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• W3023718479 abstract "You have accessJournal of UrologyHistory of Urology Forum I (FR01)1 Apr 2020FR01-18 STRANGE FRUIT: SEMEN INGESTION BEYOND A SEXUAL CONTEXT Jonathan Xu*, Michael Smigelski, Cory Chang, and Steven Brandes Jonathan Xu*Jonathan Xu* More articles by this author , Michael SmigelskiMichael Smigelski More articles by this author , Cory ChangCory Chang More articles by this author , and Steven BrandesSteven Brandes More articles by this author View All Author Informationhttps://doi.org/10.1097/JU.0000000000000850.018AboutPDF ToolsAdd to favoritesDownload CitationsTrack CitationsPermissionsReprints ShareFacebookLinked InTwitterEmail Abstract INTRODUCTION AND OBJECTIVE: In modern times, the idea of ingesting semen can hardly be discussed outside of a sexual context. However, in ancient cultures, semen was often associated with one’s life force, spiritual essence, or masculinity. We aim to provide an overview of several contexts in which semen ingestion was purportedly utilized as more than a simple sexual act. METHODS: An initial PubMed and Google search was performed to find relevant literature, as well as closer examination of secondary source material. RESULTS: Throughout the literature, we encountered various examples in which semen was consumed in a ritualistic manner. Ancient Chinese medicine associated semen with jing, or sexual “essence” or “spirit” that was said to dissipate with ejaculation, while Greek philosophers such as Aristotle and Philo believed semen to be a source of nourishment, reason, or virtue. Semen ingestion also features prominently in several ancient myth systems. The Sumerian god Enki is tricked into accidentally ingesting his own semen, from which he gives birth to eight minor deities. In a battle of brains and brawn, the Egyptian god Horus similarly tricks his nemesis Set into eating lettuce smeared with the former’s semen, much to the latter’s shame in defeat. With regards to religion, the 4th century church father Epiphanius of Salamis writes about how a certain Christian sect—the Borborites—ingested semen and menstrual blood during the Eucharist, believing it the “body” and “blood” of Christ. Furthermore, in some Vajrayana Buddhist rituals, pupils can consume their master’s semen as a means of transferring wisdom. Lastly, in his anthropological studies of the Sambia people of Papua New Guinea, Gilbert Herdt discusses male rites of passage in which young boys perform fellatio on their pubescent counterparts known as maku. The Sambia believed that males were not born with semen and maku promoted masculinity and sexual maturation as boys became men. CONCLUSIONS: Semen ingestion appears to transcend mythologic systems, religious beliefs, and cultures. While some instances of semen ingestion are ostensibly associated with a sexual act, there is frequently another purpose or meaning outside of immediate sexual gratification. Source of Funding: None © 2020 by American Urological Association Education and Research, Inc.FiguresReferencesRelatedDetails Volume 203Issue Supplement 4April 2020Page: e290-e290 Advertisement Copyright & Permissions© 2020 by American Urological Association Education and Research, Inc.MetricsAuthor Information Jonathan Xu* More articles by this author Michael Smigelski More articles by this author Cory Chang More articles by this author Steven Brandes More articles by this author Expand All Advertisement PDF downloadLoading ..." @default.
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• W3023718479 title "FR01-18 STRANGE FRUIT: SEMEN INGESTION BEYOND A SEXUAL CONTEXT" @default.
• W3023718479 doi "https://doi.org/10.1097/ju.0000000000000850.018" @default.
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