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GENERAL PREFACE
THE EVOLUTION OF MODESTY-1.1
THE EVOLUTION OF MODESTY-1.2
THE EVOLUTION OF MODESTY-1.3
THE EVOLUTION OF MODESTY-1.4
THE EVOLUTION OF MODESTY-1.5
THE EVOLUTION OF MODESTY-1.6
THE EVOLUTION OF MODESTY-2.1
THE EVOLUTION OF MODESTY-2.2
THE EVOLUTION OF MODESTY-2.3
THE EVOLUTION OF MODESTY-2.4
THE EVOLUTION OF MODESTY-2.5
THE EVOLUTION OF MODESTY-3
THE EVOLUTION OF MODESTY-4
THE PHENOMENA OF SEXUAL PERIODICITY-1.1
THE PHENOMENA OF SEXUAL PERIODICITY-1.2
FOOTNOTES
THE PHENOMENA OF SEXUAL PERIODICITY-2.1
THE PHENOMENA OF SEXUAL PERIODICITY-2.2
THE PHENOMENA OF SEXUAL PERIODICITY-2.3
THE PHENOMENA OF SEXUAL PERIODICITY-3.1
THE PHENOMENA OF SEXUAL PERIODICITY-3.2
THE PHENOMENA OF SEXUAL PERIODICITY-3.3
THE PHENOMENA OF SEXUAL PERIODICITY-3.4
THE PHENOMENA OF SEXUAL PERIODICITY-3.5
FOOTNOTES
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.1
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.2
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.3
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.4
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.5
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.6
FOOTNOTES
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-2.1
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-2.2
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-2.3
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-2.4
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.1
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.2
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.3
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.4
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.5
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.6
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.7
FOOTNOTES
APPENDIX A-1.1
APPENDIX A-1.2
APPENDIX B-1.1
APPENDIX B-1.2
APPENDIX C-1.1
APPENDIX C-1.2
INDEX OF AUTHORS

also, the artificial penis--made of rosin, supple and (like the classical 

instrument described by Herondas) rose-colored--is publicly sold and 

widely used by women.[190] 

 

It may be noticed that among non-European races it is among women, and 

especially among those who are subjected to the excitement of a life 

professionally devoted to some form of pleasure, that the use of the 

artificial instruments of auto-erotism is chiefly practiced. The same is 

markedly true in Europe. The use of an artificial penis in solitary sexual 

gratification may be traced down from classic times, and doubtless 

prevailed in the very earliest human civilization, for such an instrument 

is said to be represented in old Babylonian sculptures, and it is referred 

to by Ezekiel (Ch. XVI. v. 17). The Lesbian women are said to have used 

such instruments, made of ivory or gold with silken stuffs and linen. 

Aristophanes (_Lysistrata_, v. 109) speaks of the manufacture by the 

Milesian women of a leather artificial penis, or olisbos. In the British 

Museum is a vase representing a _hetaira_ holding such instruments, which, 

as found at Pompeii, may be seen in the museum at Naples. One of the best 

of Herondas's mimes, "The Private Conversation," presents a dialogue 

between two ladies concerning a certain olisbos (or nbon), which one of 

them vaunts as a dream of delight. Through the Middle Ages (when from time 

to time the clergy reprobated the use of such instruments[191]) they 

continued to be known, and after the fifteenth century the references to 

them became more precise. Thus Fortini, the Siennese novelist of the 

sixteenth century, refers in his _Novelle dei Novizi_ (7th Day, Novella 

XXXIX) to "the glass object filled with warm water which nuns use to calm 

the sting of the flesh and to satisfy themselves as well as they can"; he 

adds that widows and other women anxious to avoid pregnancy availed 

themselves of it. In Elizabethan England, at the same time, it appears to 

have been of similar character and Marston in his satires tells how Lucea 

prefers "a glassy instrument" to "her husband's lukewarm bed." In 

sixteenth century France, also, such instruments were sometimes made of 

glass, and Brantome refers to the godemiche; in eighteenth century Germany 

they were called _Samthanse_, and their use, according to Heinse, as 

quoted by Duehren, was common among aristocratic women. In England by that 

time the dildo appears to have become common. Archemholtz states that 

while in Paris they are only sold secretly, in London a certain Mrs. 

Philips sold them openly on a large scale in her shop in Leicester Square. 

John Bee in 1835, stating that the name was originally dil-dol, remarks 

that their use was formerly commoner than it was in his day. In France, 

Madame Gourdan, the most notorious brothel-keeper of the eighteenth 

century, carried on a wholesale trade in _consolateurs_, as they were 

called, and "at her death numberless letters from abbesses and simple nuns 

were found among her papers, asking for a 'consolateur' to be sent."[192] 

The modern French instrument is described by Gamier as of hardened red 

rubber, exactly imitating the penis and capable of holding warm milk or 

other fluid for injection at the moment of orgasm; the compressible 

scrotum is said to have been first added in the eighteenth century.[193] 

 

In Islam the artificial penis has reached nearly as high a development as 

in Christendom. Turkish women use it and it is said to be openly sold in 


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