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I am doing a research anout the History of Animalsex... Animalsex has its roots deeply in History of almost any nation... Babylonians used it in their myths and so did Assyrians and Egyptians... But Greeks made a real good use of it... Well known myths with Animalsex are the abduction of Europa by Zeus who had sex with her in the form of a Bull, the birth of Helena when Zeus had sex with Lida in the form of a swan, The rape of Demetra by Poseidon who took the form of a stallion, the marriage of Zeus and Hera when Zeus took the form of a bird to seduce her and many many more examples in Greek Mythology...But in a historical basis Beastiality was known and partly acceptable in Greece... Herodotus mentions in his History Books that Thessalian women were known to have sex with stallions and goats and so did the Egyptians and Persians...I ll do some more research and i ll post it here... if u have any more clues plz feel free to add them here...
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Excerpted from "Understanding Bestiality and Zoophila" by Hani MiletskiQUOTE BESTIALITY AND ZOOPHILIA THROUGHOUTHISTORY AND IN VARIOUS CULTURESThe following is a literature review of bestiality and the attitudes about it throughout history and in various cultures. (Some of the sub-sections are short while others are much longer, depending on the amount of information available on the particular period in history and/or culture).All the opinions presented here are taken from the literature. Most of the material reviewed and discussed is anecdotal, some is unbelievable, and occasionally authors provide conflicting data. It is important to take into consideration that many of the facts and views presented here came from works that are highly questionable with regard to their validity. Other than the biblical text, which I could read in the original Hebrew and understand its context, I was unable to confirm the data reviewed and presented here.Prehistoric TimesMany discoveries of paintings and carvings showing humans and animals having sexual relations have been found in various ancient religious temples (Davis, 1954), indicating the pre-occupation of ancient man with bestiality (Stekel, 1952). According to Rosenberger (1968), the practice of human-animal sex began at least in the Fourth Glacial Age, between 40,000 and 25,000 years ago, while Garrison (1959) relates that the process of domestication of animals was virtually completed by man before the beginning of recorded history. According to Taylor (1996), an engraved bone rod from the cave of La Madeleine, France, from the later Ice Ages (around 25,000 years ago), depicts a lioness licking the opening of either a gigantic human penis or a vulva. An Iron Age cave painting from the seventh century B.C., from Val Camonica, Italy, portrays a man inserting his penis into the vagina or anus of a donkey (Gregersen, 1983; Taylor, 1996), and ancient rock art discovered in Siberia depicts men copulating with moose (Taylor, 1996). In 1889, further drawings were discovered on cave walls in France. In one cave, in Font-de-Gaume Breuil, colored stone engravings of men mounting animals that resembled cows, were uncovered (Rosenberger, 1968). A rock drawing from Ti-m- Lalan, Fezzan (5000 B.C.), shows an animal resembling a fox/dog copulating with a woman (Neret, 1994). Depictions of bestiality were also found in rock paintings in Bohuslan, southwestern Sweden, from the Bronze Age (the 2nd millennium B.C.), in which a man is inserting his penis under the tail of a large quadruped (Dekkers, 1994; Liliequist, 1988). According to Waine (1968), cave drawings of the Stone Age leave no doubt that our prehistoric ancestors enjoyed frequent and pleasurable sexual relations with their half-wild dogs. Moreover, the fact that these drawings have an integral part in a clan’ s family history, indicates that it was a common act (Ellison, 1970; Waine, 1968). Even if these ancient men did not have sexual intercourse with animals, they evidently desired it and depicted their desire in cave drawings (Rosenberger, 1968). Taylor (1996) theorizes that bestiality scenes in rock art seem to stress the power of the human male’ s penis; nevertheless, bestiality may well have been a part of Neolithic life.Ancient Near EastArcheological findings demonstrate that bestiality was practiced in Babylonia, the ancient empire in Mesopotamia, which prospered in the third millennium B.C.. Hammurabi, the sixth and greatest king of the First Dynasty, ruled the Babylonian empire for 43 years (1955-1913 B.C.), revised previous Sumerian and Akkadian laws, and produced the Code of Hammurabi, written in cuneiform on clay tablets, which contained nearly 300 legal provisions. One of these laws proclaimed death for any person engaging in bestiality (Blake, 1972; Ellison, 1970; Hamilton, 1981). Male bestialists had to be chained to the animal involved and then both were burned to death (Rosenfeld, 1967; Trimble, 1969). Nevertheless, according to Waine (1968), during the spring fertility rites of Babylon, dogs were used for maintaining a constant orgy condition for seven days and nights. The dogs were held down and fellated until erect. They then were used by both men and women until they got tired of it or the abused animal died. The dead dog’ s penis was cut off, and when dry and hardened, was used for further sexual escapades of the fertility festival. Other animals were similarly used (Waine, 1968). In the Babylonian Gilgamesh epic, the wildman-hero, Enkidu, has sexual relations with animals, until he encounters a sacred prostitute, a representative of the cult of Ishtar, who seduces him and cures him of his zoophiliac inclinations (Masters, 1962). For the Hittites, (around 13th century B.C.), the predecessors of the Hebrews in the Holy Land, lying with a cow or dog was forbidden and punishable by death. However, if a man lay with a horse or a mule, there was no punishment, although this must not happen in the proximity of the king or such a man might not become a priest: “ If a man lies with a hog or dog, he shall die... If a bull rear upon a man, the bull shall die, but the man shall not die... If a boar rear upon a man, there is no penalty... If a man lies with a horse or mule, there is no penalty, but he shall not come near the king, and he shall not become a priest” (Gregersen, 1983; Kinsey et al., 1948, pp. 668-669). Dekkers (1994) suggests that the Hittites were more concerned with a distinction between pure and impure animals than with regulating sexual activity. Kinsey et al. (1948), propose that these certain restrictions had to do with superstition, and are paralleled by the taboos which made certain foods suitable to eat and others not. The Book of Leviticus states that bestiality was very wide-spread in the country of Canaan (Dubois- Desaulle, 1933; Niemoeller, 1946b). In the 15th century B.C., Ugaritic mythology asserted that Canaan’ s god Baal once copulated with a heifer, and as a result of this divinely bestial act a child named Mes or Mos was born (Bagley, 1968; Masters, 1962). Also, Middle Eastern mythology tells us that by constant copulation with heifers, the Phoenician phallic god Baal made his penis enormous (Edwardes & Masters, 1977). The Hebrews took issue with all the previous inhabitants of the Holy Land and their customs; thus the Old Testament prohibits sexual activity with all animals. Even mixing of animals and human beings or gods was banned; depicting God with an animal’ s head or an animal’ s body, as the Egyptians and Greeks did, was an abomination (Dekkers, 1994). Bestiality was very closely linked with male homosexuality in the ancient Hebrew mind (Rosenfeld, 1967). The Hebrews always considered sexual relations with animals a form of worshiping other gods, as was homosexuality, and the bestialist and the animal were both to be put to death. The purpose of these taboos was to set apart the Jewish people, “ the chosen people,” from their neighbors. The taboos helped to maintain and reinforce the boundaries of the group, and enabled it to retain its distinctive identity under adverse circumstances (Davies, 1982). Masters (1962) states that these prohibitions were the result of an urgent need to increase the population among the ancient Hebrews, and that no sexual act was tolerated which was not aimed at procreation. In Deuteronomy 23:18 it is said: “ Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the Lord thy God for any vow: for even both these are abomination unto the Lord thy God.” According to Dubois-Desaulle’ s translator, A. F. N. (1933), this seems to point to an organized, commercialized, and religious form of bestiality in which the fees derived from the rental of specially trained dogs were delivered to the temple.The following are the biblical references concerning sexual relations with animals: “Whoever lies with a beast, shall be put to death” (Exodus 22:19), “You shall not lie with a man as with a woman: that is an abomination. You shall not have sexual intercourse with any beast to make yourself unclean with it, nor shall a woman submit herself to intercourse with a beast: that is a violation of nature. You shall not make yourselves unclean in any of these ways...” (Leviticus 18: 22-24), “A man who has sexual intercourse with any beast shall be put to death and you shall kill the beast. If a woman approaches any animal to have intercourse with it you shall kill the woman and the beast” (Leviticus 20: 15-16), and “ Cursed be he who lies with any kind of beast” (Deuteronomy 27:21). As can be seen, there are two references concerning women who have sexual contacts with animals in the Old Testament (Leviticus 18:23 and Leviticus 20:16), and four references concerning men. All bestiality prohibitions in the Old Testament are part of a list of behaviors that God forbade the Hebrews from doing, since these were activities neighboring peoples practiced as rituals of worship of their gods. The punishment for a woman who had sexual relations with an animal was death, as it was for the animal. The Talmud, a commentary on the Old Testament, says that “ a Jew is not to be suspected of pederasty or bestiality” (Qiddushin 82a, in Gregersen, 1983), and that a widow is forbidden to keep a pet dog, lest she be tempted to have sexual relations with it (Bullough, 1976; Dekkers, 1994; Gregersen, 1983; Hunt, 1974). The Talmud makes more frequent references to women who have sexual relations with animals, while repeating the Biblical rules: Kethuboth 65a, Yebamoth 59b, Sanhedrin 2a, 15a, 53a, 55a, and Abodah Zarah 22b-23a (Kinsey et al., 1953).
QUOTE Ancient EgyptAccording to Masters (1962), in ancient Egypt, the representation of the Egyptian gods as being part human and part animal, was linked to the belief that living animals took part in the divinity of the gods. In their mythology, the goddess Mut, in the form of a cow, was loved by the god Amon (Bagley, 1968; Masters, 1962), and Bast, the cat goddess, had human lovers (Masters, 1962). Other gods had animal forms as well: Thoth, the god of all wisdom, had the head of an ibis, and Horus had the head of a hawk. Anubis, the god who guided the dead, had the head of a jackal (Rosenberger, 1968; Rosenfeld, 1967) although, according to Waine (1968), Anubis had the upper body of a man and the lower body of a dog. Knummu, the master god and creator of the universe, had the body of a man and the head of a ram. Isis, the godess of motherhood and fertility, had the head of a cow, and Set had human legs, while the rest of his body and head looked like a greyhound (Rosenberger, 1968; Rosenfeld, 1967). The ancient Egyptians worshiped gods with animal shapes almost exclusively in the pre-dynastic period before about 3000 B.C.. Even as late as classical times, the Egyptian gods retained their animal characteristics as reminders of their ancestry (Douglas, 1992). Blake (1972) suggests that the word “ bestiality” may have come from “Bes” who was an erotically prominent creature in the mythology of Egyptian origin between the 15th and 20th centuries B.C.. According to Blake (1972), Bes, “ in the form of a robust dwarf of bestial aspect, was a marriage-god, and overlooked the toilet of women.” Cheops (3733 B.C.), known for building one of the pyramids, was also known for his passion for sexual intercourse with mares and other animals (Rosenfeld, 1967). Thothmes II who ruled from Ethiopia to the Euphrates in the 18th Dynasty (1500 B.C.) was a king of unusual distinction in Egyptian history. He was also known for his fondness for having sexual intercourse with swine, which he kept in his palace, and with female children. Queen Hatasu was known to prefer the company of women to men, and had her trained dogs perform cunnilingus on her (Rosenberger, 1968). Cleopatra is said to have had a box that was filled with bees which she had placed against her genitals for stimulation, similar to a vibrator (Love, 1992). Under Psammetichus I, of the 26th Dynasty in Egypt (664-600 B.C.), it was part of religious ritual for the high priests to copulate with a cow (Rosenberger, 1968). Writing about the history of Egypt from 3000 B.C. through 1100 A.D., Tannahill (1992) points out that sexual intercourse with cattle or any other large domesticated animal was not uncommon. Egyptian men often used the ass, since this type of animal was the most common in their region. Sheep, pigs, and mares were also used, while the women resorted to dogs (Rosenfeld, 1967; Rosenberger, 1968). According to Waine (1968), ancient Egyptians worshiped and had sexual relations with dogs. Animal-human sexual contacts are occasionally portrayed on the tombs (Bullough, 1976), and bestiality was recorded in Egyptian hieroglyphics as far back as 3000 B.C. (Ramsis, 1969). The Egyptians were also known to copulate with the Hamadryas baboon (Bagley, 1968; Masters, 1962). Dog-faced baboons had sexual intercourse with Egyptian women (Bagley, 1968), and in the Nile valley, sexual contacts with apes were reported for both men and women (Bagley, 1968; Masters, 1962; Ramsis, 1969). The Egyptians mastered the art of sexual congress with the crocodile. This was accomplished by turning the creature onto its back, rendering it incapable of resisting penetration. This form of copulation was believed to bring prosperity and restore the potency of men (Bledsoe, 1965; Kullinger, 1969; Love, 1992; Masters, 1962; Maybury, 1968; Ramsis, 1969). During the second century A.D., Egyptian women submitted themselves sexually to crocodiles and snakes (Blake, 1972; Davis, 1954; Trimble, 1969). Women were also known to copulate with male goats, while men copulated with female goats. The most famous example of this was the Goat of Mendes, who was thought to be the incarnation of the procreative deity. In the temple at Mendes, many men and women engaged in worshipful bestiality with goats that were especially trained for this purpose (Bagley, 1968; Bloch, 1933; Davis, 1954; Love, 1992; Masters, 1962; Mantegazza, 1932; Maybury, 1968; Niemoeller, 1946b; Rosenfeld, 1967). Often, the goats’ semen, which was highly coveted by the worshipers, was collected through oral sex — a simple way of collecting it without waste (The Wild Animal Revue, 1992). Bestiality was further known as a cure for nymphomaniacs who were locked up in the temple at Mendes with trained goats and forced to remain there until the goats became too satiated to copulate with them. At this point, presumably, the nymphomaniacs were pronounced cured (Bagley, 1968; Masters, 1962). The second century A.D. Greek philosopher, Plutarch, reported that many women in Egypt were locked in pens with male goats, and later refused the advances of humans, preferring the goats as sex partners (Blake, 1972). Another interesting story is about the Apis bull, which was thought to have had special physical characteristics, and was believed to be an incarnation of Osiris, the male principal in nature. When the bull was mature enough, he was taken to Memphis, Egypt, and housed in a special temple. For the first 40 days the Apis bull was attended only by female attendants who would sexually excite him. A priestess of the Apis bull performed “ acts of phallic worship” on the bull, as well as submitting herself to sexual intercourse with him. The Egyptians believed that the bull’ s semen had special properties, and the female attendants were responsible for the collection of it through oral, manual, and vaginal means. When the bull died, its genitals were preserved and gilded. Special honor was given to a queen who, on her death, was buried with the gilded penis in her vagina (The Wild Animal Revue, 1992). Nevertheless, according to Rosenberger (1968), Rosenfeld (1967), and Trimble (1969), bestiality was punishable in Egypt. At one time, a male bestialist’ s punishment was to be buried alive with the animal with which he had sexual relations. During another period, a bestialist was castrated and left to die in the desert. His animal was then considered a victim and nothing was done to it (Rosenberger, 1968). A free man was usually buried alive, while a slave was castrated, blinded, and left in the desert. Although female bestiality was very common in ancient Egypt, women, whether free or slaves, were often executed with a sharpened stake run into their bowels through their vaginas (Rosenfeld, 1967; Trimble, 1969). During another period in Egyptian history, women who had sex with animals were beheaded or raped to death by a goat (Rosenberger, 1968). During the period known as the “Old Kingdom,” both male and female bestialists were buried alive in holes filled with human excrement. During the Feudal Period, from the fourth to the 15th Dynasty, bestialists were executed by being burnt, torn limb from limb, skinned, and buried alive. The Egyptians never punished the animal involved (Rosenfeld, 1967).Ancient GreeceBestiality themes were very popular in Greek mythology (Bagley, 1968; Haeberle, 1978; Harris, 1969; Kinsey et al., 1953; Masters, 1966; Masters, 1962; Rosenfeld, 1967; The Wild Animal Revue, 1991). As a bull, Zeus raped Demeter, who bore Persephone. He then had sexual relations with Persephone in the form of a serpent. As a bull, he also had sex with Europa, and while in swan form, Zeus copulated with Leda. This latter event was commemorated by many artists, including Da Vinci and Michelangelo (Masters, 1962; The Wild Animal Revue, 1991). As a result of this union, Leda laid eggs, in one of which was Helen who was to be the cause of the Trojan war (Dekkers, 1994; The Wild Animal Revue, 1991). As a pigeon, Zeus also seduced Phthia, and as a stallion, he had sex with Dia, Ixion’ s wife (Masters, 1962). Theophane was transformed into an ewe by Poseidon, who had intercourse with her in the form of a ram. Hermes became a goat in order to have sex with Penelope. This union resulted in Pan, who as a white ram seduced Selene, the moon goddess. Silvanus, the god of agriculture, is believed to have been conceived when his father, a shepherd, had intercourse with a goat (Bagley, 1968). Apollo made love to Atys while in serpent form. Aristo Ephesius mated with a female ass. Semiramis, the legendary foundress of Babylon, copulated with a stallion. Fulvius mated with a mare, and Pasiphae copulated with a bull — a union which resulted in the Minotaur (Masters, 1962). According to Dekkers (1994) and The Wild Animal Revue (1991), the Minotaur was supposedly the son of Minos, King of Crete, and at the same time, the product of the union of his wife Pasiphae with a bull. In order to strengthen his claims to the throne of Crete, Minos wanted to show the people that the gods would grant all his prayers. He asked the sea god, Poseidon, that a bull should come out of the sea for the purpose of sacrifice, and a white bull swam immediately ashore. Minos liked it, kept it for himself, and sacrificed another bull. Poseidon was insulted and in revenge ensured that Pasiphae, Minos’ wife, fall in love with the white bull. She enlisted the help of Daedalus, a craftsman, who made a life-sized, hollow cow of wood. The queen crawled into the cow and waited for the bull, which mounted the wooden cow, and in fact, copulated with Pasiphae. Minotaur was born shortly afterwards, having the body of a man and the head of a bull. The story of the Minotaur is based on the worship of bulls as fertility symbols, which was widespread in Crete and elsewhere long before the Greek period (Dekkers, 1994; The Wild Animal Revue, 1991). In classical times, the tone of the writers of the day leaves no room to doubt that bestiality was a fairly common occurrence in daily life (Niemoeller, 1946b). One of the most popular novels of the Greek period, and also the earliest Latin novel that remained in its entirety, is the second century A.D. work called The Golden Ass by Lucius Apuleius. This work has long been censored because of its pornographic language and bestiality content. The hero has been changed by magic into an ass, and the novel relates, in an amusing manner, what happens to the various owners of the ass, from the point of view of the animal (Ramsis, 1969). Bestial affairs were also acted out on the Greek stage (Masters, 1966), and the ancient Greeks, during the period of their greatest civilization, gave complete religious sanction to sexual relations with animals (Davis, 1954). During the Bacchanalia, religious fetes given in honor of the god Bacchus, acts of bestiality were committed by individuals drunk with wine and lust. These fetes took place during the night (Dubois- Desaulle, 1933). The Temple of Aphrodite Parne, the Greek Goddess of Indecent Copulation, housed beautiful women and sacred dogs. Waine (1968) suggests there was little doubt as to the forms of worship indulged in by these women. The City of Corinth once had a Temple with 10,000 prostitutes of both genders and several hundred dogs! (Waine, 1968). It is interesting to note that Bagley (1968) relates that the Greeks viewed sexual intercourse with dogs as a disgrace. Bagley (1968) and Masters (1962) also report that the entire population of the Sybarites (an ancient Greek city in south Italy, which was destroyed in 510 B.C.) were known to have had intercourse with dogs. The Greeks were notorious for bestiality as well as homosexuality (Rosenfeld, 1967). They never punished anyone for having sexual relations with an animal. If someone wanted to have sex with an animal, it was his/her business (Rosenberger, 1968). The Greeks also believed in the power of bestiality to cure nymphomaniacs, as did ancient Egyptians. Nymphomaniacs were locked in the temples of Astarte (Anaitis), and received similar treatment to that given in the temple at Mendes (Masters, 1962). Also, during the “Retreat of the Ten Thousand,” many sexual relations of men with goats were reported (Bagley, 1968).Ancient RomeIn Roman mythology, there were many accounts of lovers appearing as asses and serpents, and of females having sexual encounters with gorillas, bulls, bears, horses, ponies, wolves, crocodiles, and goats (Harris, 1969; Kinsey et al, 1953). The Romans liked to view on stage scenes from the sexual lives of the mythological gods, including bestial acts. A popular show was the Greek story of Pasiphae and the bull (Bagley, 1968; Masters, 1962; The Wild Animal Revue, 1992). According to Dekkers (1994), the Romans did not have a law against bestiality, although Davis (1954) relates that in ancient Rome, bestiality was covered by a tax of 90 tornesi, 12 ducats and six carlini. According to Rosenberger (1968), during the time of Julius Caesar (100-44 B.C.), bestialists were indeed punished by crucifixion. Later punishment was modified to castration and women were put in a sack and thrown into the Tiber river. According to Niemoeller (1946), at the beginning of the Roman Empire, legal retribution was required only for sodomy, under which bestiality was included. The fine was 10,000 sesterces. Later, bestiality was distinguished from sodomy and made punishable by death (Dubois-Desaulle, 1933; Niemoeller, 1946). In any event, as the Empire expanded and grew more powerful and corrupt, punishments for bestiality became almost nonexistent (Rosenberger, 1968). In ancient Rome, animal intercourse was the practice of shepherds and shepherdesses (Masters, 1962). According to Bagley (1968) and Masters (1962), the Romans had no reservations about sexual intercourse with dogs (Bagley, 1968; Masters, 1962). One of the more infamous orgies of Rome was that of the goddess Bona Dea which featured bestiality with dogs (Waine, 1968). Women copulated with bears, snakes, and crocodiles (Dekkers, 1994). Intercourse with an ass was a sport enjoyed by many noblewomen (Maybury, 1968). Roman women kept snakes which they trained to coil around their thighs and slide past the lips of their vaginas (Christy, 1967; Davis, 1954; Dekkers, 1994; Masters, 1962; Maybury, 1968). Women were also said to have serpents suck on their nipples for the benefit of paid observers (Harris, 1969). The women of Rome were chastised by Juvenal in his satires for having sexual relations with donkeys, while in fact, an old Roman law of Latium punished an adulterous woman by forcing her to have intercourse with a donkey (Bagley, 1968). It was the Romans who invented the rape of women (and sometimes men) by animals for the amusement of the audience at the Coliseum and Circus Maximus, and bestiality flourished as a public spectacle in ancient Rome. As part of the Roman games mastiffs fought wild beasts in the arenas, and were rewarded with the rape of women slaves. A favorite crowd pleaser of the Roman games was chaining slave girls or Roman citizens who displeased those in power, and turning stimulated dogs loose upon them. Rare was the woman who survived the pack rape and gained her freedom (Blake, 1972; Masters, 1962; Waine, 1968). Sometimes, to save themselves from torture, women were obliged to commit fellatio on the various animals (Somers, 1966). Dogs were used as a warm up, since it was unlikely that a woman would die from having intercourse with a dog. The “ performance” would usually end with the woman being raped by a horse. The favorite animals for that job were the ass, the horse, and the baboon (Bledsoe, 1965; Dekkers, 1994; Harris, 1969; Love, 1992; Rosenberger, 1968; Rosenfeld, 1967; Somers, 1966; The Wild Animal Revue, 1992; Trimble, 1969). These exhibitions were well established in Julius Caesar’ s time (The Wild Animal Revue, 1992). The emperor Tiberius (14-37 A.D.), among other “ perversions,” had often amused himself by watching dogs lick little girls or have intercourse with adult whores. Julia, Tiberius’ wife and Augustus’ daughter, was known as a nymphomaniac. Whenever she was unable to satisfy herself by men and women, she used large dogs, which would mount her from the rear, for her sexual outlets (Rosenberger, 1968). The emperor Claudius (37-41 A.D.) often had women executed by having a trained stallion or dog rape them while they had been spread out and fastened on a special wooden contraption (Rosenfeld, 1967). As part of his orgy feasts, emperor Nero (54-68 A.D.) forced his senator’ s wives to have public intercourse with trained dogs, and the senators with sows. Nero’ s pet dogs were allowed to run free among the ladies, who were cautioned not to offend the Emperor’ s pets (Rosenfeld, 1967; Waine, 1968). Those senators who dared to protest were punished by having to perform cunnilingus on one of Nero’ s dogs or sows (Hamilton, 1981). Once he imported one hundred newborn camels and demanded his men guests to have anal intercourse with the animals (Rosenfeld, 1967; Waine, 1968). Both Claudius and Nero were said to be addicted to bestiality, and to have participated in orgies of this type (Blake, 1972; The Wild Animal Revue, 1992). The emperor Gaius Flavius Valerius Constantinus (274-337), known also as Constantine the Great, was the one to adopt Christianity as the official Roman religion. It is interesting to note that according to Rosenberger (1968), this same emperor also had a nickname which was “ cow-fucker.” Theodora, emperor Justinian’ s wife, (520s A.D.), who later became an empress, had been, before her marriage, an actress in sex circuses, performing sexual acts with men, women, boys, girls, and animals (Rosenberger, 1968; Rosenfeld, 1967; The Wild Animal Revue, 1992). Theodora would place grains in her vulva, then spread her legs to allow a goose to pick the grains with its beak (Bledsoe, 1964; Love, 1992). According to Rosenfeld (1967), Theodora is considered a “ saint” in the Roman Catholic Church. According to Rosenberger (1968), empress Irene (797-802 A.D.) was known as a good Roman Catholic, but her morals did not prevent her from murdering thousands of people, including her son, and enjoying cunnilingus by young men and trained dogs. She was finally taken off the throne and exiled by 14 Nicephorus I in 802 A.D. (Rosenberger, 1968). According to Rosenberger (1968), Irene, too, is still considered a “ saint” in the Roman Catholic Church.
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QUOTE The Middle Ages in EuropeBestiality was most widespread and accepted in Western society during the Middle Ages — from the fall of the Roman Empire in 476 A.D. to the discovery of America by Columbus in 1492 (Dubois-Desaulle, 1933; Rosenberger, 1968; Rosenfeld, 1967). Animals were very common, everywhere, and they often shared the same roof with their owners. It was much more simple to have sex with a cow that was standing a foot away, than to try to have intercourse with a tired and uninterested wife, or with someone else’ s wife. Also, sexual intercourse with animals was thought to be healthy and a cure for many diseases (Rosenberger, 1968; Rosenfeld, 1967). Ramsis (1969) claims that during the Middle Ages, bestiality was practiced by farmers, priests and nuns; many people were doing it, but nobody was talking about it. During the Middle Ages, all seemingly unnatural or perverted occurrences were attributed, largely through the instigation of the Church, to the powers of Darkness and Evil, to Satan and demons. Bestiality, of course, was almost invariably connected, during this period, with black magic and witchcraft (Greenland, 1983; Niemoeller, 1946b). In the Middle Ages, bestiality received full attention from Catholic jurist-theologians, whose discussions of the matter filled volumes. One of the greatest problems involved the distinction between sexual intercourse with animals and sexual intercourse with demons which often assumed animal form for the purpose of consorting with witches (Masters, 1962). Superficially, the evidence would seem to point that there was a great deal of witchcraft, but the more subtle implication is that actually there was a great deal of bestiality going on (Niemoeller, 1946b). According to Salisbury (1994), who provides an invaluable analysis of the relationship between the Church and bestiality, early Christian thinkers inherited two main traditions that had something to say about bestiality: the Germanic myths and the classical Greco-Roman literature. In the Germanic myths, heroes were described as having characteristics of strength or ruthlessness as a result of having an animal ancestor. For example, the founder of the Danish royal house was said to have been the offspring of a bear and a woman (Salisbury, 1994). In his extensive work on the history of the Scandinavian people, the Swedish Catholic priest, Olaus Magnus, (published in Italy in 1555) wrote about a Swedish farmer’ s daughter who was abducted by a bear. The bear was overcome by her beauty and fell in love with her. After a while, the bear was killed by hunters, and the girl gave birth to a son with human appearance. The son took revenge on his father’ s slayers, and later became the ancestor of the Danish royal family. The story was first told by Saxo Grammaticus in his Gesta Danorum, dating back to the late 12th century (Liliequist, 1988). In the classical Greco-Roman tradition, as mentioned above, gods appeared regularly as animals to have intercourse with humans. As the early church fathers wrestled with this classical heritage and selected those elements suitable for Christianity, they rejected this intimate relationship between humans and animals. Christian texts were shaped by the Christian ideal that humans and animals were, and should remain, separate and humans should thus not have sexual relations with animals (Salisbury, 1994). The early pagan Germanic secular law codes, in spite of offering detailed information and regulation about daily life, did not prohibit bestiality. Salisbury (1994) suggests that this omission resulted from the fact that no one cared whether people had sexual relations with animals or not. As soon as Christian legislation appeared, prohibitions against bestiality appeared, suggesting that the activity was indeed going on (Salisbury, 1994). The early church fathers included the Jewish laws against bestiality, and made them a little stricter. Sex with another species did not serve reproduction and was therefore strictly forbidden. The Christians also changed the Old Testament sentence of death by stoning to sentence of death at the stake (Dekkers, 1994). It is therefore paradoxical that the early treatise on English law, Fleta, composed about 1290, included the Jews themselves: Sexual relations between a Christian and a Jew was held to be equivalent to “ buggery” with animals, and both those who have sexual relations with Jews, and those who commit bestiality and sodomy should be buried alive (Davies, 1982; Ford & Beach, 1951; Greenland, 1983). Johannes Alardus or Jean Alard, for example, who kept a Jewish woman in his house in Paris, and had several children by her, was convicted of sodomy and both were burned, since intercourse with a Jew was considered precisely the same as if a man should copulate with a dog (Evans, 1987). The Flemish jurist Joost de Damhoudere in the 16th century, counted coitus between a Christian and a Jew as sodomy as well. Coitus with a Jew was considered exactly the same as if a man were to copulate with a dog (Dekkers, 1994). According to Salisbury (1994), formal conciliar decrees, originating mostly in the Byzantine Empire and the Holy Land, greatly influenced the development of early Christian legislation on sexual behavior. Among its sexual regulations, the Council of Ancyra, in 314, prescribed strict penalties against bestiality: 15 years of penance for individuals under twenty, 25 years for married people over 20, and for a married person over 50, he or she had to wait until the end of life to receive communion. Basil of Caesarea continued Eastern prohibitions in a letter written in 375, which acquired the weight of conciliar decree in the Greek East by the sixth century. This letter called for 15 years of penance. In spite of strict Eastern conciliar legislation, the Greek church never feared sexual relations with animals as much as the West. It seemed no more disruptive to society and the marriage bond than other sexual alternatives. Thus in the East, churchmen repeatedly lowered the strict penances that remained on the books from conciliar legislation. For example, the Eastern father Basil seemed to have considered all sexual sins as one category, linking bestiality, homosexuality, and adultery together, and assigning all three the same penance. In the West, however, over time churchmen looked at the act with increasing concern (Salisbury, 1994). Salisbury (1994) goes on to explain that the penitentials began in Ireland as a way to offer the churchmen manuals for healing the souls of sinful parishioners. The many penitentials portrayed various attitudes and required different penalties for sexual “ sins,” including bestiality. The early Germanic world viewed animals primarily as property and food, and this attitude was reflected in the view of the early Irish penitentials. The earliest penitentials ranked bestiality close to masturbation, making it a mild sexual sin (Salisbury, 1994). For example, according to Hamilton (1981), an early Welsh penitential, the Preface of St. Gildas (495-570), required a year of penance to expiate the sin of bestiality. However, if the man had been living by himself when it happened, three 40-day periods of fasting served as sufficient penance. The Welsh Synod of the Grove of Victory (circa 567) listed two and a half years of penance for those engaged in bestiality (Hamilton, 1981). Salisbury (1994) adds that in the Penitential of Columbanus (circa 591) both masturbation and bestiality received a penalty of six months or a year, depending on marital status. In the influential Cummean Penitential (circa 660), a 15 year old boy engaging in bestiality or mutual masturbation before communion would receive a 40-day penance in either case. This same penitential prescribed seven years for anal intercourse among humans (Salisbury, 1994), and two years for interfemoral (between the legs) intercourse (Hamilton, 1981). Another early Welsh penitential, however, The Book of David from the sixth century, required a lifetime of penance for bestiality, as it did for fornication with a nun (Gregersen, 1983; Hamilton, 1981). As implied above, the penitentials believed that the sin of bestiality was greater if an individual violated the marital bond by having sexual relations with an animal. Churchmen might have shown some understanding for the sexual sins of a youth, but once a man had taken up the responsibilities of age and marriage, his sexual energies were expected to be channeled only through the marital bond (Salisbury, 1994). This, however, was not always the case; a sixth-century Irish penitential attributed to St. Columban, one of the Irish monks who acted as missionaries to the Germans, required a one year penance for bestiality if the man had a wife. If he did not have a wife, the penance was a year and a half. The same penalties were prescribed for masturbation, and both activities were regarded more lightly than sexual relations with a person of the same gender (Hamilton, 1981). Churchmen were supposed to be more spiritual than lay people. Thus, if they engaged in bestiality, clergy were to add one year to the lay person’ s penalty. That would bring the penalty up to two and a half years or three years. In other words, factors of age, marital status, and ecclesiastical rank served to increase or decrease penances for all sexual sins (Salisbury, 1994). The casual attitude toward animals and sexual relations with them began to change as the conciliar legislation from the East began to influence the penitential compilers. The Council of Ancyra equated bestiality with homosexuality, and this association reached Visigothic Spain as early as the late sixth century with Martin of Braga. This shaped the Spanish penitentials from the seventh or early eighth centuries, which gave a 20-year penance for those who committed either sodomy or bestiality (Salisbury, 1994). The later Irish penitentials slowly became influenced by the Council of Ancyra. As they were affected by the conciliar decrees, the intolerant penitentials shifted their perspective on the nature of bestiality. Equating homosexuality with bestiality not only increased the penalty, but it communicated a change in the way people looked at animals. Instead of being an irrelevant object, the animal became a partner in an “ unnatural” act, just as homosexuality was considered an “ unnatural” act between two partners (Salisbury, 1994). The St. Hubert Penitential of the mid-ninth century distinguished between sexual relations with “ clean” and “ unclean” animals, prescribing a penance of 12 years for the former and 15 for the latter. The Eastern Slavic penitentials, influenced by the Council of Ancyra, also distinguished among animals, prescribing a greater penalty for intercourse with a mammal than with a fowl, without explaining the reasons for the differentiation (Salisbury, 1994). After the animal became a participant as in the equivalent of a encounter, churchmen turned to Leviticus and found that the animal should be put to death. As churchmen increased their fear of the sin of bestiality, the animal participants were given greater importance. Ivo of Chartres (circa 1090) explained that the animal must be killed to erase any memory of the act. Ivo’ s explanation made the killing important for the surviving humans (Salisbury, 1994). In Egbert’ s Penitential, a document of the ninth and 10th centuries, the prison sentence for bestiality varied from 100 days to 10 years (Rosenfeld, 1967). In Theodore’ s Penitential, it is said that those who have sexual relations with beasts are subject to 10 years of prison. According to the Penitentiale Pseudo-Romanum of the 11th century, a layman who fornicated with a mare will receive only one year of prison. The same sentence was given for a man who fornicated with a widow or a virgin (Davis, 1954; Rosenberger, 1968; Rosenfeld, 1967). Copulation with either a sow or a Catholic nun was subject to five years prison (Rosenberger, 1968). Fulbert’ s Penitential, from the 11th century, ordered seven years of prison for either bestiality or sodomy. Burchard’ s Pentential assigned 40 days of bread and water and seven years of prison (Davis, 1954; Rosenfeld, 1967), which was raised to 10 years in the case of a married man (Davis, 1954). A woman having intercourse with a horse was subject to 15 years in prison, according to Rosenfeld (1967), and to seven years according to Davis (1954). According to Salisbury (1994), church legislation also influenced secular laws. The Norwegian laws of the 11th century forbade men to have sexual relations with animals, and prescribed the severe penalty of castration and outlawry. Scandinavian society had a long tradition of using attributions of bestial intercourse as insults, and the late 13th century Spanish law code, Siete Partidas, expressed the increasingly repressive attitude toward homosexuality and bestiality. It called for the death penalty for both sexual crimes (Salisbury, 1994). A major question which pre-occupied the inquisitors, judges, theologians, and those who condemned witches, was whether the union of male or female witches with the Devil, under the disguise of an animal, was able to produce any offspring (Dubois-Desaulle, 1933). Gerald of Wales, a 12th century chronicler, reported in his work The History and Topography of Ireland about men who had intercourse with cows, and women who had intercourse with goats and a lion. Gerald further recounted tales about half-human births which resulted from such intercourse (Salisbury, 1994). Other examples of the myth of human-animal impregnation and birth are found in the literature: In 1110, in the Borg of Liege, Belgium, there was a creature with the head, hands, and feet of a human being, and the rest of its body was that of a pig (Masters, 1966). A woman in Switzerland gave birth to a lion in 1278, and in 1471, another woman was said to have given birth to a dog in Pavia, Italy. In 1531, that same woman was said to have given birth to a male head enveloped in a film, a serpent with two feet, and to a pig (Blake, 1972; Dubois-Desaulle, 1933). In 1547, at Cracovia (Cracow, Poland), a strange creature was born, which lived three days. It had a man’ s head, an elephant’ s trunk, “ the hands” and feet of a goose, and a tail with a hook on it (Masters, 1966). It was also a common idea from medieval times that the “ negro” nation was the result of the mating of a woman with an ape (Allen, 1979). As the lines between the species seemed to blur, legislation against bestiality increased in an attempt to separate humans and animals (Salisbury, 1994). Twelfth century people seemed to worry more about demons than before, and this attitude contributed to increasing ecclesiastical concern with bestial intercourse. While in the early medieval world, churchmen did not believe that demons could physically interfere with humans since they were made of air, by the 12th century, incubi and succubi — male and female angels cast out of heaven because of their lust — seemed everywhere to seduce women and men, and would even procreate. In the popular imagination, the devil could appear as almost any animal, but most often as a serpent, goat, or dog. Therefore, the word attached to the sin of demon intercourse was bestiality. During the 12th century, all “ unnatural” intercourse began to be linked with promiscuity and infidelity, and bestiality became linked to infidelity with the devil (Montclair, 1997; Rosenfeld, 1967; Salisbury, 1994). By the 13th century, the animal world seemed much more threatening than it had in the early Middle Ages. Now animals were believed to be able to mingle with humanity and to create offspring. Thomas of Chobham (circa 1158-1233) identified bestiality as a grave sin calling for extreme penalties. The individual was required to do penance for 15 years, or 20 if he or she was married, and in addition, to go barefoot throughout his or her life, never enter church, and permanently abstain from meat, fish, and intoxicants. The animal was to be killed, burned, and buried to prevent any memory of the crime. Alexander of Hales (1245), identified bestiality as the greatest sin against nature, “ for to sin with ‘another species’ and with ‘things irrational’ represents the furthest departure from human nature, and thus the most unnatural sin” (Salisbury, 1994, p. 99). The penalty proscribed by Alexander was death for both the human and the animal (Salisbury, 1994). The idea that sexual union between man and animal may result in offspring shaped the composition of the Summae Theologica, by Thomas Aquinas (1224-1274), which represented the highest development of medieval thought (Salisbury, 1994). St. Thomas identified four kinds of unnatural vice: The most serious sin against nature was bestiality, followed by homosexuality, intercourse in an “ unnatural position” (anything other than the missionary position), and masturbation. The attitudes of St. Thomas tended to dominate all thinking on sexual behavior to the end of the Middle Ages, resulting in classifying as deviant any kind of non-procreative sexual activity (Hamilton, 1981; Salisbury, 1994). In France, in 1300, all “ sins against nature” by a man over twenty years of age, including zoophilia, had to be referred to the bishop (Tannahill, 1992). The Roman Catholic Church has further held that touching the genitalia of an animal, even out of curiosity, may be sinful. Touching the genitalia of an animal “with lust” may constitute a mortal (grave) sin (Dekkers, 1994; Ellison, 1970; Hunt, 1974; Kinsey et al., 1953). Catholic theologians tended for a time to take the view that bestiality was a crime against God, and therefore the punishment was divine, hence death (Masters, 1962). Dubois-Desaulle (1933) further suggests that in the Catholic mind, it was the Divine Person who was offended, since the act of bestiality was equated with commerce with the Devil. Salisbury (1994) points out, however, that although Aquinas ranked bestiality as the worst, in practice the courts were more preoccupied with prosecuting homosexuality. According to Dubois-Desaulle (1933) and Niemoeller (1946), those who were accused of engaging in bestiality had little hope for a hearing on the merits of the case. Criminal law of this period had two types of torture: preparatory torture and definitive torture, which were each divided into two sub-classes: ordinary torture and extraordinary torture. Tortures varied from place to place. For example, the parliament of Paris admitted only torture by water and by the boot. The Parliament of Norceu, France, added to the water torture, thumb-screws. In this form of torture, the victim’ s thumbs were placed in a kind of small screw-vice which was then clamped down to the point of cracking the bones. At Dieppe, France, the accused was suspended by the nails with pincers. At Metz, France, sharp blades were inserted under the nails. This was done to elicit a confession. After conviction had been achieved, the punishment had two main elements: capital and monetary. Capital punishment was done through burning, and later by strangling and then burning. Often, the animal that had been used for the sexual act was burned in the same fire that consumed the individual (Dubois-Desaulle, 1933; Niemoeller, 1946). Often, the accused man was strung up on a ladder in the great square of the town, and the animal was burned in his presence. Then the person was hanged and strangled, after which his body was thrown into the same fire which had burnt the animal. Sometimes, the person was first roasted a little, then strangled, and finally burned. The animal was usually killed by a blow to the head before going into the fire. The trial papers were often also thrown into the fire, to leave no trace of the abominable crime (Dekkers, 1994). Commonly, the accused person was also supposed to pay back the plaintiff for the cost of the animal and for the costs of the trial, before he was put to death (Evans, 1987).The Renaissance Period in EuropeDuring the late Middle Ages and Renaissance, authorities began active prosecution of homosexuality and bestiality. The high point of bestiality trials more or less coincided with that of the witch-hunts (Dekkers, 1994). In Europe, in the 15th century, there were reported instances of men being executed for bestiality with cows (Bagley, 1968), and trial records of Majorca, Spain, show that several people were executed for the crime of bestiality (Salisbury, 1994). During the 15th and 16th centuries, sexual relations with animals formed one of the main topics for preachers (Davies, 1954; Rosenberger, 1968; Rosenfeld, 1967). According to Rosenberger (1968), however, those who confessed about engaging in sexual relations with animals, in the confessional, received merely a penance — to say so many prayers a day, and so forth. According to Dubois-Desaulle (1933), from the 13th to the 15th centuries, love of goats was an epidemic in Italy. Ellis (in Niemoeller, 1946b), reported that Italian auxiliaries, in the south of France, during the 16th century, were accustomed to bringing and using goats for the purpose of satisfying their sexual passions (Davis, 1954; Ellis in Niemoeller, 1946b). In 15th century Italy, Cesare Borgia, the illegitimate son of the Pope Alexander VI, was accused of murder, rape, [CENSOR], robbery, bestiality and much more (The Wild Animal Revue, 1992d). In 1453, a priest was sentenced, executed, and burned at Evreus, France, because he kissed the Devil, in the form of a sheep, under the tail. In 1468, a married, 24 year old man, from the village of Megnanville, France, was accused and convicted of having twice carnally known a cow that he owned. He also confessed to having had sexual relations with a female goat. He and the animals were burned and their bodies reduced to ashes. In 1533, at Blois, France, an Italian of the city of Alexandria was burned because he had intercourse with animals (Dubois- Desaulle, 1933). By 1534, bestiality became a capital crime in England and Sweden (Salisbury, 1994). A decree of the Parliament of Paris, from 1601, and another of the Parliament of Aix from 1679, ordered that the animals be burned so as not to perpetuate the memory of this crime (Dubois-Desaulle, 1933). On September 12, 1606, the mayor of Loens de Chartres, France, condemned a man named Guillaume Guyart to be hanged and strangled. A bitch, his accomplice, was sentenced to be knocked on the head by the executioner of high justice, and the dead bodies of the two were to be burned and reduced to ashes. Killing animals by striking a blow to their heads seems to have been a very common practice (Evans, 1987). In 1683, Denmark passed a law making both homosexuality and bestiality punishable by burning. In 1711, it was decided that those convicted should be strangled as well as burned (L’Etalon Doux, 1996). In his original work from 1905, Dubois-Desaulle (1933) recorded the proceedings of 40 bestiality trials appearing before the old French courts of the 16th and 17th centuries, from the collection of documents gathered by the Procurer of the King, Gueullette, in 1739. Of those 40 condemnations, 12 were sentenced to be burned alive and 28 to be hanged and strangled. However, after decrees of Parliament only four were burned alive (Dubois-Desaulle, 1933). Love (1992) points out that during the 17th century, the incidence of bestiality between young boys, cows, and sheep became so prevalent that the Catholic Church tried to ban the employment of male herdsmen. According to Monter (1981) who compared recorded sodomy trials in Geneva and Fribourg, in Geneva, bestiality was relatively unimportant during the 16th century, and there was only one known trial and no known death. Bestiality, however, became more significant after 1610. Three men were burned for it between 1614 and 1617, and three of the final five 17th century trials were for bestiality. The author suggests that to some extent, this increase in the apparent prevalence of bestiality was due to the rural environment intruding into the history of the Genevan urban state (Monter, 1981). Apart from one 15th century case, all the recorded sodomy trials in early modern Fribourg dated from the first half of the 17th century, and all were for bestiality rather than homosexuality. Monter (1981) suggests that a pastoral economy is most likely to produce a pastoral sexual deviation. From the summer of 1599 to the spring of 1648, Fribourg’ s Council minutes contained references to 32 sodomy trials. Then, there were no more recorded trials for sodomy. Recorded sodomy trials declined after 1650 at both Fribourg and Geneva. In general, sodomy trials ended at approximately the same time as did witchcraft trials (Monter, 1981). In Sweden, bestiality was made a capital crime first in the provincial laws of the late 13th and 14th centuries, and later in Christoffer’ s landsag in 1442. Although bestiality was made a capital crime already in the late Middle Ages, it was not until the beginning of the 17th century that charges of bestiality occurred frequently (Liliequist, 1988). In the great witch-trials in the middle and northern parts of Sweden, between 1668-1676, the people believed that the devil was often appearing as a black dog sitting under a table. The witches were said to go under the table and copulate with him. Sometimes they would fight each other to decide who would be the first (Liliequist, 1988). Liliequist (1988) analyzed 1074 death penalty cases sentenced by the Superior Court Svea Hovratt in Sweden, based on letters from the court to the executive authorities, between 1634 and 1756. He found that overall, far more individuals were executed for bestiality than for witchcraft in Sweden, totaling between 500 and 600 people. Many more animals, primarily cows, heifers, mares, sheep, goats, sows, bitches, and dogs, were also executed. Almost all the convicted individuals were young men (Liliequist, 1988).Europe in the Modern Era and TodayIn European history, as mentioned above, cases of bestiality are particularly common in court records. Hundreds of reports have survived from the boom in bestiality trials from the 16th to the 18th centuries (Dekkers, 1994), demonstrating that bestiality was well-established in ordinary life in Europe (Davis, 1954; Niemoeller, 1946b). Apart from the belief that bestiality cures sexually transmitted diseases, there was a common belief in Europe that venereal diseases came into being when a man had sexual relations with a mare at the Siege of Naples — the diseases being formerly of mares or horses only — and then were spread when that individual had sexual relations with other humans (Bagley, 1968; Masters, 1962). An English physician, John Lindner, held that syphilis resulted from anal intercourse committed with large apes (Masters, 1962). Bledsoe (1964) and Maybury (1968) relate that in the 17th and 18th centuries, there was a European practice which consisted of women covering their bodies with rags that had been in contact with the genitals of mares, goats, and female dogs in heat. These rags were used to arouse stallions and rams to copulate with their own kind. The women would then watch the sexually aroused stallions, masturbate, and often have intercourse with the rams. Bagley (1968) reports that in Belgium, in the 17th century, it was reported that a human child was born of a cow which had been impregnated by a man. The child grew up liking to eat grass and often chewed his cud. In 1726, a woman named Mary Tofts of Surrey, England, became internationally famous by claiming that she gave birth to rabbits (Blake, 1972). Waine (1968) further relates that the Norwegians once (the author does not specify when) crowned a dog King, who was surrounded by “ the loveliest girls in the land... and... well serviced” (p. 39). Exhibitions of animal intercourse have always been popular, and were especially so in modern times in France and England of the 18th century, when the nobility was delighted in witnessing the copulations of stallions with mares (Masters, 1962). Also in the 18th century, Sicilian priests routinely inquired of herdsmen in confession if they had had any commerce with their sows. The priests in Normandy were advised to ask similar questions (Davis, 1954; Niemoeller, 1946b). Parisian brothels were known to provide turkeys for their clients. As the men were about to experience orgasm through having intercourse with the turkey, they would break the neck of the bird, causing the bird’ s cloaca sphincter to constrict and spasm, clamping down on their penises and creating pleasurable sensations. A similar activity was enjoyed by ancient Chinese men whose animal of preference was a goose (De Sade in Dekkers, 1994; De Sade in Edwardes & Masters, 1977; Love, 1992). It was also reported that Persians used to cure gonorrhea by means of “ bestiality therapy” (Masters, 1962). According to Niemoeller (1946b), bestiality has been quite prevalent in France since the 19th century.In earlier times, it used to be common in French villages to see a woman and a donkey copulate for a small sum (Chideckel, 1938). In 19th century France, bestiality became an organized practice. In Paris, at the time of Napoleon III, it was one of the allied activities of the Society for the Advancement of Sodomy that met regularly in the Allees des Veuves and had orgies that involved animals (A. F. N. in Dubois-Desaulle, 1933; Niemoeller, 1946b). There are reports from a French court about several ladies who gathered in a large room, raised their skirts, spread their legs, and held contests to see which of their trained Pekinese dogs first brought its lady to orgasm (Bledsoe, 1964; Somers, 1966). According to Somers (1966), notable public display of bestiality was one of the many factors which led to the French Revolution. Yet, Gregersen (1983) points out that the French Revolution provided the first major break with western tradition concerning sex laws, when Church and State, morality and law, and God and the Commandments became separated (Dekkers, 1994). In 1810, an important revision of the laws appeared — the Napoleonic code. The most significant feature of this code, from the point of view of sex crimes, was that sexual behavior in private between consenting adults was decriminalized and bestiality was no longer considered a crime (Gregersen, 1983). Since that time, the subject of bestiality has never been included in the civil code of France, Italy, Spain, Portugal, Romania, Belgium, and the Netherlands (Dekkers, 1994), although certain acts continued to be punishable, if they involved violence or occurred in a public place. Many western countries, with the exception of a few such as England and the United States, followed suit, at least in the elimination of the death penalty (Gregersen, 1983). After the English Reformation, an act of Parliament from Henry VIII’ s reign laid down the death penalty for the act of buggery committed with humans or beasts (Davies, 1982). In 1821, the law in England read: “Any person, who commits the crime of sodomy, either with a man, or with any animal, and is found guilty, will be put to death” (L’Etalon Doux, 1996). Thus, homosexuality and bestiality were classed together in the single category of buggery (Davies, 1982). This law was revised in 1861, and the sentence reduced to life imprisonment, a punishment that remains to this day (L’Etalon Doux, 1996). Nevertheless, since in England bestiality is lumped together with homosexuality as “ sodomy,” the prosecution of the former has declined with that of the latter (Dekkers, 1994). Using legal records from the county of Somerset, England, between the years 1740 and 1850, Morris (1988) found that 25 men were charged with attempting or committing bestiality. Most of the men were young and came from small rural parishes. Of the 25 men, 18 were identified as laborers. The animals involved in the men’ s sexual activities were common farm animals. Eight men were found guilty: six of attempting bestiality and two of committing it. Morris (1988) points out that while the evidence for a link between sodomy and blackmail in Somerset existed, it did not for bestiality, even though this activity may have been equally damaging to a man’ s reputation. The author speculates that the lack of blackmail in bestiality cases may have resulted from the age and class of many of the offenders, as their youth and financial circumstances would have made them inappropriate targets for blackmail (Morris, 1988). It was reported that Russian officers in the Turkish campaign of 1828, who feared venereal disease in Wallachia, refrained from intercourse with women but often engaged in sexual relations with female asses (Davis, 1954; Ellis in Rosenfeld, 1967). One of the persistent legends of history attributes the death of the Russian empress Catherine the Great to an accident while attempting to have sexual relations with a bull or a horse. The sling broke, and the weight of the animal crushed her (Bullough in Matthews, 1994; Cornog & Perper, 1994; Friday, 1981). Also, of the inhabitants of Kamchatka in north-east Siberia, the women were formerly known to be “ greatly addicted to vice with dogs” (Bloch, 1933, p. 53; Masters, 1962). After the French Revolution, Germany also made a division between morality and law, but continued to view bestiality as in conflict with the law (Dekkers, 1994). The German penal code of 1871, revised in 1876, in its Article 175 states that acts against nature with animals shall be punished by imprisonment, and the convicted individual shall be deprived of his civil rights (Dubois-Desaulle, 1933). Until long after World War II, farmers in the German-speaking cantons of Switzerland were much less free to take liberties with their cattle than their French-speaking neighbors. Until 1969, anyone in Germany touching the genitalia of an animal risked not only a prison sentence but also the loss of his civil and political rights (Dekkers, 1994). According to L’Etalon Doux (1996), bestiality stopped being a crime in West Germany in 1969 due to “ lack of use.” In the former Eastern (communist) half of Germany, bestiality was not considered an offense (L’ Etalon Doux, 1996). The Hungarian penal code of 1878 carries the maximum penalty of one-year imprisonment for sexual relations with animals (Dubois-Desaulle, 1933). Hirschfeld (in Niemoeller, 1946b) points out that during World War I, Hungarian hussars used their mares for sexual purposes. In 1917, the Soviet Union started what was called a sexual revolution, and [CENSOR], bigamy, polygamy, adultery, homosexuality, and bestiality were removed from the penal code. This revolution resulted in a bourgeois morality, but the Stalin regime brought back, and even strengthened, many of the old laws (Gregersen, 1983). An article in the New York World-Telegram of December 30, 1932, related that an address was delivered on that date by Dr. H. S. England before the American Association for the Advancement of Science, in which he revealed that Dr. Elie Ivanoff, of Moscow, was experimenting with producing a hybrid between man and ape. The project was financed by the Soviet government, and the experiment was taking place in the wilds of Turkestan with nine female chimpanzees. The experiment was conducted through artificial insemination (A. F. N. in Dubois-Desaulle, 1933; Bagley, 1968; Blake, 1972; Niemoeller, 1946b). There has been no further reference to this experiment (Masters, 1962; Masters, 1966). In the above-mentioned address delivered in Atlantic City, in 1932, Dr. England further reported that the late biologist of Berlin, Dr. Herman Klaatsch, had conceived the idea of hybridizing the gorilla with the natives of what was then German West Africa, for the purpose of producing workingmen with powerful muscles and primitive minds. This project was halted by World War I (A. F. N. in Dubois-Desaulle, 1933), and apparently was not resumed (Bagley, 1968; Masters, 1962). During World War II, human-animal breeding experiments were conducted by Dr. Josef Mengele, a [CENSOR] physician of the notorious Auschwitz concentration and extermination camp. He was reported to be obsessed with bestiality, and was bent on creating a hybrid that could eventually replace slave labor for menial tasks. He used the large camp source of young Jewish and Polish girls in the Auschwitz concentration camp for this purpose. Mengele had his St. Bernard, Baron, copulate with approximately 500 female prisoners. He constructed a special rack for this purpose, where the woman was firmly strapped, with her legs spread wide (Blake, 1972; Rosenfeld, 1967; The Wild Animal Revue, 1992c). Dr. Mengele also had ponies have sexual intercourse with women. Another special rack was constructed for that purpose. Often, however, the part of the rack supporting the pony and preventing it from inserting his whole penis gave way. The pony’ s penis then ruptured the victim, who would bleed to death, while Dr. Mengele stood calmly by, taking notes (Rosenfeld, 1967; The Wild Animal Revue, 1992c). The editor of The Wild Animal Revue (1992c) points out that it is interesting to note that most historical accounts of Dr. Mengele ignore his bestiality crimes and obsession. He suggests that perhaps they were too taboo for the popular press at the time. Mengele’ s girlfriend, Irma Grese, who was an SS prison guard, in charge of 18,000 female prisoners at Auschwitz, would also use Baron as a sexual, sadistic agent on her prisoners (Rosenfeld, 1967). Klaus Barbie, the infamous “Butcher of Lyons,” used to force female prisoners to perform sex acts with animals as a means of degrading them, according to war crimes testimony. Over the years, there have also been persistent rumors that Hitler’ s mistress, Eva Braun, engaged in sex acts with dogs (The Wild Animal Revue, 1992c). Sex circuses which present sexual relations with animals as part of their show, were common in Paris, at least during World War II (Rosenfeld, 1967). In modern times, Aleister Crowley, the organizer of “ Love is the law” cult in Sicily, had his mistress and other female members of the cult engage in acts of bestiality with his selected sacred goat (Bagley, 1968). In 1963, a French anthropologist and biologist, Dr. Gustav Monteil, of the Rhodes-Livingstone Medical Centre in Livingstone, Northern Rhodesia, attempted to crossbreed humans with anthropoid apes. He argued that the apes’ blood and chromosome number are the same as in the human being (Masters, 1966). No further information was available on this project. Moreover, an (unknown) German survey conducted in 1989, covering some 3000 adults, showed that three percent of men and two percent of women admitted to having had sex with animals (L’Etalon Doux, 1996). According to Rosenberger (1968), bestiality is still very common in Europe. In Sicily, and parts of France, Germany, and Poland, priests still ask in the confessional if one has used an animal for “ bestial purposes of sex” (Rosenberger, 1968, p. 28). In Sicily and southern Italy, bestiality among herdsmen has been said to be of such proportions that it has been considered a national custom (Davis, 1954; Ellis in Niemoeller, 1946b). According to Bloch (1933), bestiality with nanny goats still occurs in south Italy. In the northern part of Europe, it is reported that the reindeer takes the place of the goat in Italy (Davis, 1954), and although he had never witnessed it for himself, Bloch (in Davis, 1954) states that in Bosnia, women sometimes copulate with dogs and cats. According to The Wild Animal Revue (1994/95), dog, snake, and pony sex shows exist in Italy. Both local and Libyan girls are employed for this purpose. There have also been at least two Italian animal pornographic films made involving horses. In Greece, although enforcement of moral laws is very strict, pony, donkey, and dog sex shows are still known to run from time to time. Cyprus offers dog, pony, and snake exhibitions. “Oriental girls” are hired as entertainers, have their passports taken, and are forced into prostitution and into performing in sex shows (The Wild Animal Revue, 1994/95). Dumont (1970) discusses the “ sexual resorts” found in Spain, where wealthy women are able to enjoy their bestial interests without interference. According to The Wild Animal Revue (1994/95), in Spain and Portugal, animal sex shows are run by local, Gypsy, North African and Arabic girls. There is a recent report of monkey sex shows in the south, with North African and Arabic women (The Wild Animal Revue, 1994/95). In England, dog, goat, pony, and bull sex shows have been documented in police records. Most shows are run by foreign nationals with girls from third world countries, usually non-English speaking. France is the same as England when it comes to sex shows, with additional snake and donkey sex shows. In Germany and Austria, there are dog, goat, and pony sex shows. The girls are usually Eastern European, Russian or Turkish. There are recent reports of Turks putting on underground shows in Germany, with various exotic animals, imported and trained just for those shows. No live animal sex shows are known in Belgium and Luxembourg (The Wild Animal Revue, 1994/95). In the Netherlands, anything is available concerning sex shows, and the sex acts with animals are both and heterosexual (The Wild Animal Revue, 1994/95). Issue number 8 of The Wild Animal Revue (1992d) describes live animal sex shows in Holland. In Scandinavia, not a lot is reported about animal sex shows, in spite of the lack of censorship and the generally relaxed attitude in Denmark (The Wild Animal Revue, 1994/95). Denmark is probably the only place where bestiality videos are legally produced and distributed. Issue number 1 of The Wild Animal Revue (1991) depicts an interview with Bodil Joensen, a Danish woman who has appeared in many animal pornographic movies. Magazines depicting pictures of sexual relations between humans and animals, such as Animal Bizarre, Animal Special, Dog Instruction, and Donkey Sex are very popular in Denmark (Donofrio, 1996). There is one report of a reindeer sex show in Norway, and there is a total suppression of all “ deviant” sexual activity in Finland (The Wild Animal Revue, 1994/95). Since the wall went down in Eastern Europe, there are increasing reports on all aspects of the sex industry, including dog and pony sex shows, as yet unconfirmed. The girls who are used for this purpose are local. Lately, there is an influx of Russian dog sex tapes, which may indicate that the same sources have been putting on shows as well. Hungary has the same generally relaxed attitude to sex as does Denmark, yet it is only rumor that Budapest is supposed to be the “ hotbed” of wild sex in Eastern Europe (The Wild Animal Revue, 1994/95). Also, in Germany, there is the Interessengemeinschaft Zoophiler Menschen (IZM — zoophile interest group) which is a support group for zoophiles (Stasya, 1996).
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QUOTE South and East Asia and OceaniaBullough (1976) relates that sexual relations with animals is not reported in Chinese annals or literature, and Dekkers (1994) states that there are few reports of bestiality from ancient China. Allen (1979), on the other hand, reports that the Chinese have the reputation for indulgence in “ bestiosexuality,” and blames customs and prohibitions which prevent the young man from mating with a “ normal love object.” According to Rosenberger (1968), bestiality is more common in the East than it is in the West. In fact, he relates that in the East, bestiality is the rule and not the exception (Rosenberger, 1968), and Rosenfeld (1967) adds that among ancient peoples, the Chinese are noted for their acts of intercourse with animals. In its 17 volumes which were published in London by the Burton Club, between the years 1885-1888, Thousand Nights and a Night, translated by the British explorer and orientalist, Sir Richard F. Burton, Chinese systematic bestiality with ducks, goats, and other animals is discussed (Trimble, 1969; Edwardes & Masters, 1977). Prince Chien, of the Han dynasty (221 B.C. — 24 A.D.), who was regarded as a sadistic degenerate, is said to have forced women to have intercourse with dogs (Bullough, 1976). Another notorious form of punishment for females in old China was the “ punishment by horse cock” (The Wild Animal Revue, 1992b). According to Waine (1968), in China, sexual relations with canine prospered both in the past and present. In old Shanghai, the exhibit of a young virgin being mounted by a dog was regularly offered in the brothel’ s sex shows (The Wild Animal Revue, 1992b). In ancient days, Pekinese dogs were bred and raised by eunuchs under close supervision of the Emperor himself. One of the eunuchs’ daily chores was to stretch the dog’ s tongue, massaging and pulling it. The royal preference for Pekinese probably precluded penetration possibilities, but the special treatment given to their tongues, and the common practice of puppy breast-feeding by privileged ladies, indicate dog-human sexual attitudes “ beyond the shadow of a doubt” (Waine, 1968, p. 49). The Pekinese was replaced by the Chow-Chow as Imperial Dog in following centuries. According to the testimony of “ dog lovers,” the Chow-Chow’ s genitals are appropriate for sexual involvement with humans (Waine, 1968). Other authors indicate that there was once a form of pleasure found among the wealthy and sophisticated men of the East, especially the Chinese. They were famous for their intimate relations with geese, and other birds, whose necks they wrung at the moment of orgasm in order to obtain added stimulation from the final spasms of the animal’ s anal sphincter (Davis, 1954; Dekkers, 1994; Greenwood, 1963; Mantegazza, 1932; Mantegazza, 1886 in Edwardes & Masters, 1977; Masters, 1962; Ramsis, 1969; Rosenberger, 1968; Rosenfeld, 1967). This form of bestiality is known as “ avisodomy” (Love, 1992). In the East, the harems were said to be “ hotbeds” of bestiality, where the unsatisfied concubines often found baboons far more gratifying than eunuchs or each other’ s tongues and fingers (Trimble, 1969). Sultans and other leaders of the East used animals to keep the women of their harems happy and satisfied. They usually kept a large number of giant dogs around to perform cunnilingus on the harem inhabitants. There were also apes that were trained to copulate with the women (Somers, 1966) and with men (Bagley, 1968). Among the Sedang (or Sedand) Moi of Indochina, it is believed that at some point, everyone was drowned in an overflow, except a dog and a woman, who cohabited and begot children. To this day, Sedang women are prohibited from eating the flesh of dogs because they are considered to be their husbands. The men believe that an animal that has had sexual relations with them may not be sacrificed since it is now the “wife” of a human, thus a human itself (Menninger, 1951). According to Tannahill (1992), the Mongols were and remained notorious for their zoophiliac habits, and according to Rosenberger (1968), the Tajiks and Ghilzais of Afghanistan are known to practice bestiality. Before communism in China, almost any sex show could be seen in Shanghai. Currently no animal sex shows are known to take place in China (The Wild Animal Revue, 1994/95). Dubois-Desaulle (1933) states that bestiality is still popular in the Orient, and The Wild Animal Revue (1994/95) relates that in Southeast Asia one can find sex shows with barnyard, domestic animals, snakes, and eels. Thailand offers the best sex shows with local girls (The Wild Animal Revue, 1994/95). Nowadays, people seek their sexual excitement in cities such as Bangkok, where taxi-drivers openly display on their dashboards a list of places that show various sexual specialities, among which is invariably “ girl with dog” (Dekkers, 1994). Singapore offers animal shows, as well as women-animal shows, with local performers. In Taiwan, dog and snake shows are known to exist, and the former French colonies of the Pacific Islands reportedly offer the best animal sex shows in that area (The Wild Animal Revue, 1994/95). According to Rosenberger (1968), there is very little bestiality among the Japanese. However, it is reported that an exhibit of a young woman being mounted by a dog is still the ultimate bachelor party extravaganza in modern day Japan, and that American G.I.s in Japan often encountered bestial sex shows (The Wild Animal Revue, 1992b). Trimble (1969) discusses a sex circus that took place in Japan, in the 1960s, and The Wild Animal Revue (1993) describes an underground animal sex show in Tokyo, as reported by a reader, demonstrating that sex shows, while discrete and quiet, do exist. Okinawa had a private Habu (local poisonous snake) show as late as 1992 (The Wild Animal Revue, 1994/95). In Korea, one can watch any animal sex show with a local girl (The Wild Animal Revue, 1994/95). Issue number 13 of The Wild Animal Revue (1996) describes such a live sex show in Korea, where women had sex with a goat, as reported by a reader who served in Korea in the mid 1970s. According to Gregersen (1983), both men and women Marquesans make use of animals for sexual outlets as an emergency practice. Women are known to induce dogs to perform cunnilingus on them, and men commonly copulate with chickens, dogs and horses (Gregersen, 1983). In Sumatra, people are said to be addicted to all kinds of “ vicious practices, bestiality among others” (Bloch, 1933, p. 46; Masters, 1962). Some of the Ponape men of the Caroline Islands insert a fish into a woman’ s vagina, and then slowly lick and suck it out as a form of foreplay (Love, 1992). Older women among the Trukese often entice dogs to perform cunnilingus on them by putting fresh coconut meat in their vaginas (Gregersen, 1983). In the Philippine Islands there are water buffalo, dog, pony, snake, and eel sex shows with local girls. The “ best places” are Manila and United States base areas. There is a reported monkey sex show outside of Cebu City (The Wild Animal Revue, 1994/95). Issue number 12 of The Wild Animal Revue (1995) describes a live sex show with a bull on a farm outside of Baguio, a resort, a few hours north of Manila, as reported by a reader who saw that sex show over twenty years ago. In Australia and New Zealand, dog, goat, pony, and bull sex shows exist. Shows are reportedly conducted in the background of some of the larger cities. Some ranches and sheep stations are reported to have goat and ram shows (The Wild Animal Revue, 1994/95). Also, it is reported that the Aborigines of Australia are known to practice bestiality (Rosenberger, 1968). Bestiality was very common among the Hindus (Rosenfeld, 1967). The Code of Manu, the first systematic coding of Hindu law, dating from about the first century A.D., reads: “A man who has committed a bestial crime... shall perform a Samtapana Krikkhra” (Bullough, 1976, p. 247). However, according to Bullough (1976), bestiality was tolerated under certain conditions in India, and Kautilya fined a person who copulated with animals only 12 panas, which was much less than for anal intercourse among humans. According to Rosenberger (1968), bestialists have never been punished in India. Portrayals of animal/human sexual contacts frequently appear in temple sculptures all over India (Bullough, 1976; Rosenfeld, 1967). Bullough (1976) points out that these may be more symbolic than representative of real life activities. The most vivid portrayals of bestiality are seen in the sculpture at the Black Pagoda at Konarak and in some of the temples at Bhuvanesvar (Bullough, 1976). Tantrism often portrayed man as a rabbit, bull or horse, and the woman as a doe, mare, or a female elephant. Individuals with animal faces are often pictured copulating, and Bullough (1976) suggests that in these cases, not all such representations are symbolic. Among the supernatural powers promised to practitioners of various yogic disciplines are those by which a person could become a beast, so that he could have sex with animals, and thereby experience sex in its totality (Bullough, 1976). In an early legend, Prajapati was said to have cohabited with the dawn goddess Ushas, who tried to escape him by assuming hundreds of different animal shapes. It was through such copulations that all animal species were produced. In Hindu mythology, Mallika, the wife of Prasenajit, used a pet dog for her sexual gratification and Prasenajit sought satisfaction with a goat (Bullough, 1976). There is a belief among some Indian people that they have descended from a woman of great beauty who copulated with a dog of very great stature and remarkable vigor (Dubois-Desaulle, 1933; Niemoeller, 1946b). It was reported that in India pet dogs and monkeys were kept in harems to service the women (Bullough, 1976, Ramsis, 1969), and that in the Indus Valley, monkeys were trained to “manipulate” the genitals of both men and women (Bagley, 1968; Masters, 1962). According to Donofrio (1996), in ancient India, the belief in transmigration of souls between animals and humans was combined with acceptance toward bestiality. According to Somers (1966), sexual relations with animals was accepted in India as a permissible sexual outlet, provided that the person had exhausted all options for human sexual contact. Sex with animals has always had special significance among the Hindus (Christy, 1967), especially among Hindu holy men (Masters, 1962). According to the Hindu tradition of erotic painting and sculpture, a human copulating with an animal is actually a human having intercourse with a god incarnated in the form of an animal (Money, 1986). Copulation with a sacred cow or monkey is believed to bring good fortune (Christy, 1967; Edwardes, 1959). “Many city youths have their first orgasm dangling from the rump of a sacred cow” (Christy, 1967, p. 146), although in an article on sexual problems of adolescence in India, Nagaraja (1983) states that only one percent of the adolescent population suffers from the “ abnormal desire” of bestiality (Nagaraja, 1983). Bagley (1968) reports that Hindu holy men had bestial relationships with sacred monkeys, and Rosenberger (1968) relates about the Hindus’ celebrations at the Holi festival, to honor the Goddess Vesanti. During this holiday, open human sexual relations are wildly practiced. Hindu males also reportedly copulate with cows and Hindu women masturbate and perform fellatio on bulls in order to be closer to God (Rosenberger, 1968). The Wild Animal Revue (1994/95) reports that in the Indian Ocean area, various animal sex shows with local girls are offered for tourists. Occasional water buffalo sex shows are mentioned. In the Indian Sub-continent (India, Bangladesh, Bhutan, Nepal, Pakistan and Sikkim), some sex shows are mentioned with bulls and dogs, and with local, sometimes under-aged girls (The Wild Animal Revue, 1994/95). Among the Tamils of Sri-Lanka, intercourse with goats and cows is said to be very common (Davis, 1954).Arab Countries, the Middle East, and AfricaAccording to Rosenfeld (1967) and Rosenberger (1968), the Arabs are the most dedicated bestialists on the face of the earth. Arabs practice bestiality primarily with goats, mares, sheep, sows, and camels, if the latter cooperate. Arab women reportedly have oral sex and intercourse with dogs whenever men are not available to please them (Rosenberger, 1968; Rosenfeld, 1967). Arab men believe that intercourse with animals increases virility, cures diseases, and enlarges their penises (Bagley, 1968; Dekkers, 1994; Rosenberger, 1968; Rosenfeld, 1967). Reportedly, bestiality is a normal way of life for the Arab. Children who masturbate are laughed at, and thus replace this sexual play with a more acceptable form of sex play — bestiality (Rosenfeld, 1967). Under Islamic law, the penalty for sodomy with an animal is death (L’Etalon Doux, 1996). Nevertheless, according to Bullough (1976) and Dekkers (1994), bestiality was tolerated in Islam. Although copulation with animals was to be despised, it was still considered better than “ zina,” which is adultery or fornication. According to Bullough (1976), Muslims assume a man has sex with an animal only when he is depraved or to prevent himself from committing “ zina.” If discovered, the animal was to be destroyed, and eaten, if of an edible species (Bullough, 1976). Rosenfeld (1967) relates that while the Koran forbids sexual relations with animals, Arabs ignore this religious law and do as they please. Interestingly enough, according to Edwardes (1959), Masters (1962), and Ramsis (1969), the Koran makes no mention of sexual relations with animals. Nevertheless, since bestiality was not specifically prohibited by the Prophet Mohamad, Arabs’ attitudes toward bestiality have never been too condemnatory (Masters, 1962). Today, intercourse with animals is considered a matter of personal taste and is at worst a slight sin. In ancient times, however, bestiality led to death by stoning of both man and animal. Through the years, this form of punishment was abandoned (Edwardes, 1959; Ramsis, 1969). A popular Arab saying is that “ the pilgrimage to Mecca is not complete without copulating with the camel” (Bagley, 1968; Edwardes, 1959; Masters, 1962), and Ramsis (1969) points out that the camel and the horse are favorite objects of bestiality to the Arab. Money (1986) reports that there are erotic paintings in the Middle East, three and four centuries old, in which men are depicted copulating with animals, and Braun (1967) and Dekkers (1994) relate a common joke: “Which is the only virgin in Arabia? ... the she-goat because she can run faster than any Arab” (Braun, 1967, p. 58). According to Waine (1968), Arab nomadic tribes used to indulge in sexual relations with the ass, goat, mare, or young camel. When stationary quarters were used by the Arabs, particularly those set up in areas away from the intense desert heat, the Saluki dog was used almost exclusively for the Arabs’ sexual animal appetite (Waine, 1968). Among some nomad tribes, intercourse with cattle is still regarded as a ritual of passage for adolescent males (Bullough, 1976). Bestiality is found only rarely among the Rwala Bedouins, occasionally in Central Arabia, and frequently among the semi-Bedouins of Northern Israel and Mecca (Gregersen, 1983; Masters, 1962). It was also reported that as recently as the early part of this century, the nomads’ practice of bestiality with their cattle constituted an ordinary feature of pastoral life among the Palestinian Arabs (Bagley, 1968; Masters, 1962), and Braun (1967) points out that Arabs and others in the Middle and Far East are commonly believed to have sexual relations with nanny-goats. In most Arab countries, young boys still have sex with mares and goats to beautify and enlarge their penises (Bledsoe, 1965). The Moors (Muslims in north-west Africa) believe that having sexual intercourse with a female ass on three successive days is a cure for gonorrhea (A. F. N. in Dubois-Desaulle, 1933; Bagley, 1968; Masters, 1962). Pre-pubescent Moorish boys also have intercourse with female asses in order to acquire sexual capacity and to make their penises grow (A. F. N. in Dubois-Desaulle, 1933; Masters, 1962). Boys of the Rif tribe in Morocco and Algeria are known to “ sodomize” she-asses believing it will enlarge their penises (Gregersen, 1983). The Muslims of Morocco have a similar belief, whereby fathers encourage sons to practice anal and vaginal intercourse with donkeys in order to make the penis grow (Dekkers, 1994; Edwardes & Masters, 1977; Rosenberger, 1968; Rosenfeld, 1967). Boyhood masturbation is scorned in favor of bestiality, and the sight of a group of young Moroccan boys taking turns mounting a donkey is accepted as merely comical (Edwardes & Masters, 1977). Grown-up men are ridiculed for the practice, but are not punished as long as they perform the act with their own livestock (Masters, 1962). According to Dekkers (1994), in Fez, Moroccan men have magic rites which enable them to have sex with 27 cows in one night. Dumont (1970) relates that there is a “ sexual resort” in Tangier where wealthy women enjoy their bestial interests without interference. According to Ramsis (1969) and Edwardes (1959), it is popular among Arabs to roll sleeping female crocodiles onto their backs, where they are helpless, and to have sex with them. This form of bestiality probably has religious roots. Legend has it that intercourse with a crocodile secures everlasting prosperity and virility (Edwardes, 1959; Ramsis, 1969). The King of Persia (circa 500 B.C.) trained warrior dogs and rewarded them by allowing the dogs to rape human slave girls (Waine, 1968). According to some earlier writers, Persians still practice bestiality as a cure for gonorrhea (Dubois-Desaulle, 1933; Krafft-Ebing, 1935). During the 1978 American conflict with Iran, the Little Green Book, with extracts from the writings of Ayatollah Khomeini was published. This book contains traditional ritualistically correct views on various issues, among them what to do with a sodomized camel (Gregersen, 1983). Bestiality is common among the Turks (Rosenfeld, 1967), who are known for having anal intercourse with mares (Bagley, 1968). A Turkish legend tells how ancestors of the Turks had been slaughtered in battle, leaving only one survivor, a small boy. A female wolf brought him food and fought off a soldier who was sent to kill him. He grew stronger under her care, and eventually had intercourse with her. She gave birth to 10 sons, among whom was Assena who later became King of the Turks (Douglas, 1992). Although an Islamic country, Turkey does not adhere to “ Islamic Law” as practiced elsewhere (L’Etalon Doux, 1996). In Turkey, some people regard bestiality as sinful only when it involves animals that are edible, such as cattle or sheep. Turks also believe that sex with a donkey makes the human penis grow larger (Gregersen, 1983). Today in Turkey, although enforcement of moral laws is very strict, pony, donkey, and dog sex shows are known to run from time to time. The last reported arrests for bestial activity were in 1993 and took place near the Kurdish refugee camps. Turkey is also supposed to have some “ camel and Eastern dances” sex shows, where local and other Arabian girls are employed (The Wild Animal Revue, 1994/95). According to Dubois-Desaulle (1933), bestiality is still popular in Egypt. There are stories about a human-animal sex circus in Cairo, as late as the early 1960s (Rosenberger, 1969), and it is reported that brothels in Cairo provide sex shows of women and mule stallions (Hirschfeld, 1948; Ullerstam, 1966). In modern times, Egyptian shepherd boys are well known for engaging in sexual relations with animals in their herd. Egyptians especially favor fellatio, and rub honey or candy on the penis to encourage the suckling of lambs and goats (Bagley, 1968; Edwardes, 1959; Masters, 1962). Braun (1967) mentions the notorious side-shows in Aden, Port-Said, Cairo, and Alexandria that offer tourists sex exhibitions in which animals play an important part. According to The Wild Animal Revue (1994/95), despite rising fundamentalism in North Africa and Arabia, dog, snake, and pony sex shows do exist there. In Lebanon, Beirut was known as a “ hot place” for bestiality in the 1960s (The Wild Animal Revue, 1994/95), and according to Dubois-Desaulle, in 1933 bestiality was still very popular in Syria. Dekkers (1994) further reports that Algerians boys still have sex with she-asses because marital dowries are so high they cannot afford to get married and have sex with their wives. In Africa, sexual acts between humans and animals were not punished or even considered socially unacceptable among the Kusai and Masai tribes (inhabitants of Kenya and Tanzania). On the South Sea Island of Kusai, men are reported to use cattle occasionally as sexual objects (Dekkers, 1994; Ford & Beach, 1951). Masai male adolescents frequently use female donkeys as a sexual outlet (Dekkers, 1994; Ford & Beach, 1951; L’Etalon Doux, 1996), and as practice, since they believe it improves their lovemaking (Sparks, 1977). The Suaheli (Bantu people of Zanzibar/Tanzania) and Arabian fisherman along the coast of Africa, near Mombasa, Kenya, until a hundred years ago, believed that unless they had anal sex with the sea-cows they netted, they would be dragged out to sea the next day and drowned by the dead sea-cow’ s sister. Many people would therefore make the fishermen swear, by the Koran, that they did not have sex with the sea-cow they were selling at the local market (Bledsoe, 1965; Love, 1992). Sparks (1977) believes this custom continues. Other authors have reported that sodomy in the form of sexual intercourse with nanny-goats has been observed in Zanzibar/Tanzania (Bagley, 1968; Bloch, 1933; Masters, 1962). Female apes were reportedly seducing travelers by displaying and fondling their sexual organs, and male apes have been known to rape women in the Near East (Ramsis, 1969). At El Yemen, trained baboons were popular sex partners for both men and women, and the women in Abyssinia (Ethiopia) and the Sudan used to smuggle dog-faced apes (girds) into the harem and have sexual relations with them (Bagley, 1968; Edwardes, 1959; Masters, 1962). It is also said that the Ethiopians had a dog King for over a decade, whose “wife” was one of the native girls (Waine, 1968). Among the Manghabei of Madagascar, bestiality with calves and cows has been observed to be practiced openly by children and adults alike (Bagley, 1968, Masters, 1962). It is further reported that tribal women in Africa, in the absence of male hunters, found the Basenji dog quite sexually proficient (Waine, 1968). The people of the Hottentot tribe, nomadic people in south-west Africa, do not consider bestiality to be immoral; they do, however, regard [CENSOR] in the same negative light as Western people (Rosenberger, 1968). Many tribes in Central Africa still believe animals to be the ancestors of human beings (Rosenberger, 1968). In Voodoo ceremonies, as well as some other religious and magical rituals, individuals believe themselves as transformed into animals, and have sexual relations either with other humans or with animals of the kind they believe themselves to be (Masters, 1962). Formerly, animal contacts were a part of the Ibo (Nigerian tribe) male coming of age ritual. Every boy had to copulate “ successfully” with a specially selected sheep, to the satisfaction of a circle of elders who witnessed the performance. Among the Yoruba (another tribe in Nigeria), there was the custom that a young hunter had to copulate with the first antelope he ever killed, while it was still warm (Gregersen, 1983). The Wild Animal Revue (1994/95) reveals that in the Sub-Saharan Africa, around cities and tourist areas, there are sex shows and an occasional sex circus with a wide variety of animals. Most shows use dog, pony, an occasional zebra, or wild ass with local girls.
QUOTE South and Central AmericaThe Inca civilization extended down the Pacific coast from Columbia to Chile and inland to the Andes. In their sexual mores, anal intercourse and bestiality were punishable by hanging. Included within the Inca empire were the Chimu, who had taken over an earlier Mochica civilization. Much of the pottery which had been collected by the Larco family, on whose property some of the first finds were found, and which are preserved in the Rafael Larco Herrera Museum in Peru, dates from before 1000 A.D. and represents the Mochica people (or Moche). The pots are decorated with what nowadays can be classified as erotic subjects. Six percent of these archaeological specimens depict bestiality of both men and women with various animals (Bullough, 1976; Dekkers, 1994; Tannahill, 1992), against only three percent of homosexuality themes (L’Etalon Doux, 1996). In South America, several groups have made use of the llama or related alpaca for sexual outlets (Gregersen, 1983). There was also an ancient law in Peru, forbidding bachelors from having female alpacas in their homes (Mantegazza, 1932), because of the many reported cases of bestiality (Kullinger, 1969; Maybury, 1968), as well as forbidding men who were unaccompanied by women from herding llamas (Menninger, 1951). According to some, people in Peru believe that syphilis is a special disease of the alpaca, which is transmitted to man by this animal through sexual relations (Bagley, 1968; Mantegazza, 1932; Masters, 1962). In South and Central America, bestiality was so prevalent when the Spaniards arrived, that the priests included the sin of bestiality in their confessional protocol (Dekkers, 1994; Rosenberger, 1968). In South America, cow-copulation by men is not only common among certain Indian tribes, but also in the cities and towns of various countries. Several Indian tribes in Central and South America still believe that animals are the ancestors of human beings (Rosenberger, 1968). Sexual contacts with animals are said to play an important part in the sex life of almost everyone in the Kagaba, an agricultural society in northern Columbia (Gregersen, 1983). There is an ancient pre-Columbian belief among Indians of the Caribbean coast of Columbia, that adolescent males will not achieve competence in marriage unless they practice intercourse with donkeys (Money, 1986). In his doctoral dissertation, Penyak (1993) attempted to understand the diverse social norms that existed in central Mexico from 1750 to 1850, by examining written and verbal expressions of sexuality, including bestiality. Although bestiality was considered a much more serious offense than masturbation, not one of the 33 men accused of bestiality during this period was put to death. Sentences usually ranged from three to 10 years of imprisonment, depending on the amount of time the accused had already spent in jail, and could include anything from forced military service and hard labor on public projects to prayers. The animals, however, were routinely destroyed (Penyak, 1993). Those charged with bestiality tended to be young, single males. The average age of the accused, out of an available sample of 16, was 13.75 years. Seventy percent were single, 24 percent married, and six percent were widowers. Indians, who comprised the highest percentage of people living in rural areas at that time, were more likely to be accused of this crime. In 27 cases, 41 percent involved female asses, 26 percent mares, 19 percent female dogs, 11 percent female mules, and four percent were female goats. Sexual deprivation and lack of other sexual outlets were common excuses used by the men to explain why they had satisfied their sexual appetites with animals (Penyak, 1993). In an analysis of Latin American (Mexican, Cuban) pornography of the 1930s through the 1950s, Di- Lauro and Rabkin (1976) found that bestiality was a common theme. Films such as Rin Tin Tin Mexicano, A Hunter and His Dog, Rascal Rex, and El Perro Masajista all depict bestiality acts. The Wild Animal Revue (1991b) further describes a series of 8mm stag films, which appeared during the early 1930s, known as the “Mexican Dog” series. Issue number 11 of The Wild Animal Revue (1994/95) describes Brazilian donkey films. Issue 10 of The Wild Animal Revue (1994) describes a live animal sex show in Mexico, as related by a reader who attended the Intelligence School at Fort Huachuca, Arizona, in 1980, and did a few “ cross border” raids. Issue 11 (1994/95) describes a live sex show in Juarez, Mexico, in 1958, as reported by a reader, who was selling Bibles to the GIs at Fort Bliss, and happened to see a “ horse show.” The animal sex shows in Mexico have declined since the days of the 1950s and 1960s. There are still rumors, however, of the famous donkey shows (The Wild Animal Revue, 1994/95). Dumont (1970) discusses “ sexual resorts” in Brazil and in Mexico, to which wealthy women travel to enjoy their bestial interests without interference (Dumont, 1970). In Balboa, Panama, there used to be night clubs that featured a donkey having intercourse with a woman (Bryant, 1982). Dog, pony, and barnyard sex shows, involving local girls, still exist in Central America, and live sex shows are becoming more prevalent in Panama, due to the rise in drug use and the desire for tourist dollars. Local girls are mostly used. There has always been an underground trade in animal videos and magazines, and United States Customs occasionally checks tapes coming in from Panama (The Wild Animal Revue, 1994/95). In Cuba, before the days of Castro, sex shows with animals were common in brothels, but Castro closed down all the brothels (Dekkers, 1994; Rosenfeld, 1967). There are currently no reports of animal sex shows in Cuba, and all the animal films that were shown before Castro’ s time, in little porn theaters, have disappeared (The Wild Animal Revue, 1994/95). Brazil is especially known for its sex shows, and some of the latest animal porn films are from this country. Rio has shows in a section of the city which is not safe for foreigners. Costa Rica, Belize, and Guatemala all have underground shows. There are some dog and pony sex shows in the Caribbean, usually on the poorer islands, using local girls. There are no reports of animal sex shows in Haiti, since almost all animals have been eaten for food (The Wild Animal Revue, 1994/95). In an ethnographic doctoral dissertation on the gaucho population living on the border of Brazil and Uruguay, Leal (1989) provides an analysis of the gauchos’ life style, which includes bestiality. The gauchos are horsemen and ranch workers. Most of the gauchos live segregated from women on the ranches where they work. They form a very specific masculine culture, which glorifies such values as honor, freedom, righteousness, and bravery. The gauchos understand bestiality as a legitimate practice within a group where the dominant cultural belief consists of mastering the wild. A sexual relationship with certain animals is not only a sanctioned practice within this group, but is seen throughout south Brazil as a herdsmen’ s or rural tradition. “Barranquear” is the regional term used to refer to male sexual relationship with animals, usually mares (Leal, 1989). For the gauchos, sexual relations with animals is a common practice of male sexual initiation in this pastoral region, although it is not restricted to rural areas. In the towns and cities of this region, bestiality is just another form of sexual play among male teenagers. It is tolerated by society as part of growing up and as a necessary erotic experience. Bestiality within this more urban context is practiced with hens, ewes, sows, cows, mules, and mares, but not with cats nor dogs. It is considered funny and an indication of manliness to engage in such sexual initiations. A group of boys will hold the animal while one of them has intercourse with it (Leal, 1989). There is a sort of hierarchy of animals to be followed in the “ barranqueamento.” The sequence starts with the chicken and culminates with the mare. Chickens are for small and young boys. Although this hierarchy is desired in the sequence of sexual achievement toward manhood, contradictorily it is also the subject of ridicule. To have intercourse with a chicken means that the boy was unable to have it with anything or anyone else (Leal, 1989). In the state of Rio Grande do Sul, there is an annual gaucho music festival, called the “ Festival da Barranca.” Barranca means bestiality. It is the only festival of this type to which women are not admitted, and the only one that is secret. No one knows where or exactly when it will happen. The festival lasts four days, and about 100 to 150 men participate in it. The male secrecy implies publicly that bestiality is practiced in this festival (Leal, 1989). Leal (1989) relates that the majority of adult males from pastoral regions, including urban areas, have experienced bestiality at least once in their lifetime. Most gauchos do not engage in this practice as a regular activity. Nevertheless it is an important part of their customs. Yet, a few among them have “ affairs” with animals, usually a mare, and usually with the same animal on a regular basis. For the gauchos, bestiality also shows courage, and the wilder the animal in the animal hierarchy, the more prestigious is the act. Leal (1989) further suggests that symbolically, by penetrating the mare, the man has a stallion’ s penis. Leal (1989) points out that in Brazil, there is no legislation against bestiality, either under criminal or civil law. It is an offense only when it is done in a public area. The author further relates a proverb from Brazil that says: “Not every woman is a cow, but every cow is a woman” (Leal, 1989, p. 248).Native Americans, Canadians and EskimosAmong native Americans, bestiality varied from tribe to tribe, yet, female bestiality seems to have been very rare among American Indians (Rosenberger, 1968). Deutsch (1948, in Donofrio, 1996) reports that from a 13 year study done in the 1930’ s and 1940’ s with 550 Navaho Indians (in New Mexico, Arizona, and Utah), it was found that married men occasionally engaged in bestiality while out herding alone. Unmarried girls engaged in bestiality as well. According to Gregersen (1983), bestiality is said to have been unknown among the Chiriguano (the author probably meant the Chiricahua — native Americans who live in Oklahoma and in New Mexico), but common among the Crow (native Americans who live in the upper basins of the Yellowstone and Bighorn rivers, in eastern Montana) who had no scruples about having sexual relations with mares and wild animals that had just been killed in the hunt. Although all forms of animal sexual contacts are taboo among the Ojibwa (native Americans and Canadians who live in Michigan, Wisconsin, Minnesota, and Ontario), Ojibwa women make use of dogs, while Ojibwa men have sexual relations with dogs, bears, moose, beavers, caribou, and porcupines (Gregersen, 1983). Cases of bestiality among the Mohave (native Americans who live along the Colorado river in Arizona and California) are known to have involved mares, female asses, heifers, sows, and hens (Menninger, 1951). Bestiality is fairly common among the Hopi Indians in north Arizona (Dekkers, 1994; Ford & Beach, 1951), who regard sex with animals unemotionally, with neither guilt nor affection. Bestiality is not considered socially unacceptable (L’Etalon Doux, 1996), and Hopi men are reported to have intercourse with burros, dogs, horses, sheep, and chickens (Ford & Beach, 1951). Hopi boys are sometimes directed to animal contacts so that they will leave girls alone (Gregersen, 1983; Rosenberger, 1968). The Sioux (native Americans of the Great Plains) and the Apache (native Americans in south-west U.S. and in north Mexico) had similar views. The Plains Indians (a number of native north American tribes that inhabited the Great Plains, and followed the buffalo) were known to experiment with colts and to use freshly slain animals for sexual purposes (Rosenberger, 1968). In the Canadian Indian tribe of the Salteaux, sexual relations between women and dogs are reported. It is also reported that hunters have sex with moose and with female bears they have shot, before the animals get cold (Menninger, 1951). Sexual acts between humans and animals were not punished or even considered socially unacceptable among the Kupfer Eskimos (L’Etalon Doux, 1996). Among the Copper Eskimo, intercourse between men and live or dead animals is not infrequent and is not prohibited (Ford & Beach, 1951).The New World — The American ColoniesSome sexologists and historians believe that bestiality was more common in Colonial America than it is now. This is primarily because farming was the main occupation in all the colonies (Rosenberger, 1968). There is a theory that the widespread plague of syphilis which swept through Europe in the 16th century was started by sailors who returned from the New World, after having had sexual intercourse with girls who lived there. These girls acquired the disease from the local cow-boys who had sexual relations with their cattle (Greenwood, 1963). Colonial laws against bestiality required harsh punishment, since the colonists believed that these relationships could have reproductive consequences of monstrous offspring. Therefore, the colonists made sure that the person as well as the animal was executed (D’ Emilio & Freedman, 1988). Although executions were rare, D’ Emilio and Freedman (1988) point out that sexual experimentation with animals was as widespread in colonial America as in other agricultural societies. D’ Emilio and Freedman (1988) relate that the crime of sodomy, in colonial America, was not equivalent to the contemporary concept of homosexuality. Sodomy was perceived as any “ unnatural,” non- procreative sexual relations between two men, a man and an animal (technically considered buggery or bestiality), or even between a man and a woman. Dekkers (1994) adds that in colonial times, intercourse with blacks was a worse kind of bestiality for a white person than with a cow or a pig. In Plymouth Colony, a divorce law enacted in 1639 mentions bestiality specifically as a reason for divorce (L’Etalon Doux, 1996). The Pilgrim colony also prescribed death for the person engaging in bestiality, and destruction of the animal. The colony of Pennsylvania ordered life imprisonment and whipping of the person involved in bestiality, at the discretion of the court. The “ buggery” law of the Rhode Island colony referred to the English common law of 5 Eliz. 17 as justification for the death penalty for human-animal sexual contact (Bruno, 1984). Katz, in his book American History (in Bruno, 1984), quotes post-colonial Virginia law which prescribed castration as a remedy for bestiality. The first recorded instance of bestiality in the New World took place in 1642 in a village near Plymouth Colony. Thomas Granger, a 16 or 17-year-old servant confessed and was found guilty of having sexual contact with a mare, a cow, two goats, five sheep, two calves, and a turkey. The court ordered a lineup of sheep so that the boy could identify his sexual partners. All the animals involved were slaughtered and burned in front of him, and the boy was executed on September 8, 1642 (Bullough in Matthews, 1994; D' Emilio & Freedman, 1988). According to Dekkers (1994), also in 1642, eighteen year old William Hacket, was sentenced to death in colonial Massachusetts for inserting his penis into a cow. Connecticut Colony “ Capital Laws” stated that any man or woman who had sexual relations with a beast, “ or bruite creature by carnal copulation,” would be put to death, and the animal slain and buried (Bruno, 1984, p. 194). On June 6, 1662 (Dekkers believes it was in 1642), at New Haven, Connecticut, a 60-year-old man named Potter, was executed for engaging in bestiality. He had been a member of the Church for 20 years, and was noted for his devotion in worshiping and praying, and for his zealousness in reforming the sins of other people. Yet, he had engaged in bestiality for approximately 50 years. Before Potter was executed, his cow, two heifers, three sheep, and two sows were killed before his eyes (Bagley, 1968; Evans, 1987).The United States of AmericaAccording to Chideckel (1938), the practice of bestiality is more common in Europe, Asia, and in Latin countries than in the United States. Masters (1962) and Kinsey et al. (1948) relate that bestiality is more prevalent in western America than in other places in the United States, and Ramsis (1969) reports that in America, bestiality cases (people who were caught) have been most frequent in the South, and most often involved blacks. Others say that in American society, bestiality is found most frequently among adolescent males, who grow up on farms (Ford & Beach, 1951; Kinsey et al., 1948), and according to Bloch (1933), in Hawaii, the prevalent promiscuity produces universal homosexuality, sodomy, and bestiality. In 1848 and in 1884, there were reports of births in the United States of creatures with dogs’ heads (Masters, 1966). In 1892, a sexual performance between a prostitute and a Newfoundland dog was witnessed in San Francisco. The woman afterward declared that once a woman copulated with a dog, she would no longer desire a man (Davis, 1954). In the Los Angeles area, there used to be a club in the 1960s, of “ sophisticated sexualists” who met once a month and held orgies, where sex with animals was reportedly part of the party (Bagley, 1968). Bryant (1982) relates that in recent years, there have been reports of individuals involved in the swinging circles arranging animal-human sexual contacts for the stimulation and sexual gratification of themselves and others in the group. Waine (1968) reveals that the business of party dog training (training dogs for sexual performances with humans) is one of the best kept secrets of our modern society, yet it flourishes in every major city in the United States. According to Dumont (1970), there used to be a guest ranch in Texas, as late as 1970, which arranged sexual relations between the guests and various horses trained for performing sexual acts. Dumont (1970) interviewed a wealthy woman, from New York, who was one of the founders of the “ super sexualists” organization, whose members include a select number of successful women, very active in the art world. This organization centers on the sexual use of snakes and other reptiles. The Pet Book series from Greenleaf Classics in San Diego, California, has flourished since the early 1970s. The Pet Books are explicit, and intend to excite the erotic fantasies of men and women who enjoy fantasizing about sexual relations with animals (The Wild Animal Revue, 1991). Bagley (1968) reports on a sex show with animals in a town near Atlanta, Georgia. A full length, underground movie was also reportedly shown in some San Francisco adult movie theaters a few years ago. The film was called Animal Lovers and portrayed the female star engaging in intercourse with various types of animals including a dog, a donkey, and a pig (Bryant, 1982). There are also the Color Climax’ 8mm animal films, such as Dog Fuckers, Horse Lovers, and Horsepower, all from 1970. Another two 8mm stag films appeared in the early 1970s in which porn star, Linda Lovelace, had sex with a large dog. Lovelace, however, has denied her participation in such films (The Wild Animal Revue, 1991). In recent years, the Broadway theater has been increasingly open in its portrayal of the full spectrum of sexual themes and activities. One such production, Futz, depicted the theme of bestiality (Bryant, 1982). According to Stayton (1994), sodomy laws in the United States still reflect an intolerant attitude toward non-procreative sexual behavior. The laws do not differentiate most of the time between single or married, heterosexual or , men or women (Stayton, 1994). For example, heterosexual oral sex is illegal in Alabama, Arizona, Florida, Idaho, Kansas, Louisiana, Massachusetts, Minnesota, Mississippi, Georgia, North and South Carolina, Oklahoma, Oregon, Rhode Island, Utah, Virginia, and in the District of Columbia. Men whose erections show through their clothes face the law in Arizona, Florida, Idaho, Indiana, Massachusetts, Mississippi, Nebraska, Nevada, New York, Ohio, Oklahoma, Oregon, South Dakota, Tennessee, Utah, Vermont, Washington DC, and Wisconsin (Shook & Meyer, 1995 in Marie Claire, 1996). Nevertheless, since in the United States bestiality is lumped together with homosexuality as “ sodomy,” the prosecution of the former has declined with that of the latter (Dekkers, 1994). Issue number 5 of The Wild Animal Revue (1992) discusses the Advent Partners, Ltd, which is a 20- year-old organization with 8,000 members world wide. The organization was founded by Dr. B., a psychiatrist specializing in family and sexual dysfunction counseling. He and his wife developed a sixty day treatment program for couples who experience lack of sexual desire and pleasure. During this treatment program, couples were exposed to and experimented with various sexual techniques, including sex with animals. Around 1992, Advent Partners solicited letters from its membership regarding their experiences with animal sex. Out of 3809 responses, 536 have had direct and complete sexual encounters with animals as a regular part of their sex lives. The other 3273 have used this type of sex as a form of sexual fantasy, and said that they are open to trying it. The article further points out that a major university is conducting a study of the Advent Partners membership, regarding their use of the sexual techniques developed by Dr. B. and his wife. I tried sending a letter to Dr. B., but received no answer. The editor of The Wild Animal Revue later told me that he lost contact with the Advent Partners, Ltd, and that he does not know whether this story is true. Regarding sex shows: there are reports of underground private local animal shows in the United States and Canada, but nothing organized. At one mid-Western high school, the football team still gets a “ goat show” after “ home coming,” reportedly, a tradition for over 20 years (The Wild Animal Revue, 1994/95). There were also reports about some wild animal sex shows during construction of the Alaskan pipe line. Some years ago, a girl from New Orleans put on dog shows at private clubs around the country. She got $1500 for a performance (The Wild Animal Revue, 1994/95). In January of 1992, Mark Matthews, the author of The Horseman (1994), founded the Zoophiliac Outreach Organization (ZOO). ZOO offers non-professional peer-group advice and mutual support (Matthews, 1994; Stasya, 1996).Now you can spend all that research time you just saved cuddling animals
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T., Gagnon, J. H., Laumann, E. O., & Kolata, G. (1994). Sex in America: A Definitive Survey. New York: Little, Brown and Company. Miletski, H. (2001). Zoophilia — Implications for Treatment. Journal of Sex Education and Therapy. (26)2. 85-89. Miletski, H. (2000, December). Bestiality/Zoophilia — An Exploratory Study. Scandinavian Journal of Sexology. 3(4). 149-150. Miletski, H. (August 28-October 29, 2000). The secret life of zoophiles — what you don’ t know about sex with animals [online]. www.ThePosition.com. Miletski, H. (1995). Mother-Son [CENSOR]: The Unthinkable Broken Taboo: An Overview of Findings. Brandon, VT: The Safer Society Press. Moll, A. (1933). Libido Sexualis. New York, NY: American Ethnological Press. Money J., & Pranzarone, G. F. (1993). Development of paraphilia in childhood and adolescence. Child and Adolescent Psychiatric Clinics of North America. 2(3). (463-475). Money, J. (1981). Paraphilias: Phyletic origins of erotosexual dysfunction. 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Girard, Kansas: Haldeman-Julius Publications.Niemoeller, A. F. (1946b). Bestiality in Ancient and Modern Times. Girard, Kansas: Haldeman-Julius Publications. Penyak, L. M. (1993). Criminal Sexuality in Central Mexico, 1750-1850. Doctoral Dissertation. The University of Connecticut. Peretti, P. O., & Rowan, M. (1983). Zoophilia: factors related to its sustained practice. Panminerva Medica. 25. (127-131). Queen, C. (1997, January). Talking with animals. Black Sheets. 10. (14-15). Ramsis, J. A. (1969). Casebook: Animal Love. Pendulum Books, Inc. Rappaport, E. A. (1968). Zoophily and zooerasty. Psychoanalytic Quarterly. 37. (565-87). Ratliff, D. H. (1976). Minor Sexual Deviance: Diagnosis and Pastoral Treatment. Dubuque, IA: Kendall/Hunt Publication Co. Richard, D. (2001). Forbidden love: viewing the question of animal love from two sides. Contemporary Sexuality. 35(10). (1, 4-7). Rosenberger, J. R. (1968). Bestiality. Los Angeles, CA: Medco Books. Rosenfeld, J. R. (1967). The Animal Lovers. Atlanta, GA: Pendulum Books. Russell, L. (1971). Perversions. Greenleaf Classics, Inc. Salisbury, J. E. (1994). The Beast Within -- Animals in the Middle Ages. New York: Routledge. Shenken, L. I. (1964). Some clinical and psychopathological aspects of bestiality. Journal of Nervous and Mental Disease. 139(2). (137-142). Shepherd, R. (1996). Fur of the Beast: The Life and Loves of a Dog Lover. Unpublished Manuscript. Somers, J. E. (1966). Sick Sex. Hollywood, CA: Venice Publishing Corporation. Sparks, J. (1977). The Sexual Connection — Mating the Wild Way. New York, NY: McGraw-Hill Book Company. Stasya. (1996). Stasya’ s Home Page [online]. Http://www.av.qnet.com~stasya. Stayton, W. R. (1994). Sodomy. Human Sexuality: An Encyclopedia. Bullough, V. L., & Bullough, B. (Eds.). New York: Garland Publishing, Inc. (568). Steirmann, M. (1966). The Bizarre Sex. N. Hollywood, CA: Victory Books. Stekel, W. (1952). Patterns of Psychosexual Infantilism. New York: Liveright Publishing Corporation. Stoller, R. J. (1975). Perversion: The Erotic Form of Hatred. New York, NY: Pantheon Books. Stone, J. (1992). A psychoanalytic bestiary: The wolff woman, the leopard, and the siren. American Imago. 49(1). (117-152). Storr, A. (1964). Sexual Deviation. Baltimore, MD: Penguin Books. Story, M. D. (1982). A comparison of university student experience with various sexual outlets in 1974 and 1980. Adolescence. 17(68). (737-747). Sword, R. O. (1978). Sexual deviancy. Human Sexuality for Health Professionals. Barnard, M. U., Clancy, B. J., & Krantz, K. E. (Eds.). Philadelphia: W. B. Saunders Company. (191-211). Tanka, S. (1995). Shuunka’ s View of Zoophilia and Zoosexuality [online]. Shuunka@netcom.com. Understading Bestiality and Zoophilia Taylor, T. (1996). The Prehistory of Sex. New York: Bantam Books. The American Association for Sex Educators, Counselors, and Therapists. (1996, November). Contemporary Sexuality. 30(11). The Humane Society of the United States. (1998). The First Strike Campaign: Animal Sexual Abuse Information Packet. Washington, DC. The Institute for Advanced Study of Human Sexuality. (1984) The Standard Operating Procedures Handbook for Faculty and Students. San Francisco, CA. The Office of the Federal Register, National Archives and Records Administration. (1995, April 1). Code Of Federal Regulations (21 CFR 50.20 & 50.25). (Rev. Ed.). Washington, DC. The Society for the Scientific Study of Sexuality. (1996). Sexual Science. 37(2). (5). The Wild Animal Revue. (Summer, Fall 1996/Winter 1997). (14). The Wild Animal Revue. (Winter 1995/96, Spring 1996). (13). The Wild Animal Revue. (Spring, Summer, Fall 1995). (12). The Wild Animal Revue. (Fall/Winter 1994/1995). (11). The Wild Animal Revue. (Spring/Summer 1994). (10). The Wild Animal Revue. (1993). (9). The Wild Animal Revue. (Fall 1992d). (8). The Wild Animal Revue. (Summer 1992c). (7). The Wild Animal Revue. (Spring 1992b). (6). The Wild Animal Revue. (Winter 1992). (5). The Wild Animal Revue. (Spring 1991b). (2). The Wild Animal Revue. (Winter 1991). (1). Tannahill, R. (1992). Sex in History. (Rev. Ed.). Scarborough House/Publishers. Trimble, J. F. (1969). Female Bestiality. Torrance, CA: Monogram Publications, Inc. Ullerstam, L. (1966). The Erotic Minorities. (Originally published in Sweden in 1964). New York, NY: Grove Press, Inc. Waine, W. W. (1968). Canine Sexualis. San Diego, CA: Publisher’ s Export Co., Inc. Zillmann, D., Bryant, J., & Carveth, R. A. (1981). The effect of erotica featuring sadomasochism and bestiality on motivated intermale aggression. Personality and Social Psychology Bulletin. 7(1). (153-159).
Interesting read, I would have thought that sexual interaction with cats/felines would have been more prevalent in egypt as opposed to the other animals listed, since they were a common and highly respected species (aka bast the cat goddess).I didnt know about their crocodile thing though, that was interesting =P
Great series of posts, faunak8! Very informative. A 10 for you.LTD
I agree, great post Faunak8.As a sidenote, napoleonic soldiers were known for having goats among the troop, dressed and make uped as women for sexual release.In modern day Mexico (northern border) are zoo shows, although I think noone on his senses would risk going into drug lord controled areas just for the kicks.
HAHA that answered ALOT great read
QUOTE (Faunak8 @ Jun 24 2009, 08:35 PM) Excerpted from "Understanding Bestiality and Zoophila" by Hani MiletskiQUOTE BESTIALITY AND ZOOPHILIA THROUGHOUTHISTORY AND IN VARIOUS CULTURESThe following is a literature review of bestiality and the attitudes about it throughout history and in various cultures. (Some of the sub-sections are short while others are much longer, depending on the amount of information available on the particular period in history and/or culture).All the opinions presented here are taken from the literature. Most of the material reviewed and discussed is anecdotal, some is unbelievable, and occasionally authors provide conflicting data. It is important to take into consideration that many of the facts and views presented here came from works that are highly questionable with regard to their validity. Other than the biblical text, which I could read in the original Hebrew and understand its context, I was unable to confirm the data reviewed and presented here.Prehistoric TimesMany discoveries of paintings and carvings showing humans and animals having sexual relations have been found in various ancient religious temples (Davis, 1954), indicating the pre-occupation of ancient man with bestiality (Stekel, 1952). According to Rosenberger (1968), the practice of human-animal sex began at least in the Fourth Glacial Age, between 40,000 and 25,000 years ago, while Garrison (1959) relates that the process of domestication of animals was virtually completed by man before the beginning of recorded history. According to Taylor (1996), an engraved bone rod from the cave of La Madeleine, France, from the later Ice Ages (around 25,000 years ago), depicts a lioness licking the opening of either a gigantic human penis or a vulva. An Iron Age cave painting from the seventh century B.C., from Val Camonica, Italy, portrays a man inserting his penis into the vagina or anus of a donkey (Gregersen, 1983; Taylor, 1996), and ancient rock art discovered in Siberia depicts men copulating with moose (Taylor, 1996). In 1889, further drawings were discovered on cave walls in France. In one cave, in Font-de-Gaume Breuil, colored stone engravings of men mounting animals that resembled cows, were uncovered (Rosenberger, 1968). A rock drawing from Ti-m- Lalan, Fezzan (5000 B.C.), shows an animal resembling a fox/dog copulating with a woman (Neret, 1994). Depictions of bestiality were also found in rock paintings in Bohuslan, southwestern Sweden, from the Bronze Age (the 2nd millennium B.C.), in which a man is inserting his penis under the tail of a large quadruped (Dekkers, 1994; Liliequist, 1988). According to Waine (1968), cave drawings of the Stone Age leave no doubt that our prehistoric ancestors enjoyed frequent and pleasurable sexual relations with their half-wild dogs. Moreover, the fact that these drawings have an integral part in a clan’ s family history, indicates that it was a common act (Ellison, 1970; Waine, 1968). Even if these ancient men did not have sexual intercourse with animals, they evidently desired it and depicted their desire in cave drawings (Rosenberger, 1968). Taylor (1996) theorizes that bestiality scenes in rock art seem to stress the power of the human male’ s penis; nevertheless, bestiality may well have been a part of Neolithic life.Ancient Near EastArcheological findings demonstrate that bestiality was practiced in Babylonia, the ancient empire in Mesopotamia, which prospered in the third millennium B.C.. Hammurabi, the sixth and greatest king of the First Dynasty, ruled the Babylonian empire for 43 years (1955-1913 B.C.), revised previous Sumerian and Akkadian laws, and produced the Code of Hammurabi, written in cuneiform on clay tablets, which contained nearly 300 legal provisions. One of these laws proclaimed death for any person engaging in bestiality (Blake, 1972; Ellison, 1970; Hamilton, 1981). Male bestialists had to be chained to the animal involved and then both were burned to death (Rosenfeld, 1967; Trimble, 1969). Nevertheless, according to Waine (1968), during the spring fertility rites of Babylon, dogs were used for maintaining a constant orgy condition for seven days and nights. The dogs were held down and fellated until erect. They then were used by both men and women until they got tired of it or the abused animal died. The dead dog’ s penis was cut off, and when dry and hardened, was used for further sexual escapades of the fertility festival. Other animals were similarly used (Waine, 1968). In the Babylonian Gilgamesh epic, the wildman-hero, Enkidu, has sexual relations with animals, until he encounters a sacred prostitute, a representative of the cult of Ishtar, who seduces him and cures him of his zoophiliac inclinations (Masters, 1962). For the Hittites, (around 13th century B.C.), the predecessors of the Hebrews in the Holy Land, lying with a cow or dog was forbidden and punishable by death. However, if a man lay with a horse or a mule, there was no punishment, although this must not happen in the proximity of the king or such a man might not become a priest: “ If a man lies with a hog or dog, he shall die... If a bull rear upon a man, the bull shall die, but the man shall not die... If a boar rear upon a man, there is no penalty... If a man lies with a horse or mule, there is no penalty, but he shall not come near the king, and he shall not become a priest” (Gregersen, 1983; Kinsey et al., 1948, pp. 668-669). Dekkers (1994) suggests that the Hittites were more concerned with a distinction between pure and impure animals than with regulating sexual activity. Kinsey et al. (1948), propose that these certain restrictions had to do with superstition, and are paralleled by the taboos which made certain foods suitable to eat and others not. The Book of Leviticus states that bestiality was very wide-spread in the country of Canaan (Dubois- Desaulle, 1933; Niemoeller, 1946b). In the 15th century B.C., Ugaritic mythology asserted that Canaan’ s god Baal once copulated with a heifer, and as a result of this divinely bestial act a child named Mes or Mos was born (Bagley, 1968; Masters, 1962). Also, Middle Eastern mythology tells us that by constant copulation with heifers, the Phoenician phallic god Baal made his penis enormous (Edwardes & Masters, 1977). The Hebrews took issue with all the previous inhabitants of the Holy Land and their customs; thus the Old Testament prohibits sexual activity with all animals. Even mixing of animals and human beings or gods was banned; depicting God with an animal’ s head or an animal’ s body, as the Egyptians and Greeks did, was an abomination (Dekkers, 1994). Bestiality was very closely linked with male homosexuality in the ancient Hebrew mind (Rosenfeld, 1967). The Hebrews always considered sexual relations with animals a form of worshiping other gods, as was homosexuality, and the bestialist and the animal were both to be put to death. The purpose of these taboos was to set apart the Jewish people, “ the chosen people,” from their neighbors. The taboos helped to maintain and reinforce the boundaries of the group, and enabled it to retain its distinctive identity under adverse circumstances (Davies, 1982). Masters (1962) states that these prohibitions were the result of an urgent need to increase the population among the ancient Hebrews, and that no sexual act was tolerated which was not aimed at procreation. In Deuteronomy 23:18 it is said: “ Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the Lord thy God for any vow: for even both these are abomination unto the Lord thy God.” According to Dubois-Desaulle’ s translator, A. F. N. (1933), this seems to point to an organized, commercialized, and religious form of bestiality in which the fees derived from the rental of specially trained dogs were delivered to the temple.The following are the biblical references concerning sexual relations with animals: “Whoever lies with a beast, shall be put to death” (Exodus 22:19), “You shall not lie with a man as with a woman: that is an abomination. You shall not have sexual intercourse with any beast to make yourself unclean with it, nor shall a woman submit herself to intercourse with a beast: that is a violation of nature. You shall not make yourselves unclean in any of these ways...” (Leviticus 18: 22-24), “A man who has sexual intercourse with any beast shall be put to death and you shall kill the beast. If a woman approaches any animal to have intercourse with it you shall kill the woman and the beast” (Leviticus 20: 15-16), and “ Cursed be he who lies with any kind of beast” (Deuteronomy 27:21). As can be seen, there are two references concerning women who have sexual contacts with animals in the Old Testament (Leviticus 18:23 and Leviticus 20:16), and four references concerning men. All bestiality prohibitions in the Old Testament are part of a list of behaviors that God forbade the Hebrews from doing, since these were activities neighboring peoples practiced as rituals of worship of their gods. The punishment for a woman who had sexual relations with an animal was death, as it was for the animal. The Talmud, a commentary on the Old Testament, says that “ a Jew is not to be suspected of pederasty or bestiality” (Qiddushin 82a, in Gregersen, 1983), and that a widow is forbidden to keep a pet dog, lest she be tempted to have sexual relations with it (Bullough, 1976; Dekkers, 1994; Gregersen, 1983; Hunt, 1974). The Talmud makes more frequent references to women who have sexual relations with animals, while repeating the Biblical rules: Kethuboth 65a, Yebamoth 59b, Sanhedrin 2a, 15a, 53a, 55a, and Abodah Zarah 22b-23a (Kinsey et al., 1953). I dont know if its true or not.But in the midevil era in england the men going in to battle would get thet wives a dog to keep them satisfied while they was away.Or it was a chastsey belt.The french breed ther dogs to also be a companion with there wives,While they was in battle.So there wives wouldnt stray or go to another man.True or false i dont realy know. but this is what i was told many yrs ago.Cheers..a ten
QUOTE (LongThinDane @ Jun 24 2009, 10:30 PM) Great series of posts, faunak8! Very informative. A 10 for you.LTD Very intresting.You put alot of time in reserching this.Very informative.Thanks for the informstion will try to read it all again.A Ten for posting.
Slow reading but quite interesting
wow, that was interesting
Bump, since new threads like http://www.beastforum.com/index.php?showtopic=151570 seem to go for a while before this one is refound.Perhaps this could be stickied or something?
It'd be useful--
Interesting research! Thank you for all this efforts!A 10!
I will have to read it when I have a little more time, Thanks for posting.
QUOTE (neandernitz @ Dec 5 2009, 04:48 PM) It'd be useful-- Agreed
That is a great reserch article. It can be found in 'Bestiality and Zoophilia' published by the International Society for Anthrozoology. There is another research article by Dr. Miletski that speaks of a zoosexual oreintation in the book. It also has an article by Bolloger-Goetschel 'Sexual relations wiht animals (zoophilia)'. It has alot to do with history and modern preception. Very good read.
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QUOTE (st benard @ Jul 25 2009, 08:07 AM) Slow reading but quite interesting Again i had to read this information.Its very long but still i had to read it all again.Thanks for all the work that you put into it.I cant give you all the tens that you deserve.For this artical.Thanks for shareing.godoggo.a ten.
Could you break these into paragraphs a little bit better?Only TL;DR .
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An excellent article and well researched - I have copied it so that I can read it later. It should serve as a good reference for others. Many thanks for posting it.RR
I toked me pretty long to read it But this proves how long and often zoophilia was active and it is still today.But how zoophilia managed to stay so unexplored for all those years???Most of peoples even don't know what means a zoo,bestial,zoophile still today...But i found an interesting data about "norse gods" and vikings who worshiped them.Norse mythology is full of bestial...for exaple the male giants "Jotuns" wich are known for they stupidity and strength were mostly all bestial including ice giants too.They were mostly with animals like wolf and the bear.Some norse gods were bestial too ..the same thing is with celtic,gaul,germanic gods.The norse stories complicated and they contains a lot of bestiality,incest,raping and other similar things.Many of they stories contains an half human-bear or half human-wolf beings.It is believed that celtic and gaul druids the sacred priests who lived in deep forests were also bestial.Vikings also liked observe horses while mating.And some of them had an sexual intercourse with horses.Some of the norse and irish kings were married to a horse because they believed that horse is sacred animal to them.To norse peoples bear and wolf were animals who presented an strength,cleverness,power etc...so they usually believed that they leaders are half human half animal wich resulted wich many stories like this oneIt was believed that Erik the red (viking great warrior and leader who discovered grendland ) was half human and half bear because he had unusual legs covered by bear fur.Also there was a story wich says that Erik mother were saved and raised by the bear wich will become her husaband and eriks father.
QUOTE (MareLove020 @ Apr 28 2010, 06:28 PM) I toked me pretty long to read it But this proves how long and often zoophilia was active and it is still today.But how zoophilia managed to stay so unexplored for all those years???Most of peoples even don't know what means a zoo,bestial,zoophile still today...But i found an interesting data about "norse gods" and vikings who worshiped them.Norse mythology is full of bestial...for exaple the male giants "Jotuns" wich are known for they stupidity and strength were mostly all bestial including ice giants too.They were mostly with animals like wolf and the bear.Some norse gods were bestial too ..the same thing is with celtic,gaul,germanic gods.The norse stories complicated and they contains a lot of bestiality,incest,raping and other similar things.Many of they stories contains an half human-bear or half human-wolf beings.It is believed that celtic and gaul druids the sacred priests who lived in deep forests were also bestial.Vikings also liked observe horses while mating.And some of them had an sexual intercourse with horses.Some of the norse and irish kings were married to a horse because they believed that horse is sacred animal to them.To norse peoples bear and wolf were animals who presented an strength,cleverness,power etc...so they usually believed that they leaders are half human half animal wich resulted wich many stories like this oneIt was believed that Erik the red (viking great warrior and leader who discovered grendland ) was half human and half bear because he had unusual legs covered by bear fur.Also there was a story wich says that Erik mother were saved and raised by the bear wich will become her husaband and eriks father. If your talking Norse mythology one part to remember is the God Loki turned himself into a mare in order to copulate with a stallion. The foal he gave birth too was the eight legged Slepinir which is the horse used by the god Odin.These articles are great though, if a bit hard on the eyes.
thanks for the history. i learned a lot
Bestiality was present as witchcraft and magical rituals in ancient times, in many countries. The logic behind is simple: male genital is worshipped for the purpose of population growth. Stallions have big genitals. So mating with stallions would bring the reproductive power of stallions to the human world, though increasing the population. At that time larger population means more farmers and soldiers, therefore more land and power against other tribes.When it comes to Far East countries such as China, the "spirit culture" may affect the research. Chinese and Japanese people believe wild animals can live very long, and acquire the ability of talking to humans or even taking a human shape. Copulating with human (usually female animal to male human) and absorbing his semen would accelerate the acquisition of the supernatural abilities. So you would find stories saying someone mates with a fox or someone mates with a wolf.
Someone should tell the story writers of our forum about this post! They might get a few good stories out of this!!!
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Faunak8 You put a lot of reaserch in this i've been looking for that info for a long time. i loved reading it thanks.
Yes, excellent post.I enjoyed it mainly because one of the credits was from a Professor I had in college at U of WI-Green Bay. Now that makes me wonder?I've posted it on other threads about mainstream literature or something like that.
excellent post, very informative.
what about boreas, greek god of th north wind, who was said to have fathered 12 foals? it was also said that if you wanded foals,but did not have a stallion handy, the romans beleived that if you turned the bums of the mares to the north wind, they would get pregnant thus.....
Very interesting thread. One thing that always interested me. Anyone have any ideas as to why the Ancient Egyptians never seemed to have worshipped or made a god out of the Horse ? They did just that with other animals such as various birds, monkeys, crocodiles, bulls. But never the Horse ? They knew of the horse, used it to ride and pull their chariots. Could it have been that using it in these ways made horses too useful to worship ?
QUOTE (Sirocco99 @ Oct 10 2010, 09:23 PM) Very interesting thread. One thing that always interested me. Anyone have any ideas as to why the Ancient Egyptians never seemed to have worshipped or made a god out of the Horse ? They did just that with other animals such as various birds, monkeys, crocodiles, bulls. But never the Horse ? They knew of the horse, used it to ride and pull their chariots. Could it have been that using it in these ways made horses too useful to worship ? That is a very interesting point. Or maybe it was because the horse was seen as to much of a servant of man to be able to be seen as a god as well.
There is much information out there on If it can be found. most indigeneous tribes considered it acceptable.
Just thought of another fairly historical beasty realated story which others here might know about (or have read) which is "The Golden Ass" which was written about 200AD.A freind of mine who is zoo has a copy and when visiting for a bit he lent it to me to read. Is quite a good book and at times gets very close to beastiality.
Awesome read loved it.
Very good and informative! Thank you for taking the time to post all this.
A big 10 for Faunak8. Thank you for your time in adding the information. ...and for cross-linking between the two threads.
Wow this is actually kinda interesting. Thanks for all the info
Rather uneasy to read, but definitely worth it !! Thanks.
Thank you, this is an awesome and interesting thread!
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QUOTE (dirtbiker2000 @ Oct 13 2010, 02:15 PM) Just thought of another fairly historical beasty realated story which others here might know about (or have read) which is "The Golden Ass" which was written about 200AD.A freind of mine who is zoo has a copy and when visiting for a bit he lent it to me to read. Is quite a good book and at times gets very close to beastiality. Oh, you mean like this?QUOTE One of the most popular novels of the Greek period, and also the earliest Latin novel that remained in its entirety, is the second century A.D. work called The Golden Ass by Lucius Apuleius. This work has long been censored because of its pornographic language and bestiality content. The hero has been changed by magic into an ass, and the novel relates, in an amusing manner, what happens to the various owners of the ass, from the point of view of the animal (Ramsis, 1969).(Faunak8, second post, about 1/2 down.)Haha! Read the thread, man Seriously-- Good read. Bit deep for some of us to make it all the way thru, obviously.
Very interesting read. I didn't know a lot of this.
I know the Romans had bestiality shows at the Games, and the guys who trained the animals would use prostitutes so they could practice, to get them to do it well for showtime.In Constantinople during the later Roman Empire, the Games had all kinds of sex shows going on under the bleachers, etc., many of them involving unusual acts like this.The Empress Theodora who became so famous after marrying Justinian the Great, started life as an actress/dancer/prostitute. She had a special routine in which she used trained geese who would nibble and peck at her pussy, eating the grain she put there.The story of Catherine the Great and the horse is just a story. That isn't how she died, though it makes a great story.
QUOTE (Sirocco99 @ Oct 10 2010, 09:23 PM) Very interesting thread. One thing that always interested me. Anyone have any ideas as to why the Ancient Egyptians never seemed to have worshipped or made a god out of the Horse ? They did just that with other animals such as various birds, monkeys, crocodiles, bulls. But never the Horse ? They knew of the horse, used it to ride and pull their chariots. Could it have been that using it in these ways made horses too useful to worship ? I think I may be able to answer this one. The Egyptians never developed horse gods or legends because they had no horses until the Hyksos arrived c 1600 BC, although they had domesticated the ass, and possible the zebra (which is more closely related to the ass than the horse).Another interesting thing: as far as I know, the Egyptians never deified any of the wild herd animals- the zebra, antelope, giraffe, ostrich, etc (hippos really aren't herd animals). What that means, I'm not certain; perhaps individualism vs herd mentality?-- Megan
A great read. I learned a lot. You put a lot of effort into this. Thanks
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some good knoledgebump
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QUOTE (MeganMira @ Apr 3 2011, 10:46 PM) QUOTE (Sirocco99 @ Oct 10 2010, 09:23 PM) Very interesting thread. One thing that always interested me. Anyone have any ideas as to why the Ancient Egyptians never seemed to have worshipped or made a god out of the Horse ? They did just that with other animals such as various birds, monkeys, crocodiles, bulls. But never the Horse ? They knew of the horse, used it to ride and pull their chariots. Could it have been that using it in these ways made horses too useful to worship ? I think I may be able to answer this one. The Egyptians never developed horse gods or legends because they had no horses until the Hyksos arrived c 1600 BC, although they had domesticated the ass, and possible the zebra (which is more closely related to the ass than the horse).Another interesting thing: as far as I know, the Egyptians never deified any of the wild herd animals- the zebra, antelope, giraffe, ostrich, etc (hippos really aren't herd animals). What that means, I'm not certain; perhaps individualism vs herd mentality?-- Megan Good point about the lack of horses until after the start of the New Kingdom. Even then, the horses were probably not all that common for a while, being used only in the elite chariot corps at first.Also a good point about the herd animals not being deified--except the Apis bull (I was fascinated by the story of the priestesses servicing the bull told above as I never heard that before). But the big tough bulls are not exactly typical herd animals, so there could be reason.Then again, speaking of 'reason' when dealing with religion is kind of an oxymoron.
QUOTE (MeganMira @ Apr 3 2011, 01:46 PM) I think I may be able to answer this one. The Egyptians never developed horse gods or legends because they had no horses until the Hyksos arrived c 1600 BC, although they had domesticated the ass, and possible the zebra (which is more closely related to the ass than the horse).Another interesting thing: as far as I know, the Egyptians never deified any of the wild herd animals- the zebra, antelope, giraffe, ostrich, etc (hippos really aren't herd animals). What that means, I'm not certain; perhaps individualism vs herd mentality?-- Megan Tha t is entirely sensible megan. good on ya!
most engaging topic
Enjoyed reading this.
Great read. In my travels during my military days, I witnessed a few examples of what I've read here:1. In Thailand (in the village where I stayed, anyway), teen boys were somewhat encouraged by their fathers to mate with dogs as a way to channel sexual release as a way to develop young penises, and to keep young girls virginal until marriage. Girls were not permitted ANY sexual contact with animals. However, nursing married women could suckle a young nursing animal if it was a pet.2. In Alaska, I rented a home in a Tlinkit community where bestiality was widely practiced by men and women, mostly with dogs and deer.
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wow, i almost didnt read all of this post but im glad i did! very interesting for sure
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