Phasnolium (>\hhvo\iov). See Chasuble.
Phenomenon (<paivoutvov, from tpaivopai, /•< nji- /,,-, i i- that which ha- appeared. It is generally ap- plied t" some sensible appearance, some occurrence in the course of nature. lint in mental philosophy it is applied to the various and changing states et mind. •• How pitiful and ridiculous are the grounds upon which such men pretend to account li.r the very lowest and commonest phenomena of nature without recurring to a (,od and Providence!" "Among the various phenomena which the human mind presents t" our view, there i.-
lionc more calculated to excite our curiosity and our wonder than the communication which i- carried on between the sentient, thinking, and active principle within us and the material objects -with which we are surrounded" (Stewart, Elements, ch. i. sect. 1 ). In the philosophy of riant, phenomenon means an object such as we represent it to ourselves or conceive of it, in op- position to nt, a n,, hi, a. or a thing as ii i- in itself. "Ac- cording to Kant, the facts of consciousness, in iluir sub- jective character, are produced partly from the nature of the things of which it is conscious; and hence, in their objective character, they axe phamomena, or objects as they appear in relation to us, nol things in them- -, hi -. /,- milt i,,i. or realities in their absolute nature, a- they may be out of relation to the mind. The subjec- tive elements which the mind itself contributes to the consciousness of every object are to be found, as regards intuition, in the forms of space and time: and 8£ thought, in the categories, unity, plurality, and To perceive a thing in itself would he to perceive it neither in space nor in lime; for these arc furnished by the constitution of our perceptive faculties, and consti- tute an element of the phenomenal object of it, tuition only. To think of a thing in itself would he to think of it neither as one nor as many, nor under any other category; for these, again, depend upon the constitute n of our understanding, and constitute an clement of the phenomenal object ol thought. The phenomenal is t he- product of the inherent laws of our own mental consti- tution, and. as such, is the sum and limit of all the knowledge to which we can attain" (Mansel l'hil. of Kant, p. 21, 22). The definition of pka is. -that which can he known only along with son , thing else" (Ferrier, Inst, of Metaphys. p. 319). Si e Mi I osh, J/i/niiiitii .- Jour. Sjifiil. Pkilos.xol. ii. No. ■-'.art. iii and iv: vol. iii, No. •_', art. iv ; dune, IoTl', art. v. See \'< t -
MKNON.
Phaenos, the capital of Trachonitis, in the i orth- ca-t of Palestine; the JEnos of the Peutinger Table; one of the episcopal cities of Arabia (S. Paulo, Geogr. Sacr. p. 297), twenty-seven Roman miles from Damas- cus, thirty-seven from Kenath. It i- now the village of Musmeih,aa the northern edge of the Lejah, as was proved by an inscription ( l'.urckhardt. Travels, p. 117 sip: rotter. Damascus, ii. 112 sq.).— Van de Velde, M<-
Phagiphania. The name by which the Epij hang (q. v.i was Bometimi a called in the ancient ( lie it arose from connecting our Saviour's miracle oi feeding five thousand men with the tir.-t miracle at ('ana. as a
m.uiiie-t.-iii f divine power to be celebrated on this
day. See Kiddle. Christian Antiquities; Siegel, ChristL Alterthiimer.
Phagophania. Sec Phagiphania.
Phagor. See l'i oe.
Phai'sur [rather Phasur] (Qaioovp v. r. *nwoi''), a corrupt Graecized form (I Esdr. ix. Hi of the I hi.. name i Ezra x. 22) Pashi r up v.).
Phalaeus. Sec Phaleus.
Phaldai'us | rather rimltlti us] (QaXSalod), n cor- rupt Greek form il Esdr.ix, II i of the Beb. name (Neh.
\ Ml. I ' l'i I. At Ml (q. V.).
Phale'as [rather Phal ■ • I toaXdioc), an incorrect
PI I ALEC
57
PHALLUS
Grseoisra (1 Esdr. v, 29) of the Heb. name (Ezra ii, 44 ; Neh. vii, 47) Padon (q. v.).
Pha'lec (4>«\«k), a Grajcized form (Luke iii, 35) of the name of the patriarch Peleg (q. v.).
Phallicism, or Phallic Worship. See Phal- lus.
Phal'lu (Gen. xlvi, 9). See Pallu.
Phallus QpaXK6e,membrum virile), a representation of the male generative organ, as the symbol of the fer- tility of nature, was carried among the ancient Greeks in the processions of the Dionysia, and men disguised as women, called Ithyphalloi, followed immediately behind it. The phallus, which was called among the Romans fascinum, was often used by that people as an amulet hung around the necks of children to avert evil influ- ences. The Satyrica signa of Pliny probably referred to the phallus, and he says that these were placed in gardens and on hearths to protect against the fascinations of the envious. From Pollux, also, we learn that smiths were accustomed to place figures of the phallus before their forges for the same purpose. This symbol, which dis- gusts us by its indecency, conveyed to the ancient heathens, as the Linga (q. v.) does to the modern Hin- dus, a profound and sacred meaning. Diodorus Siculus. referring to the veneration in which the phallus was held among the Greeks, tells us that by this they would signify their gratitude to God for the populousness of their country. "It was an object of common worship throughout the nature-religion of the East, and was called by manifold names, such as Linga, Joni, Pollear, etc. Originally it had no other meaning than the alle- gorical one of that mysterious union between the male and female which throughout nature seems to be the sole condition of the continuation of the existence of animated beings ; but at a later period, more particular- ly when ancient Rome had become the hot-bed of all natural and unnatural vices, its worship became an in- tolerable nuisance, and was put down by the senate on account of the more than usual immorality to which it gave rise. Its origin has caused much speculation, but no certainty has been arrived at by investiga- tors. The Phoenicians traced its introduction into their worship to Adonis, the Egyptians to Osiris, the Phry- gians to Attys, the Greeks to Dionysus. The common myth concerning it was the story of some god deprived of his powers of generation — an allusion to the sun, which in autumn loses its fructifying influence. The procession in which it was carried about was called Phallagogia, or Periphallia, and a certain hymn was sung on that occasion, called the (paWacov fis\o<;. The bearers of the phallus, which generally consisted of red leather, and was attached to an enormous pole, were the Phallophoroi. Phalli were on those occasions worn as ornaments around the neck, or attached to the body. Aristotle traces the origin of comedy to the ribaldry and the improvised jokes customary on these festivals. Phalli were often attached to statues, and of a prodig- ious size ; sometimes they were even movable. At a procession of Ptolemy Philadelphus a phallus was car- ried about made of gold, and one hundred and twenty yards long. Before the temple of Venus at Hierapolis there stood two phalli, one hundred and eighty feet high, upon which a priest mounted annually, and re- mained there in prayer for seven days. The phallus was an attribute of Pan, Priapus, and to a certain extent also of Hermes" (Chambers). The believers in the de- velopment theory of course have a way of their own in accounting for the origin and progress of phallic wor- ship. They teach that it is the most ancient and uni- versal of the beliefs of the human race, and that it has prevailed among all known nations of antiquity, and has been handed down in both dead and living forms to the present day. They claim to see evidences of its existence, not only in Egypt, Greece, and Rome, but also in Syria, Persia, Asia Minor, Italy, Spain, Ger- manv, France, Ireland, and Scandinavia, amontr the