In pre-Indo-European Europe, a material consequence of the assimilation between the Earth and the female womb as places of birth and rebirth is shown by burial customs. The bodies were buried in round chamber graves imitating the female womb; to get closer to Mother Earth, these stone-built graves were totally covered by earth. Thus, the Earth was imagined not only as the nourishing mother of the harvest, but also a reassuring place for humans themselves in their after-life, in the same way that the seeds did: after the harvest, the ears of wheat died, but their seeds, hidden beneath the Earth, assured their rebirth.
However, in Middle and Late Bronze Age (2000-1000 B.C.E.), the Indo-European conquest of Europe bore a radical change in burial habits. The new herder and warrior rulers did not believe in the after-life, thanks to cycles of birth, death, and rebirth, and didn’t worship any Earth-Goddess either. Inhumation was replaced by incineration, as also witnessed by the Iliad, a VIII Century B.C.E. epic poem describing the world and society of the new rulers of Greece, both the Mycenean Greeks (XIII-XII Centuries B.C.E.) and the Dorians, another Greek stock which invaded Greece in the X Century B.C.E. Among Greeks, the world of the dead, imagined to be beneath the Earth (the so called Underworld), was inhabited only by shadows without thought and senses. From the name of their lord, Ades (in later times also Hades), which means “where you do not see”, it was named the “House of Hades”. The Underworld was imagined to be a sad place, connected only with death, not with after-life and rebirth, while the Earth began to be thought as the nest of the most frightening monsters, often imagined as female.
The Greeks imagined a specular divine layout, with the Olympic male gods dwelling in the sky, and female monsters under the Earth, while the souls of the dead were only empty shadows. This layout survived in Christianity, increasing its polarity, with the sky-world —the heaven— symbolizing the good, and the under-earth world —the hell— symbolizing the evil.
And what about the female womb? As it can be easy argued, it suffered a quite similar development. In pre-Indo-European Europe, female idols were carved with huge breasts, buttocks, and womb, below which often lay a vertical cut underlining the vulva, worshipped as the gate of birth and rebirth, as the doors of the chamber graves were.It is well known that Early Greek Art preferred to represent male body instead of female: the former was often naked, while the latter was always dressed. The first artist who dared to unveil a Goddess was Praxiteles, in the second half of the IV Century B.C.E., with his Aphrodite of Cnidos. Since then, female nudity improved its presence until our days, but the comparison with pre-Indo-European rough idols shows that the vertical cut totally lacks. From Praxiteles to Italian Renaissance till Antonio Canova, Western art seems to reckon representations of the vulva (as those of the devil) as the greatest of taboos.On the other hand, Greek Art had no problems to represent erected phalli, a quite popular subject of Attic Red Figure vases (V Century B.C.E.):
Until not many years ago pregnant women had to hide as much as they could their reassuring round bellies, and, even today, patriarchal society tries to instill in women’s minds the unnatural idea that their monthly flow is something dirty and shameful. But the female cycle, being regulated by the Goddess Herself, is the source of the Divine Female Power, that lies just in the womb. Fearing this power, patriarchal society always tried to deprive women of it, through the brain-wash of female cycle’s impurity. Among Greeks —and, as J.G. Frazer showed, among many other patriarchal cultures—, women were used to be kept far away from the community while having their cycle, being reckoned as impure: while all mammals are used to mate when females have their cycle, humans are the only who mate in any period but this.
And now, let us conclude this analysis with another consideration about sexuality. When we speak about oral sex we usually mean fellatio (i.e. female giving pleasure to male), very seldom cunnilingus (i.e. male giving pleasure to female). At the basis of such habit is of course not only the patriarchal fears towards the womb and the vulva but also a phallocratic attitude focusing only on male sexual pleasure and not on female’s. However, at the light of the different average length of female and male sexual time, fellatio can be reckoned as a quite useless habit. While men reach their pleasure quickly, women need much more time; hence, men, after reaching their pleasure, usually leave women in a quite unsatisfactory condition. Thus, if we choose to have oral sex, the most natural thing should be to prefer cunnilingus, which allows women to enjoy a longer pleasure, instead of fellatio, which further reduces the length of it, since the time of mating will be shorter. Furthermore, cunnilingus gives man a better knowledge of his woman’s sexual rhythm and exigencies, while anorgasmic women have more opportunities to reach pleasure thanks to the direct clitoral stimulation.Although there is no archaeological evidence of a widespread practice of cunnilingus in Stone Age Europe —as idols or seals depicting this scenes might be—, it is very likely that it was quite popular: for a culture used to imagine the female womb as a holy place of birth and the seat of the Divine Female Power and Wisdom, it was natural to worship the vulva as the gate to such holy shrine, as witnessed by its widespread representations both in idols and pottery. Moreover, a female-centered society would also preferentially focus itself on female pleasure instead of male’s, and would imagine sexuality not only as a gift of the Goddess of Love, as Greek culture did, but as a direct link with Her.
At the light of all this, it can be suggested that cunnilingus should be a fundamental way to get closer to the Goddess, both for women and men: the former, reaching a full, long, and deep pleasure, strengthened their consciousness of the Divine Female Power that lay in their womb, while the latter, lacking such Power and any direct touch with the Goddess, took the chance to have a little share of it while getting as closer as possible to the holy womb.