Dead Inside: Female Necrophilia, UK Law and the Penetration Paradox

Dead Inside: Female Necrophilia, UK Law and
The Penetration Paradox

Carla Valentine, Technical Curator (Pathology Museum at QMUL), Senior Anatomical Pathology Technologist and Fellow AAPT

Abstract
In the UK, necrophilia in general is more likely to be carried out in smaller funeral homes rather than hospital or coronial mortuaries as the latter are equipped with security cameras and closed-circuit television (CCTV). Female necrophilia is particularly infrequent in case histories but it does occur despite misconceptions as to how the act itself is accomplished.
This essay will give a short history of female necrophilia in both fact and fiction then attempt to illustrate that archaic heteronormative sexual stereotypes, in addition to the categorisation of necrophilia as a predominantly male deviancy, have created a loophole in UK law for female necrophiles.

Introduction
Necrophilia or 'love of the dead' has many definitions: 'sexual attraction to corpses', 'a preoccupation with death and cadavers', or 'copulation with the dead' among them. For the purpose of this article necrophilia refers to the physical act of sex with a corpse.
Necrophilia is one of the few remaining sexual taboos in secular, Western society. It's a complex topic inspiring both fascination and revulsion in the general populace, further complicated by its rarity and secrecy in reality. Peakman says "As with so many other marginal sexual acts it remains very much hidden...Necrophilia is therefore harder to detect than other 'perversions' and our understanding of it is skewed to the few extant records." (2013, p.240). Much necrophilic activity in the UK has been committed as part of a homicide, such as the case of Georgia Williams murdered by Jamie Reynolds (swns.com, 2013) and this is largely true of necrophilia worldwide. Non-homicidal necrophilia is clandestine and practically unheard of in UK hospital and coronial autopsy rooms with the advent of security cameras and CCTV which is essential in facilities used to conduct forensic autopsies. The CCTV system not only offers security but is used as a means to communicate the post-mortem to various members of the investigating team who are seated behind plexiglass or in another room entirely (to eliminate contamination and overpopulation of the PM room.)
In addition to its rarity, necrophilia also displays manifold allegorical motifs in the arts such as a recognition of one's own death by proxy, and symbolism of incorruptibility and everlasting love. It "is as much an aesthetic, a mode of representation, as it is a sexual perversion" (Downing, 2005, p.4).

To discuss the current topic it's necessary to explore necrophilia - particularly relating to the female instigator - in both fact and fiction, then discuss gender differences with regards to sexual activity, heteronormative sexual stereotypes, and why this is all important in relation to UK necrophilia law.


Necrophilia - Factual
Sexual attraction to corpses was given the definition "necrophilia" during medico-legal discourses of the 19th Century. First mentions include an 1852 lecture by the Belgian psychiatrist Joseph Guislain referring to the notorious Sergeant Bertrand, "disinterrer of cadavers", and Richard von Krafft-Ebing's radical Psychopathia Sexualis first published in 1886.
However, the act itself purportedly pre-dates this nomenclature by thousands of years. In 440 BC Herodotus recounted a practice, in ancient Egypt, of extant next of kin allowing beautiful dead women of rank to decompose for several days before they were sent to be embalmed, as this would deter the embalmers from attempting sexual intercourse with them (Book II, Euterp, 89). He also tells of Periander, tyrannical ruler of Corinth in the 6th century BC, who murdered and subsequently had sex with his wife Melissa. Satirically Herodotus refers to this behaviour as "putting his loaves into a cold oven" (Book V, Terpsichore, 91-93). Both of these quotes have since been queried as misinterpreted (Connor, 2011, p.2). However, in addition to Herodotus, the compendium of Greek myths and legends called The Bibliotheca describes Achilles falling in love with the Amazonian Queen, Penthesilea, after he had slain her and some authors translate this as a sexual encounter with her corpse (Paleothea, 2008). In a much later poem, Robert Graves (1808) describes the episode thusly:

"Penthesilea, dead of profuse wounds,
Was despoiled of her arms by Prince Achilles
Who, for love of that fierce white naked corpse,
Necrophily on her committed
In the public view."

Parthenius of Nicaea wrote, in 100 BC, that Dimoetes fell in love with a beautiful female corpse he found washed ashore, eventually killing himself when she became too decomposed for him to continue making love to, and Herod the Great is said to have had his dead wife Mariamne preserved in honey to allow him to have sex with her for seven years.

The feature all the above anecdotes have in common is that the necrophile in question is male. More recently, with the ability to collaborate statistics worldwide, necrophilia is still considered to be a predominantly male sexual deviancy. The male percentage of recorded practicing necrophiles far surpasses the female figure, and homicidal necrophiles (i.e. those who specifically murder to have sex with the dead victim) are still exclusively men.
Until recently, much of this data was derived from a 1989 study by Rosman and Resnick. They analysed 122 examples (their own patients and other worldwide findings) and determined that male cases made up 92% of the total sample. They also divided necrophiles into three main categories: homicidal, "regular" and fantasists.
Anil Aggrawal's more recent "Necrophilia: Forensic and Medico-Legal Aspects" (2010) corroborates this belief, although by extending the categories of necrophilic activity to ten he has facilitated the inclusion of additional aberrant female behaviour, which may not necessarily involve sexual intercourse. For example, the romantic category (Class II) includes the 16th century's Joanna of Castile (known as "Joanna the Mad") who refused to let the corpse of her deceased husband be removed from her for 12 months so she could embrace him (p48-51). The fetishistic category (Class V) includes the earliest recorded psychiatric case of a necrophilic female, cited by Tsheryaskin in 1929: a 19 year old Russian who grew up in a negative environment with a sadistic father and a psychotic mother (who frequently took her on outings to cemeteries). She had such a strong desire to be near corpses she studied anatomy with the intention of acquiring some fetishistic objects from the deceased, such as fingers or hair (Aggrawal, 2010, p.59-61).

Rosman and Resnick (1989) describe a female apprentice embalmer who made love to 20-40 corpses during the four months she worked in a morgue. She had allegedly been sexually molested at eight years old and raped by a teacher at fourteen. Feeling that she couldn't achieve sexual satisfaction with a living person and that she had "died in spirit" she turned to corpses for comfort and sexual intimacy. Although this 21 year old female is unnamed in their study, it's plausible that they are describing the case of the world's most famous female necrophile, Karen Greenlee. In California in 1979 she absconded in a hearse with the body of John Mercure whom she was supposed to convey to the cemetery for a funeral. When she was discovered two days later in the adjacent county, she had attempted suicide by overdose and had left a note in his coffin detailing her sexual activity with twenty to forty young, male cadavers. As there was no law in that state against necrophilia per se at the time (of course this has changed since Arnold Schwarzenegger amended section 7052 of the Health and Safety code in 2004) she was fined $255 and spent eleven days in jail for 'interfering with a burial' and 'illegally driving a hearse'. She was also sentenced to two years' probation and recommended for medical treatment.
Another female, commonly (but questionably) cited as a necrophile is Louisiana's Leilah Wendell. She is a former licensed funeral director, now a freelance artist and writer, founder of The Azrael Project and curator of The House of Death. She is an advocate of tapping into the 'death' energy of cadavers using necromancy and despite frequently being labelled a necrophile maintains that she believes explicit sexual intercourse "is a corruption of the dead" and that her own erotic experiences with Death have been more cerebral. (Ramsland, 2001)

Prior to this, in 1972, Ginette Vidal murdered her lover Gerald Osselin several years after they had both left their previous spouses and commenced cohabitation. They'd had an agreement or 'pact' that if one was to be unfaithful to the other then the injured party was entitled to kill the betrayer. After she discovered evidence of his infidelity, Ginette shot Gerald through the head but kept his corpse in the house for days, cooking them both meals and chatting as though nothing had happened (Abbot, 2006, p153).

More recently in 2013, 18 year old Alisa Massaro was arrested in Illinois (along with several accomplices, including her boyfriend) for her part in the murders of Eric Glover and Terrence Rankins. She had reportedly told her boyfriend, Joshua Miner, of her necrophilic fantasies and they had murdered the two men, placed a beige sheet on their corpses and she had proceeded to have sexual intercourse with multiple partners on top of them. Interestingly Illinois had no laws against necrophilia until a bill was approved to make it a Class 2 felony in 2012 (Illinois House Bill, 5122). The four defendants were charged with first-degree murder, although the 'necrophilia' aspect of the case appears progressively unlikely as details are revealed of Miner's previous criminal records and aggressive behaviour, suggesting he was the instigator of the crime and the motive was actually robbery (Chicago Sun-Times, 2013)

One issue illustrated by the above stories is the rarity of female necrophilia as defined in my introduction: the physical act of sex with a corpse. Both Massaro and Wendell are clearly exhibiting pseudo-necrophilic tendencies or necrophilic fantasies, and the unnamed Russian 19 year old was satisfied with collecting parts of the cadavers she encountered in a fetishistic manner. None, except Greenlee, actually copulated with corpses.

Necrophilia - Fictional
Depictions of female necrophiles in the arts are similarly rare, as male necrophilia tends to be culturally over-represented.
The bible tells us of the princess Salome who danced before King Herod and asked for the head of John the Baptist as a reward at the encouragement of her mother, Herodias (Mark 6:21-29 and Matthew 14:6-1). However it was Wilde's 1893 play which metamorphosed Salome into a femme fatale with necrophilic desires, demanding the beheading of Jokanaan after he refuses to acknowledge her beauty. After his execution she fondles and taunts his severed head saying "You would not suffer me to kiss thy mouth…I will kiss it now" (p.34). Using Aggrawal's definitions of necrophilia, Salome would be defined as a Class V or fetishistic necrophile. This is also the category possibly inhabited by De Sade's 'Juliette' who, in her desire to experience every possible vice known to man, becomes involved in pseudo-necrophilic orgies with Durand and Clairwill in which she declares, "It occurs to me that these bones, shaped as they are, might serve in the stead of pricks," and is brought to orgasm with a severed hand. (De Sade, 1797)
Representing slightly more palatable female necrophilia are the two works We So Seldom Look on Love - a short story by Barbara Gowdy (1993) - and the 1996 film Kissed directed by Lynne Stopkewich which is based on Gowdy's short story. Both of these works, however, are referring to the real-life Greenlee case mentioned above, so even though we are afforded extra details of that particular case, both real and fictitious, we are not being introduced to any new female necrophiles.
Less palatable is the character of Betty in the 1987 film NEKRomantik, a one-dimensional supplementary character to the story's main protagonist, Rob, who absconds with the decomposing male corpse the couple had previously been using for their degenerate threesomes.
The above descriptions simply illustrate that fictitious female necrophilia is also rare and either symbolic (as in the case of de Sade's 'Juliette' who represents vice and hedonism), one-dimensional (such as NEKRomantik's Betty) or multiple works of art based on the same case (Greenlee's). More complex characters (for example Emily Grierson in Faulkner's 1930 short story "A Rose for Emily" who displays Class II characteristics) are few and far between.

Sexual Activity and Gender Discrepancies
Ostensibly the most frequent query regarding female necrophilia is how it can actually be accomplished. The heteronormative majority question the methodology of sexual union between a passive male subject and an active female instigator without identifying the subconscious root cause of this concern. Underlying this query is the assumption that penile penetration is necessary for 'sexual intercourse' to occur, and therein lies the paradox; the absence of an erect penis does not mean the absence of sexual activity.
In her infamous interview with Jim Morton (Parfrey, 1987, p.27-34), Karen Greenlee revealed that the most common question asked of her is "How do you do it?" to which she replied, "Anyone adept sexually shouldn't have to ask. People have this misconception that there has to be penetration for sexual gratification, which is bull! The most sensitive part of a woman is the front area anyway and that is what needs to be stimulated."
Interestingly, R. E. L Masters, former director of the Library of Sex Research, is quoted in an internet piece by Katherine Ramsland on this very topic. Shockingly, according to Ramsland, he claims that "women (necrophiles) would not derive as much satisfaction as men, since the sexual act is more difficult with a dead male" It's an oversight for the director of the Library of Sex Research to be unaware of scientific data gathered over the last eighty years indicating that at least 75% of women do not reach orgasm through vaginal penetration alone (Psychology Today, 2009).
This statistic throws doubt on Ramsland's next quote in the same article regarding "pumps that some female morgue workers have devised in recent years to correct this problem." Ramsland told me that a female mortician shared her own and fellow female necrophiles' secrets indicating that many of them used contraptions like Erectile Dysfunction Vacuum Pumps to manually generate an erection in deceased males (personal correspondence, 2014). Elaborating on this in her earlier book Cemetery Tales, Ramsland is told by a contributor who worked in a funeral home that he'd been allowed to watch a female necrophile, Debbie, as she made love to a male corpse. He said "She'd been saving the hydraulic pump for such an occasion. I watched as she inserted a thin, plastic tube into his groin and sutured it in place. (She) stepped back and squashed the pump pedal and the pump inflated the dead phallus, filling its tissues with hydraulic fluid. It got hard, very hard, then she turned the clamp on the pump to maintain the pressure on the swollen organ." The rest of the account continues in a juvenile pseudo-porn parody which suggests the person volunteering the information is perhaps exaggerating. For one, ED pumps are expensive and the likelihood of them working correctly on congealed blood is dubious. Also, a hydraulic pump being used in this way seems fanciful. If most women don't need internal stimulation to reach orgasm those obvious stumbling blocks indicate this particular claim could be a fabrication, especially when paired with the rather unrealistically relaxed invitation to have a friend observe an illegal sexual encounter.
Clarifying the issue Greenlee says, "When you're on top of a body it tends to purge blood out of its mouth while you're making passionate love..." and this method of forced cunnilingus is further described in Gowdy's short story based on Greenlee's case. The story's narrator says of her confidante in the tale, "Matt was the only person who figured it out. He was a medical student," inferring that he had a more intimate grasp of a woman's anatomy as well as an understanding that "when you apply pressure to the chest of certain corpses they purge blood out of their mouths." The narrator elaborates, "It's a lubricant...it's the ultimate body fluid." Matt's scientific and philosophical nature enables him to immediately grasp the concept. He says, nodding, "When you think about it sperm propagates life, but blood sustains it. Blood is primary" (2003, p. 152)
Evidently a high percentage of females insist that sexual penetration isn't necessary for sexual fulfillment, and yet this form of gratification is still defined as 'sex'. However, a quick internet search of the definitions of 'virgin' via abstinent US teenagers' and Catholic websites will certainly indicate the grey areas here, with some believing that every sexual activity carried out except penile penetration will maintain the female's virginity. Peakman (2013, p.355) discussing renowned sexologist Havelock Ellis' works states, "It shows that this was a time when heterosexual vaginal penetrative sex was seen as the only normal type of 'real' sex - even for the more enlightened sexologist". Paradoxically sexual activity without penile penetration is sex and yet it isn't.

Female Necrophilia as Gender Transgression
But there is an issue which runs deeper than the above misconception about the mechanism of the female orgasm (which already subconsciously makes the male feel obsolete.) Greenlee touches upon it in her interview: On discovering she was a necrophile, her then boyfriend was violent towards her, "slapping her around" and yelling that she "wasn't even a woman…" It's a statement that can be interpreted in three ways as he understands it, consciously or not. First, she makes love to dead men so in that respect she's not a "normal" woman. Second, she openly admits to not requiring penile penetration for her own sexual satisfaction, therefore defying her gender-determined role as a 'receptacle' for the male. Third - and most importantly - she is transposing her other gender-specific role as the 'passive' sexual partner.
In Rosman and Resnick's 1989 study, the primary motive for necrophilic behaviour was the "possession of an unresisting and unrejecting partner" and given that the majority of necrophiles in the study were male this rationale is simply an extension of the already prevalent notions of gender-defined behaviour: the female plays the passive role. (Much of this sentiment has been analysed artistically by Elizabeth Bronfen in her prolific 'Over Her Dead Body'.) However, during female necrophilic encounters with dead males, this role is reversed. Wanggren states "Female necrophilia then might be seen as not only transgressing boundaries of life and death...but also as transgressing prescribed gender roles." (p.71)
Artistically necrophilic activity can therefore be interpreted as a trope of female empowerment, but acted out in reality it's a frightening concept for the patriarchal majority.
When discussing the 1987 film NEKRomantik, Alexis Egan (despite a preoccupation with necrophilia as an allusion to white supremacy) concedes that the main character, Betty, "..successfully inverts traditional (oppressive) gender roles as well as undermining the notion of the woman as a passive or submissive subject…" (p11) and "...exhibits a sexual assertiveness at odds with essentialist ideas of women as inherently feminine i.e. passive, demure and submissive" (p18, 2013).
Peakman provides historical context when discussing Biblical condemnation of females having sex with females, pointing out that although it was a condemned behaviour, the punishment of guilty females varied widely. She states "The law in Britain was somewhat tentative in attending to women having sex together. Indeed it has been questioned whether the concept of lesbianism was taken seriously at all. Punishment tended to be inflicted only when a woman had been seen to be penetrated by another with the use of a dildo; in other words, if they were aping a man's position" (2009, p.15). This largely 'unwelcome' concept of gender role-reversal is at its most pronounced when a female has sex with a passive, dead male.
But furthermore, in the female necrophile, there is a blatant disregard for the other receptacle role she should rightly play according to existing conventions - she actively seeks to annihilate her function as the vessel for new life by copulating with the dead, making reproduction impossible. As Quigley says "They are all guilty of reversing the natural order of things by performing what is a life-giving act with a lifeless body." (1996, p.301)


Why does it Matter? - The UK Law
Alfonso Maria de' Liguori in the 18th Century considered necrophilia and its punishment, calling it "coitus autem cum foemina mortua" meaning "sexual intercourse with a dead woman" (1782). There is implicit sexism in that definition and astonishingly though Sexual Offences laws in the UK were updated in 2012, little has changed.
In the Crown Prosecution Service sentencing manual, the UK law pertaining to necrophilia (Section 70. Sexual Penetration of a Corpse) is catalogued under "S" and comes between "intercourse with an animal" and "sexual activity in a public lavatory" on that list. Interestingly the sentence for animal intercourse is the same as that for sexual penetration of a corpse:
* On Indictment - 2 years
* Summary Conviction - 6 months imprisonment and/or statutory maximum fine
and there are no mitigating circumstances (CPS website, 2012)
The explanatory notes go on to say:

"Section 70 makes it an offence for a person (A) intentionally to penetrate any part of the body of a dead person (B) with his penis, any other body part (for example his finger), or any other object, where that penetration is sexual. The offence is committed when A knows or is reckless as to whether he is penetrating any part of a dead body. This is intended to cover when A knows he is penetrating a dead body, for example in a mortuary, or where A is reckless as to whether B is alive or dead. It will not cover situations where A penetrates B fully believing B to be alive, but in fact B is dead, or where B unexpectedly dies during intercourse. The penetration must be sexual. A definition of sexual is given in section 78. This is to exclude legitimate penetration of corpses, for example that which occurs during an autopsy.
******************
2003 Sexual Offences Act Sexual penetration of a corpse law
(1) A person commits an offence if—
(a) he intentionally performs an act of penetration with a part of his body or anything else,
(b) what is penetrated is a part of the body of a dead person,
(c) he knows that, or is reckless as to whether, that is what is penetrated, and
(d) the penetration is sexual.
(2) A person guilty of an offence under this section is liable—
(a) on summary conviction, to imprisonment for a term not exceeding 6 months or a fine not exceeding the statutory maximum or both;
(b) on conviction on indictment, to imprisonment for a term not exceeding 2 years."

What's interesting with regards to the above is the locution. The probability is that the phrase "sexual penetration of the corpse" will cause complications in convicting a female necrophile provided she doesn't 'penetrate' the cadaver - and I have indicated, above, that it's reasonable to assume she won't need to.
In his 2008 essay for the journal Mortality, John Troyer clearly indicates the legal maelstrom created by perceived unclear terminology in a Wisconsin necrophilia case of 2006. He describes three young men who were apprehended while attempting to disinter a recently deceased female, Laura Tennessen, for the purposes of sexual intercourse with her corpse. There was no law against necrophilia at that time, despite the State being home to two of the world's more famous necrophiles Jeffrey Dahmer and Ed Gein. Instead attempts were made to charge the offenders with third-degree sexual assault. The definition of sexual assault in Wisconsin applies "whether a victim is dead or alive at the time of the sexual contact or sexual intercourse" (Wisconsin Statutes, 2006) which seems fairly self-explanatory. However, the word "victim" inexplicably caused a dilemma for the Judge. He surmised that since Laura Tennessen was already dead and legally classed as 'human remains' she couldn't be recognised as a 'victim' - a predicament which wouldn't have occurred had she been alive at the time she was sexually assaulted and died in the process. This decision has subsequently been described as 'wrong' by Justice Patience Roggensack "because the law clearly states the victim can be dead or alive."
In his paper, Troyer goes on to say, "What is most striking about the UK law is the insistence on sexual penetration for a crime to have occurred…. It is entirely unclear whether or not non-penetration related sex acts could evade prosecution" (p.143). Given the ambiguity caused by the Wisconsin case, there is a clear indication that prosecution could be evaded by female necrophiles in particular because of the phrasing of UK law.

(The law regarding necrophilia in Wisconsin has now changed. General J. B. Van Hollen said "Words matter and the Legislature chose its words carefully to extend the sexual assault law to those heinous circumstances where a dead person is sexually assaulted, whether or not the defendant killed the victim," he said. "Necrophilia is criminal in Wisconsin."

Conclusion
Female necrophilia is largely discredited because of the misconception that sexual intercourse must include penetration of the female - seemingly difficult to achieve with a passive dead male. As Lisa Downing states, "medical writing implicitly relegates necrophilia to the realms of male perversion" (2003, p.3) but that is slowly changing with the advent of Aggrawal's ten new classes of necrophilic activity which include a variety of female necrophilic behaviour. However, the law in the UK has not advanced simultaneously and is still focussing specifically on penetration of the corpse as a punishable offence.
This omission is due to fear of the female necrophile which in turn causes a subconscious desire to ignore her existence. It has been anecdotally reported, for example, that Queen Victoria would not make lesbianism illegal because she simply believed "women do not do such things". This has subsequently been deemed a myth but the sentiment, given historical context by Peakman, 2009, is echoed in the choice of vocabulary for necrophilia legislation in the United Kingdom. The innate sexism literally becomes a blindfold which prevents both genders being punished equally for the same crime.



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