textfiles/sex/EROTICA/A/asc-3.txt

Archive-name: Bestial/asc-3.txt
Archive-author: 
Archive-title: Animal Sex Circus - 4


The Negress got on the stage and flung a quilt and a half dozen 
pillows on the floor. While she arranged them, another girl 
began masturbating the Irish setter. The black broad put several 
pillows where her head would rest and in the spot where her 
black butt would be raised. She lay down and got into position, 
spreading her legs, and a girl led the dog into position. That 
copper-toned setter knew what the score was. He sure did. Right 
away the dog crawled on the black piece and she helped him, 
guiding his pointed peter into her cunny-box. He began banging 
away on her, acting like he hadn't had a piece in months. Maybe 
he hadn't!

That Irish setter really enjoyed his chocolate mama, and while 
he worked her, his paws lying across her shoulders, she held him 
with her legs and with her arms around his waist. That setter 
did her just like a man would and people in the audience really 
snapped the pictures. How they got them developed is a mystery 
to me. Remember, this was before the Polaroid. Of course, I 
suppose many of them did their own developing or else knew 
someone who did.

About this time, another girl, rather short and dark-haired and 
with the cutest little ass I've ever seen - I guess she was 
about fourteen  strapped on a small dildo and actually tried to 
have anal relations with the setter. But she couldn't get the 
imitation peter in. She stopped very suddenly when the animal 
stopped his screw movements and turned and growled at her. But 
you couldn't blame the dog for not wanting to be jammed in the 
can with a rubber or leather phallus. I certainly wouldn't want 
to be.

A man sitting next to me nudged me in the ribs. "S'help me, I 
think that's a lousy way to treat a dog. By God! It's indecent!"

Later, we didn't think so much of the Irish setter. He was a 
'one-shot' dog - seems kinda silly saying that about a dog! 
After he finished with the Negress the naked kids tried to get 
him to do Orange-hair, but he simply wasn't interested. Several 
of the girls masturbated him and toyed with his testicles, but . 
. . they finally had to give up and lead him off the stage. One 
might say that the setter was sexually satiated.

Two other girls rearranged the pillows and then lay down, 
spreading their slim young legs. I must confess I now had an 
enormous erection. I especially would have liked to have taken 
on the Negress right then.

The airedales didn't have to be shown what to do; immediately 
they trotted between the girls legs and began licking and 
nuzzling their sweet little vulvas. The boys crawled over the 
girls and began having oral-intercourse with them. In my 
opinion, all those girls must have had very sore mouths.

After the boys had their orgasms, they got off the girls, and 
the girls got on their knees and elbows. Each boy spread the 
ass-cheeks of his girl, letting the dogs lick their red-eyes. 
All the while the gals giggled and squirmed.

The audience wiggled too. I gathered from observing the anxious 
faces around me that the women were about ready to explode, as 
sexually excited as they could possibly get - including my wife, 
whom I satisfied with hard and vigorous intercourse after we 
returned to the hotel.

What did I think of the Sex Circus. Well, it certainly was 
unusual. And watching it did give me and Marie ideas for new 
combinations. I don't mean with animals, of course. That's just 
plain nasty. But to each his own, I always say. If a man wants 
to fuck a sow or a woman get sucked by a dog that's their 
business - as long as the animals don't mind."

Analysis and Conclusions: 

A point that the average sexologist misses is that the Circus of 
Sex serves as a subtle medium of conditioned response in those 
who have watched human beings cavort in seance-a-trois - with or 
without animals. As we have seen, there must be a subtle 
depravity that inroads itself insidiously into the Id of those 
who, in the first place, would put themselves into such a 
position. Moral fibre cannot help but be weakened in even normal 
persons of normally-directed sexual motivation even those who, 
out of sheer curiosity, go but once to a circus. That once is 
often enough to cause a slow, festering cancer in the 
subconscious, giving the ruthless Id the chance it seeks to 
overpower the Super-ego.

We must ask: can any individual be sexually normal who attends 
such a perverted circus - regardless of whether the show 
involves human/animal relationships? An analysis of the sex 
drives of those in attendance would no doubt be as interesting 
as an intensive probe of the amorality of those who actually 
participate.

We do know that a number of on-lookers are active and latent 
scoptophiliacs, or, in the vulgar . . . "Peep Freaks" . . . 
and/or active or latent homosexuals. But how many are latent 
bestialists? There is really no way of knowing, the given number 
of any given group resting, out of sheer necessity, on sheer 
speculation; and it is not wise to speculate, even mildly, in 
the realm of sex.

The number might be larger than what one might think, if we 
could use as a yardstick of measurement the behavior of the 
observers who watch a circus; unfortunately such "evidence" is 
non sequitur and not admissible in the sexual court of inquiry 
we are currently conducting. People might be depraved - and the 
word is open to debate as used here but we must remember there 
are different forms of degeneracy. One addicted to oral 
intercourse does not have to be caught in the net of bestiality. 
Nor does a homosexual active or latent. Nor a woman who prefers 
fellatio or anal-erotic activity. "To each his own" truly 
applies here. Where do we draw that so-thin line? We draw it by 
saying that while the spectator of a sex circus might be 
suffering from a sexual neurosis, he does not have to have the 
illness of even latent bestiality.

We have mentioned the Stag Party in order that no confusion 
exist between this relatively innocent amusement form and the 
totally different Circus; while the former is a spring shower, 
the latter is a raging hurricane. The student of these complex 
matters might wonder why respectable men - a doctor . . . a 
schoolteacher . . . a businessman, etc. might attend such a 
Stag. We suggest, from our own observations and conclusions, 
that it is all a throwback to the primitive . . . the gathering 
of the males while woman stays home and takes care of kitchen 
and children. At least in theory, that is what a woman is 
supposed to do . . .

The male going to the Stag is actually looking for a kind of 
moral companionship. Favoring the sexy and the bawdy, his is a 
furtive, lonely kind of titillation.

He goes to sublimate his guilt feelings. And any product of 
Christian moral philosophy, noble in its aim but unrealistic in 
practice, methods and end results . . . perhaps because 
Christianity insists on making men something they are not and 
never can be. A noble state that can be reached only by those 
fanatics content to replace facts and reality with hysterical 
faith.

In general, normally-oriented people go to exhibitions of sex 
for the same reason: to sublimate their subconscious feelings of 
guilt, and any product of Western moral philosophy must have a 
feeling of guilt. This is evidenced in their coarse behavior at 
such gatherings, in their remarks which are not vulgar in the 
sense that the people who voice such remarks are deliberately 
trying to be obscene - no! They are merely removing the 
conditioned masks of their moral personas, revealing to each 
other their real selves . . . the sexual savage slumbering in 
all of us. Such an aborigine of the libido even dwelt in the 
"Saints." We cite here the case of Christian Ebner, who (in the 
twelfth century) imagined her self to have conceived a child by 
Christ after being embraced "spiritually" by Him. This "saint" 
cut a cross of skin over the region of her heart and tore it off 
- all of which sufficiently demonstrates her sexual desire 
manifesting itself not only in delusions but in conscious 
masochism.

There was St. Blaubekin, who became obsessed with the thought of 
what had happened to the foreskin of Christ after it had been 
removed by circumcision. This sexual psychopath ran all over 
Europe looking for it an effort that was indeed wasted, for no 
fewer than twelve churches in Europe to this very day 
posssess, among their sacred relics, the prepuce of Jesu 
Christi! But this should not surprise us, not when we learn that 
until 1876 five churches possessed the five skulls of John the 
Baptist. Today, Notre Dame in Paris has one - but of course, the 
Vatican has the "true" skull.


The End . . .
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