Sex Worship has prevailed among all peoples of ancient times, sometimes contemporaneous and often mixed with Star, Serpent, and Tree Worship. The powers of nature were sexualised and endowed with the same feelings, passions, and performing the same functions as human beings. Among the ancients, whether the Sun, the Serpent, or the Phallic Emblem was worshipped, the idea was the same—the veneration of the generative principle. Thus we find a close relationship between the various mythologies of the ancient nations, and by a comparison of the creeds, ideas, and symbols, can see that they spring from the same source, namely, the worship of the forces and operations of nature, the original of which was doubtless Sun worship. It is not necessary to prove that in primitive times the Sun must have been worshipped under various names, and venerated as the Creator, Light, Source of Life, and the Giver of Food. In the earliest times the worship of the generative power was of the most simple and pure character, rude in manner, primitive in form, pure in idea, the homage of man to the supreme power, the Author of life. Afterwards the worship became more depraved, a religion of feeling, sensuous bliss, corrupted by a priesthood who were not slow to take advantage of this state of affairs, and inculcated with it profligate and mysterious ceremonies, union of gods with women, religious prostitution and other degrading rites. Thus it was not long before the emblems lost their pure and simple meaning and became licentious statues and debased objects. Hence we have the depraved ceremonies at the worship of Bacchus, who became, not only the representative of the creative power, but the God of pleasure and licentiousness. The corrupted religion always found eager votaries, willing to be captives to a pleasant bondage by the impulse of physical bliss, as was the case in India and Egypt, and among the Phœnicians, Babylonians, Jews and other nations. Sex worship once personified became the supreme and governing deity, enthroned as the ruling God over all; dissent therefrom was impious and punished. The priests of the worship compelled obedience; monarchs complied to the prevailing faith and became willing devotees to the shrines of Isis and Venus on the one hand, and of Bacchus and Priapus on the other, by appealing to the most animating passion of nature.

'Phallic Panic is not only an impressive and elegant work of scholarship; it breathes new life into debates around the horror film, illuminating the genre's eerie and unsettling power. Like her groundbreaking The Monstrous-Feminine, Creed's new book is destined to become a standard text in the field.' Pam Cook, Professor of European Film and Media, University of Southampton 'Barbara Creed asks the question "what does man want?" and takes us on an exhilarating trip through the Freudian uncanny and horror cinema to provide the answers. This is a lucid and compelling account of male monstrosity which exhumes the uncanny and makes it come to life all over again as something "primal", perverse and chillingly subversive.' Ken Gelder, author of Reading The Vampire and The Horror Reader Vampires, werewolves, cannibals and slashers-why do audiences find monsters in movies so terrifying? In Phallic Panic, Barbara Creed ranges widely across film, literature and myth, throwing new light on this haunted territory. Looking at classic horror films such as Frankenstein, The Shining and Jack the Ripper, Creed provocatively questions the anxieties, fears and the subversive thrills behind some of the most celebrated monsters. This follow-up to her influential book The Monstrous-Feminine is an important and enjoyable read for scholars and students of film, cultural studies, psychoanalysis and the visual arts.

Weber provides an invigorating analysis of U.S. foreign policy in Latin America through the lens of queer theory, one that is certain to spark controversy and debate. She probes popular ideas of how the United States is personified, arguing that a degree of queerness is both absent and present in these perceptions. Weber critically engages the popular image of American culture. Reviewing U.S. military interventions in Latin America from 1959 to 1994, Weber posits that American foreign policy is a set of strategic displacements of castration anxiety. She brilliantly illuminates the cultural anxieties and imperatives that shape foreign policy. Utilizing humor and critical logic, she provides a fascinating perspective on American foreign relations in the Caribbean.