The Women’s History of the World. Rosalind Miles

could control with strings. In this state of ecstatic animation, the god was conveyed to the temple, where the most respected matrons of the town waited to crown the phallus with garlands and kisses in honour of the Great Goddess, as a sign that she accepted the tribute of phallic service.⁹

      But once promoted from jobbing extra to leading man in the primal drama, the penis proved to be hungry for the smell of the greasepaint, the roar of the crowd. In Greece, phalluses sprang up everywhere, like dragon’s teeth; guardian Herms (phallus-pillars) flourished their potency on every street corner, while by the third century B.C., Delos boasted an avenue of mammoth penises, supported on bulging testicles, shooting skyward like heavy cannon. Across the Adriatic in Italy, the god Phalles was familiar to every family as one of its regular household deities, and many cities like Pompeii were entirely given over to the worship of the phallus-god, Priapus – a fact that disapproving later sages were quick to connect with its destruction by Vesuvius in A.D. 79. In Dorset, England, the ancient Britons poured the pride of their creation into the huge hill-figure of the Cerne Abbas Giant – forty feet tall, he glares out to history brandishing a chest-high erection and a massive phallic club to ram home the message of his mightiest member.

      No country in the world, however, embraced phallus worship with more enthusiasm than India. There, as its mythologizers insisted, was to be found ‘the biggest penis in the world’, the ‘celestial rod’ of the god Shiva, which grew until it shafted through all the lower worlds and towered up to dwarf the heavens. This so overawed two other principal gods of the Hindu pantheon, Brahma and Vishnu, that they fell down and worshipped it, and ordered all men and women to do likewise. How well this commandment was obeyed for many thousands of years may be gauged from bewildered Western accounts of a long-standing custom. Traders, missionaries and colonial invaders recorded that every day a priest of Shiva would emerge naked from the temple and proceed through the streets, ringing a little bell which was the signal for all the women to come out and kiss the holy genitals of the representative of the god.¹⁰ To the average Victorian Englishman, it must have seemed like phallus in wonderland.

      With its rise to sacred status, the phallus increased in significance, as well as in size and sanctity. From this epoch onwards, male superiority becomes vested in and expressed through this one organ, as an ever-present reminder of masculine power. By extension, and the extension was limitless, the phallus then becomes the source not only of power, but of all cultural order and meaning. For men, clasping and invoking the penis validated all greetings and promises; among the Romans the testes underwrote every testament, while an Arab would declare ‘O Father of Virile Organs, bear witness to my oath,’ and as a mark of respect suffer any sheikh or patriarch to examine his genitals on meeting.¹¹

      Over women the power of the sacred phallus began to make itself felt in a number of ways. In the temples of Shiva, a slave girl specially chosen for her ‘lotus-beauty’ was consecrated to ‘the divine penis’ and tattooed on her breasts and shaven groin with the emblem of the god. Worldwide, both historical records and archaeological evidence confirm women’s practices of imprecating, touching, kissing or even mounting sacred phalluses of wood or stone as a cure for infertility from the ‘phallus lord’, who may well have been also the original recipient of their virginity. In the remote villages of southern France, to the deep embarrassment of the Catholic church, the Provençal ‘Saint’ Foutin was worshipped in all the pride of his priapic magnificence as late as the seventeenth century. This was under constant threat from the women’s habit of scraping shavings from the wooden end to boil into a potion to promote conception; but it was always renewed by the priests, who sustained the saint’s reputation as ‘the inexhaustible penis’ by surreptitious mallet-taps to the other end behind the altar.¹² Perhaps most sinister of all was the Celtic ritual still in use in Wales as late as the reign of Hywel Dda (Howel the Good), 909–950 A.D.. There, if a woman wanted to prosecute a man for rape, she had to swear to the offence with one hand on a relic of the saints, while with the other she grasped ‘the peccant member’ of her offender¹³ – to prick his conscience, perhaps? This reminder that the male organ can be a weapon of war as well as an instrument of love is nowhere more clearly illustrated than in the monumental phallus at Karnak erected by King Meneptha of Egypt in 1300 B.C.; its inscription records that the king cut off all the penises of his defeated enemies after a battle and brought home a total of 13,240.

      As the date of this episode shows, the rise of the phallus did not mean the immediate overthrow of the Great Goddess. On the contrary it is fascinating to observe how the myths, stories and rituals of her worship were adapted over a considerable period of time to accommodate the accelerating rhythms of the male principal in its thrust towards full centrality. The devolution of power from Goddess to God, from Queen to King, from Mother to Father, took place in stages, which may be as plainly detected in world mythology as strata in rock. In the first phase, the Great Mother alone is or creates the world; she has casual lovers and many children, but she is primal and supreme. In the second, she is described or illustrated as having a consort, who may be her son, little brother or primeval toy-boy; originally very much her junior, he grows in power to become her spouse. At the third stage, the God-King-Spouse rules equally with the Goddess, and the stage is set for her dethronement; finally the Man-God kings it alone, with Goddess, mother and woman, defeated and dispossessed, trapped in a downward spiral which humankind has only recently begun to arrest, let alone reverse.¹⁴

      Mythologies are never static, and even to divide this development into phases is to suggest an organizational logic that historical processes rarely possess. Different developments occurred over different times in different places, and even when men had made themselves into kings and held gods and goddesses under their sway, they found it still advisable to honour the old customs and pay the Great Mother her due. ‘The Goddess Ishtar loved me – thus I became king,’ declared Sargon of Assyria in the eighth century B.C.¹⁵

      Other records of religious and political rituals in these early kingdoms abundantly testify to the fact that the king’s power, however great, was not absolute; a king of Celtic Ireland had to perform the banfheis rígí, or ‘marriage-mating’, with ‘the Great Queen’, the spirit of Ireland, before he could be accepted as king by the people. For the kings of Babylon, this duty was literal, not symbolic. Their power had to be renewed every year, and was only confirmed when the royal embodiment of the sacred phallus was seen to consummate his ‘divine marriage’ with the high priestess of the Great Mother in a public ceremony on a stage before all the populace.¹⁶

      The Great Goddess still had some power, then, and the evidence suggests that the ruling men neglected the due observances at their peril. On the wider horizon, however, an interlocking series of profound social changes combined to shake these early civilizations to their foundations, and the force of events conspired with the new aggressive phallic impetus to drive out the last remaining elements of the power of the Goddess and the accompanying ‘mother-right’. Broadly, these changes arose from the population growth that resulted from the first successful social organization. They derived from the most basic of imperatives, the need for food. Nigel Calder explains the nature of the development that helped to push women from the centre of life to its margins:

      From Southern Egypt 18,000 years ago comes the earliest evidence for cultivation of barley and wheat in riverside gardens . . . feminine laughter no doubt disturbed the water-birds when the women came with a bag of seed to invent crops. Perhaps it was a waste of good food and nothing to tell the men about – yet it took only moments to poke the seeds into the ready-made cracks in the mud . . . The women knew little of plant genetics, but the grain grew and ripened before the sun parched the ground entirely, and when they came back with stone sickles they must have felt a certain goddess-like pride.¹⁷

      This ‘goddess-like’ control of nature by women continued, Calder judges, for 10,000 to 15,000 years. But from about 8000 years ago, an upsurge in population enforced changes in the way that food was produced. By degrees agriculture, heavier and more intensive, replaced women’s horticulture. Where previously women had worked with nature in a kind of sympathetic magic as her natural ally, now men had to tame and dominate nature to make it deliver what they determined. The new methods involved in agriculture found an equally damaging symbolic echo in the