Rastafarian Belief Lesson 2

Rastafari are monotheists, worshipping a singular God whom they call Jah. Rastas see Jah as being in the form of the Holy Trinity, that is, God being the God the Father, God the Son, and the Holy Spirit. Rastas say that Jah, in the form of the Holy Spirit (incarnate), lives within the human, and for this reason they often refer to themselves as "I and I". Furthermore, "I and I" is used instead of "We", and is used in this way to emphasize the equality between all people, in the recognition that the Holy Spirit within us all makes us essentially one and the same.

Some Rastas accept the Christian doctrine that God incarnated onto the Earth in the form of Jesus Christ, to give his teachings to humanity. However, they often feel his teachings were corrupted by Babylon. Many Rastas[who?], in accordance with their assertion that "word, sound is power", also object specifically to the English pronunciation of his name (/dʒi:zəs/) as impure, preferring instead to use the forms in Hebrew (Yeshu) or Amharic ('Iyesus).

[edit] The Holy Trinity
Rasta doctrines concerning the Holy Trinity include stressing the significance of the name "Haile Selassie", meaning "Power of the Trinity" or "Might of the Trinity" in Ge'ez — the name given to Ras Tafari upon his baptism, and later assumed as part of his regnal name at his November 2, 1930 coronation by the Ethiopian Orthodox Church.

[edit] Haile Selassie

Emperor Haile Selassie I of Ethiopia, considered by Rastas to be the reincarnation of Jesus Christ.Haile Selassie I (1892–1975) was the Emperor of Ethiopia from 1930 to 1974. Rastas claim that he is the root of Jesus (Yahshua) Christ and therefore an incarnation of Jah (Jehovah) onto the Earth. They also claim that he will lead the righteous into creating a perfect world, called "Zion." Zion would be the ultimate paradise for Rastas. The future capital city of Zion is sometimes put forward as the New Jerusalem (Lalibela, Ethiopia), the very Habitation of the Godhead (Trinity) creator, Rastafari. Prophetic verses of the Hebrew Bible such as Zephaniah 3:10 "From beyond the rivers of Cush my worshipers, my scattered people, will bring me offerings" have been interpreted as subtly hinting that the messianic king will be in Ethiopia, and the people will come from the rest of the world "beyond" its river

Boycotting the People of Innovation

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Amma ba’d

What Shaikh Muhammad ibn Hadee al-Madkhalee said concerning those who leave Salafiyah, selling their religion for imagined harm

Student of knowledge Abu Hasan Malik – reading from the works of Shaikh Muhammad ibn Hadee al-Madkhalee (hafidhahullaah) – gave a khutbah under the heading “Boycotting the People of Innovation and Desires.” Below is a highly beneficial excerpt.

Regarding those who leave Salafiyah, Shaikh Muhammad ibn Hadee al-Madkhalee (hafidhahullaah) said:

Some of them try to make excuses (for leaving Ahlus-Sunnah [The Saved Sect] and joining Ahlul-Bid’ah) (saying), “If I don’t do this, I’ll find some harm in the University. Maybe, I will not get accepted.” Or “maybe I won’t get my Masters.” Or whatever it may be from their statements. If I don’t do these things, the organization that I am with, I will find some harm within my organization.

But the reality is opposite than what they say. The truth is that there was no harm that was going to come to them. They construe things. And the door of ta`weel (interpretation) is expansive. Once one starts making interpretations, how far can one go. No harm has come to him, but he imagines this. He puts it in his mind [convinces himself] that if he doesn’t do these things, some harm will come to him and he’ll be destroyed.

May Allaah have mercy on our pious predecessors who understood the likes of these things, and therefore were extremely firm against it. Because this kind of person [who desires to leave the truth for falsehood, sell his religion] is dangerous to others, if he remains upon the Sunnah. He becomes a proof for everyone who wants to deviate. That individual, with his excuses and falsehood, becomes an excuse for everyone who tries to deviate and intends to deviate from the straight path. They use him as a hujjah (evidence, proof). This is IF he remains upon the Sunnah, but the majority of those – the likeness of whom we have mentioned – end up being like the people of desires.

Abu Bakr al-Marroodi, the companion of Imam Ahmad ibni Hanbal, mentioned about Ahmad ibni Hanbal [The Imam of Ahlus-Sunnah wal Jama'ah in his time] that Yahya ibnu Ma’een (the great imam of hadeeth) entered upon Imam Ahmad ibni Hanbal and gave him salaams. Imam Ahmad did not return the salaams to Yahya ibni Ma’een. [I just wanted to say, ikhwaan, as we will learn from the shaikh soon who Yahya ibni Ma'een was. This is important, what the shaikh is teaching us.]

Imam Ahmad did not return the salaams to Yahya ibni Ma’een. Yahya ibni Ma’een was a great Imam of hadeeth, from the leaders of the people of hadeeth, but at the time of the fitnah when the people were falsely saying, “The Qur`an was created,” Yahya ibni Ma’een was from those who when threatened, he gave in and said, “The Qur`an was created,” not believing it, but said it so he wouldn’t be beaten. And because of this, Imam Ahmad lam yarud ‘alaihi salaam (did not return the salaam to him).

[Now, I want to make mention of this, ikhwaan, I'm going to tell you a story to show you who Yahya ibni Ma'een was. Someone came to Ahmad ibn Hanbal and said, "I have some narrations; in them are errors (mistakes), so can you point them out for me. What did Imam Ahmad say? "It is upon you to go to Abu Zakariyah (who was Yahya ibnu Ma'een). For indeed, he knows the error in hadith. So this is an imaam - a great scholar of hadith, and imam of the Sunnah - whom Imam Ahmad originally told the people to go to beyond the shadow of a doubt. So do not be in doubt who this man was.]

And Shaikh Muhammad ibn Hadee continued: “and who is like Yahya ibn Ma’een? But the point is this: he gave salaam to Imam Ahmad, and Imam Ahmad did not return the salaam. Imam Ahmad took an oath that he would never speak to those who spoke in the fitnah of the [deviated, invented belief] of the “creation of the Qur`an.” So he was fulfilling his oath, ikhwaan. Yahya Ibnu Ma’een was from those mutaa`awaleen. So Imam Ahmad did not give him the salaam. Listen to [read] this story; in it are so many benefits.

So Yahya began to make excuses for himself before Imam Ahmad ibni Hanbal. He said, “Ya Aba ‘Abdillaah (O father of ‘Abdillaah) Hadith ‘Ammaar. (What about the hadith of ‘Ammaar ibnu Yaasir?)”

‘Ammaar was the companion of the Messenger of Allaah (salallaahu ‘alaihi wa sallam), who when the mushrikin (polytheists) beat him and punished him and told him to deny the Prophet (salallaahu ‘alaihi wa sallam), he denied the Prophet (salallaahu ‘alaihi wa sallam) [in tongue only]. Then, he went to the Prophet (salallaahu ‘alaihi wa sallam) and told him what happened. The Prophet (salallaahu ‘alaihi wa sallam) said to him:

quote:
“How do you find your heart?” He said: mutama`inna bil eeman (strong in faith). Then the Prophet told him: fa idha ‘addu fa ‘udd (if they do the same thing to you, then do the same thing again).

We have to listen to (read) the fiqh that Imam Ahmad extracted from this affair. So Yahya ibnu Ma’een brought this narration to Imam Ahmad as a hujjah (evidence) to defend himself. And he mentioned the ayah:
مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إِيمَانِهِ~ِ إِلاَّ مَنْ أُكْرِه ََ وَقَلْبُه ُُ مُطْمَئِنّ ٌ بِالإِيمَانِ وَلَكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْرا ً فَعَلَيْهِمْ غَضَب ٌ مِنَ اللَّهِ وَلَهُمْ عَذَابٌ عَظِيم

Whoever disbelieved in Allaah after his belief, except him who is forced thereto and whose heart is at rest with Faith… (An-Nahl 16:106)

After mentioning that ayah and the narration of ‘Ammaar, Imam Ahmad did not respond to him and he turned his face away from him – toward the wall. He didn’t respond and looked away from him, so Yahya left and said, “Uff” [an expression of disgust]. Yahya said, “We make excuses and he doesn’t accept them from us. And Allaah said: Whoever disbelieved in Allaah after his belief, except him who is forced thereto and whose heart is at rest with Faith… (An-Nahl 16:106)”

Then he sat outside the door of Imam Ahmad. He didn’t leave. He waited until Abu Bakr Marroodi (the narrator of this narration) left the house of Imam Ahmad, and Yahya asked him, “What did Ahmad say? Did he say anything?” Abu Bakr Marroodi said, “Na’aam (yes)!” Yahya asked, “What did he say?”

Marroodi said: I heard him say: Hadeeth ‘Ammaar. Hadeeth ‘Ammaar. [Meaning are you going to use the the hadeeth of 'Ammaar?] Then Ahmad mentioned the aya: Whoever disbelieved in Allaah after his belief, except him who is forced thereto and whose heart is at rest with Faith… (An-Nahl 16:106)

Imam Ahmad was rejecting Yahya’s use of this hadeeth and ayah as a hujjah (proof) for his actions.

Listen to (read) what Imam Ahmad extracted from this narration. He said,

quote:
“As for ‘Ammaar, what comes in the narration: Ammaar said: ‘I passed by the mushrikeen (polytheists), and I found them cursing you and belittling you. So I forbade them and rebuked them for doing this. Then they beat me.‘

But as for you, when they told you they were going to beat you, you gave in. They didn’t actually beat you; they just said they were going to beat you, and you answered (gave in). You were not beaten. They said they were going to beat you, and you gave in.

(In other words, as for ‘Ammaar, he was actually beaten. And then after the suffering that he couldn’t take any more, then he said this. As for you, you didn’t even get beaten. They threatened you, and you said “khalaas” (that’s it, I’m giving in).)

So Yahya ibnu Ma’een said:

quote:
[this ikhwaan, is Insaaf (justice)] “Lillaahi Darruk, ya Aba ‘Abdillaah” (Allaah has given you success, oh Abu ‘Abdillaah). “Murr, ya Aba ‘Abdillaah” (Do as you must do, oh Abu ‘Abdillaah). This was Yahya ibnu Ma’een, whom Imam Ahmad had just refused to give salaam to and shunned.

If someone says a word about us – even if it is the haqq (truth) regarding us – we turn from them and curse them and speak evil of them. But the imams of the Sunnah “Murr, ya Aba ‘Abdillaah.” Where are we from these individuals of the Salaf-us-saleh. Yahya said, “Do as you must do, oh Abu ‘Abdillaah, for I do not know of anyone under the heavens more knowledgeable (having greater fiqh in these affairs) than you Imam Ahmad. This is after Imam Ahmad turned away from him, and refused to return the salaam to him.

Look at the difference: ‘Ammaar was beaten after he rebuked them. And the Prophet (salallaahu ‘alaihi wa sallam) said: if they repeat this, you say the same thing. But as for you, it was said, “we’re going to beat you, and you answered (gave in) immediately.”

So as for these who leave Ahlus-Sunnah wal Jama’ah and leave the people of guidance, and say, “They’re going to harm me if I don’t do this, that or the other. So they go [give in] immediately; no harm has even touched them yet. They haven’t even spoken out first, and then found some harm. They just shut up (gave in) immediately. So they sell their religion for the dunya (wordly life). So look at the justness and fairness of Yahya ibnu Ma’een, who said to Ahmad, “Say what you need to say.” This is the true fiqh of the religion of Allaah.

quote:
So these people have sold the religion for the dunya for (a reason) that they only imagined, due to their weakness. They sell their Religion. So nothing remains from them from the Deen, and their dunya will not be established for them. So they go with the people of bid’ah and hizbiyah, and become soiled with the filth of bid’ah and hizbiyah, and have left their brothers and the scholars and have become of those people of bid’ah.

Ash-Sha’bee (rahimahullaah) narrated that the Salaf used to say:

quote:
“Do not ask anyone after three matters: who he enters and leaves with; whom he walks down the street with; and whom he sits with.“

So if you see who a man walks with, whom he sits with, and whom he companions, what do you want to know about him after that?

Meaning of Tahreef, Ta 'teel and Tamtheel

Meaning of Tahreef, Ta 'teel and Tamtheel
Shaykh-ul-Islam ibn Taymiyah .And it forms part of the faith in Allah that we believe in those Attributes with which Allah has qualified Himself and with which the Prophet (peace be upon him) has qualified Allah. Neither should alterations be made nor negations, nor attributing a state of being nor of likeness to creation. The belief should rather be that the Self of Allah is as He has mentioned in the verse:

"There is nothing like unto Him and He is the All-Hearer, the All-Seer."

While explaining the meaning of Faith in detail, the author tells about the Faith of the Ahlus Sunnah wal Jama 'ah.

Tahreef means changing. Introducing change in a statement means leaving out the meaning understood by it and accepting such a meaning which the words may indicate in a doubtful sense. Of course, if there is a context to justify this sense then one must explain its possibility.

Ta'teel means leaving and vacating. In the present context it means negating the Attributes of Allah and denying them with His Self. The difference between Tahreef and Ta 'teel is that in the latter case that real meaning is denied which is proved by the Quran and the Hadith, while in Tahreef the
explanation of the text is done with such meanings that are false and the word does not prove them. So Ta'teel includes Tahreef. Wherever there is Tahreef, Ta'teel is certainly there, but the reverse is not true. If someone tries to prove the false meaning and denies the real meaning, he is committing both Ta 'teel and Tahreef. If someone denies the Attributes proved from the Quran and the Sunnah and maintains that it is not the manifest sense which is meant, and yet he himself does not determine a sense, then it is called Tafweed . It is wrong to say that Tafweed was the creed of the Salaf. It was the Asha'irah1 of the later times who ascribed this thing to the Salaf. The Salaf did not do Tafweed while trying to find out the meaning of something nor did they read anything whose meaning they did not understand. On the other hand, they understood the meaning of the passages of the Quran and the Sunnah, and proved these meanings in favour of Allah. Albeit, they would submit the knowledge of the reality and state of these meanings to Allah. When Imam Malik was asked about the state of Istiwaa (establishing, rising) of Allah on the heaven (Throne), he said Istiwaa is known but its condition is unknown.

Takyeef means to have faith that the states of the Attributes of Allah are such and such, or putting questions about the state of the Attributes of Allah.

Tamtheel means to believe that the Attributes of Allah are like the Attributes of the creature. The phrase Bi ghair takyeef means that Ahlus Sunnah deny that they have any knowledge of His condition, for Allah Alone knows the state of His Self and Attributes. But this does not mean that they
completely deny the states themselves, for it is essential for everything that it has a state.

"There is nothing like unto Him."

It is a clear Quranic verse. This is the code of conduct of the Ahlus Sunnah about negation and affirmation. He has negated the existence of anything like Him but has affirmed the Attributes of hearing and seeing for His Self.

This shows that the correct creed is not that the Attributes are completely denied as is the way of the Mu'attilah2 nor is it to try to completely prove them as is the way of the Mumaththilah3 . The true reed is to make an affirmation of the Attributes without similitudes. In the word Kamithlihi the
Arabic letter Kaaf has been added for emphasis as the poet says: "There is none comparable to Zuhair in nobility."

Sharh Al-Aqeedat-il-Wasitiyah by shaykh-ul-Islam ibn Taymiyah

_______________________

1. Al-Asha'irah (Ash'arite): They are the followers of Abul Hasan Al-Ash'ari, who was Mu'tazili. Then he left E 'tizaal and adopted a way between E 'tizaal and Ahlus Sunnah wal-Jama 'ah. In his last age, he returned to the creeds of Ahlus Sunnah and followed Imam Ahmad bin Hanbal in his theories. But some of his followers still remained on previous belief. They amplify the Attributes of Allah and have belief similar to Al-Murji'ah. They are closest to Ahlus Sunnah among all astrayed sects.
2. AI-Mu'attilah: One group of Mu 'tazilah.
3. Al-Mumaththilah, Al-Mushabbiha or AI-Mujassimah: They are opponent of Al-Jahmiyah in affirmation of Names and Attributes of Allah. They believe that Allah Possesses Hand similar to the hand of creatures, Hearing as hearing of creatures, Sight as sight of creatures etc. Exalted is Allah from that the wrongdoers say about Him. He is High and Great.

Ibn Taymiyyah’s Letter to his Mother from Prison

Ibn Taymiyyah’s Letter to his Mother from Prison

(Ibn Taymiyyah’s Letter to his Mother, in which he apologises for his stay in Egypt. A stay he felt was necessary to educate the people.)

In the name of Allaah, Most Merciful, Dispenser of Mercy

From Ahmad bin Taymiyyah to my dear and honourable Mother, may Allaah bless her amply, and grant her peace and comfort, and make her amongst the
best of His servants,

Assalamu ‘alaykum wa rahmatullaahi wa barakatuh.

We praise Allaah, the most worthy of praise. There is no deity worthy of worship but He, and He has Power over all things. We ask Him to bless the Seal of the Prophets and Imaam of the pious, Muhammad His servant and Messenger (salallaahu alayhi wa salam).

Indeed the bounties of Allaah come abundantly, and His aid is never ending. We praise Him for it, and ask Him to increase His favour. It will not escape you, my contented mother, the fact that our stay in Egypt is for an important issue. The abandonment of such a task leads to the corruption of our Deen and of our life.

Yet it was not our choice to be far from you. Had birds been able to carry us, we would have come to you. But the absent one has his reason; and had you been able to look deeply into the affairs of the Muslims, you would not choose for me another place to the one I am in now. Nevertheless, I had never intended to reside here permanently. Instead, I pray to Allaah to guide you and I to the right choice, and I pray for your well-being. I ask Allaah to bless us and the rest of the Muslims, with His goodness and what that goodness
encompasses of safety and benefit.

Allaah had opened for me His gates of blessings, mercy and guidance in a way I have never conceived of before. Yet I am always considering travel towards you, making the prayers of Istikhaarah. It is inconceivable for me, if given the choice, to favour any of this life’s mundane issues or of the lesser obligations of the Deen, to being close to you. Yet there are great issues which l cannot abandon for fear of their general and personal dangers (1) – and the witness sees what the absent does not.

I beseech you to supplicate to Allaah profusely. Ask Him to guide us to choose our best paths, for He Knows and we do not, and He is able and we are weak.

The Messenger of Allaah (salallaahu alayhi wa salam) said:
It is from the happiness of the son of Aadam to practice lstikhaarah and be pleased wîth what Allaah had ordained for him. And it is from the misery of the son of Aadam to drop the Istikhaarah of Allaah and be displeased at Allaah’s decrees. (2)

Indeed, the travelling trader might fear the loss of his money, so he resides at a place until he is able to travel once again. The matter that we are in the middle of is too great to describe, but there is no power or ability but through Allaah.

Finally, convey my salaam to the entire household, young and old, and the rest of neighbours, friends and relatives one by one.

Wasalamu ‘alaykum wa rahmatullaahi wa barakatuh!
Praise be to Allaah, and may His Blessings and Peace be upon Muhammad, his
family and companions.
—————————————————————————
Footnotes
1. Shaykh Muhammad Aboo Zahrah comments on his book Ibn Taymiyyah: the general danger is the corruption of people. The personal one is that as a Scholar, he has to fulfil his obligation of guiding the people to the right way.
There is also another danger which, is that Ibn Taymeeyah came to Egypt whilst accused in his belief, and that he has a right to defend and vindicate himself.

2. Shaykh Hamed al-Faqi commented of this hadeeth by saying that it was
related by at-Tirmithee and he called it hasan ghareeb; and it was also narrated by Ahmad, Aboo Ya’laa and al-Haakim who said of it: Saheeh allsnad. (al-’Uqood ud-Durreeyah, p257)

Love is Insanity

Love and insanity seem to have the same effect on a soul
Souls sold to the highest bidder to gain control of its whole
In shackles chained down by the fascination of being loved
Busting out busting loose, like the rhythm method of birth control.
Inventory taken used to be in control of my hearts population
Now I see it holds so many frequent occupations
Stop accusing them blame yourself take accusation
If only I had remained patient, I wouldn't be a patient.
Now I Seek segregation from my heart, body and mind
Love has left me blind.
My soul circles around my heart playing border control
Paying a percentage of foolishness losing integrity no dignified way to dig me
What order is being served recipe whip it up run that game don't give up.
I guess you get what you deserve I thought being young and in denial was a past minor role
Got to find a peace of mind
So much in just a short period of time
I can't go back my heart has been stolen
My mind rearranged and I have no clue rather I am in love or going insane

Rastafarian Belief Class one

The Rastafari movement is a monotheistic, Abrahamic, new religious movement that arose in a Christian culture in Jamaica in the 1930s.[1][2] Its adherents, who worship Haile Selassie I of Ethiopia, former Emperor of Ethiopia (1930–1936 and 1941–1974), as the Second Advent, are known as Rastafarians, or Rastas. The movement is sometimes referred to as "Rastafarianism", but this term is considered derogatory and offensive by some Rastas, who dislike being labelled as an "ism".[3]

Rastafari is not a highly organized religion; it is a movement and an ideology. Many Rastas say that it is not a "religion" at all, but a "Way of Life".[4] Most Rastas do not claim any sect or denomination, and thus encourage one another to find faith and inspiration within themselves, although some do identify strongly with one of the "mansions of Rastafari" — the three most prominent of these being the Nyahbinghi, the Bobo Ashanti and the Twelve Tribes of Israel.

The name Rastafari is taken from Ras Tafari, the pre-regnal title of Haile Selassie I, composed of Amharic Ras (literally "Head," an Ethiopian title equivalent to Duke), and Haile Selassie's pre-regnal given name, Tafari. Rastafari are generally distinguished for asserting the doctrine that Haile Selassie I, the former, and final, Emperor of Ethiopia, is another incarnation of the Christian God, called Jah.[5] They see Haile Selassie I as Jah or Jah Rastafari, who is the second coming of Jesus Christ onto the Earth.

The Rastafari movement encompasses themes such as the spiritual use of cannabis[6][7] and the rejection of western society (called Babylon, in reference more to the metaphoric Babylon of Christianity than to the historical Mesopotamian city-state). It proclaims Africa (also "Zion") as the original birthplace of mankind, and embraces various Afrocentric social and political aspirations[6][8] such as the sociopolitical views and teachings of Jamaican publicist, organizer, and black nationalist Marcus Garvey (also often regarded as a prophet).

Today, awareness of the Rastafari movement has spread throughout much of the world, largely through interest generated by reggae music. The most notable example is Jamaican singer/songwriter Bob Marley (died 1981). By 1997, there were around one million Rastafari faithful worldwide.[9] About five to ten percent of Jamaicans identify themselves as Rastafari.

1.^ "Rastafari, Roots and Ideology". OneWorld Magazine. http://www.oneworldmagazine.org/focus/etiopia/rasta.html. Retrieved 2010-02-01.
2.^ ""Dread Jesus": A New View of the Rastafari Movement". Cesnur.org. http://www.cesnur.org/testi/rasta.htm. Retrieved 2010-02-01.
3.^ Encyclopedia of African and African-American Religions p. 263 by Stephen D. Glazier, 2001
4.^ The anthropology of religious conversion - Google Books. Books.google.com. http://books.google.com/books?id=t-VVY9-aVYoC&pg=PA151&dq=rastafari+%22way+of+life%22+religion. Retrieved 2010-02-01.
5.^ Jah the Rasta name for God incarnate, from a shortened form of Jehovah found in Psalms 68:4 in the King James Version of the Bible
6.^ a b c d Dread, The Rastafarians of Jamaica, by Joseph Owens ISBN 0-435-98650-3
7.^ The Ganja Complex: Rastafari and Marijuana by Ansley Hamid (2002)
8.^ a b Chanting Down Babylon p. 342-343.
9.^ Chanting Down Babylon p. 1

UNCENSORED HIGHLIGHTS IN THE HISTORY OF SEX

UNCENSORED HIGHLIGHTS IN THE HISTORY OF SEX


14 A.D. Tiberius became the emperor of Rome. He forbade the execution of virgins so that when such women were condemned to death, they would have to suffer the extra humiliation of being publicly deflowered by the executioner just before the sentence was carried out.


130 The word gonorrhea was coined by the noted Greek physician Galen. Erroneously describing one of the symptoms, it literally means "a flow of seed."


138 Soranus, a Greek physician, died. His Gynaecology gives his foolproof method of contraception: ". . . the woman ought, in the moment during coitus when the man ejaculates his sperm, to hold her breath, draw her body back a little so that the semen cannot penetrate into the os uteri, then immediately get up and sit down with bent knees, and in this position, provoke sneezes."


c. 875 The Scottish King Ewen III established the rights of "the First Night." According to a chronicle: "Another law he made, that wives of common men shall be free to the nobles; and the Lord of the ground shall have the maidenheads of all the virgins dwelling in the same." This popular sport may have continued up to the beginning of the Middle Ages.


1072 Pietro Damiani, an Italian reformer, died. Totally obsessed by the idea that virginity should be preserved, he spent his whole life trying to convince girls to abstain from sex. He also spent much time attempting to stamp out prostitution by preaching inside brothels. His zeal was undoubtedly fired by the fact that he was the son of a prostitute.


1191 At the start of his first crusade against the infidels, King Richard the Lion-Hearted arrived at Marseilles and was horrified to discover that his advance party of trusty knights had spent all the campaign funds on prostitutes.


1274 St. Thomas Aquinas, whose theories and writings have become the cornerstone of the Roman Catholic Church, died. His fundamental opinions on sex (which he called "lust") are significant. Any sexual activity other than that intended for procreation was a sin against nature. His four offending categories were, in descending order: (1) bestiality; (2) homosexuality; (3) using any position other than face to face, with the woman on her back; and (4) masturbation, which he considered effeminate in men.


1275 Angela de Labarthe of Toulouse became the first woman to be burned at the stake for having sexual intercourse with the devil. Her crime was discovered after she reportedly gave birth to a child with a wolf's head and a snake's tail.


1300s The Lothardi sect flourished in Russia. Their belief was that while above ground, men should lead moral lives-but once they were at least 27 in. below ground, everything changed. Hence, all their meetings were held in subterranean caves and were riotous orgies.


1382 The word sex made its first appearance in English in Wycliffe's translation of the Bible: "Of alle thingis havynge sowle of ony flesh, two thow shalt brynge into the ark, that maal sex and femaal lyven with thee."


1415 Pope John XXIII-the original Pope John XXIII-was deposed for "notorious incest, adultery, defilement, homicide, and atheism." Earlier, while still a chamberlain, he quite openly kept his brother's wife as a mistress. In an effort to squash the scandal, his superiors promoted him to cardinal and sent him to Bologna, where "two hundred maids, matrons, and widows, including a few nuns fell victim to his brutal lust