At this time of the evening Michele was feeling no pain, and her inhibitions, while severely impaired by the hypnosis and the Mahala wine, had yet to ease her fear of being on the receiving end of such a large animal cock, such as the ones the two male Okapis were packing. However, Michele, as she looked in awe as one of the African female handler's stroked the animal's cock to hardness, as directed earlier by the countess, she knew that she had to give an answer. For several long minutes, as the Countess came up from behind Michele and began stroking her breasts and pinching her nipples through the thin fabric of her dress, her eyes focused in on the Okapi's cock, wondering if she could really handle such an impressive tool, such as the 24 inch long and three inch wide inch wide brown monster that was now before her, as the Countess whispered dirty thoughts into her ear.
The idea of fucking an animal, Michele knew, was, at least in her clouded mind, taboo; however, as her mind flashed back to the sight of Bo sucking of Geronimo's mighty horse cock, her pussy began to tingle with desire. However, once she let the animal fuck her, Michele knew that, after that, nothing for her would ever be off limits or taboo for her. During her time at the zoo, Michele had seen so many taboo couplings, but, with the Countess now stroking her breasts, and kissing her neck, and telling her good it was going to feel, the last of her resistance relented as she suddenly broke their embrace, turned around, and then said to the Countess, in a husky and breathless voice, "I'll do it!" With those three words said, she and the Countess then kissed deeply for several long minutes, after which the African female assistants began their preparation for the ceremony.
Thirty minutes later, the guests had all gathered at the zoo's theatre in the round, which was at the center of the museum, and which was now packed with more than 500 people, all of whom the Countess had invited especially for the event. As the people entered the theatre, they were handed a pamphlet from the Zoophilia Society of Paris, which is the organization that the Countess had recently established as a charity. The society itself was a means to an end for the Countess, for through her work with the charity, she would hopefully have more access to those in Europe devoted to exploring a Zoophilia lifestyle, such as the one she planned on embarking on, after her deflowering at the hands of the male Okapi's she and Michele were eyeing as their skin was painted in tribal paint.
After the guests were all seated, and the Congolese guards had closed and locked the doors, Michele and the Countess were mounted up on bareback stallions and rode from the nearby stables to the theatre, in a long ritualistic procession that consisted of drums beating from inside the theatre, which symbolically called to the women that the ambassador, in his speech inside, had simply referred to as "the vessels". According to ancient Mbuti legend, the women vessels represented the Earth, while the Okapi represented those who came from the heavens, whom the ancient texts referred to as "the guardians". In Mbuti culture and superstition, all animals were the gifts from the gods in heaven, of which the Okapi was the most special, for it was considered to be the 'giver of life', for which this ancient ceremony, which was called the Molimo, now celebrated. However, unlike in Africa, where traditionally a virgin would be used, in Paris, at the request of the Countess, she volunteered her services, and those of Michele, in demonstrating to all her guests just how pleasurable such a mating and coupling could be.
As the women approached the gate, on the bare backs of two stud stallions, including Geronimo, in a long procession of nude black female dancers, as well as the male and female Okapi, the ambassador explained that in ancient Mbuti mythology, the Okapi god Baal is said to have impregnated a human female to sire a young bull god. In nearby Virunga, there are tales that an African god Zinj appeared to Seda, an African princess, in the form of a Centaur like creature, and that her children the Okapi resulted from that sexual union. Zinj also seduced Tiara, another black princess, in the form of a bull, and carried off the youth Virung in the form of an zebra. The half-human/half-bull Exosaur was the offspring of Queen Sheera and a white bull. King Peleus continued to seduce the nymph called Sharla despite her transforming into (among other forms) a lion, a bird, and a snake.
The god Pan, often depicted with goat-like features, has also been frequently associated with animal sex. As with other subjects of classical mythology, some of these have been depicted over the centuries since, in western painting and sculpture. It was from these legends, the ambassador explained, over centuries, that the Mbuti traditional ceremony of trying to mate an Okapi and a virgin, was born. It was said that, though all attempts to mate Okapi and human had failed, the ceremony represented the altrusitc ambition of trying to maintain a harmony in nature, and that, one day, when an offspring was sired, that human/beast child would someday come, like the Christian Messiah, to save the Mbuti and their homeland in the forest, called Zinjha by many, thereby reclaiming the birth right it had inherited from the gods of the heavens the Mbuti called 'The Guardian's'.
It was then that the ambassador enlightened the crowd, as the lights were turned low, that in the western world, fantasy literature has included a variety of seemingly zoophilic examples, often involving human characters enchanted into animal forms, such as: Beauty and the Beast (a young woman falls in love with a physically beast-like man), William Shakespeare's A Midsummer Night's Dream (Queen Titania falls in love with a character transformed into a donkey), The Book of One Thousand and One Nights (a princess champions a man enchanted into ape form), the Roman Lucius Apuleius's The Golden Ass (explicit sexuality between a man transformed into a donkey and a woman), and Balzac's A Passion in the Desert (a love affair between a soldier and a panther). In more modern times, zoosexuality of a sort has been a theme in science fiction and horror fiction, with the giant ape King Kong fixating on a human woman, alien monsters groping human females in pulp novels and comics, and depictions of tentacle rape in Japanese manga and anime.
The ambassador then went on to say, as the drums of the Mbuti, that surrounded the center of the stage, picked up their pace, that modern erotic furry fantasy art and stories were also associated with zoophilia. It was then that he said that "Morality is something one cannot take for granted, for today, we grow up in a culture with certain mass assumptions, certain given taboos, and we accept them. But when one begins to question, when one learns that a certain taboo, such as homosexuality, is in fact a sound practice, it becomes neccesary to examine more and more assumptions until you may evaluate a practice on it’s own grounds, and not the grounds that society has assigned to it. Thus it is the same with bestiality, which is the practice of having sex with a non-human animal. It is assumed that this practice is animal abuse, that it is an issue of power much like rape or pedophilia, that the humans who engage in it are psychologically unsound. This I have questioned. Of course, when considering the ethicality if any action, one must outline what would qualify or disqualify an act. Bestiality would most certainaly be immoral should the animal be raped, and it is entirely possible to rape an animal. But just as it is possible to violate consent, it is also possible to obtain it. Bestiality may be considered immoral on other grounds, such as setting back the best interests of the participants or by the mere act displaying a psychological deficiency in the human. It would also be immoral should the human merely use the animal for his/her selfish interests, if you will, as a means to an end; however, many bestialists - or zoophiles, as we prefer to call ourselves - maintain a deep and caring emotional bond with their non-human partners."
"However, despite our emotional bond, there is a common conception is that the humans who engage in bestiality could only be interested in the animal as a sex toy; in other words, no one who really cared about animals would have sex with them. Stated in those terms, it seems very odd. Is not sex a tantamount means of expressing caring, love, and affection, especially considering that sex is as enjoyable to animals as it is to us? That aside, some humans obviously do practice bestiality not because they love the animals, but because the animal is a non-speaking yet living object that they can treat as a sex toy. And of course there is always the lonely shepard or curious farm boy, where the animals they accompany are the only outlet for sexual energy. But these are not the only participants in bestiality. Bestialists - perhaps in this context more accurately labeled 'zoophiles' - are often people who not only claim to deeply love and care about their animals, but whose behavior supports this claim. They are experts in animal behavior, knowing exactly what signs to look for to be able to tell when the animal is annoyed or uncomfortable with their advances (and vice versa); they take good care of their animalian partners, and are concientous pet owners; many are fierce animal-rights advocates and detest animal cruelty in all it’s forms. With all this, it would be ignoring the evidence to then say that they are objectifying the animals as toys or even rationalizing their practice in the face of contrary evidence, as practicing pedophiles do. As much as any chaste animal owner, they deeply care for the emotional and physical wellbeing of their companions."
"In the western world, the common approach is that by having sex with an animal, the human is degrading herself. This viewpoint is often derived from the notion that humans are eminently superior to animals; often this has a religious basis. Religiously, animals have been regarded as under Man’s rule, for us to use and even destroy as we please (though this has considerably softened in contemporary environmental-conscious times); though sex could be considered just another use, it would be absolutely taboo for a human to actually relate to an animal on it’s own grounds. Especially as sex is regarded as existing solely for procreation, and perhaps for the expression of love, sex with an animal is absolutely forbidden. The concept that one might love or relate to an animal is highly threatening to the Church’s anthropocentric world-view. This argument, like most arguments with religious basis, is compounded with problems, the foremost being that homocentrism is little more than a Western excuse for human dominance and rationalizing atrocities such as the meat industry and animal abuse and neglect. That being the case, I will address the non-religious issue: that bestiality is degrading relative to what humans should be and should do in their relationships and sexual activity. This argument is not without appeal; for surely, a partner with whom you can relate to on the same intellectual level, and with whom you can share activities of human nature is to be sought. Of course, this point has merit. However, it is also not to be denied that deep emotional bonds with animals are possible, and they do share aspects of our lives in a different fashion. True, one cannot discuss philosophy with them, but even the chaste pet owner can relate to them on a deep emotional and physical level. Zoophiles extend that to the sexual realm. It may, perhaps, be considered immoral for a zoophile to subsitute human relationships for animal ones; however, not all zoophiles are animal-exclusive, and even if that situation would be considered immoral, it would not make the practice of bestiality itself immoral."
"Many argue that sex should only occur in relationships where you can relate to the person on a human level; but sex can be an expression of many things, not merely a completely egalitarian relationship. It is the embodiment of the flesh; it can express so many things, from pure physicality to romantic love to mutual friendship. Though a relationship where a meeting of minds does occur may be ideal, that does not condemn anything less as being immoral. This would devalue the relationships of those humans who simply do not choose to (or who are even not interested in) intellectual issues, negating the tremendous value of their emotional, physical, and (if you will) spiritual connection. It would indeed be asking too much to ask all persons to seek the ideal or nothing. Moreover, people who engage in bestiality for more than pure physical pleasure profess that they truly feel a sexual and emotional attraction to animals parallel to or even beyond that which they feel for humans. If one can indeed relate to another being across the species barrier so intimately, as reading accounts of zoophiles has convinced me, then that relationship does not fall so very short of the ideal after all. It is a huge step for the typical anthropocentric mind to accept, that a human could relate on such grounds to an animal; however, after reading the writings of zoophiles with an open mind, one must accept that it is so. This is further supported by the fact that many zoophiles simply take pleasure in masturbating the animal to orgasm, and not merely using it as a tool towards their own gratification. They derive pleasure from giving the animal pleasure; it would be hard to find a truer point towards the proof of love. There is as much sincerity and feeling in their accounts as there is for accounts of human love, and if one is to believe in love at all and treat the evidence fairly, human-animal love is undeniable."
It was at this point in his speech that the ambassador asked the silent crowd, "What about animal-human love though? Can animals reciprocate the feelings? Love is a terribly difficult emotion to prove, especially in the absence of language. However, animals are affectionate and loyal; and as much as is possible through the species barrier, they display all evidence of being capable of love. There is always the problem of communications, and of course of what sex means to the animal; however, given intimacy and close observation, no person who lives or works with animals can deny with a clean conscience that animals do not love. The evidence, though much of it is anecdotal and personal, is there. Is the human-animal attraction a sickness? A pathology to be cured? As of today bestiality is still on the psychologist’s list of paraphilias or mental disorders, much like homosexuality was a few decades ago. In the case of homosexuality, psychologists were simply unaware of the committed and happy relationships that were possible within homosexuality. Out of plain and simple ignorance, they condemned an entire sexual orientation as a mental sickness. I would make a similar analogy to bestiality - psychologists are simply unaware of the relationships that are possible with animals. Of course not all of those practicing bestiality even consider connecting with an animal so deeply; remember the lonely shepard. However, there is a considerable community of individuals who find themselves much happier when loving and consumating animal relationships than when restricting themselves to humans; and, barring a concrete wrong (such as animal abuse), I for one will not condemn that happiness. To all appearances, it is fulfulling and complete; it is not indicative of any psychological shortcoming; and when abstaining from internally accepting or practicing bestiality, many zoophiles experience the same symptoms that homosexuals do while still in the closet - most notably extreme lonliness, isolation, and depression. Bestiality cannot be cured, and at least one psychologist has expressed the view that there is no need to change it. Thus, zoophilia is not a sickness, not a perversion, and not in and of itself a tangible detriment to happiness. It is indeed deeply and internally rooted in the psyche and it is nothing short of cruel to deny a zoophile the legitimacy of their feelings."
"As you can hear and see, the drums inside of the theatre are beating a song, which the ancients called 'the Guardian's march', the sound of which legend says reaches out to the stars and lets our gods know that a new sacrafice is about to occur, the name of which we call the Molomo. The Molomo is one of the most important ritual in Mbuti life, inspired by their belief that the forest is the center of their existence, the source of all that is good in their lives. It is also celebrated to give thanks to the forest or, after a bad event such as a death, to put their lives back in order, to find balance by becoming more centered. The term 'Molomo' refers to the ritual and to the cock of the Okapi. As you can see, the Okapi's cock is very long and thick, but fear not, for its thickness will not not bring harm to our beautiful maidens, who are now approaching the theatre on bare horse back. Keep in mind that it is not the Okapi that it sacred, for what makes the ritual sacred to the Mbuti are their beliefs in the goodness of the forest that inspire the ritual."
At this point the ambassador ended his speech as he and the other guests watched in silence as the sacred ceremony began. Earlier in the day, food and firewood, which had been specially flown in, had been brought in from the Congo, signifying unity and cooperation in invoking the Molomo. According to the ancient tradition, in the evening, as the guests of the Countess watched in silence, over a dozen naked black men gathered around a central fire to take part in the dancing and singing, after which, several of the young men left the central fire and went to where the Okapi was stabled, stopping along the way to immerse it in water, and rubbing it with leaves and dirt as a symbol of water, earth, and air, after which the cocks of the male animals were rubbed clean with alcohol. When the men arrived back at the center of the stage with the Okapi, they circled the periphery of the stage, making sure that the kumamolimo, the singing and dancing around the central fire, was good enough to enter. When the singing was most intense, there was suddenly the sound of a trumpet, which signaled the arrival of the sacraficial virgins, Michele and the Countess.
"Well, they look harmless enough," said the Countess, as her eyes tried to pierce the footlight glare to see the hidden audience.
The witch doctor then instructed the women to walk over to the trees with the bare branches extended at odd angles from massive trunks, which in turn, at the same time, caused the Okapi to follow, for the paint on their bodies was made of the creatures favorite tree syrup. As they made their way on stage over to where the witch doctor had ordered, the women soon lost sight of the males, as they walked toward the fallen trees. By the time the girls were standing where they had been instructed, they realized that the animals had now formed a circle around them as they managed to get their backs to the tree trunks and proceeded to stand very still. The Okapi, unlike the horses at the stable, were small creatures, and their heads barely reached the bottom of the girls breasts, as the first Okapi, a female, walked slowly to Michele and began to sniff her navel, while another moved toward the Countess and began to nibble at the loin cloth around her hips. Soon, all six females began to nibble at their clothes, taking small pieces of cloth into their mouths and swallowing the flimsy African cotton. However, it wasn't long until both girls were all but naked, with only strips of cloth hanging from their semi-nude bodies. Once the girls bodies were exposed, both Michele and the Countess closed their eyes to the strong light from above that now beat down upon them, and which illuminated their sweat, syrup, and saliva glistened bodies, the Okapi proceeded to use their 18 inch tongues on them.
Just a few feet away, the Countess, who was also now unmasked, was getting much of the same treatment as Michele, as the Okapi seemed to waste no time and positioned her so that she could have both holes violated while she, too, was bent over the trunk. However, the tongues working the Countess were more intense, as these animals were more aggressive than the ones on Michele, and mouthed her ass and clit, while their tongues twirled deep within her. This action went on for what seemed an eternity, yet, each time the girls seemed to be ready to cum, the action slowed, as if the animals were waiting for them to calm back down. As the tongue fucking continued, despite their moans of pleasure, the girls were soon desperate for an orgasm, as they had been tongued better than any man or woman could possibly match, and by tongues so wet and long, that they knew that no cock could hope to touch the parts of their insides that these soft and nimble tongues had reached. As the audience looked on, underneath the bright spot lights, as the video cameras captured the shocking event for eventual broadcast over the Internet, Michele and the Countess were quickly reduced to being the slaves of these animal tongues, the pleasure of which they could not get enough, when suddenly, the tempo quickened on both of them, and they exploded, almost simultaneously, with intense orgasms, as both of their backs arched sharply, as their hips shuddered over and over, until finally they both collapsed face down over the trunk, as drool poured down from their tongues and onto thenow dirty stage floor. As the six tongues slowly retreated out of their orifices, which caused Michele and the Countess to shake and shudder, the girls managed to rest only briefly before they felt the snouts of the two males sniffing them. Sensing the new presence, the girls glanced back at each other's ass and saw that the male Okapis were now both ready for action.
Meanwhile, Michele did not have time to gaze long at the fucking the Countess was receiving, for the other male Okapi was now upon her, and, as she felt the beast mount her, Michele relaxed, for she desperately wanted to experience the force and perverse pleasure that the Countess was now enjoying. As she felt the beast’s hot breath on her neck, Michele tilted her pelvis back, and spread her taught legs as wide as possible: however, this Okapi was larger than she thought, and it also was positioned higher than she had estimated. Because of this higher position, when the beast entered
Michele, it missed its intended target and pressed its thick cock up against her well lubricated ass, which caused her to wince and yelp in pain as the beast mindlessly entered her at the same time her asshole tightened involuntarily, as the stiff hardness moved deeper and deeper, as she cried tears of both pain and pleasure.
As Michele struggled to accommodate the massively thick cock, she quickly realized, as the cock hit bottom, that the animal was about to sodomize her the same way the other beast was raping the Countess. However, had it not been for the female Okapi lubricating her asshole inside and out, the experience probably would have been bloody and painful. Instead, thanks to the thick coating of lubricant, the Okapi felt like a nicely hung man was in her; however, that is where the similarity ended, as Michele quickly learned the difference between a 200 pound man and a quarter ton animal.
As the Okapi began to thrust in and out of her with incredible power and speed. Michele realized, in between strokes, as she saw through the bright lights some of the observant members of the audience, that she now had gone over completely to the dark side, and that it was now longer her mind that controlled her actions, but rather it was her own insatiable sexual needs. As her eyes looked into the camera in front of her Michele suddenly realized that her bestial fuck was being recorded, the thought of which made her even wetter and her screams of pleasure louder. Yet, despite her screams of pleasure, Michele's ass was pummeled mercilessly as she tried to relax her muscles so that she could take all of the animal's thick cock, which of course didn't matter though, as the powerful beast drove its cock into the hilt for a full 20 minutes, cumming twice as it did so, until finally the creature let out a large whine and filled her with the last of his salty deposit.
After each filling of hot Okapi spunk, Michele was rewarded with a thick, hot lubrication, the sensation of which made her experience an anal orgasm even as the animal remained in her and continued to pound away. As Michele gasped for air, at the same time she was fucked in the ass, she continued to watch as the Countess was humped with super speed and inhuman strength, even though it was clear that both she and the animal had cum several times, based upon the amount of jism which was dripping from her cunt as her humping continued. After a final spasm, the Okapi quickly pulled out of the Countess and, in a flash the male animal, whose cock was covered with its own spunk and the Countess's juices, was led away. Meanwhile, Michele tried to prepare for her mount to exit, but it was too late, as after one final thrust at the end of cumming, matched by a final shriek of pleasure from her, the animal pulled out and was led off the stage.
The sudden emptiness made both the Countess and Michele cry out in a simultaneous orgasm as they passed out and fell to the wooden stage floor. As they there, neither Michele and the Countess felt the female Okapi licking and nuzzling their spent and exposed bodies, as, if part of a plan, the female beasts again began to lick at Michele and the Countess's dripping cum filled bungholes and pussies. As the female creatures continued their oral assault, Michele became semi-conscious, as she felt herself cum several times more, as her body limply jerked with each spasm. However, each time Michele's legs tried to close or turn her hips, the females’ muzzles and hoofs repositioned her until her body reopened to accommodate their many tongues again and again As the tonguing continued, Michele, who was by now on the verge of completely passing out under the heat of the spot light, sensed that she was dreaming when she saw the Countess face down on the floor, while another Okapi male spread over her and fucked her ass, the image of which was the final one that Michele saw before she lapsed into total unconsciousness.
From his nearby seat, Luc realized that in all his life he had never seen anything quite as erotic as watching two beautiful women enjoy being fucked by the massive cocks of such an impressive animal. Originally, when the Countess had proposed the idea, both Luc and Kincaid dismissed it as too dangerous. Yet, after much convincing and the promise of watching the Countess herself be fucked by the Okapi, Luc now had to admit that what he had kust witnessed was by far the most perverse act he had ever witnessed. In watching Michele not only being fucked by the Okapi, but also enjoying it, he knew that she was going to be the perfect woman for the job they needed in Japan. However, before she would be able to embark upon her first mission, she would need to be thoroughly trained by both the masters and mistresses of the Roissy, but also by Akira sensei and Mistress Midori. For Michele the training would not only be hard, difficult and strenuous, but it would also test her physical, mental, and sexual limits, which, once she completed the training, she would become what the Japanese called a Neon Geisha, a geisha assassin!
As the women were quickly carried off the stage, and the lights of the theatre were turned on, Luc's phone rang just as he was beginning to reach the theatre exit. On the other end was Kincaid, who, Luc promised, was now at the airport after having finally arrived back in Paris from America. Kincaid informed Luc that Michele's husband Barry had confessed to being a Russian spy, but that, instead of absolving responsibility for Michele, had suddenly decided to implicate her, the end result of which that she was now a wanted fugitive. As a result of Barry's decision to implicate Michele, Kincaid's attorney friend had filed divorce papers on behalf of Michele, which, in less than 24 hours, resulted in the judge, who was also a friend of Kincaid's to issue a no fault divorce decision, thus effectively cutting Michele's ties to her now former husband. Additionally, just as he promised, Kincaid had managed to collect and bring back with him all of Michele's personal belongings, including her x-rated diaries.
It was then, after Kincaid had explained to Luc why he had been late on returning to France, that Luc told him what he and over a hundred other men and women had just witnessed there at the zoo. To which Kincaid simply replied, as he started the ignition of his car, "I can't wait to see it, I'll be seeing you both soon. I hope she is ready for more love making..."
Hours later, upon returning to Paris, Luc and Michele sped through the narrow streets until finally they were back at his mansion. After parking the truck, Luc led Michele by the hand up the stairs to his bedroom apartment, whereupon she was greeted by the other man she loved. Upon seeing Kincaid for the first time in many days, Michele broke down and began sobbing uncontrollably as Kincaid wordlessly took her into his arms and the two of them kissed deeply, while behind them Luc proceeded to strip out of his clothes. After a few moments Michele looked around to see that she was the only one dressed, after which her twin lovers wordlessly helped her out of her white dress and then took her by her hands and led her to the jacuzzi, whereupon, for the first time her lover and backdoor man made love to her in ways so countless and numreous that the orgasms and sensations all became a blur. For the next several hours Luc and Kincaid's simultaneously Viagra enhanced lovemaking to Michele's oversexed body carried them through dawn in a marathon session that tested the sexual stamina of all three members of the team the world now be calling as simply 'La Femme'...
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