Lekpa is a phallic divinity whose worship is very common throughout the Slave Coast of Africa. The phallus is

seen everywhere, in front of houses, in the streets and public places, occasionally alone, but more frequently in
Link with the picture of Legba who’s always represented as squatting down and looking at the organ of
generation, which is extremely disproportionate [Find Alfred B. Ellis, Ewe-Speaking Peoples of the Slaves Shore
of West Africa (London, 1966). pp. 41-421].
26. It’s believed that evil powers are often related to junctions. Custom and law in England
prescribed the suicide should be entombed at a crossroad. Criminals were also executed at junctions. A
similar custom exists among a number of African tribes. Plato in his Laws (9.873) says that if a person murders his
father, mother, brother or son afterward the officials would execute him, and throw him outside, naked, at a given area
where three roads meet outside the city. So, since junctions are believed to be the dwelling place of evil spirits,
ghosts and devils and as such, are considered unlucky and even dangerous, some expedients are resorted to in
order to ward off their danger. Ithiphallic divinities are frequently found at cross roads with the intention of
repelling the evil powers that live there. In Japan, http://wnude.com/demo1.php were set up on roads and worshipped at
Junctions and frontiers as protectors of voyagers. The crude function of all ithiphallic deities which were
Set at cross roads and frontiers was to provide protection against the unfriendly beings and evil spirits. For
these observations and more, see Encyclopaedia of Religion and Ethics, S.V. “Cross Roads,” (hereafter cited as
E.R.E.
27. Wolfgang Wickler, “Socio-Sexual Signs and their Intraspecific Imitation Among Primates,” in
Primate Ethology ed. Desmond Morris (Chicago, 1967). pp. 132, 139. The consecration of the rock-phalli that
Seem on the ancient Phrygian tumuli served the same function. These phalli were primitive symbols of life
and immortality expressing in the clearest way the belief that death was the source of fresh life. [See Gorges Perrot
and Charles Chipiez, History of Art in Phrygia. Lydia, Curia and Lycia (Fresh York, 1892). p. 48; L. Farnell,
Greek Hero Cults and Ideas of Immortality (Oxford, 1921). p. 3571. We can discover isolated traces of the same
Manifestation of this notion in Greece. A little tumulus near Megalopolis (Arcadia) with a finger of rock standing on it
and called the “Finger Tomb” may be interpreted as a tumulus crowned with a phallus, and it is related to the
goddesses called the Maniai, whose name raises the idea of a Phrygian source. (See Farnell, Greek Hero
Cults and Ideas of Immortality. p. 357). For the narrative of the “Finger Tomb” see Pausanias 8.34.2-4. Additional
evidence has been supplied by the discovery of an inscription (ca. 300 B.C.) found under a stone-phallus on a
Little mount that may have been a tumulus near Thespiai, recording a dedication by the spiritual officials of the
city “to the spirits of the deceased.” [See Paul Jamot, “Fouilles de Thespies, “BCH 19 (1895): 3751. Additionally see Farnell.
Greek Hero Cults and Ideas of immortality. p. 357. In early graves, notably in Egypt, Norway, Italy and India,
phalli have been buried with the dead, perhaps to ward off evil from the deceased. [See J. A. Dulaure, Les Divinits
Gneratrices, ou Du Culte du Phallus Chez les Anciens et les Modernes (Paris, 1905), p. 43; Philip Rawson,
Primitive Erotic Art (London, 1973), p. 761.
28. Burkert, Structure and History. p. 40. The exact same point of view has been expressed by other writers as well
(see Vanggaard, Phallos, Pp. 71-75, 102, 165).

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Source of Nudity in Greek Sports
Signals dominance by display of penile erection with thigh propagating aimed at
the face of another, lower ranking monkey. It’s been pointed out that there’s a
correlation between penile display and rank-standing, and that the lowerranking group members reveal much less genital display. In particular monkey
species there’s http://wnude.com/nudity between ownership of land, territorial
demarcation, social dominance, and the display of the male genitalia. “Phallic
demonstration to indicate frontiers,” W. Burkert contended, “isn’t to be found among
the apes, who live in the trees, but with further relatives who hold lands.”
The display of sexual organs is a rite which derived from intercourse, yet

serving social and not reproductive purposes. It is the most strong sign with
respect to group hierarchy, but undoubtedly different from the reproductive process.
It’s believed that the genital display is an important societal sign by which the
Creatures communicate and that it’s ritualized and looks to adopt the meaning,
“I ‘m the Master.”29
The significance of primate studies in anthropology has been frequently accentuated.30 Erections of human penises beyond the sexual activity may happen in

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