much to suppose that the witches' ceremonies were similar. But if the women believed that sexual intercourse with the priests would increase fertility, how much more would they believe in the efficacy of such intercourse with the incarnate God of fertility himself. They would insist upon it as their right, and it probably became compulsory at certain seasons, such as the breeding periods of the herds or the sowing and reaping periods of the crops. Yet as the population and therefore the number of worshippers in each 'congregation' increased, it would become increasingly difficult and finally impossible for one man to comply with the requirements of so many women.[1] The problem then was that on the one hand there were a number of women demanding what was in their eyes a thing essential for themselves and their families, and on the other a man physically unable to satisfy all the calls upon him. The obvious solution of the problem is that the intercourse between the Chief and the women was by artificial means, and the evidence in the trials points clearly to this solution.
Artificial phalli are well known in the remains of ancient civilizations. In ancient Egypt it was not uncommon to have statues of which the phallus was of a different material from the figure, and so made that it could be removed from its place and carried in procession. The earliest of such statues are the colossal limestone figures of the fertility-god Min found at Koptos, dating to the first dynasty, perhaps b.c. 5500.[2] But similar figures are found at every period of Egyptian history, and a legend was current at the time of Plutarch to account for this usage as well as for the festival of the Phallephoria.[3] Unless the phallus itself were the object of adoration there would be no reason to carry it in procession as a religious ceremony, and it is easily understandable that such a cult would commend itself chiefly to women.[4]
- ↑ The Deuill your maister, beand in liknes of ane beist, haid carnall [deal] with ilk ane of you.'—Spalding Club Misc., i, p. 149.
- ↑ Petrie, pp. 7-9; Capart, p. 223.
- ↑ Plutarch, De Iside et Osiride, xviii, 5.
- ↑ On the other hand, the female generative organs were also adored, and presumably by men. This suggestion is borne out by the figures of
