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1050} 1051 1052#search-section-select:focus { 1053 background: var(--color-neutral09); 1054} 1055 1056#search-section-select option { 1057 background: var(--color-neutral10); 1058 color: var(--color-neutral03); 1059} 1060 1061#search-trigger { 1062 background: none; 1063 border: none; 1064 font-size: 1.5em; 1065 cursor: pointer; 1066 padding: 0.2em 0.5em; 1067 line-height: 1; 1068} 1069 1070#search-trigger:hover { 1071 opacity: 0.7; 1072} 1073 1074@media screen and (max-width: 800px) { 1075 #search-lightbox-content { 1076 width: 96%; 1077 padding: 2%; 1078 } 1079} 1080 1081@media screen and (max-width: 600px) { 1082 #search-lightbox-input { 1083 border-right: none; 1084 } 1085 1086 #search-section-select { 1087 display: none; 1088 } 1089} 1090</style> 1091 1092 1093 1094 1095 1096<div id="gname"> 1097 <div class="blockcentre"> 1098 <div class="blockframe"> 1099 ~ <a href="/group/nymphaeum">Nymphæum Group</a> ~ 1100 </div></div> 1101</div> 1102 1103<main class="news-main"> 1104<article id="article" class="block"> 1105 <div class="blockcentre"> 1106 <div class="blkfrmlrg"> 1107 1108 1109 1110 1111 1112 1113 1114 1115 1116 1117 1118 1119 <header id="content-header"> 1120 <div class="labelup">Notitia</div> 1121 <h1>Phallic worship</h1> 1122 <div class="lead"><span>The sacred phallus in ancient and contemporary religion, from the Shiva linga and the cult of Priapus to Roman phallic symbolism, the curious but suggestive case of the Mithras cult at Tiddis and the modern idea of phallicism.</span></div> 1123 </header> 1124 1125 1126 1127 1128 1129 <div class="artvisual"> 1130 <img src="/album/notitia/8a88e329b6182f36.jpg" class="hundred" alt="Monumental phallus from the Sanctuary of Dionysus on Delos, c. 300 a. e. c."> 1131<p class="caption">Monumental phallus from the Sanctuary of Dionysus on Delos, c. 300 a. e. c.<br><b>Jean Housen, CC BY-SA 4.0</b></p> 1132</div> 1133 1134 1135 <div id="content"> 1136 1137 <div class="article-main"> 1138 1139 <div class="firma"> 1140 1141 1142 <div class="firavatar"> 1143 <div style="background-image: url('/album/member/caf87c61a158b702.webp')" class="avatar avasmall"> </div> 1144 </div><div class="firtext"> 1145 <div class="firmanombre"> 1146 <a href="/member/jorge.gallo">Jorge Gallo</a> 1147 </div> 1148 <div class="firmafecha">22 Sep 2026</div> 1149</div> 1150 1151 </div> 1152 1153 1154 1155 1156 1157 <div class="socitem socinteraction"> 1158 <button class="btnsocinter btnlike" 1159 onclick="window.location.href='/ingressus'; return false" 1160 data-liked="false" 1161 data-likes="2" 1162 data-type="art" 1163 data-id="1171" 1164 title="Like this article" 1165 aria-label="Like"><span id="art-like-count-1171">2</span></button> 1166 <button class="btnsocinter btnreply" onclick="location.href='#comments'" title="Comments" aria-label="Comments" style="background-image: url('/images/ico-comment.png')"><span></span></button> 1167 <button class="btnsocinter btnbookmark btn-bookmark" 1168 onclick="window.location.href='/ingressus'; return false" 1169 data-bookmarked="false" 1170 data-bookmarks="0" 1171 data-type="art" 1172 data-id="1171" 1173 aria-pressed="false" 1174 title="Save to bookmarks" 1175 aria-label="Bookmark"><span id="art-bookmark-count-1171"></span></button> 1176</div> 1177<div id="artbody"><h3>First of all, whatâs phallic worship?</h3><p>Phallic worship, aka phallicism in older times, is a broad term for religious practices and beliefs involving the phallus or male genitalia as what it al
1177ways has been: a sacred symbol. Fertility is probably the most obvious connection. The penis produces semen, sex produces children, and for ancient societies fertility meant much more than having babies: it meant crops, animals, family, prosperity and ultimately the continuation of life itself. So yes, people did worship phallic gods and sacred phalluses, and some of them were not particularly subtle about it.</p><p>One of the clearest examples is the famous <i>linga</i> of Gudimallam in southern India, one of the oldest surviving Shiva lingas. It is an enormous stone penis, erect and anatomically quite explicit, with a figure of Shiva carved directly on its enormous shaft.<a href='#ref1' class='refnum' id='refn1'>1</a> The word <i>linga</i> means a sign or mark and, of course, the Shiva linga has religious and philosophical meanings that go much further than the male organ. But there is no need to pretend that the phallic imagery is not there. The linga is also associated with the <i>yoni</i>, the female sexual and generative organ: penis and vulva, male and female, semen and womb are rather obvious symbols for the forces that produce life.</p><div class="image image-width-100"><img src="/album/notitia/ae501ead011542ac.webp" style="width: 100%;"><p class="caption">Linga of Gudimallam in Southern India.<br><b><a href="/go/6ab1b1deea84f" target="_blank" rel="noopener noreferrer">Vedaradha</a></b></p></div><p>Shiva himself can be represented ithyphallic, and Alain Daniélou made this sexual and generative dimension the starting point of <i>Le Phallus</i>. For him, the human phallus was the visible image of a much greater creative principle, the power through which life and ultimately the universe itself are generated.<a href='#ref2' class='refnum' id='refn2'>2</a> Egypt had Min. He was usually represented standing with one arm raised and a very visible erection, and was associated with fertility and generative power, particularly agricultural fertility. His image was even carried in procession during his festivals. Whatever else Min may have represented, his penis was clearly not an insignificant detail.</p><p>India is certainly not the only place where people made this connection. The ancient Mediterranean is full of phalluses. They appear on statues, amulets, walls, lamps, jewellery and all kinds of everyday objects. They can be enormous or ridiculously small, provided with wings, bells or legs, turned into animals and sometimes even equipped with another phallus. The Romans seem to have been particularly fond of them.</p><h3>More than sex</h3><p>Not every Roman phallus was about fertility or sexual pleasure. A Roman could wear one around his neck, hang one from an object or put one on a wall or building to protect himself and his surroundings. The <i>fascinum</i> was used against the evil eye, envy and bad luck. Children could wear phallic amulets, while similar images occur in domestic and military contexts. Catherine Johns has shown how widespread this imagery was and how easily its protective function can be missed if we see only the sexual element.<a href='#ref3' class='refnum' id='refn3'>3</a> The phallus was therefore quite a versatile object: it could generate life, represent male sexuality and fertility, bring prosperity and at the same time frighten evil away.</p><p>The Greeks could be considerably less subtle. Dionysus was celebrated
1177with phallic processions in which worshippers carried images of the erect penis through the streets. Aristophanes makes a phallic procession part of the rural festival of Dionysus in the Acharnians, while Herodotus describes women carrying articulated phallic figures in processions for the god. Monumental phalluses could also mark Dionysian sanctuaries, as at Delos, where the enormous marble phallus shown above stood in the Sanctuary of Dionysus. Here again fertility and sexuality are part of the picture, but so are procession, ritual obscenity, celebration and the peculiar religious world surrounding Dionysus.</p><div class="image image-width-100"><img src="/album/notitia/577c38cd19d389e2.jpg" style="width: 100%;"><p class="caption">Mercury is presented striding forward in rustic style as the fertility god Priapus.<br><b>Chappsnet</b></p></div><p>And sometimes the penis belonged to a god. Priapus is the obvious example. His enormous erection is usually the first thing you notice about him, which was surely the intention. Priapus was connected with sex and fertility, but also with gardens, livestock, abundance and protection. His images guarded gardens and houses, and people actually made offerings and sacrifices to him.<a href='#ref4' class='refnum' id='refn4'>4</a> The <i><a href="https://www.mithraeum.eu/book/priapeia-2012" target="_blank">Priapeia</a></i>, an anonymous collection of poems centred on the god, is full of erections, sexual threats and very explicit humour:</p><blockquote><p><i><b>Pe</b>nelopes primam <b>Di</b>donis prima sequatur<br>et primam <b>Ca</b>dmi syllaba prima <b>Re</b>mi,<br>quodque fit ex illis, tu mi deprensus in horto,<br>fur, dabis: hac poena culpa luenda tua est.</i></p><p>Let the first of Penelope be followed by the first of Dido,<br>and the first syllable of Cadmus by the first of Remus.<br>What these make together, thief, if I catch you in my garden,<br>you shall give me: with this punishment your crime must be paid.</p><p>âPriapeia LXVII, c. 1st century e. c.</p></blockquote><p>So those apparently random names make the pun, since <i>pedicare</i> litterary means to sodomise, so to fuck in the ass, if it wasnât clear enough. Sacred, protective and obscene were not necessarily separate categories in the ancient world. Priapus himself makes the point even more explicit elsewhere:</p><blockquote><p><i>Quod sum ligneus, ut vides, Priapus<br></i><i>et falx lignea ligneusque penis,<br></i><i>prendam te tamen et tenebo prensum<br></i><i>totamque hanc sine fraude, quantacumque est,<br></i><i>tormento citharaque tensiorem<br></i><i>ad costam tibi septimam recondam.</i></p><p>Though I am, as you see, a wooden Priapus,<br>and my sickle is wooden and my penis wooden,<br>I shall still seize you and hold you fast,<br>and all of this, as big as it is, without cheating,<br>stiffer than cord or lyre-string,<br>I shall bury in you as far as your seventh rib.</p><p>âPriapeia V, c. 1st century e. c.</p></blockquote><p>So was this âpenis worshipâ? In some cases, why not? A sacred erect penis could be an image of a god or divine power and could receive cult. But <i>phallic worship</i> is a convenient modern name covering a much bigger mix of gods, fertility, sex, magic, protection and humour.</p><h3>And what about Mithras?</h3><p>At <a href="https://www.mithraeum.eu/place/21" data-balloon="<img src='https://www.mithraeum.eu/images/pic-blank-per.jpg' class='balloon-image'><span class='balloon-text'><span class='h3'>Tiddis</span>Tiddis was a Roman city that depended on Cirta and a bishopric as Tiddi, which remains a Latin Catholic titular see. It was located on the territory of the current commune of Bni Hamden in the Constantine Province of eastern Algeria.</span>">Tiddis</a>, ancient <i><a href="https://www.mithraeum.eu/place/348" data-balloon="<img src='https://www.mithraeum.eu/images/pic-blank-per.jpg' class='balloon-image'><span class='balloon-text'><span class='h3'>Castellum Tidditanorum</span>Settlement in inland Numidia associated with the mountainous region south of Cirta and the wider network of North Africa.</span>">Castellum Tidditanorum</a></i> in Algeria, an inscription records a group of <i>cultores</i> of Invictus Mithras who built something there at their own expense: <i>I(nvicto) M(ithrae) cultore/s de suo a s/olo / (a)edifi[c]arun(t).</i> A nearby rock-cut sanctuary was identified by André Berthier as a Mithraeum and later included by Maarten J.
1177Vermaseren in his <i>Corpus</i><a href='#ref5' class='refnum' id='refn5'>5</a>. Two rather extraordinary stone reliefs of phalluses are also known from Tiddis. They are not just penises. They have legs, feet and spurs and have been transformed into cocks. Cocks that are also actual cocks.</p><p>The phallic stones were placed on pillars at the entrance to the sanctuary identified as Mithraic, which obviously makes them interesting for us. Were they protecting the entrance, as phallic symbols did elsewhere in the Roman world? Did they have some more particular meaning for the cultores of Mithras? Could sexuality or dirty jokes have played some role in the local cult? We simply donât know even though we can always imagine. Charles M. Daniels questioned the identification of the sanctuary itself, so two stone penises are obviously not enough to invent a lost Mithraic sex ritual.<a href='#ref5' class='refnum' id='refn5'>5</a> But neither is there much point in ignoring them. At Tiddis, phallic imagery appears in a place associated with people who explicitly called themselves worshippers of Mithras, and that alone makes the case worth looking at.</p><div class="image"><a href="/monument/270"><img src="/album/monumenta/EQMihQ-X0AAF233-c.jpg" width="100%"></a><p class="caption">Phallus cock from Tiddis Mithraeum.<br><b>James Patterson</b></p></div><h3>So where does the concept âphallic worshipâ come from?</h3><p>The objects are ancient, but the idea of <i>phallic worship</i> as a great category of comparative religion is much more recent. A foundational text came in 1786, when Richard Payne Knight published <i>An Account of the Remains of the Worship of Priapus</i>. Knight collected sexually explicit antiquities and interpreted them as remains of an ancient religion centred on generation and the productive powers of nature.<a href='#ref6' class='refnum' id='refn6'>6</a> During the nineteenth century, <i>phallic worship</i>, <i>phallic religion</i> and <i>phallicism </i>became surprisingly popular subjects. Writers compared Greek and Roman objects with Egyptian gods, Indian lingas, sacred stones, fertility customs and sexual symbols from cultures around the world. The phallus became, for some of them, the surviving sign of a very ancient religion of nature and generation.</p><p>Jana Funke, Kate Fisher, Jen Grove and Rebecca Langlands have traced how this idea developed through antiquarianism and nineteenth-century scholarship and eventually entered early twentieth-century sexual science.<a href='#ref6' class='refnum' id='refn6'>6</a> Ancient objects were important, but so were illustrations and reproductions of them, which allowed readers to put naked gods, erect phalluses and erotic antiquities from completely different cultures side by side. This is where many of those wonderful old titles come from: <i>Phallic Worship</i>, <i>Phallicism</i>, <i>Phallic Miscellanies</i> and many others. Some are serious antiquarian works, some are speculative comparative religion, and some seem to enjoy their subject rather more than their scholarly titles would suggest.</p><div class="image image-width-100"><img src="/album/notitia/14d8cdcb7a8cda49.webp" style="width: 100%;"><p class="caption">Priapus as a cock with an oversized phallus in the Garden of Delights at the Altes Museum, Berlin. <br><b>Jorge Gallo</b></p></div><h3>Scott, Daniélou and the great phallic religion</h3><p>George Ryley Scott was still working very much in this tradition when he published <a href="https://www.mithraeum.eu/book/the-phallic-worship-1941" target="_blank"><i>The Phallic Worship</i></a> in 1941. He gathered sexual customs, fertility rites, genital symbols and religious practices from an enormous range of cultures and periods.<a href='#ref7' class='refnum' id='refn7'>7</a> Alain Daniélou took the idea much further in <a href="https://www.mithraeum.eu/book/the-phallus-1995" target="_blank"><i>Le Phallus</i></a>. India was central to his argument because there the worship of the linga was not an archaeological survival but a living religious tradition. For Daniélou, the phallus was sacred for a very simple reason: it creates life. The penis of an individual man was the visible form of a universal creative force. Sexual pleasure, semen, the linga, the yoni and the union of male and female therefore belonged to a religious understanding of creation rather than standing outside religion.<a href='#ref2' class='refnum' id='refn2'>2</a></p><p>Daniélou found echoes of the same idea in prehistoric Europe, Egypt, Greece, Dionysian religion, Priapus and other traditions, including the cult of Mithras. This is where his argument becomes more speculative. A phallus in Roman Italy and a linga in India do not by themselves prove the survival of one prehistoric religion stretching across thousands of kilometres and years. But the basic observation behind all this is much simpler: human beings knew that sex creates life. They wanted children, fertile animals, good harvests and protection from death and misfortune, so it is hardly surprising that penises, vulvas, semen, pregnancy and sexual union entered religion. Or, to put it in Daniélouâs terms, sex lies at the very roots of religion.</p></div> 1178<div class="socitem socinteraction"> 1179 <button class="btnsocinter btnlike" 1180 onclick="window.location.href='/ingressus'; return false" 1181 data-liked="false" 1182 data-likes="2" 1183 data-type="art" 1184 data-id="1171" 1185 title="Like this article" 1186 aria-label="Like"><span id="art-like-count-1171">2</span></button> 1187 <button class="btnsocinter btnbookmark btn-bookmark" 1188 onclick="window.location.href='/ingressus'; return false" 1189 data-bookmarked="false" 1190 data-bookmarks="0" 1191 data-type="art" 1192 data-id="1171" 1193 aria-pressed="false" 1194 title="Save to bookmarks" 1195 aria-label="Bookmark"><span id="art-bookmark-count-1171"></span></button> 1196</div> 1197<div class="fila"> 1198 <h2>References</h2> <ol class="references"> <li id="ref1" value="1">T. A. Gopinatha Rao, Elements of Hindu Iconography, vol. II, part I. Madras: Law Printing House, 1914. See also his earlier discussion of Gudimallam in The Indian Antiquary XL (1911). <a href="#refn1">↑</a></li> 1199 <li id="ref2" value="2"><a href="/quaere.php?aut=alain-danielou">Alain Daniélou</a> (1993) <em><a href="/book/le-phallus-1993">Le Phallus</a></em> <a href="#refn2">↑</a></li> 1200 <li id="ref3" value="3"><a href="/quaere.php?aut=catherine-johns">Catherine Johns</a> (1982) <em>Sex or Symbol? Erotic Images of Greece and Rome</em> <a href="#refn3">↑</a></li> 1201 <li id="ref4" value="4">Robert Parker, âPriapusâ, Oxford Classical Dictionary. Oxford University Press, 2016. <a href="#refn4">↑</a></li> 1202 <li id="ref5" value="5"><a href="/member/maarten.vermaseren">Maarten Vermaseren</a> (1956 â 1960) <em><a href="/book/corpus-inscriptionum-et-monumentorum-religionis-mithriacae_19561960">Corpus Inscriptionum et Monumentorum Religionis Mithriacae</a></em> <a href="#refn5">↑</a></li> 1203 <li id="ref6" value="6"><a href="/quaere.php?aut=jana-funke">Jana Funke</a>, <a href="/quaere.php?aut=kate-fisher">Kate Fisher</a>, <a href="/quaere.php?aut=jen-grove">Jen Grove</a> & <a href="/quaere.php?aut=rebecca-langlands">Rebecca Langlands</a> (2017) â<a href="/article/6ab2373736147">Illustrating phallic worship: uses of material objects and the production of sexual knowledge in eighteenth-century antiquarianism and early twentieth-century sexual science</a>â. <em>Word & Image</em>, pp. 324â337 <a href="#refn6">↑</a></li> 1204 <li id="ref7" value="7"><a href="/quaere.php?aut=george-ryley-scott">George Ryley Scott</a> (1941) <em><a href="/book/the-phallic-worship-1941">The Phallic Worship. A History of Sex and Sex Rites in relation to the Religions of All Races from Antiquity to the Present Day</a></em> <a href="#refn7">↑</a></li> 1205</ol> 1206</div> 1207 1208 1209 1210 1211 1212 1213 1214 </div><!-- .article-main --> 1215 1216 1217 1218 1219 1220 1221 1222 1223 <aside class="sidebar"><section class="focuspanel focuspanel-aside" style="--focuspanel-background:var(--color-neutral03); border-radius: .6em"> 1224 <a class="focuspanel-link" href="/group/nymphaeum"> <div class="focuspanel-media"> 1225 <img src="/album/group/masterofdie.jpg" 1226 alt="Nymphæum" 1227 style="object-fit:cover;object-position:center center" 1228 loading="lazy" decoding="async">
1229 </div> 1230 1231 <div class="focuspanel-body"> 1232 <div class="focuspanel-domain">mithraeum.eu</div> 1233 <h2>Nymphæum</h2> 1234 <h3>Everything You Always Wanted to Know About Mithras But Were Afraid to Ask.</h3> 1235 <p>Nymphaeum is an online group dedicated to the nymphi, satyrs, silenus, faunos and all sorts of libidinous creatures. 1236 1237We are here to explore the physical dimensions and possibilities of the Mithraic cult.</p> 1238 </div> 1239 1240 </a> </section> 1241 <section><h3>Topics</h3><p><a href="/quaere.php?sec=news&sea=Africa" class="tag">Africa</a><a href="/quaere.php?sec=news&sea=Ancient%20Rome" class="tag">Ancient Rome</a><a href="/quaere.php?sec=news&sea=Dionysus" class="tag">Dionysus</a><a href="/quaere.php?sec=news&sea=Hinduism" class="tag">Hinduism</a><a href="/quaere.php?sec=news&sea=India" class="tag">India</a><a href="/quaere.php?sec=news&sea=LGBTQ%2B" class="tag">LGBTQ+</a><a href="/quaere.php?sec=news&sea=Phallus" class="tag">Phallus</a><a href="/quaere.php?sec=news&sea=Sexuality" class="tag">Sexuality</a><a href="/quaere.php?sec=news&sea=Shaivism" class="tag">Shaivism</a><a href="/quaere.php?sec=news&sea=Symbolism" class="tag">Symbolism</a></p></section><section><h3>About this page</h3><p><span class="label">Canonical URL</span><br><span class="canonicalurl"><a href="https://www.mithraeum.eu/news/phallic-worship">mithraeum.eu/news/phallic-worship</a> <img src="/images/ico-copy.png" width="12" onclick="copyToClipboard(this)" style="cursor: pointer" title="Copy to clipboard"></span></p><p><span class="label">Published on</span> 22 Sep 2026</p><p><span class="label">Updated on</span> 24 Sep 2026</p>
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1249<p><span class="label">Cite this page</span><br><span class="cite-chips"><span class="cite-chip" data-cite="Gallo, J. (2026, September 22). Phallic worship. The New Mithraeum. https://www.mithraeum.eu/news/phallic-worship" onclick="copyCite(this)" title="Gallo, J. (2026, September 22). Phallic worship. The New Mithraeum. https://www.mithraeum.eu/news/phallic-worship">APA</span><span class="cite-chip" data-cite="@online{tnmnphallic-worship, 1250 author = {Gallo, Jorge}, 1251 title = {Phallic worship}, 1252 year = {2026}, 1253 organization = {The New Mithraeum}, 1254 url = {https://www.mithraeum.eu/news/phallic-worship}, 1255 urldate = {2026-09-25} 1256}" onclick="copyCite(this)" title="@online{tnmnphallic-worship, 1257 author = {Gallo, Jorge}, 1258 title = {Phallic worship}, 1259 year = {2026}, 1260 organization = {The New Mithraeum}, 1261 url = {https://www.mithraeum.eu/news/phallic-worship}, 1262 urldate = {2026-09-25} 1263}">BibTeX</span><span class="cite-chip" data-cite="Jorge Gallo, âPhallic worship,â The New Mithraeum, September 22, 2026, https://www.mithraeum.eu/news/phallic-worship." onclick="copyCite(this)" title="Jorge Gallo, âPhallic worship,â The New Mithraeum, September 22, 2026, https://www.mithraeum.eu/news/phallic-worship.">Chicago</span><span class="cite-chip" data-cite="GALLO, Jorge. Phallic worship [online]. The New Mithraeum, 2026 [viewed 25 September 2026]. Available from: https://www.mithraeum.eu/news/phallic-worship" onclick="copyCite(this)" title="GALLO, Jorge. Phallic worship [online]. The New Mithraeum, 2026 [viewed 25 September 2026]. Available from: https://www.mithraeum.eu/news/phallic-worship">ISO 690</span></span></p></section></aside></div><!-- #content: article text and aside --> 1264 1265 </div><!-- .blkfrmlrg --> 1266 </div><!-- .blockcentre --> 1267 </article> 1268 1269<section class="related-news" aria-labelledby="related-news-title"> 1270 <div class="secfullin related-cards" data-related-cards> 1271 <div class="related-cards__header"> 1272 <h2 id="related-news-title" style="font-family: var(--font-label); font-size: 3em; font-weight: 100; margin-bottom: .1em">Related news</h2> 1273 <div class="related-cards__controls" hidden> 1274 <span class="related-cards__count" aria-live="polite" aria-atomic="true"></span> 1275 <button type="button" data-related-prev aria-label="Previous related news" aria-controls="related-news-track" disabled><svg viewBox="0 0 24 24" aria-hidden="true" focusable="false" fill="none" stroke="currentColor" stroke-width="2.5" stroke-linecap="round" stroke-linejoin="round"><path d="m15 18-6-6 6-6"/></svg></button> 1276 <button type="button" data-related-next aria-label="Next related news" aria-controls="related-news-track"><svg viewBox="0 0 24 24" aria-hidden="true" focusable="false" fill="none" stroke="currentColor" stroke-width="2.5" stroke-linecap="round" stroke-linejoin="round"><path d="m9 18 6-6-6-6"/></svg></button> 1277 </div> 1278 </div> 1279 <ul id="related-news-track" class="related-cards__track" tabindex="0" aria-label="Related news; use left and right arrow keys to browse"> 1280 <li class="related-card related-card--news"> 1281 <a class="related-card__link" href="/news/crossed-bones-and-lady-liberty"> 1282 <img class="related-card__image" src="/album/notitia/Mantegna_-_Allegory_of_the_Fall_of_Ignorant_Humanity-Virtus_Combusta.jpg" alt="" loading="lazy" width="400" height="300"> 1283 <div class="related-card__body"> 1284 <span class="related-card__relation">Shared topics: Phallus · Sexuality</span> 1285 <h3 class="related-card__title">The Crossed Bones and Lady Liberty</h3> 1286 <p class="related-card__meta">Jason Reza Jorjani · 2 Feb 2025</p> 1287 <p class="related-card__description">The Cilician pirates incorporated significant divine feminine elements, notably Anahita, into their Mithraic practicesâ¦</p> </div> 1288 </a> 1289 </li> 1290 <li class="related-card related-card--news"> 1291 <a class="related-card__link" href="/news/the-mirror-of-mithras"> 1292 <img class="related-card__image" src="/album/notitia/49800143356.jpg" alt="" loading="lazy" width="400" height="300"> 1293 <div class="related-card__body"> 1294 <span class="related-card__relation">Shared topics: Sexuality · LGBTQ+</span> 1295 <h3 class="related-card__title">The Mirror of Mithras</h3> 1296 <p class="related-card__meta">P Sufenas Virius Lupus · 13 Nov 2010</p> 1297 <p class="related-card__description">Over the last century or so, a great deal has been said about the god Mithras and his mysteries, which became known toâ¦</p> </div> 1298 </a> 1299 </li> 1300 <li class="related-card related-card--news"> 1301 <a class="related-card__link" href="/news/brideman-of-mithras"> 1302 <img class="related-card__image" src="/album/notitia/the-bride.jpg" alt="" loading="lazy" width="400" height="300"> 1303 <div class="related-card__body"> 1304 <span class="related-card__relation">Shared topics: Phallus · Sexuality</span> 1305 <h3 class="related-card__title">Brideman of Mithras</h3> 1306 <p class="related-card__meta">Carl A. 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