I just finished reading the book “Phallos: A Symbol and It’s History in the Male World” by Thorkil Vanggaard. Although the book was written in Denmark in 1969 and translated to English in 1972, I found the book interesting and relevent even 40 years later in 2014. Vanggaard weaves together a history of phallicism in many cultures throughout history – starting with ancient Greece and then highlighting Norse, Scandinavian, Jewish,and pre-Christian Roman cultures. He then outlines how phallicism continued and changed under Christianity and was persecuted as an element of hereticism and witchcraft in the middle and post-middle ages.
While he does mention some phallic cults, Vanggaard’s main focus is on what he calls a “radical” homosexual element that exists both in heterosexual men and “inverse” or true homosexuals. He describes how some cultures like ancient Greece considered phallicism and male-male pederastic relationships sacred, and how both heterosexual and inverse homosexual men engaged in these relationships without the same stigma modern society ascribes to such relations. To him what made these relationships work was the fact that there was a difference in the ages and sometimes status of the men involved in these homosexual relationships. He contrasts this with the Norse concept of Argr, basically an insult to effeminate men and men who were the submissive partners in homosexual sex – anal sex specifically. There was no shame in being a dominant partner in homosexual sex, and Vanngaard also suggests that non-anal, genital sex may have been common and accepted among the Norse. The taboo in Norse culture, and other cultures mentioned in the book, is related to dominance and submission. In these cultures it is important for men of similar age and rank to be equals, and being the submissive partner taints one’s credibility as such.
Vanggaard suggests that the phallus has a dual symbolism in many cultures. It can be erotic or it can be aggressive. The phallus can be viewed as an object of beauty and eroticism as it was amongst the ancient Greeks or it can be transmuted into aggressive symbols like the sword, spear, lance, and arrow. Due to religious influences and differences in culture, this phallicism and phallic symbolism has gone deep into the underground of the subconscious, especially in modern heterosexual men.
Vanggaard uses baboons as an example of the aggressive use of the phallus in nature. Male baboons often guard their troops from other troops of baboons by standing around the perimeter with exhibiting their erect penis. This is an aggressive stance and a warning sign to the other baboons. It is interesting that among the Greeks Herms (statue pillars with a head and erect penis) often guarded boundaries or the entrances to houses. The Romans placed statues of Priapus with an erect penis in orchards to frighten away birds and theives. In ancient Greece, phalluses were used as grave markers, especially to those who donated to the theater in their life. Norse bauta stones (phallic shaped stones) marked graves and sacred spots. In these cases, the phallus was probably used to ward off trespassers and those who meant harm. Phallic amulets are still in use today, and may have a similar warding effect. There is a magickal phallic gesture called the “fica” that is used as a defense against the evil eye and “other dangers.” This gesture is made by placing the thumb through the second and third fingers.
Horned animals also play into phallic symbolism, and many phallic gods have horns.
I will likely make another blog post soon with more of my notes from the book, and my next podcast will be on phallicism. I’m hoping this will be out sometime in April or May of this year.