African Penis Enlargement: History

Across many regions of pre-colonial Africa, rites of passage into manhood were deeply rooted in cultural and spiritual life. These ceremonies often included physical training, herbal knowledge, and teachings related to strength, fertility, and social roles. In some cultures, practices related to African penis enlargement were also part of this journey. These traditions were not only physical but symbolic, believed to reflect a man’s readiness to take on adult responsibilities, including family, leadership, and the continuation of lineage.

With the arrival of Arab and European powers, many indigenous customs were disrupted. The spread of Islam and Christianity often brought new religious laws that discouraged or outright banned traditional rituals. Over time, many rites of passage—including those involving body training or enhancement—were either altered, practiced in secret, or lost altogether.

These shifts were not just about religion—they also reflected deeper changes in power, education, and access to knowledge. The suppression of indigenous practices often came with the message that outside systems were superior, leaving little room for the continuation of local traditions.

While much of this cultural knowledge has faded, traces of it survive in oral histories and in the practices of a few rural communities. Exploring these lost traditions reminds us of the complexity and richness of Africa’s past—and the importance of preserving and respecting ancestral wisdom.

Some African cultures are believed to have developed specialized knowledge around male virility and sexual health. In certain communities, enhancement practices were passed down as part of manhood training. These often included the use of powerful herbs and physical techniques aimed at strengthening or enlarging the male organ.

Such practices were not viewed purely for aesthetics or sexual appeal but were connected to ideas of fertility, strength, and spiritual balance. While these traditions are not widely practiced today, they reflect the depth of indigenous knowledge related to the body and natural medicine.

Though often dismissed by outsiders, many of these methods were grounded in observation, ritual, and generations of trial and error. In some regions, the results were considered so effective that they became closely guarded rites, taught only to initiates.

The skeptical Western mindset often struggles to comprehend how a seemingly primitive culture such as the Africans could achieve superior results in penis enlargement compared to Western surgical techniques. However, the truth is that the use of herbs and penis stretching exercises is far safer than resorting to scalpels and sutures.

Modern medicine often focuses on clinical trials, lab studies, and standardized treatments. While this system has led to many advancements, it sometimes overlooks traditional practices that fall outside its methods. In doing so, valuable cultural knowledge—refined over centuries—can be dismissed as unscientific without proper study.

It’s important to remember that different cultures may hold insights that modern science has yet to fully explore. For example, the Dogon people’s knowledge of the Sirius star system has sparked debate and curiosity for decades, reminding us that ancient wisdom is not always easy to explain within current frameworks.

As thoughtful observers of history and culture, we benefit by staying open to what other systems of knowledge can offer. By gathering evidence, listening to tradition, and examining ideas with care, we can reach more informed views about the world—and ourselves.

   African Penis Enlargement Accounts

Historical reports from Arab and European travelers in Africa hint at a rich system of local rites long since all but forgotten. These practices appear only in passing notes buried within detailed records of politics, geography, and trade.

As explorers chronicled kingdoms and mapped new lands, they occasionally mentioned unusual cultural ceremonies. These brief references suggest that many once-vibrant traditions were never fully recorded. What remains today are scattered clues in old manuscripts—remnants of a vast heritage that colonial and missionary pressures helped to silence.

During the period from the Arab incursions to the European “scramble” for Africa, early visitors recorded glimpses of unique male initiation rites across many regions. These ceremonies were noted alongside political and geographic observations, appearing as brief mentions in travel journals and reports.

I searched online archives and examined original Arabic and Portuguese manuscripts to piece together these accounts. Many sources required translation from their original languages to reveal the details.

Arab Accounts

Travelers such as Al-Masʿūdī and Ibn Khaldūn described coming upon communities where young men underwent elaborate initiation rituals. They noted the use of special herbal mixtures, guided exercises, and communal ceremonies designed to mark a boy’s transition into manhood. These practices varied by region but shared an emphasis on symbolic transformation and social responsibility.

These early reports offer valuable insights into how these African societies understood adult status, health, and community roles. Though largely overlooked in mainstream histories, they hint at a rich tapestry of local knowledge that once played a central role in cultural life.

Historical records from different parts of the world mention customs about penis size in African communities. These accounts come from Arab, Portuguese, and English explorers. They wrote about what they saw during their travels.

Arab Explorers

Arab explorers like Al-Mas’udi and Ibn Khaldun wrote about African tribes and kingdoms. They noted customs and rituals. Some of these involved penis enlargement. They described men using special herbs, rituals, and exercises. These accounts often linked penis size to male strength in African cultures.

Portuguese Explorers

Portuguese explorers and colonizers also wrote about African traditions. Prince Henry the Navigator and Diogo Cão recorded what they saw. They described rituals and methods for penis enlargement. They noted men used herbal remedies and specific exercises. These writings show the cultural importance of these practices in Africa.

English Explorers

English explorers such as David Livingstone and Richard Burton also documented their trips to Africa. They wrote about secret African groups that practiced penis enlargement. Their reports looked at the cultural and social parts of African life. They described men using certain herbs, rituals, and exercises. These accounts help us understand how common and important these practices were in different African communities.

Important to Note

It is good to read these old writings with a careful eye. The explorers had their own views and may not have fully understood everything. Still, these records give us important information. They show us the cultural practices and beliefs about penis enlargement in African societies during early exploration times.

Arab Accounts

Al-Mas’udi was a respected Arab historian and traveler. He wrote extensively about theology, history, geography, and philosophy. His famous work is “Murūj al-Dhahab wa-Ma’ādin al-Jawhar.” It combines world history with scientific geography.

In 940, Al-Mas’udi visited Mabuki, a small village in Tanzania. He recorded an unusual event he witnessed there.

A Mysterious Ritual

One day, Al-Mas’udi heard distant chanting in Mabuki. He followed the sound. It led him to a compound that had drawn his interest.

He pushed open the door and stepped inside. He saw young men of various ages. They stood in a circle, their naked bodies gleaming. They were performing a ritual that confused him.

In the circle’s center was a hollowed-out bull’s horn. A liquid from it was being put on their genitals. Chants filled the air, making a mysterious atmosphere. Al-Mas’udi asked a man standing by the door about the ceremony.

The man quietly told him the purpose was “To grow big uume.” “Uume” is the Swahili word for penis. The man said the liquid held special herbs. These were prepared by the village’s Waganga, or medicine man. Al-Mas’udi strained his eyes in the dim hut. He saw about twenty young men and boys using the herbal mix. They performed strong twisting and milking motions on their penises. He found their sexual organs surprisingly large.

A Secret Initiation

Al-Mas’udi had many questions. He wondered how herbs could cause such growth. He wanted to speak with the Waganga. However, his presence brought an immediate warning. “You shouldn’t be here; you must leave now!” the Waganga shouted, his voice urgent.

Al-Mas’udi was frustrated trying to get answers. The Waganga firmly insisted he leave. Confused and a bit angry, he turned to the man who stood near him and demanded an explanation.

The man apologized for the Waganga’s suddenness. He warned Al-Mas’udi about the witch doctor’s power. He explained that if Al-Mas’udi had not obeyed, their lives would have been in danger. Still curious, Al-Mas’udi urged the man to share all he knew.

The man quietly said that Al-Mas’udi had found a secret group. They were performing an old coming-of-age ritual for young men. This ceremony was only for members. Outsiders should never see it. Al-Mas’udi learned similar groups existed in many villages nearby. These were vital for recognizing manhood in these communities.

This discovery left Al-Mas’udi both interested and uneasy. He had never heard of such groups in his African travels. This showed how secret they were. Determined to learn more, he left the man. He then sought a meeting with the village chief.

Departure from Mabuki

The chief received Al-Mas’udi kindly. He gave him a seat of honor. They enjoyed a large meal. After they finished eating, Al-Mas’udi used the chance to talk about the ritual. The chief’s face turned serious, showing the matter’s importance.

Al-Mas’udi knew there could be bad effects. He asked the chief to apologize to the Waganga for him. The chief nodded. He advised Al-Mas’udi to leave the village quickly. This was in case his apologies were not well-received. Taking his advice, Al-Mas’udi said goodbye. He departed Mabuki village that day. He left with many unanswered questions. The mysterious and secret ritual stayed on his mind.

   Penis Envy

 During Al-Mas’udi’s visit to Tanzania, it was a time when the Muslim conquest of Africa had already spanned more than 150 years. Indigenous African practitioners of their native religions were well aware of the practices employed by the Muslims, which involved enslaving non-Muslim Africans and often castrating male slaves.

It is reasonable to assume that the Africans would have been cautious and guarded when it came to allowing Arabs to witness their penis enlargement ceremonies. The African communities, with their own cultural traditions and practices, would have been protective of their rituals, especially considering the historical backdrop of slave trade and the Arab custom of castrating male African slaves.

To historians, the prevalence of castration in the Arab world seemed perplexing. After all, from an economic perspective, having intact male slaves would have resulted in more slave children, thus offering long-term financial benefits for the slave owners. However, what historians may overlook is the complex interplay of power dynamics and insecurities.

It is quite possible that the slave owners, aware of the potential for their wives or daughters to become sexually intrigued by the well-endowed African slaves, were unwilling to leave such matters to chance. The fear of relationships developing or the possibility of Arab women being impregnated by African slaves could have been significant factors behind the custom of castrating male slaves.

A slave with genitals two to three times the size of the slave owner would undoubtedly have been highly tempting to the females within the household. The slave owners, perhaps feeling inadequate in comparison, may have sought to eliminate any perceived threat by neutering the male slaves.

In this context, the origins of the custom of neutering male slaves likely began as a consequence of their potential interactions with Arab women. It was a precautionary measure taken to maintain control, ensuring that the sexual dynamics within the household adhered to the slave owners’ desires and expectations.

This historical context sheds light on the enigmatic nature of the African penis enlargement ceremonies and their hidden motivations. It underscores the complex interplay between cultural practices, power dynamics, and the socio-political realities of the time.

Portuguese Accounts

Prince Henry the Navigator, a prominent figure in the early days of the Portuguese Empire and European maritime discoveries, played a vital role in shaping the Age of Discovery in the 15th century. Born on March 4, 1394, he was the fourth child of King John I of Portugal, the founder of the House of Aviz.

Prince Henry took charge of advancing Portuguese expeditions and maritime trade, embarking on systematic explorations of Western Africa, the islands of the Atlantic Ocean, and the quest for new sailing routes. His fascination with Africa was ignited by the tales of Prester John, the mythical Christian king of a distant kingdom (some historians believe it referred to Ethiopia). This curiosity drove Henry’s exploration endeavors, earning him the title of the father of Portuguese trade expansion and exploration.

At the age of 21, alongside his father and brothers, Prince Henry led the capture of Ceuta, a Moorish port in northern Morocco. Ceuta had long served as a base for Barbary pirates who raided the Portuguese coastline, abducting villagers to be sold in the African slave markets. This victory marked the beginning of Henry’s exploration of the African coastline, which held many mysteries for Europeans.

Henry’s objectives extended beyond conquest and trade. He sought to uncover the source of the West African gold trade, discover the elusive Christian kingdom of Prester John, and protect Portuguese shores from pirate attacks. His voyages along the African coast were not only driven by economic interests but also by a desire for knowledge and the spreading of Christianity.

Through meticulous exploration and navigation, Prince Henry’s expeditions pushed the boundaries of European knowledge, unveiling new lands, peoples, and trading opportunities. His efforts paved the way for future Portuguese explorers, such as Vasco da Gama, who would eventually reach India, opening up a new era of global trade and cultural exchange.

Prince Henry the Navigator’s legacy lives on as a visionary leader and pioneer of maritime exploration, forever associated with the Age of Discovery and the expansion of European influence across the globe.

     “As I stood on the ship’s deck, I could feel the anticipation building within me. It was 1435, and once again, I had received orders from Harriet to venture along the coast until I could find some native inhabitants and bring one of them back with me. This was yet another opportunity to push the boundaries of our exploration.

With the mission in mind, I embarked on the journey, sailing approximately 130 leagues until I reached Cape Bojador. This stretch of land held promise, as it appeared to lead to a great river. Could this be the fabled Western Nile, the renowned river of gold that had captivated our imaginations?

As we approached, however, it became clear that it was merely an inlet of the sea. Disappointment washed over me as I realized it wasn’t the waterway that would take us to the mountains of the moon and the kingdom of Prester John. Determined to make the most of the situation, I decided to explore the surroundings further.

Exploration

Landing ashore, I deployed a couple of horses and sent two young noble gentlemen to ride up country, scouting for signs of natives and, if possible, bringing back a captive. Armed with lances and swords, the boys followed the river, venturing deeper into the thick jungle as evening approached.

The path they followed led them to an encampment, where approximately 30 men of various ages sat in a circle, engaged in a peculiar ritual. To my astonishment, I witnessed these men twisting and pulling their male organs to such an extent that they reached past their kneecaps. I watched as they occasionally applied a substance from a decorated gourd, intensifying the enigma surrounding this ritual.

Pressured by the need to secure a captive and return to the ship before nightfall, the two lads charged toward the savages on their horses. Startled by the approaching steeds, all 19 men leaped to their feet, hastily fleeing into the dense surrounding bush.

One of the young nobles swiftly hurled his lance, hitting one of the slower fleeing natives in the upper leg, causing him to stumble and hobble. Seizing the opportunity, both boys caught up to him, restraining him with handcuffs and leg irons. The captive, a boy of perhaps 12 or 13 years, was clearly displeased with his predicament.

Taking a moment to tend to his wound and stop the bleeding with a makeshift tourniquet, the two lads secured him to one of the horses and collected items from the encampment. Together, riding one horse with the captive tied to another, they made their way back to the ship just before nightfall.

Prince Henry and the crew were overjoyed at the sight of the captured native. The boys presented Henry with the bounty of objects they had collected from the savages’ encampment. As we recounted the events, one senior crew member took particular interest in the liquid-filled gourd that the Africans had been applying to their genitals. It was revealed that this liquid was believed to be a magical herb potion crafted by an African witch doctor.

Curiosity piqued, the crew member, known for having smaller than average genitalia, couldn’t help but engage in banter with his shipmates. The ongoing jest centered around whether the magic liquid could turn a millipede into a Montpellier snake. Months later, during my leave in Ceuta, I was informed by another crew member that the man had continued to practice the crude regimen of the savages for several months. Astonishingly, his male organ had grown to monstrous proportions, so much so that his wife refused to sleep with him, believing him to be possessed by the evil spirits of the natives.

This encounter with the enigmatic ritual and its unexpected consequences left me pondering the complexities of cultural practices, the power of belief, and the mysteries of the human body. It served as a reminder that our explorations held not only geographical discoveries but also the discovery of cultural diversity and the extraordinary tales of the people we encountered.”

English Accounts

David Livingstone (19 March 1813 – 1 May 1873) was a Scottish physician and pioneer Christian missionary with the London Missionary Society, an explorer in Africa, and one of the most popular British heroes of the late 19th-century Victorian era.

He had a mythic status that operated on a number of interconnected levels: Protestant missionary martyr, working-class “rags-to-riches” inspirational story, scientific investigator and explorer, imperial reformer, anti-slavery crusader, and advocate of British commercial and colonial expansion.

Livingstone’s fame as an explorer and his obsession with learning the sources of the Nile River was founded on the belief that if he could solve that age-old mystery, his fame would give him the influence to end the East African Arab-Swahili slave trade. “The Nile sources,” he told a friend, “are valuable only as a means of opening my mouth with power among men. It is this power with which I hope to remedy an immense evil.

His subsequent exploration of the central Africa was the culmination of the classic period of European geographical discovery and colonial penetration of Africa.

At the same time, his missionary travels, “disappearance”, and eventual death in Africa‍ and subsequent glorification as a posthumous national hero in 1874‍ led to the founding of several major central African Christian missionary initiatives carried forward in the era of the European “Scramble for Africa.

 “Traversing the waters of Lake Nyassa by boat, accompanied by my guide and two helpers, we finally arrived at the village of the Chipeta people situated on the southwestern shore. This Bantu-speaking community, closely related to the neighboring Tumbuka and Nsenga people, holds a unique position as a matriarchal society.

It is challenging to determine the precise timeline and extent of African penis enlargement practices due to the lack of written records. However, by examining the accounts of early explorers, we can piece together fragments of information that reveal the widespread nature of this tradition across different tribes and regions on the continent.

Undoubtedly, African penis enlargement rituals held significant societal, religious, and marital importance. However, it is also plausible to consider the concept of sexual selection in this context. In the era before clothing became commonplace, a male’s penis size would have been visible to potential mates. A larger penis, associated with stronger female orgasms, could have served as a visual cue for females, attracting more mating opportunities and enhancing the chances of passing on one’s genes.

The village herbalists, who served as overseers of these rites of manhood and were often referred to as medicine men or witch doctors, possessed an exceptional understanding of the chemical composition of numerous herbs found in their surroundings. Their expertise in herbal chemistry, akin to a modern chemist’s knowledge of the periodic table, played a vital role in facilitating penis growth among individuals who underwent these rituals.

Cultural Appropriation

Interestingly, the decline of these practices can be attributed to xenophobia and jealousy rather than religious biases. Arab and European colonizers, driven by these emotions, sought to suppress and destroy the African penis enlargement practices. However, evidence suggests that the Arabs themselves were engaged in similar penis enlargement techniques, despite forbidding the Africans from doing so. The term “jelq,” of Persian origin, describes a penis enlargement exercise that the Arabs are credited with, involving the milking of the penis at 50% erect state. Over time, this jelqing exercise is believed to contribute to penis size enhancement. Strikingly, this exercise bears resemblance to the penis manipulation techniques practiced by Africans before Arab colonization.

It appears that the Arabs did not fundamentally object to penis enlargement as a practice, but rather took issue with Africans utilizing it to enhance their penises. The spread of African penis enlargement practices by the Arabs to other countries they conquered, such as Indonesia, is noteworthy. The popularity of these practices persists to this day, as Japanese women partake in sex vacations to engage in intimate encounters with Indonesian men, renowned for possessing some of the largest penises in all of Asia.

Regrettably, the ancient birthplace of these penis enlargement traditions and the vast knowledge associated with them have largely disappeared from the face of the Earth. However, fortunate remnants of these practices still exist in small pockets, providing opportunities for those seeking their benefits.