The Masculine Triad

As men begat both sons and daughters, and as the former were much more desired than the latter, it was natural that a reason for this should be sought so that, if possible, the sex of the offspring could be controlled. As the phallus was the great object of veneration, it was, no doubt, carefully scrutinized and closely examined in all its peculiarities; but no marked difference of size, form, or condition was found that would account for the difference of begetting sons in one case, and daughters in another. It was observed, however, that men who had diminutive testicles, as a rule, lacked in virility, and that those who had none naturally—or who had lost them—were unable to become fathers. This was a revelation that the tests performed an important part in generation; and hence led to closer observation of their peculiarities. A marked and uniform difference was easily discovered. The right test is the more prominent, and hangs at a lower level than its smaller and less pronounced fellow on the left. The dimmest traditions of the remotest past, therefore, brings us the theory that the larger right testicle has the honor of giving the world its men; while the lesser one on the left has the minor distinction of being responsible for the weaker sex—a belief which is quite general at the present time in nearly every civilization.

How soon after the recognition of the phallus as creator—or as the instrument and representative of the Creator—that honor was divided with the less conspicuous, but equally necessary testicle appendages we have no means of definitely determining; certain it is, however, that the generative supremacy at first accorded to the phallus was in time divided with the tests—thus recognizing cooperation in the masuline organs of generation. The phallus was called Asher, which signifies to be "straight," "upright," "the erect one," "happiness," "unus cui membrum erectum est, vel fascinum ipsum"—"the erect virile member, charmed in the act of its proper function." Anu, probably from On, meaning "strength," "power"—especially "virile power," the male idea of creator, was the name given the right testicle, which, as the assistant in the generation of male children, was held next in rank to the phallus itself. This will readily explain why Jacob calls his son Benjamin—"son of my right side;" while the mother called him Benoni—" son of Anu," "son of my On." Hoa, or Hea,—while of obscure origin, and of doubtful meaning, is clearly feminine—and was the name applied to the third in rank—the left testicle.

The first sacred creative trinity, as recognized by the Assyrians, was, therefore, Asher, Anu, and Hoa—three distinct entities (principles or persons), each perfect in itself, each necessary to the other, working in harmony as one, towards one end—a veritable three in one—and one made up of three. In this—as in all subsequent trinities—and in fact, as in all polytheistic cults—the different organs, principles, or persons were of relative rank. One was the superior—even supreme—among the others. Their names, when spoken of or written together, were arranged in the order of their rank, beginning with the one considered as the Lord of the others—Lord of Lords. When they were spoken of as a whole, sometimes this trinity—again, like subsequent trinities—bore a name distinct from the three members, but frequently the collective unity was referred to under the name of the one recognized as highest in rank.

In comparatively later times the Jews knew and recognized this masculine triad, giving the testicles joint honor with the phallus; for their law made them sacred, so that even a profane touch was punished with death, and a man who had lost the one, or who was wounded in the other, "could not enter the congregation of the Lord." That is, a man whose creative triad was imperfect was an abomination. Even a descendant of Aaron could not be initiated as a priest if he was sexually imperfect. This rule was not confined to the benighted and licentious past, for, even in the present age of superior intelligence, one who is sexually mutilated, and, therefore, "not a man," cannot be consecrated as a priest, or promoted to a bishopric, much less, exalted to the Papal throne until an examination, both interrogative and occular—which is a part of every ceremony of ordination or promotion in the Catholic hierarchy— proves him—"a man—perfect in all his members."

—R. A. Campbell, Phallic Worship, 1887