African Penis Enlargement
African Penis Enlargement Cults
In the depths of history, Africa was home to thriving African penis enlargement cults that held significant importance within indigenous African cultures. Sadly, with the arrival of Arab and European colonization, these cults faced a decline, coinciding with the suppression of indigenous African religions imposed by Islam and Christianity.
Conquerors often imposed restrictions on conquered people, forbidding them from practicing their traditional rites of manhood, which had been an integral part of their cultural fabric for countless generations.
Regrettably, many of these ancient traditions, including the African penis enlargement cults, gradually vanished, overwhelmed by the sexual repressive mandates of Judeo-Christian religions. Today, only small remnants of these once-prominent rites of passage remain.
These African penis enlargement cults possessed deep wisdom and mastery in the art of enlarging the male genitalia. Through the utilization of potent herbs combined with specialized penis manipulation exercises, practitioners of this lost art were said to evoke magical effects upon the male organ.
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.
Nevertheless, the Western medical industrial complex and pharmaceutical industry have propagated the notion that only their methods are effective and safe, dismissing alternative approaches. Yet, it is plausible that other cultures possess valuable knowledge that remains elusive to us, just as the Dogan people’s understanding of the Sirius B star challenges our preconceptions.
As discerning seekers of truth, it is essential to maintain an open mind when examining circumstantial evidence. By piecing together the information we gather, we can arrive at logical conclusions that expand our understanding of the world and its diverse cultures.
African Penis Enlargement Accounts
A comprehensive examination of historical accounts from the early Arab and European explorers who ventured into Africa unveils a remarkable African penis enlargement cult system that has, unfortunately, been largely erased from the annals of history.
These intriguing fragments of information lay hidden amidst the vast volumes documenting the political, geographical, and financial aspects of these newly discovered lands.
From the Arab invasion to the European scramble for Africa, these intrepid explorers made note of a peculiar practice prevalent in every corner of the continent: penis manipulation. The witnessing of such practices sparked discussions and, unsurprisingly, stirred up a great deal of jealousy among those who observed them.
Driven by an unwavering determination, I tirelessly scoured the depths of the internet and meticulously sifted through old manuscripts penned by the first explorers of Africa. Many of these documents were so obscure that they necessitated translation from their original Arabic and Portuguese forms.
- Arab Accounts: Arab explorers and travelers who ventured into Africa during different periods documented their encounters and observations regarding African penis enlargement practices. These accounts provide valuable insights into the cultural and social aspects of these practices.
Arab explorers, such as Al-Mas’udi and Ibn Khaldun, encountered various African tribes and kingdoms and made note of their customs and rituals, including those related to penis enlargement. They described the use of herbal preparations, rituals, and exercises performed by African men to enhance their penises. These Arab accounts often highlighted the perceived connection between penis size and virility in African cultures.
- Portuguese Accounts: Portuguese explorers and colonizers played a significant role in the Age of Discovery, and their interactions with African communities led to the recording of firsthand accounts of traditional African practices.
Explorers like Prince Henry the Navigator and Diogo Cão documented their encounters with African tribes, providing descriptions of the rituals and techniques associated with penis enlargement. They noted the use of herbal remedies and the performance of specific exercises aimed at increasing penis size among African men. These Portuguese accounts shed light on the cultural significance of penis enlargement practices in African societies.
- English Accounts: English explorers and travelers also contributed to the historical documentation of secretive African penis enlargement cults. Notable figures such as David Livingstone and Richard Burton ventured into different regions of Africa and documented their observations.
These English accounts often focused on the cultural and social aspects of African societies, including their beliefs and practices related to penis enlargement. They reported on the use of specific herbs, rituals, and exercises employed by African men to enhance their penises. These accounts provide valuable insights into the prevalence and significance of penis enlargement practices in various African communities.
It is important to approach these historical accounts with a critical perspective, as they may be influenced by the biases and limited understanding of the explorers and travelers themselves. Nevertheless, they offer valuable glimpses into the cultural practices and beliefs surrounding penis enlargement in African societies during the periods of Arab and European exploration.
Arab Accounts
Al-Mas’udi, an esteemed Arab historian, geographer, and traveler, is often hailed as the “Herodotus of the Arabs.” Born in Baghdad and tracing his lineage back to Abdullah Ibn Mas’ud, a companion of Muhammad, Al-Mas’udi left behind an impressive body of work that encompassed theology, history (both Islamic and universal), geography, natural science, and philosophy. One of his most renowned works, Murūj al-Dhahab wa-Ma’ādin al-Jawhar, intricately weaves together universal history, scientific geography, social commentary, and biography.
During his travels, Al-Mas’udi encountered captivating tales and observations from various corners of the world. In the year 940, while visiting a small village in Tanzania, he chronicled the following account:
“I had gone out one day, roving at random through the village of Mabuki, Tanzania, when the distant sound of chanting voices reached my ears. Intrigued, I followed the melodic chorus, which led me to a peculiarly adorned compound that had piqued my curiosity since my arrival.
Driven by an insatiable thirst for knowledge, I pushed open the shabby wooden door and stepped inside. To my astonishment, I found myself amidst a gathering of young men, ranging in age, standing in a circle, their naked bodies glistening in the dim light. They were engaged in a ritual that both troubled and perplexed me.
In the center of the circle, I noticed a hollowed-out bull’s horn, from which a liquid substance was being applied to their genitals. The rhythmic chants of the participants filled the air, creating an atmosphere of intrigue and mystery. Eager to understand the purpose of this ceremony, I approached a man standing by the door, fully dressed and seemingly uninvolved in the ritual.
I questioned him about the meaning behind this bizarre spectacle. In a hushed voice, he whispered, “To grow big uume,” using the Swahili word for penis. Curiosity consumed me, and I pressed for further details.
The man revealed that the liquid within the horn contained special herbs prepared by the village’s esteemed Waganga, or medicine man. My eyes strained in the dimly lit hut as I surveyed the scene before me. The sight of twenty or so young men and boys applying the herbal concoction and performing vigorous twisting and milking motions upon their penises left me troubled and astonished. Their sexual organs, resembling those of horses rather than men, defied all expectations.
Initiation
My mind raced with questions. How could the application of herbs lead to such significant growth? Determined to unravel the mystery, I insisted on speaking with the Waganga. However, my presence in the compound was met with immediate reprimand. “You shouldn’t be here; you must leave now!” the Waganga shouted at me, his voice filled with urgency.
Frustration surged within me as I sought answers. Why were these men performing this ritual? Yet, my questions were met with the Waganga’s firm insistence on my departure. Feeling perplexed and somewhat angered by the encounter, I turned to the man who had stood near me and demanded an explanation.
He apologized for the Waganga’s abruptness and cautioned me about the powerful nature of the village’s witch doctor. He explained that if I hadn’t obeyed the Waganga’s orders to leave, our lives would have been in grave danger. Still, my curiosity burned bright, and I urged the man to share all that he knew about the ritual we had just witnessed.
In a hushed voice, he disclosed that I had unwittingly stumbled upon a secretive cult performing an ancient ritualistic rite of passage for young men. This ceremony, he emphasized, was strictly reserved for cult members and should never be witnessed by outsiders. I learned that similar cults existed in numerous villages throughout the region, constituting an essential part of the recognition of manhood within these communities.
The revelation left me both intrigued and unsettled. The existence of these cults had never been mentioned to me in all my travels throughout Africa, testifying to their exceptional secrecy. Determined to delve deeper into this enigma, I bid farewell to the man and sought an audience with the village chief.
The chief received me with graciousness, granting me the seat of honor as we indulged in a sumptuous meal. Once our hands were washed and the food cleared away, I seized the opportunity to discuss the perplexing ritual I had witnessed at the Waganga’s compound. The chief’s countenance turned serious, reflecting the gravity of the matter.
Aware of the potential repercussions, I implored the chief to convey my sincere apologies to the Waganga on my behalf. He nodded understandingly, advising me to leave the village swiftly, just in case my apologies were not received graciously. Heeding his advice, I bid my farewells and departed Mabuki village on that very day, leaving behind a trail of unanswered questions and a lingering sense of the mysterious and secretive ritual that had unfolded before my eyes.”
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
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.
As we approached the village, an elder tribesman extended a warm greeting. He explained that the young men of the community were currently engaged in their rites of passage into manhood and kindly requested that we refrain from interacting with them. This widespread practice had been a topic of discussion among guides throughout my travels in Africa, but until now, I had not had the opportunity to witness it firsthand.
The Chipeta people, like many others on the continent, were often targeted by Northern Arabs for slavery. Thus, their wariness of outsiders was understandable. Fortunately, my reputation as an advocate against slavery had preceded my visit, providing a sense of trust and acceptance.
After meeting with the chief and exchanging pleasantries, my entourage sought refuge under a large tree, seeking respite from the scorching sun. However, even the shade could not shield us from the oppressive humidity. The village’s children and curious villagers warmly greeted us, their excitement palpable. It was evident that the sight of a white man was a novelty to them.
After a while, a group of young boys approached in a single file, marching past our seated position, chanting a phrase repeatedly. My guide, who was well-versed in the language of the Chipeta, confided that the boys’ chant originated from an ancient language, long forgotten even by the Chipeta themselves.
They proceeded into a large hut, which belonged to the village’s esteemed medicine man. My guide informed me that inside, they would receive instructions on how to grow their penises. Intrigued by this revelation, I asked why such a ritual was necessary as part of their passage into manhood.
African Indigenous Religion
Interestingly, many years ago, the village chief had put an end to the tradition of penis enlargement as a part of the male rite of passage. Shortly thereafter, Arabs arrived in the region, bringing violence and enslavement upon the people. Consequently, the belief that this practice was divinely ordained became deeply ingrained within the community, as they feared the consequences of forsaking it in the past.
The encounter with the Chipeta people offered a glimpse into their ancient rites and sacred beliefs. It shed light on the intertwined nature of religion, tradition, and cultural practices, which continue to shape and influence the lives of these remarkable African communities.
Please note that the information provided is based on historical accounts and should be treated as a fictionalized account. Let me know if there’s anything else I can assist you with.”
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.
