (208)

 May the water of the Ganges protect us

 Metals were in use, for the earliest Aryan invasion took place in the Bronze Age, during which there were great race movements and invasions and conquests in Asia and in Europe. It is doubtful whether or not iron was known by the earliest Aryan settlers in India; it was probably not worked, but may have been utilized for charms, as in those countries in which meteoric iron was called "the metal of heaven". The knowledge of the mechanical arts had advanced beyond the primitive stage. Warriors fought not only on foot but also in chariots, and they wore breastplates; their chief weapons were bows and horn or metal-tipped arrows, maces, battleaxes, swords, and spears. Smiths roused their fires with feather fans; carpenters are mentioned in the hymns, and even barbers who used razors

 Mrityu her meek palms folded o'er her breast

 Natangi. So also the Annapurna dhyana represents the Devi as giver of food "stooping from the weight of Her great breasts" (annapradana niratamstanabharanamram, and see verse 6 post)

 Not less holy was the earth, or, at least, it became so. There was a goddess who lived in her, Spenta Ârmaiti; no corpse ought to defile her sacred breast: burying the dead is, like burning the dead, a deed for which there is no atonement. It was not always so in Persia. the burning of the dead had been ... forbidden for

 O Gauri! with all my heart I contemplate Thy form, Beauteous of face, With its weight of hanging hair, With full breasts

 O Mother, how can the ignorant, whose minds are restless with doubt and dispute, Know Thy form ravishing with its vermilion

 of Intelligence and Bliss.

 Of some (impassioned) elephant Rising from his bath in waters, Flicked with foam.

 On her breast her arms she folded while the princes plied the oar

 on the slope of whose breasts Rests a beautiful garland of the flowers of the Mandara tree

 Only seven varieties of human monsters are here enumerated, {footnote p. 60} for the last three details seem to refer to one variety, the monkeys. The Parsi MS. of miscellaneous texts, M7 (fol. 120), says, 'The names of the ten species of men are the breast-eyed, the three-eyed, the breast-eared, the elephant-cared, the one-legged, the web-footed, the leopard-headed, the lion-headed, the camel-headed, and the dog-headed.']

 Or striketh its breast with its feet

 Origin of the world thou art, Yet hast Thou Thyself no origin, Though with hundreds of hymns. Even Brahma, Vishnu, and Mahesvara

 Prowlers of the darksome jungle! how they fill my breast with fear

 Rama raised the prostrate Bharat to his ever-loving breast

 Red-hued, be blended with the milk that seems to yield its lovely breast

 Refuge with Thee I crave. Giver of prosperity and wealth art Thou To those who worship Thee. Standing on Shiva, Thy right foot upon His breast and left upon His thigh. Ever art Thou, with smiling lotus-like face. Thy three eyes are, as it were, full-blown lotuses. In Thy hands Thou holdest a knife

 Sadhvi, or chaste. She is of unequalled virtue as being attached to none but Her Lord (see Lalita, verse 43, where Bhaskararaya cites the Acarya (Saundaryalahari), which says: "How many poets share the wife of Brahma? Cannot everyone by means of wealth become the Lord of Shri (Vishnu)? But, O virtuous one, first among faithful women, your breasts are untouched save by Mahadeva, not even by the paste of Kuravaka." (a kind of paste made of the leaves of the red amaranth used to redden the cheeks, breasts, palms, and soles of Hindu women). Devi Bhag. Pr. also says: "Thou art praised as Sadhvi on account of Thy unequalled fidelity to Thy Lord."

 She is adorned with beautiful flowers and pearls. Her head, by its weight of hair, seems covered by a swarm of bees.

 Shining with fresh saffron

 shrivatsa = the curl on Vishnu's breast

 Shronyaustanauchayugapat prathayishyatochchairbalyat parena bayasa parihristasarah :: that is, the waist is so slender and the breasts and hips so heavy that it would seem that the greater part of the body, which goes to the making of the waist, had been taken away and put into the breasts and hips, and formed their bulk

 Spouse of Shambhu

 stanabhara = breasts that are(full-with milk)

 Stooping with the weight of Thy breasts

 Suck this mighty breast of the waters

 Sura Anahita; and she girded her waist tightly, so that her breasts

 Tender creeper

 The charmer of the enemy of the God of Love.

 The destroyer of the wicked, Whose eyes are reddened with wine

 The fire is Prajapati, his breasts are the pan and the mortar; his offspring live on them; in that he puts down the pan and the mortar, with them the sacrificer milks the fire in yonder world

 The following are the signs by which the wise know that a woman is amorous: She rubs and repeatedly smoothes her hair (so that it may look well). She scratches her head (that notice may be drawn to it). She strokes her own cheeks (so as to entice her husband). She draws her dress over her bosom, apparently to readjust it, but leaves her breasts partly exposed. She bites her lower lip, chewing it, as it were. At times she looks ashamed without a cause (the result of her own warm fancies), and she sits quietly in the corner (engrossed, by concupiscence). She embraces her female friends, laughing loudly and speaking sweet words, with jokes and jests, to which she desires a return in kind. She kisses and hugs young children, especially boys. She smiles with one cheek, loiters in her gait, and unnecessarily stretches herself under some pretence or other. At times she looks at her shoulders and under her arms. She stammers, and does not speak clearly and distinctly. She sighs and sobs without reason and she yawns whenever she wants tobacco, food, or sleep. She even throws herself in her husband's way and will not readily get out of his path

 The horse sacrifice was also infused, like the human sacrifice, with symbolic significance. It was probably practised in the early Iranian period by the Aryan horse tamers, who may have substituted man's fleet-footed friend for human beings. The Mongolian Buriats in the vicinity of Lake Baikal, Siberia, are the latest surviving sacrificers of the domesticated animal. Their horse sacrifice (Tailgan) was held on 2 August on a sacred hill inhabited by their gods, the Burkans, "the masters". The horse was bound, thrown upon its back and held tightly by ropes, while the officiating person cut open its breast and pulled out the pulsating heart like the sacrificers of human beings in Ancient Mexico. The animal's bones were burned on the altars, and the flesh was cooked and devoured by the worshippers. Portions of the flesh, and some of the broth prepared, were given to the flames, which also received libations of the liquor called tarasun, distilled from soul milk. Tarasun was

 The Maruts, the sons of red Rudra, were the spirits of tempest and thunder. To each of their chariots were yoked two spotted deer and one swift-footed, never-wearying red deer as leader. They were stalwart and courageous youths, "full of terrible designs like to giants"; on their heads were golden helmets and they had golden breastplates, and wore bright skins on their shoulders; their ankles and arms were decked with golden bracelets. The Maruts were always strongly armed with bows and arrows and axes, and especially with gleaming spears. All beings feared those "cloud shakers" when they hastened forth with their lightning spears which "shattered cattle like the thunderstone"; they were wont to cleave cloud-rocks and drench the earth with quickening showers

 The mother who had given birth to this monster died nine days after its birth. The people of the country decreed that this monstrous infant should be bound to the mother's corpse and left in the cemetery. The infant was then tied to his mother's breast. The mother was borne away in a stretcher to the cemetery, and the stretcher was left at the foot of a poisonous tree which had a boar's den at its root, a poisonous snake coiled round the middle of its trunk, and a bird of prey sitting in its uppermost branches. (These animals are the emblems of lust, anger and greed respectively which "kindle the fire of individuality".) At this place there was a huge sepulcher built by the Rakshasas where they used to leave their dead at the foot of the tree. Elephants and tigers came there to die; serpents infested it, and witch-like spirits called Dakinis and Ghouls brought human bodies there. After the bearers of the corpse had left, the infant sustained his life by sucking the breasts of his mother's corpse. These yielded only a thin, watery fluid for seven days. Next he sucked the blood and lived a week; then he gnawed at the breast and lived the third week; then he ate the entrails and lived for a week. Then he ate the outer flesh and lived for the fifth week. Lastly he crunched the bones, sucked the marrow, licked the humors and brains and lived a week. He thus in six weeks developed full physical maturity. Having exhausted his stock of food he moved about; and his motion shook the cemetery building to pieces. He observed the Ghouls and Dakinis feasting on human corpses which he took as his food and human blood as the drink, filling the skulls with it. His clothing was dried human skins as also the hides of dead elephants, the flesh of which he also ate. He ate also the flesh of tigers and wrapped his loins in their furs. He used serpents as bracelets, anklets, armlets and as necklaces and garlands. His lips were thick with frozen fat, and his body was covered with ashes from the burning ground. He wore a garland of dead skulls on one string; freshly severed heads on another; and decomposing heads on a third. These were worn crosswise as a triple garland. Each cheek was adorned with a spot of blood. His three great heads ever wrathful, of three different colors, were fierce and horrible to look at. The middle head was dark blue and those to the right and left were white and red respectively. His body and limbs which were of gigantic size and proportions were ashy gray. His skin was coarse and his hair as stiff as hog's bristles. His mouth wide agape showed fangs. His terrible eyes were fixed in a stare. Half of the dark brown hair on his head stood erect, bound with four kinds of snakes. The nails of his fingers and toes were like the talons of a great bird of prey, which seized hold of everything within reach, whether animals or human corpses which he crushed and swallowed. He bore a trident and other weapons in his right hands, and with his left he filled the emptied skulls with blood which he drank with great relish. He was a monster of ugliness who delighted in every kind of impious act. His unnatural food produced a strange luster on his face, which shone with a dull though great and terrible light. His breath was so poisonous that those touched by it were attacked with various diseases. For his nostrils breathed forth disease. His eyes, ears and arms produced the 404 different ills. Thus, the diseases paralysis, epilepsy, bubonic swellings, urinary ills, skin diseases, aches, rheumatism, gout, colic, cholera, leprosy, cancer, small-pox, dropsy and various other sores and boils appeared in this world at that time. (For evil thoughts and acts make the vital spirit sick and thence springs gross disease.)

 the mountain. The gods grew weary, but Vishnu gave them fresh strength to proceed with the work. At length the moon emerged from the ocean; then arose the Apsaras, who became nymphs in Indra's heaven; they were followed by the goddess Lakshmi, Vishnu's white steed, and the gleaming gem which the god wears on his breast. Then came Dhanwantari, the physician of the gods, who carried a golden cup brimming with amrita. Beholding him, the Asuras cried out: "The gods have taken all else; the physician must be ours."

 The musical instrument which She holds and which rests on Her breast

 The nails are cut in two and the fragments are put in the hole with the point directed towards the north, that is to say, against the breasts of the Dêvs (see above, p. 75, n. 2). See Anquetil, Zend-Avesta II, 117; India Office Library, VIII, 80

 The Papal religion is essentially feminine, and built on the ancient Chaldean basis. It clings to the female element in the person of the Virgin Mary. Naphtali (Gen. xxx, 8) was a descendant of such worshipers, if there be any meaning in a concrete name. Bear in mind, names and pictures perpetuate the faith of many peoples. Neptoah is Hebrew for "the vulva," and, Al or El being God, one of the unavoidable renderings of Naphtali is "the Yoni is my God," or "I worship the Celestial Virgin." The Philistine towns generally had names strongly connected with sexual ideas. Ashdod, aish or esh, means "fire, heat," and dod means "love, to love," "boil up," be agitated," the whole signifying "the heat of love," or "the fire which impels to union." Could not those people exclaim, Our "God is love?" (I. John iv, 8). The amatory drift of Solomon's Song is undisguised, though the language is dressed in the habiliments of seeming decency. The burden of thought of most of it bears direct reference to the Linga-Yoni. He makes a woman say, "He shall lie all night betwixt my breasts" (S. of S. i, 13). Again, of the phallus, or linga, she says, "I will go up to the palm-tree, I will take hold of the boughs thereof" (vii, 8). Palm-tree and boughs are euphemisms of the male genitals. Solomon, like the ancients before him, worshiped at the high sanctuary of sex

 The spring named Ardvî Sûra, O Spitama Zarathustra! that spring of mine, purifies the seed in man, the fruit in a woman's womb, the milk in a woman's breast

 The translation 'acts of adoration' and 'oblations' is doubtful: the words in the text {Greek a?'paks lego'mena}, which are traditionally translated 'feet' and 'breasts.' The Commentary has as follows: 'He makes the law of Mazda as fat as a child could be made by means of a hundred feet, that is to say, of fifty servants walking to rock him; of a thousand breasts, that is, of five hundred nurses; of ten thousand sacrifices performed for his weal

 The trunks of elephants and their young make play with Thy waters, Fragrant with ichor-maddened swarms of bees, Trickling from the temples of elephants bathing therein. Thy stream is browned with the sandal paste Dropping from the breasts of Siddha women

 The woman of Utkala-desha (Orissa) is so beautiful that man is attracted to her at first sight, and her voice is soft as her body is delicate. She is loose and licentious, caring very little for decency in her devotion to love, at which time she becomes violent, disquieted and excessively inflamed; she delights in different postures to vary enjoyment, especially in the contrary form, that is when the lover is under the beloved, and she is easily satisfied, even by passing the fingers over her breasts

 The Yakshasatva-stri, who derives a name from the demi-god presiding over the gardens and treasures of Kuvera

 Therefore we worship Thy breasts, Mother of all Shastra

 Thy two lotus-like breasts, smeared with sandal, Which bear ashes telling of Shiva's embrace

 To trembling lip, and breast to beating breast

 Took form of front and breast and limb, he spake

 Two on the breast, and on each crupper one

 vakshaHsthalam.h = (n) breasts, chest

 vakshoja = breasts

 Well, she will hang them on a nail, burn the sulfur underneath and strew salt over the fire while she keeps repeating your name, your own and your lover's. Then she draws a top from between her breasts and spins it

 Which chattered like the breast-beads of my string

 which clothes the body with hair

 who bathe therein. And nigh the river bank Thy water is strewn with Kusa

 Who stoops (from the weight of her breasts)

 Whose beautiful swaying gait is that of the female elephant

 Whose breast is adorned with the vina.

 Whose earring is the pleasing sound from the vina

 whose lotus eyes sparkle

 Whose words are sweet, The Destructress of ills

 With half a cloth, those smooth, full sides, those breasts

 With heavy, high, and close-set breasts