These figures appeared in Persia, north of modern-day Iran, relatively close to the border with Azerbaijan. This is an area where patriarchy COULD NOT defeat matriarchy during the early Modern Age. The figures are approximately 3,000 years old and show us what life was like for the women and men of that time.
Slide to the sides to see the images of the eight figures that we will analyze.
Relationship women/men
This pair of figures, male and female, gives us clues about the relationship between men and women. We can see how the female figure is made of a nobler and finer material than the male figure, which appears full of cracks and imperfections. This teaches us that men and women lived separately and had little relationship with each other, and the female social status was much more higher than the masculine. Let’s carefully analyze the aspects and details of each of the figures:
The position: The woman has her hands next to her mouth, a firm head, straight eyes and a well-formed forehead. While the man has its hands clasped in front of it in a circle, its head is tilted upward, as is his gaze. We can also see how the male head barely has a forehead.
Analyzing this data we can conclude that we, women, were responsible for thinking, reflecting and making decisions (our figure has a forehead while the male figure does not) and our word was the only thing that mattered, the male word did not count for anything (the female figure has hands close to the mouth) that is, the female voice was the one that had the power. The woman looks ahead, while the man looks up, therefore it is the woman who has the power while the man is placed on a lower level (looks up) in a submissive position in front of the woman.
Ears: If we look at the ears, the female figure has them smooth, while the male figure has them concave. This fact links with the gesture of emphasizing the words, which the female figure makes with her hands, reaffirming the theory that we, women, were the ones who dictated the orders (enhancing our voice with our hands) while it was they, men, who received the orders (concave and receptive ears) and, therefore, they obeyed that orders.
Women organize group wealth and govern public life. The men, on the other hand, simply obeyed our female orders.
It is the main conclusion we can reach after analyzing the shape of the ears of both figures.
Mouth: The human mouth has two main functions: speaking and eating food. The information that the shape of the mouth gives us tells us about who exercises power and who consumes the best foods. In our case, the female figure has four marked indentations on the upper lip that represent the upper teeth, while the male mouth does not have marked teeth anywhere, neither upper nor lower. We can deduce, therefore, that female nutrition was much more important than male nutrition. It would not be unreasonable to say that girls and women consumed food until they were satisfied and then left the leftovers to the men who took them away. Surely, those leftovers were first eaten by children and then by adult men.
We also see how the male figure has an open mouth with a parabolic shape while the female figure’s mouth
does not have a defined shape. From the appearance of the lips we can deduce that it was the women who dominated the language, who spoke and conversed with each other, while the men only used monosyllables and guttural sounds to communicate.
Arms: In the female figure the arms appear flexed to keep the hands next to the mouth, while in the male figure the arms are joined together forming a circle. The life of men followed a circular routine at the command of women while they evolved freely. – 
The circular position of the man’s arms could also represent the punishment position. It is known that in this culture women forced men to hug a tree while they whipped their male asses mercilessly, when they wanted to punish them for some reason or for the woman’s simple amusement.
Genitals: In the female figure the genitals appear in relief, and very well defined, the clitoris can be seen perfectly. This tells us that feminine pleasure was valued and was very present in that society. When the Mount of Venus appears in relief, standing out, as if it had a life of its own, we understand that female pleasure was considered something independent and, therefore, separated from the rest of the female body. We understand that women enjoyed sexual pleasure freely and no woman was judged for her sexual activities.
On the other hand, in the genitals of the male figure only the erect penis appears pointing towards the ground, it does not have testicles. With this it is understood that it is the woman who has the testicles, it is the woman who controls reproduction and decides when and how she should use the man for reproduction. In this case we see how the penis does appear well integrated into the male body. We understand that the man was judged and considered by the ability of its penis. That is to say: the man could not use the penis freely and it was the women who decided when and how to use, or abuse, the man.
Feet: While the female figure has well-formed and cared for feet with straight, defined and marked toes, the toes of the male figure appear with a careless shape, half crooked and even poorly formed.
We understand that for this civilization the female feet and the connection of women with Mother Earth were very important. Surely women forced men to often take care of their feet in order to ensure permanent contact with Mother Earth through the soles of their feet. When the soles of the feet are well relaxed and toned, the woman enjoys contact with the ground, with Mother Earth, much more.
Torso, chest and waist: The chest of both figures tells us about the differentiation between men and women.
Women and navel…
The female figure shows off a spectacular navel that rises in an overhead direction, like an enormous extension, from the height of the chest towards the sky.
This enormous extension symbolizes a bond of love for her ancestors: he mother, her grandmother, her great-grandmother, great-great-grandmother, and so on… This bond metaphorically unites heaven with the heart of a woman. The reason women live is the energy they receive from their ancestors, from heaven. It is the most exact definition of matriarchy.
In addition to the immense navel we can also see the erect breasts with a small piercing in the nipple. We are sure that this society placed great importance on breast milk and gave influence and power to women while they breastfed their daughters.
One of the figures found is that of a baby girl requesting to be breastfed. We know that it is a girl because her vulva and even her breasts are defined, in addition to having flat and not concave ears (like men’s ears). We also know that this is a baby because of the contrast between the dimensions of her head and the rest of her body. The little girl opens her extremities (arms and legs), looks towards the sky and asks to be breastfed by a woman considering the shape of her mouth and lips. We understand that mothers only breastfed girls. The women only let the girls suck directly from their breasts, since no figure of a child has been found requesting to be breastfed. How could newborn male children feed and survive, then?
Men and the importance of the horn…
On the other hand, no navel appears in the male figure. Men do not have ancestors, socially speaking. Where do they receive the strength and reason for being and existing? The answer to this question is very simple: From its submission and obedience to women and its worship of matriarchal goddesses through the figure of the horn.
Instead of a navel, the male figure has the representation of a horn hanging over its male belly. This horn will be carried by the man throughout its life and symbolizes its submission to the woman and its obligation to obey female orders. It also symbolizes its duty to worship the matriarchal goddesses for life. When men die, they are buried with their horn that has accompanied them throughout their male lives.
The importance of horns in this civilization.
When a woman gave birth to a male child, she had to cut a cow’s horn (or “Kevirê”), pierce the tip and with it breastfeed her male newborn by gently squeezing her nipples so that the milk would spill into the horn and the male baby could suck from the tip. The cow’s horn (or “Kevirê”) is used as a “baby bottle” so that the male child can be nourished without having physical contact with the woman’s nipple. Throughout its first year of life the male baby will suck breast milk through the horn.
Once the woman has obtained a cow’s horn to feed her male baby, she must make a small hole in the tip so that the child can suck from it. To do this she uses a red-hot metal punch. In this way, she turns the “Kevirê” (or cow’s horn) into a kind of “baby bottle” so that her son can feed during its first year of life, about thirteen moons.
After those thirteen moons the male baby was weaned and given to men to raise and educate it. The girls, on the other hand, were raised with their mothers and they continued to breastfeed as long as the mother wanted. We calculated (from the figure of the baby girl) that approximately the girls could breastfeed for about thirty or thirty-five moons (approximately two and a half years) before being weaned.
To avoid problems of consanguinity, the sacred matriarchs of each community met and decided how to distribute the male children among the male groups belonging to the different matriarchal communities.
As we have already said, the horn (from which it had suckled as a baby) was fundamental in the man’s life and accompanied it throughout its childhood and adolescence. The men taught the children the importance of caring for and valuing their horn (or “Kevire”) and displaying it with pride and dignity. It is the way that man had to thank the female goddesses for having been born and having been fed during its first 13 moons.
“Kevire” and reproduction
We can see, on the male figure, how the horn has a kind of handle (or Ashtokch) in addition to showing a series of marks. That handle is made of metal and it is the women who add it to the horn since they are the ones who master the metal technique.
When a boy turns two hundred and thirty moons, it reaches adulthood, is introduced and presented into the matriarchy through a ritual in which a matriarch attaches a metal hilt to the horn. From that moment on, the man (no longer a child) will be used by women for reproduction or as a sexual toy.
The metal handle symbolizes feminine possession, since ONLY women can handle metals. The horn attached to the metal handle symbolizes manhood, since the boy has already become a man. That manhood is wielded by feminine hands (hilt). In this way the man knows that, despite being attached to its male body, the penis DOES NOT BELONG to the boy but is the property of the matriarchy. This horn with the metal handle would be a precursor to our male chastity belt.
We can see several marks on both the horn and the waist of the male figure. These marks are related to lunar cycles and human reproduction and the fertilization of Mother Earth.
Sacred Goddesses: Fecundity, Mother Earth, Increasing Pleasure and Waning Pleasure
In the same way that our body is governed by the sacred Moon, those women regulated their cycles of pleasure and reproduction with the cycles of our divine star.
Women dedicated the nights of the full moon (1) and new moon (3) to reproduction, while the nights of the waxing moon (3) and waning moon (4) were dedicated to sexual pleasure.
On the nights of the Full Moon (1) and New Moon (2), women chose a series of men to take their sperm to get pregnant and thus reproduce. That culture had the belief that if a woman became pregnant under the light of the Full Moon (1) she would give birth to a girl, and that if she did so in the darkness of the New Moon (2) she would give birth to a boy.
If pregnant women during the new moon gave birth to girls, they had to be purified through a ritual and the man responsible for the pregnancy had to be punished in front of the figure of the goddess of fertility. Women who, being pregnant on a full moon, gave birth to male children, had to undergo another ritual and, in the same way, punished the man responsible in front of the icon of the goddess of fertility, because she had felt offended. The punishment consisted of the woman whipping the man’s ass mercilessly for hours, in this way the man was reminded of its obligatory OBEDIENCE to the matriarchal goddesses.
Once the women with the possibility of becoming pregnant had made their choice, the sacred matriarch (who was the only one who had a connection with the goddesses) chose (from among the non-chosen men) another series of men who would be in charge of impregnating the Mother Earth.
Fecundity (ancestor of the goddess Anahit)
As we see, the figure of the ancestor of the Goddess Anahit has a high neck, a symbol of power and influence, it also has wide hips, which represents a good connection with Mother Earth. The navel is protruding, symbolizing the importance of matriarchy and connection with mother and grandmother.
The women willing to get pregnant, and who had previously calculated their ovulation period, formed a large circle in the center of which there was an icon of the Goddess of Fertility of that culture, ancestor of the Goddess Anahit. Next, they laid the chosen man on the ground facing the sky, they placed themselves on top of him and, under the light of the full Moon (or without moonlight, in the case of a New Moon), they inserted the male member into the vagina until they obtained as much sperm as they could.
The sacred matriarch keeps the horns (with hilts) of the men who have been chosen by the women to be fertilized. She keeps them until she sees the sperm has fertilized or not, if so she makes a mark on the horn depending on whether she has fertilized on a Full Moon night (circle) or a New Moon night (dot). Once the mark is made she returns the horn to the man.
Mother Earth (ancestor of Tištrya)
While the women took the sperm of the men they had chosen, those who had been chosen by the sacred matriarch to fertilize Mother Earth, they made another circle in the center of which an icon of the Goddess of the Earth was placed.
This goddess was represented, as we see, in a female figure with enormous hips and thighs in which all the plant and animal species were represented, separated into two rows: in the lower row the plants and in the upper row the animals. The presence of a vulva and breasts highlights the feminine character of this goddess. The eight necklaces on its neck represent the star of Venus, since this culture also worshiped the planet Venus. The head of the figure appears crowned with drops of water sliding towards the face, it is a clear symbol of rain. Just as water is poured on Mother Earth to give life, man must pour its sperm on her to fertilize her.
Once these men were placed in a circle with the Mother Goddess in the center, they had to squat, dig a small hole in the ground and ejaculate inside and then bury it while thanking the Earth Goddess for having chosen them to take over the sperm. The fact that the penis of the male figure points towards the ground tells us about man’s obligation to deposit its sperm into the bosom of Mother Earth. The sacred priestess controlled that everything was done according to the ritual. Somehow the men returned to the women the milk with which they had been breastfed as babies through the horn. In other words: the man was given the milk it had received as a baby, part of that milk went to the woman’s womb and another part to Mother Earth. That matriarchal culture had the belief that the life that is born on Earth does so thanks to the milk that men bury in it. That life and that energy passes to the women through the feet and from there the milk appears with which to breastfeed the babies in an eternal and infinite cycle.
In this way, approximately every fourteen nights, when there was a full moon or new moon in the sky, women who wanted to get pregnant took the sperm of men chosen by themselves and Mother Earth, through the sacred priestess, chose to other men to also take possession of their sperm.
Goddesses of feminine pleasure: Increasing pleasure and waning pleasure
As we have already emphasized previously, this civilization gave great importance to female pleasure: the raised pubis of the female figure and her well-defined genital organs certify this to us. As pleasure was considered a gift from the goddesses, we, women, organized our pleasure rituals based on the Moon and also based on menstruation. These rituals of female pleasure were reserved for women; girls could not participate until they had menstruation. Of course female children had complete freedom to discover their own female body and play with it, but they could not participate in these rituals. There were two types of rituals: the first was celebrated on the nights when the Moon was in waxing quarter (3) and was performed in honor of the goddess Ajsyt (goddess of increasing pleasure) and the second was celebrated on the nights when the Moon was in waning quarter (4) and was dedicated to the goddess Kadesh (goddess of waning pleasure).
Ajsyt (Goddess of increasing pleasure)
On the nights when the Moon was in its first quarter (3), the youngest women, who were still menstruating, took center stage: first they chose the men they were going to use as sex toys and then they made a huge circle in the center of which they placed Ajsyt, goddess of increasing pleasure.
Figure of Ajsyt, goddess of growing pleasure, made of metal (copper), symbolizes growing pleasure, metal symbolizes wealth, therefore it is women who have wealth, power and the right to enjoy pleasure. The mons of Venus appears separated from the rest of the body by a slit, thus highlighting the importance of female pleasure. The hands under their chests emphasize the power of women, because, thanks to those breasts, humanity exists, evolves, grows and develops. Since we, women, were the ones who handled the copper, it could be said that we had the power and wealth. The holes in the figure’s ears represent the good communication that existed between the girls and the women, we listened to each other and decided.
They then invited all the other women, those who no longer had menstruation or were going through menopause, and together they used and abused the chosen men (who were used as toys) to enjoy female erotic pleasure. The only rules were that young women had to lead the ritual and men were FORBIDDEN to ejaculate, as their sperm had to be reserved for fertilization (of women or Mother Earth) on the nights of the full or new Moon.
Kadesh (Goddess of Waning Pleasure)
On the nights when the Moon was in waning quarter (4), the mature women, those who no longer had menstruation, were the ones who took center stage: first they chose the men they were going to use as sex toys and then they made a huge circle in the center of which they placed Kadesh, goddess of waning pleasure, in front of whom women (young and mature) received pleasure.
Next, as with the Goddess Ajsyt but in reverse, the mature women invited all the others to join the ritual. Thus all the ladies, of fertile age or not, enjoyed together using and abusing the men chosen to enjoy female erotic pleasure. The only rules were that mature women had to lead the ritual and, in the same way as in the crescent ritual, men were FORBIDDEN to ejaculate, since their sperm had to be reserved for fertilization (of women or Mother Earth) on full or new moon nights. In these rituals, mature women let their imagination fly freely to, without any type of limit or taboo, abuse the chosen men. So the chosen men longed for the arrival of dawn to stop being used and humiliated by those women of refined imagination who did not set limits of any kind in their desire to make their cruelest fantasies come true. These two rituals (waxing and waning pleasure) increased complicity between women of all ages, as they facilitated knowledge between them and intergenerational communication.
It can be said that, beyond erotic pleasure, these rituals strengthened female sisterhood and matriarchy.
The brands of “Keviré”
As we have already mentioned, men carried the cow’s horn, or “Kevirê”, throughout their lives, with which they were breastfed. On this horn there were a series of marks of two different shapes: circles and points. These marks are made by the sacred matriarchs every time a man fertilizes Mother Earth and the Goddess “Tištrya” takes over the sperm in the ritual. If Mother Earth receives the sperm on a full Moon the matriarch marked a circle on her horn, if Mother Earth recieves it on a new Moon, the sacred matriarch marked a dot then.
The red arrow indicates the marks that the sacred matriarch makes on the “Kevirê” and the green arrow the marks that pregnant women make on the man’s waist.
In addition to the marks on the “Kevirê” we also see marks on the man’s waist, these marks are made by the woman who becomes pregnant. In front of the injustice of having to suffer the pain of pregnancy and childbirth, a woman has the right to extend that suffering to the man who impregnated her, marking the man’s waist. The pregnant woman herself makes a mark with the tip of an incandescent iron, marking a point if the man impregnated her on a new moon and using an incandescent, red-hot metal ring to mark a circle if she was pregnant on a full moon.
In this way, by looking at the marks on a man’s waist, any woman could tell how many sisters had become pregnant with its sperm on a full or new moon. Also by looking at its “Kevirê” one could tell how many times the goddess “Tištrya” had taken possession of its sperm on a full or new moon.
Man’s uses: as a sex toy or means of transportation
Next to the male human figure, two more figures of what appear to be two bulls were found. These are, without a doubt, metaphorical representations of the use that we, women, gave to men.
a) Figure of a wheeled bull: There is no doubt that this figure symbolizes men, since it has horns (the man is always accompanied by his “kevirê”) and has no tail. Having wheels means that man was used for transportation, both personal and merchandise transportation between different communities. We see how the rump is flat and angular, we understand that when the man is used as a means of transportation, its ass only serves to receive punishment canes and thus not lose its way. Women controlled the farms and the food but, in addition, the man also searched for food in the wild forests to deliver to the communities, to transport them to the matriarchal nests.
b) Bull figure with earrings and phallic snout: This second figure represents how the man (figure with horns) was also used as a sex toy. As we see, the figure represents a spherical and enhanced ass and adopts the position to be abused (or buggered). Its legs are well fixed to the ground and they are short and thin, which represents a static and not a dynamic function (since when it was abused the man had to stay still).
We also see how the figure has each of its ears pierced by an earring. It is a metaphor for two important aspects:
- The “piercing of the ears” because the woman used to bite (sometimes to the point of piercing) forcefully the man’s ear when, while buggering the man, she reached orgasm.
- The earring symbolized payment between communities. It is proof that men were traded between different matriarchal groups. That is, the sacred matriarch chose some men from her community to “rent” them to women from other communities on nights when the Moon was in its waning or waxing quarter to perform the rituals of female pleasure. These men were sent to be abused during these rituals and at dawn they returned alone to their community of origin with noble metal earrings that the pleased women placed in their ears as payment for those male bodies. The sacred matriarch collected those earrings from the male ears and she incorporated them into the treasury of her matriarchal community.
Another aspect that catches our attention about this figure is its extremely elongated beak-shaped mouth. Its phallic profile makes us think that men were frequently used by women to enjoy the pleasure of cunnilingus. It is even possible that some men were forced to periodically perform oral exercises aimed at toning the lips and lengthening, enlarging and strengthening the tongue to make it more elastic and resistant for our female pleasure.
The day to day
We could define what the day-to-day life of this matriarchal society was like through the gynarchical nature of its communities, according to all the analyzed indications:
a) Men worshiped women on a regular basis, every day the men massaged the female feet because, with toned feet, women could receive the energy that the Mother Earth Goddess gave to her daughters from the ground.
b) The men gathered food: fruits of the forest, mushrooms, roots and so on. In addition, they also caught the animals that fell into the traps that the women had set in the forest during the night. They took all that food to the matriarchal village so that the women could cook it, since only they could master the fire and, therefore, the art of cooking.
b) The girls and women cooked and ate their fill while the men and boys watched, in this way the boys learned that girls and women had priority, then the boys ate the leftovers, that the women left, while the men massaged and worshiped the women’s feet while they were lying down resting of digestion. In this way, once the women had satisfied their stomachs, the men toned their feet so that they could continue feeding throughout the Earth.
c) When the male children finished eating the leftovers that the girls and women had left, the men gradually left the women’s feet to eat the few leftovers that they could have left. In this way the men were always hungry and sharpened their senses in search of food to bring to their matriarchal community.
d) Finally the men and boys left the village to leave the women and girls alone, since men and women did not share knowledge or affection.
Upbringing and education, as we have already mentioned, were done separately: women raised and educated girls and men raised boys.
Nowadays
Currently in the area where these figurines were found, northern Iran, Gilan province, women are in charge of cooking and enjoying that cuisine. As we can see in the clips of “My rural life” men do not appear anywhere, they are absolutely unnecessary while we women direct and control everything. Naturally, we continue to control food and nutrition, so that men continue at our command.
https://www.youtube.com/results?search_query=my+rural+life
El cuerno
The figure of the horn, essential in the matriarchal culture that we are analyzing, has crossed temporal and geographical borders to the point that in the Modern Age the painter Rubens wanted to honor feminine power with its work “Abundance“.
We do not know if Rubens knew, or not, the civilization we are studying, the fact is that its work faithfully reflects how we believe this civilization worked. In her painting we can see how a woman, with a crown and pearls in her hair (a symbol of wealth, authority and influence), spills food, in the form of fruits, from the inside of a horn that she herself retains with her two hands and well formed arms. Through the horn the woman feeds two male children who, happy, pounce on the food. The lady’s right tit seems to want to come out of her neckline to be shown. With her bare right foot, the woman steps on a container where there are golden coins, her intention is to retain it so as not to lose them. This means that the woman controls and directs material wealth while the children (future men) simply content themselves with eating and filling their bellies. Up, in the sky, the sun (symbol of patriarchy) contemplates helplessly how women have power, how the Sacred Moon has won the war of the sexes, and matriarchy, in the form of universal female government, has been imposed throughout the Earth.
It seems clear that not only Rubens but many other authors immediately understood the importance of “the horn” as a symbol of feminine power. Furthermore, they also understood that the return of matriarchy and the seizure of power by women was inevitable.
We understand that the icon of the horn from which food emanates must have begun in our matriarchal culture and then spread throughout the popular imagination of all the peoples of Europe and, possibly, also of the world. In this image we see “Abundia” goddess in Roman mythology.
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