Google is proud to partner with libraries to digitize public domain materials and make them widely accessible. Public domain books belong to the public and we . The Perfumed Garden also known as The Perfumed Garden of Sensual Delight is a classic Arabic sex manual and a PDF ebook download. Free PDF, epub, Kindle ebook. By Richard Francis Burton. The Perfumed Garden of the Shaykh Nafzawi By Richard Francis Burton. Format: Global Grey free.
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The Perfumed Garden (الروض العاطر في نزهة الخاطر) is an Islamic sex manual, similar to the Hindu Kama Sutra. The full title of the book is The. Ebook `The perfumed garden of the Cheikh Nefzaoui: a manual of Arabian erotology:`: ebooks list of Umar ibn Muhammad Nafzawi. Editorial Reviews. Language Notes. Text: English Original Language: Arabic ruthenpress.info: The Perfumed Garden eBook: Shaykh Nefwazi, Richard Burton.
As regards the birthplace of the author, it may be taken for granted, considering that the Arabs habitually joined the name of their birth-place to their own, that he was born at Nefzaoua, a town situated in the district of that name on the shore of the lake Sebkha Melrir, in the south of the kingdom of Tunis.
The Sheikh himself records that he lived in Tunis, and it is most probable the book was written in that city. According to tradition, a particular motive induced him to undertake a work entirely at variance with his simple tastes and retired habits. His knowledge of law and literature, as well as of medicine, having been reported to the Bey of Tunis, this ruler wished to invest him with the office of Cadi, although he was unwilling to occupy himself with public functions.
As he, however, desired not to give the Bey cause for offence, whereby he might have incurred danger, he merely requested a short delay, in order to be able to finish a work which he had in hand. This having been granted, he set himself to compose the treatise which was then Occupying his mind, and which, becoming known, drew so much attention upon the author, that it became henceforth impossible to confide to him functions of the nature of those of a Cadi.
But this version, which is not supported by any authenticated proof, and which represents the Sheikh Nefzaoui as a man of light morals, does not seem to be admissible. One need only glance at the book to be convinced that its author was animated by the most praiseworthy intentions, and that, far from being in fault, he deserves gratitude for the services he has rendered to humanity.
Contrary to the habits of the Arabs, there exists no commentary on this book; the reason may, perhaps, be found in the nature of the subject of which it treats, and which may have frightened, unnecessarily, the serious and the studious. I say unnecessarily, because this book, more than any other, ought to have commentaries; grave questions are treated in it, and open out a large field for work and meditation.
What can be more important, in fact, than the study of the principles upon which rest the happiness of man and woman, by reason of their mutual relations; relations which are themselves dependent upon character, health, temperament and the constitution, all of which it is the duty of philosophers to study. In doubtful and difficult cases, and where the ideas of the author did not seem to be clearly set out, I have not hesitated to look for enlightenment to the savants of sundry confessions, and by their kind assistance many difficulties, which I believed insurmountable, were conquered.
Amongst the authors who have treated of similar subjects, there is not one that can be entirely compared with the Sheikh; for his book reminds you, at the same time, of Aretin, of the book Conjugal Love, and of Rabelais. But what makes this treatise unique as a book of its kind, is the seriousness with which the most lascivious and obscene matters are presented.
It is evident that the author is convinced of the importance of his subject, and that the desire to be of use to his fellowmen is the sole motive of his efforts. With the view to giving more weight to his recommendations, he does not hesitate to multiply his religious citations, and in many cases invokes even the authority of the Koran, the most sacred book of the Mussulmans.
It may be assumed that this book, without being exactly a compilation, is not entirely due to the genius of the Sheikh Nefzaoui, and that several parts may have been borrowed from Arabian and Indian writers. Each chapter relates to a particular subject, be it physical, or anecdotical, or treating of the wiles and deceits of women. The expression of the Arabic author is a simile which I could not easily reproduce.
The first of these words means to concuss, to stamp, to pound; it is the action of the pestle in the mortar; the second word signifies a swinging movement, at once exciting, exhilarating, and lascivious.
The Arabs have a decided preference for fat women, consequently everything pointing to that coition is with them a beauty. Thus, the ridges forming upon the stomach of a woman by the development of their stoutness are a very seductive sight in the eyes of Arabs. It is in pursuance of this precept that the Mussulmans neither pronounce nor write the name of their prophet, without adding the sacramental formula, which runs: The land of Kon-kon, represented by the Spanish writers as a kingdom, is simply the district belonging to the Zonaoua tribe, who had frequent conflicts with the Turks on their first arrival in Tunis.
These are the only two cases of submission related by the old historians; and at neither of these periods was an Abd-el-Aziz reigning in Tunis. It is, however, very probable that the Author speaks of the Turkish occupation, when Barbarossa, having been invited by the Emir of Algiers to help him with his Turks in the war with the Spaniards, arrived at the city, put the Emir to death, and caused himself to be proclaimed King of Algiers instead.
The Bey of the name Abd-el-ziz, who, according to the period of his reign, came nearest to the events named by the author, was Abou Omar Abd-el-Aziz;, who died in , and was one of the best Khelifar of the dynasty of the Beni Hafs. This error or difference will not surprise those who know how inaccurate the Arabs are in their quotations. Their verse runs as follows: When a meritorious man finds himself near to women, his member grows, gets strong, vigorous and hard; he is not quick to discharge, and after the trembling caused by the emission of the sperm, he is soon stiff again.
Such a man is liked and appreciated by women; this is because the woman loves the man only for the sake of coition. His member should, therefore, be of ample dimensions and length. Such a man ought to be broad in the chest, and heavy in the crupper; he should know how to regulate his emission, and be ready as to erection; his member should reach to the end of the canal of the female, and completely fill the same in all its parts.
Such an one will be well loved by women, for, as the poet says: To ply the plane 15 again and again and again on their vulvas,. The tale goes, that on a certain day, Abd-el-Melik ben Merouane 16 , went to see Leilla, his mistress 17 , and put various questions to her. Amongst other things, he asked her what were the qualities which women looked for in men. Leilla answered him: She continued: The virile member, to please women, must have at most a length of the breadth of twelve fingers, or three hand-breadths, and at least six fingers, or a hand and a half breadth.
There are men with members of twelve fingers, or three hand-breadths; others of ten fingers, or two and a half hands. And others measure eight fingers, or two hands. A man whose member is of less dimensions cannot please women. The use of perfumes by men as well as by women, excites to the act of copulation. The woman inhaling the perfumes employed by the man gets like into a swoon; and the use of scents has often proved a strong help to man, and assisted him in getting possession of a woman.
On this subject it is told of Mocailama, 18 the imposter, the son of Kaiss whom God may curse! For which reasons he and a great number of Arabs have incurred the ire of the Almighty.
What is the elephant? What does it mean? What is this quadruped? It has a tail and a long trunk. Surely it is a creation of our God, the magnificent. The chapter of the Koran named the Kouter 21 is also an object of his controversy. He had been at this work when he heard the Prophet the salutation and mercy of God be with him spoken of. Observe, my brethren, what happens to those whose eyes remain closed to the light, and who are deprived of the assistance of the Almighty!
And thus acted that woman of the Beni—Temin, called Chedja et Temimia, who pretended to be a prophetess. She had heard of Mocailama, and he likewise of her. This woman was powerful, for the Beni—Temim form a numerous tribe.
Either he is a prophet, and then I and my disciples will follow his laws, or I am a prophetess, and then he and his disciples will follow my laws. We and our disciples will meet and examine each other. She then closed her letter and gave it to a messenger, saying to him: As for myself, I follow you, with the army.
Next day the prophetess mounted horse with her goum 22 and followed the spoor of her envoy. Mocailama opened and read it, and understood its contents. He was dismayed, and began to advise with the people of his goum, one after another, but he did not see anything in their advice or in their views that could rid him of his embarrassment.
While he was in this perplexity, one of the superior men of his goum came forward and said to him. And the other one said: This done, have then placed there several gold censers filled with green aloes, ambergris, neddle 25 and so on. Then fix the hangings so that nothing of these perfumes can escape out of the tent.
Then, when you find the vapor strong enough to impregnate water, 26 sit down on your throne, and send for the prophetess to come and see you in the tent, where she will be alone with you. When you are thus together there, and she inhales the perfumes, she will delight in the same, all her bones will be relaxed in a soft repose, and finally she will be swooning.
When you see her thus far gone, ask her to grant you her favours; she will not hesitate to accord them. Having once possessed her, you will be freed of the embarrassment caused to you by her and her goum. Mocailama exclaimed: As God lives, your advice is good and well thought out.
When he saw that the perfumed vapour was dense enough to impregnate the water in the tent he sat down upon his throne and sent for the prophetess. On her arrival he gave orders to admit her into the tent; she entered and remained alone with him.
He engaged her in conversation. While Mocailama spoke to her she lost all her presence of mind, and became embarrassed and confused.
When he saw her in that state he knew that she desired cohabitation, and he said: If you like you may lie on your back, or you can place yourself on all fours, or kneel as in prayer, with your brow touching the ground, and your crupper in the air, forming a tripod.
Let the revelation of God descend upon me, O Prophet of the Almighty. He at once precipitated himself upon her, and enjoyed her as he liked. Then Mocailama asked her in marriage from the goum, which was accorded to him. The death of Mocailama was foretold by the prophecy of Abou Beker 29 to whom God be good. He was, in fact, killed by Zeid ben Khettab. Other people say it was done by Ouhcha, one of his disciples. God only knows whether it was Ouhcha.
I hope that God will pardon one of these actions in consideration of the other. The man who deserves favours is in the eyes of women, the one who is anxious to please them.
He must be of good presence, excel in beauty those around him, be of good shape and well-formed proportions; true and sincere in his speech with women; he must likewise be generous and brave, not vainglorious, and pleasant in conversation. A slave to his promise, he must always keep his word, ever speak the truth, and do what he has said.
The man who boasts of his relations to women, of their acquaintance and good will to him, is a dastard. He will be spoken of in the next chapter. There is a story that once there lived a king named Mamoum, 31 who had a court fool of the name of Bahloul, 32 who amused the princes and Vizirs. One day this buffoon appeared before the King, who was amusing himself.
But can you now tell me some more verses about your two wives, and about what comes to pass with them? When Mamoum heard these words he began to laugh, till he nearly tumbled over. Then as a proof of his kindness, he gave to Bahloul his golden robe, a most beautiful vestment. Bahloul went in high spirits towards the dwelling of the Grand Vizir. Just then Hamdonna 33 looked from the height of her palace in that direction, and saw him.
There is Bahloul dressed in a fine gold-worked robe! How can I manage to get possession of the same? Give the idea up, mistress mine, and take care that you do not fall into the snare which you intend setting for him. Hamdonna welcomed him and said: Then she began to sing admirably, so as to make people who listened die with love. After Bahloul had heard her sing, refreshments were served; he ate and he drank. Then she said to him. I have sworn to give it to her to whom I have done as a man does to a woman.
It is I who make them copulate in love, who initiate them in the delights a female can give, show them how you must caress a woman, and what will excite and satisfy her. Oh, my mistress, who should know the art of coition if it is not I? Hamdonna was the daughter of Mamoum, and the wife of the Grand Vizir.
She was endowed with the most perfect beauty; of superb figure and harmonious form. No one in her time surpassed her in grace and perfection. Heroes on seeing her became humble and submissive and looked down to the ground for fear of temptation, so many charms and perfections had God lavished on her.
Those who looked steadily at her were troubled in their mind, and oh! For this very reason Bahloul had always avoided meeting her for fear of succumbing to the temptation, and, apprehensive of his peace of mind, he had never, until then, been in her presence. Bahloul began to converse with her. Now he looked at her and anon bent his eyes to the ground, fearful of not being able to command his passion.
Hamdonna burnt with desire to have the robe, and he would not give it up without being paid for it. No one has studied all their concerns more than I. I know what they are fond of; for learn, oh, lady mine, that men choose different occupations according to their genius and their bent. The one takes, the other gives; this one sells, the other downloads. My only thought is of love and of the possession of beautiful women. I heal those that are lovesick, and carry a solace to their thirsting vaginas.
Hamdonna was surprised at his words and the sweetness of his language. While Hamdonna was listening she nearly swooned, and set herself to examine the member of Bahloul, which stood erect like a column between his thighs. Now she said to herself: She requested him to divest himself of his robe and to come into her room, but Bahloul replied.
Then Hamdonna rose, trembling with excitement for what was to follow; she undid her girdle and left the room, Bahloul following her and thinking: Then he pressed Hamdonna in a passionate embrace, and soon saw the animation leave her face; she seemed to be almost unconscious.
Bahloul said to her: By God, I am like a mare in heat, and you continue to excite me still more with your words, and what words! They would set any woman on fire, if she was the purest creature in the world. You will insist in making me succumb by your talk and your verses. Bahloul answered: Bahloul replied: Then he laid himself down in the position the woman takes in receiving a man; and his verge was standing up like a column.
Hamdonna threw herself upon Bahloul, took his member between her hands and began to look at it. She was astonished at its size, strength and firmness, and cried: O Bahloul! I never saw a more beautiful dart than yours! The acme of the enjoyment came to both simultaneously, and each took the pleasure with avidity.
Then Hamdonna seized the member in order to withdraw it, and slowly, slowly she made it come out, saying: Then she undressed until she was quite naked, and Bahloul fell into an ecstasy in seeing the beauty and perfection of her form. He looked at her magnificent thighs and rebounding navel, at her belly vaulted like an arch, her plump breasts standing out like hyacinths.
Her teeth might have been taken for pearls and her cheeks for roses. Her eyes were black and well slit, and her eyebrows of ebony resembled the rounded flourish of the noun 38 traced by the hand of a skilful writer.
Her forehead was like the full moon in the night. Bahloul began to embrace her, to suck her lips and to kiss her bosom; he drew her fresh saliva and bit her thighs. So he went on till she was ready to swoon, and could scarcely stammer, and her eyes got veiled. Then he kissed her vulva, and she moved neither hand nor foot. He looked lovingly upon the secret parts of Hamdonna, beautiful enough to attract all eyes with their purple centre.
Her sighs came quicker, and grasping his member with her hand she made it disappear in her vagina. Then it was he who moved hard, and she responded hotly; the overwhelming pleasure simultaneously calmed their fervour.
Then Bahloul got off her, dried his pestle and her mortar, and prepared to retire. You mock me, O Bahloul. You have had your dues and I mine. The first time was for you, the second time for me, now the third time shall be for the robe.
Forthwith Bahloul threw himself upon her, and with one push completely buried his member in her vagina; then he began to work as with a pestle, and she to move her bottom, until both again did flow over at the same time.
Then he rose from her side, left his robe, and went. Bahloul is a bad man, and you could not get the better of him. They consider him as a subject for mockery, but, before God, he is making fun of them. Why would you not believe me? It came to pass what had to come to pass, and on the opening of each vulva is inscribed the name of the man who is to enter 40 it, right or wrong, for love or for hatred. As they were thus talking there came a knock at the door.
Bahloul drank, and then let the cup slip out of his hands, and it was broken. The negress shut the door upon Bahloul, who sat himself down on the threshold. A negress came and brought me a cup of water.
The cup slipped from my hands and got broken. Then our Lady Hamdonna took my robe, which the Sultan our Master had given me as indemnification. He sprang from the tribe of Honcifa, in the province of Yamama. He was the head of a deputation sent by his tribe to the prophet Mohammed, and embraced Islamism in the year 9 of the Hegira. He conveyed to Mohammed the heavenly revelations.
Hence the name of the chapter, which perpetuates the name of this victory. It was this name that Mocailama tries to turn into ridicule, by pretending to see only the name of an animal, and not to understand its real sense. Perhaps in the sense used by the author the word may be rendered as disciples.
This mixture, which is black, is formed into a small cylinder. It is burnt upon coals, or like the pastils of the serail by lighting one end. The tripod is then formed by the two knees and the head touching the ground. It is easy to see that this position causes the posterior part of the body to project very much backwards. The way how to practice cohabitation thus is stated in the 69th manner, chapter vi.
He followed the latter in the year 11 of the Hegira. Hamza, the uncle of the Prophet, was certainly killed in the battle of Ohod, in the year 4 of the Hegira, by a negro, Ouhcha, who afterwards killed Mocailama. Having for a long time made war upon his brother el Amine for the empire, and the latter having been vanquished and killed in a battle near Bagdad, el Mamoum was unanimously proclaimed Kalif in the year of the Hegira.
He was one of the most distinguished Abyssidian rulers with respect to science, wisdom, and goodness. From the same root comes the name of Mohammed, corrupted into Mahomet. Sometimes it is used in conversation in the same sense as above, but its true meaning is obscure. Eblis is a rebellious angel who refused to bow down before Adam when God ordered him to do so. Its half-circular form explains the comparison made by the author with reference to arched eyebrows.
It is, therefore, wrong to conclude from this passage that Bahloul indulged in the exercise of cunnilinge. Know, oh Vizir and the mercy of God be with you! In order that a woman may be relished by men, she must have a perfect waist, and must be plump and lusty. Her hair will be black, her forehead wide, she will have eyebrows of Ethiopian blackness, large black eyes, with the whites in them very limpid.
With cheeks of a perfect oval, she will have an elegant nose and a graceful mouth; lips and tongue vermillion; her breath will be of pleasant odour, her throat long, her neck strong, her bust and her belly large; her breasts must be full and firm; her belly in good proportion, and her navel well-developed and marked; the lower part of the belly is to be large, the vulva projecting and fleshy from the point where the hairs grow to the buttocks; the conduit must be narrow and not moist, soft to the touch, and emitting a strong heat and no bad smell; she must have the thighs and buttocks hard, the hips large and full, a waist of fine shape, hands and feet of striking elegance, plump arms and well-developed shoulders.
If one looks at a woman with those qualities in front, one is fascinated; if from behind, one dies with pleasure. Looked at sitting, she is a rounded dome; lying, a soft bed; standing, the staff of a standard. When she is walking, her natural parts appear as set off under her clothing.
She speaks and laughs rarely, and never without a reason. She never leaves the house even to see neighbours of her acquaintance. She has no woman friends, gives her confidence to nobody, and her husband is her sole reliance. She takes nothing from anyone, excepting from her husband and her parents. If she sees relatives she does not meddle with their affairs.
She is not treacherous, and has no faults to hide, nor bad reasons to proffer. She does not try to entice people. If her husband shows the intention to fulfil the conjugal rite, she is agreeable to his desire and occasionally even provokes them. She assists him always in his affairs, and is sparing in complaints and tears; she does not laugh or rejoice when she sees her husband moody or sorrowful, but shares his troubles, and wheedles him into good humour, till he is quite content again.
She does not surrender herself to anybody but her husband, even if abstinence would kill her. She hides her secret parts, and does not allow them to be seen; she is always elegantly attired, of the utmost personal propriety, and takes care not to let her husband see what might be repugnant to him.
She perfumes herself with scents, uses antimony for her toilet, and cleans her teeth with souak. The story goes, and God knows its truth, that there was once a powerful king who had a large kingdom, armies and allies. His name was Ali ben Direme. One night, not being able to sleep at all, he called his vizir, the chief of police, and the commander of his guards.
They presented themselves before him without delay, and he ordered them to arm themselves with their swords. He told them. The King then went, saying: Is there nobody who will tell the King what is going on in his states? And you know that the welcome of a believer is a warrant of security and forgiveness.
The King stood still, hiding his face with his kaik, as also did his attendants. The latter had their swords in their hands, and leant upon them. Nobody tells the King what is going on in his states! I loved a woman, who loved me also, and we were united in love.
These relations lasted a long while, until an old woman enticed my mistress and took her away to a house of misfortune, shame and debauchery. Then sleep fled from my couch; I have lost all my happiness, and I have fallen into the abyss of misfortune.
He has a mistress who has a profound love for him, is entirely devoted to him, and who sends him all he wants in the way of silver, beverages and clothing. Then the man stopped speaking. The King was much surprised at what he had heard, but the Vizir, who had not missed a word of this conversation, had certainly made out, from what the man had said that the negro was no other than his own.
If you want to enter it by force you will risk death, for its master is redoubtable by means of his strength and courage. He then rose, and walked before them. They followed him to a wide street, where he stopped in front of a house with lofty doors, the walls being on all sides high and inaccessible. They examined the walls, looking for a place where they might be scaled, but with no result. To their surprise they found the house to be as close as a breastplate.
Is there one amongst you who could scale these walls? Then the King ordered the Vizir to mount, and he got on the shoulders of the commander of the guards, and put his hands against the wall. There was now only the King left. And, of all things do not move! And they got down one after another, and they could not help admiring the ingenious idea of the King, as well as the strength of the chaouch who carried four men at once.
The King then began to look for a place for descending, but found no passage. He unrolled his turban, fixed one end with a single knot at the place where he was, and let himself down into the courtyard, which he explored until he found the portal in the middle of the house fastened with an enormous lock.
The solidity of this lock, and the obstacle it created, gave him a disagreeable surprise. He then set himself to examine the place where he found himself, and counted the chambers one after another.
He found seventeen chambers or rooms, furnished in different styles, with tapestries and velvet hangings of various colours, from the first to the last. Examining all round, he saw a place raised by seven stair-steps, from which issued a great noise from voices.
Finally he mounted the fifth, sixth, and seventh step invoking the prophet with whom be the mercy and salvation of God. He arrived then at the curtain hanging at the entrance; it was of red brocade. From there he examined the room, which was bathed in light, filled with many chandeliers, and candles burning in golden sconces. In the middle of this saloon played a jet of musk-water.
A table-cloth extended from end to end, 44 covered with sundry meats and fruits. The saloon was provided with gilt furniture, the splendour of which dazzled the eye. In fact, everywhere there were ornaments of all kinds. On looking closer the King ascertained that round that table-cloth there were twelve maidens and seven women, all like moons; he was astonished at their beauty and grace.
There were likewise with them seven negroes, and this view filled him with surprise. His attention was above all attracted by a woman like the full moon, of perfect beauty, with black eyes, oval cheeks, and a lithe and graceful waist; she humbled the hearts of those who got enamoured with her. Stupified by her beauty, the King was like stunned.
O my spirit, do not give way to love! And continuing his inspection of the room, he perceived in the hands of those who were present glasses filled with wine. They were drinking and eating, and it was easy to see they were overcome with drink. Come, light the torch and let us retire to the other chamber. They rose and lifted up the curtain to leave the room.
The King hid himself to let them pass out; then, perceiving that they had left their chamber to do a thing necessary and obligatory to human kind, he took advantage of their absence, entered their apartment, and hid himself in a cupboard. Whilst the King was thus in hiding the women returned and shut the doors. Their reason was obscure by the fumes of wine; they pulled off all their clothes and began to caress each other mutually. When the women had fallen asleep the King rose, extinguished the light, undressed, and laid down between the two.
He had taken care during their conversation to impress their names on his memory. I must open the doors. There is the sun. I am going to open the house. Why do you thus bother me? Sleep, I say, till it is day. Does your vulva itch for coition? Cannot you do without for a single night? The King was now silent, for he knew what to do. He waited a short time till the woman was asleep; then he dressed himself in her clothes, and concealed his sword under them; his face he hid under a veil of red silk.
Thus dressed he looked like other women. He then opened the door, stole softly out, and placed himself behind the curtains of the saloon entrance. He saw only some people sitting there; the remainder were asleep.
He then entered the saloon saying: The negroes and the women took him to be the woman whose attire he had taken. Dorerame had a great desire to have his pleasure with that woman, and when he saw her sit down by the bed he thought that she had broken her sleep to come to him, perhaps for love games. The King then went to the inner door of the house, and opened it; he closed it behind him, and so from one door to the other, till he came to the seventh, which opened upon the street.
Here he found his companions again, who had been in great anxiety, and who asked him what he had seen? Then said the King: Let us go into this house with the blessing of God and with his help. They resolved to be upon their guard, there being in the house seven negroes, twelve maidens and seven women, beautiful as moons. He then went to the chamber where the two women were, with whom he had been lying, took off the clothes in which he was dressed, and resumed his own, taking good care of his sword.
He then went to the saloon, where the negroes and the women were, and he and his companions ranged themselves behind the door-curtain. While they were examining the interior of the saloon, Dorerame descended from the bed, and after him one of the beautiful women. Then another negro got on the bed with another woman, and so on till to the seventh. They rode them in this way one after the other, excepting the beautiful woman mentioned above, and the maidens. Each of these women appeared to mount upon the bed with marked reluctance, and descended, after the coition was finished, with the head bent down.
However, the negroes were lusting after, and pressing one after the other, the beautiful woman. Dorerame then rose and went up to her, holding in his hands his member in full erection, stiff as a pillar. When the woman saw the stubbornness of the negro and the state of drunkenness he was in, she tried to soften him by promises. The negro sat down near her with his member still erect as a column. The King could scarcely master his surprise.
The woman began to sing the following verses, intoning them from the bottom of her heart:. Her husband has been now away for nearly a year, and many men have endeavoured to debauch her, but she has resisted. By God! At these words the Vizir began to cry, but the King bade him to be quiet.
Then the negro recited the following verses in response to those of the lady:. At this moment the King felt his heart oppressed; he drew his sword, as did his companions, and they entered the room. The negroes and women saw nothing but brandished swords. One of the negroes rose, and rushed upon the King and his companions, but the Chaouch severed with one blow his head from his body.
Your arm is not withered and your mother has not borne a weakling. You have struck down your enemies, and the paradise shall be your dwelling and place of rest! Another negro got up and aimed a blow at the Chaouch, which broke the sword of the Chaouch in twain. It had been a beautiful weapon, and the Chaouch, on seeing it ruined, broke out into the most violent passion; he seized the negro by the arm, lifted him up, and threw him against the wall, breaking his bones.
He has not dried up your hand. Oh, what a Chaouch! God grant you his blessings. She then told him on that subject what he had heard already from Omar.
The King then asked for the reason of so many women being brought together there. He keeps making love night and day, and his member rests only when he is asleep himself. She signified with a sign from the corner of her eye that he had got it all from the wife of the Grand Vizir. I have faith and confidence in you, and your testimony will have in my eyes the value of that of the two Adels. He has not pushed his criminal deeds that far; but if God has spared his days there is no certainty that he would not have tried to soil what he should have respected.
After he has quite surfeited himself with the women which he had got brought to him, he handed them over to them, as you have seen.
If it were not for the protection of a woman where would that man be? Why did you not complain? As regards my husband I was so far unable to inform him of my lot; as to myself I have nothing to say but what you know by the verses I sung just now. I have given advice to men about women from the first verse to the last. I like you, I have put the question to you in the name of the chosen Prophet the benediction and mercy of God be with him! Inform me of everything; you have nothing to fear; I give you the aman 56 complete.
Has this negro not enjoyed you? For I presume that none of you were out of reach of his attempts and had your honours safe. He, about whom you ask me, I would not have accepted him as a legitimate husband; how could I have consented to grant him the favour of an illicit love? Firstly, I was at that moment in heat, like a young mare; secondly, Eblis had excited my natural parts, and lastly, I wanted to quiet the negro and make him have patience, so that he should grant me some delay and leave me in peace until God would deliver me of him.
He then cautioned her that she must keep the secret, and said he wanted to leave now. As for these women, they must all of them die. I ask you and conjure you to authorize me to make a stipulation which you will accept. Their deaths would moreover throw the most terrible consternation over the whole town. The only exception he made was with the negro Dorerame, who was enormously stout and had a neck like a bull.
They cut off his ears, nose, and lips; likewise his virile member, which they put into his mouth, and then hung him on a gallows. At sunrise he sent a mule to Beder el Bedour, in order to let her be brought to him. He made her dwell with him, and found her to be excelling all those who excel.
Then the King caused the wife of Omar ben Isad to be restored to him, and he made him his private secretary. Then he ordered the Vizir to repudiate his wife. He besides sent back to their families the women and girls, and bade them repent in the name of God.
This story presents but a small part of the tricks and stratagems used by women against their husbands. The moral of the tale is, that a man who falls in love with a woman imperils himself, and exposes himself to the greatest troubles. Souak means also toothpicks. Es selam alik is the formula employed as welcome. This table-cloth is called sefra. Know, O my brother to whom God be merciful , that a man who is misshapen, of coarse appearance, and whose member is short, thin and flabby, is contemptible in the eyes of women.
When such a man has a bout with a woman, he does not do her business with the vigour and in a manner to give her enjoyment. He lays himself down upon her without previous toying, he does not kiss her, nor twine himself round her, he does not bite her, nor suck her lips, nor tickle her. He gets upon her before she has begun longing for pleasure, and then he introduces with infinite trouble a member soft and nerveless. This done he withdraws his affair, and makes all haste to get down again from her.
Such a man — as was said by a writer — is quick in ejaculation and slow as to erection; after the trembling, which follows the ejaculation of the seed, his chest is heavy and his sides ache. Qualities like those are no recommendations with women.
Despicable also is the man who is false to his words; who does not fulfil the promise he has made; who never speaks without telling lies, and who conceals from his wife all his doings, except the adulterous exploits which he commits. It is said that a man of the name of Abbes, whose member was extremely small and slight, had a very corpulent wife, whom he could not contrive to satisfy in coition, so that she soon began to complain to her female friends about it.
This woman possessed a considerable fortune, whilst Abbes was very poor; and when he wanted anything, she was sure not to let him have what he wanted.
The sage told him: But I will prescribe you a remedy which will do away with your troubles.
Abbes lost no time to make up the remedy according to the recipe of the wise man, and after he had used it his member grew to be long and thick. When his wife saw it in that state she was surprised, but it came still better when he made her feel in the matter of enjoyment quite another thing than she had been accustomed to experience; he began in fact to work her with his tool in a quite remarkable manner to such point that she rattled and sighed and sobbed and cried out during the operation.
As soon as the wife found in her husband such eminently good qualities she gave him her fortune, and placed her person and all she had at his disposal. Know, O Vizir to whom God be merciful , that women differ in their natural dispositions: The woman who merits the contempt of the men is ugly and garrulous; her hair is wooly, her forehead projecting, her eyes are small and blear, the nose is enormous, the lips lead-coloured, the mouth large, the cheeks wrinkled and she shows gaps in her teeth; her cheekbones shine purple, and she sports bristles on her chin; her head sits on a meagre neck, with very much developed tendons; her shoulders are contracted and her chest is narrow, with flabby pendulous breasts, and her belly is like an empty leather-bottle, with the navel standing out like a heap of stones; her flanks are shaped like arcades; the bones of her spinal column may be counted; there is no flesh upon her croup; her vulva is large and cold, and exhales an odour of carrion; it is hairless, pale and wet, with a long hard, greasy clitoris projecting out of it.
Finally, such a woman has large knees and feet, 57 big hands and emaciated legs. A woman with such blemishes can give no pleasure to men in general, and least of all to him who is her husband or who enjoys her favours. The man who approaches a woman like that with his member in erection will find it presently soft and relaxed, as though he was only close to a beast of burden. May God keep us from a woman of that description!
And no less contemptible is she who talks to no purpose, who is a hypocrite and does no good act; she, who, when her husband asks her to fulfil the conjugal office, refuses to listen to his demand; the woman who does not assist her husband in his affairs; and finally, she who plagues him with unceasing complaints and tears. A woman of that sort, seeing her husband irritated or in trouble does not share his affliction; on the contrary, she laughs and jests all the more, and does not try to drive away his ill-humour by endearments.
She is more prodigal with her person to other men than to her husband; it is not for his sake that she adorns herself, and it is not to please him that she tries to look well. Far from that; with him she is very untidy, and does not care to let him see things and habits about her person which must be repugnant to him. Lastly, she never uses either Atsmed nor Souak.
The women blacken the inside of the eyelids with it, to make the eyes appear to look larger and more brilliant.
Know, O Vizir and God protect you! If your stomach is full, only harm can come of it to both of you; you will have symptoms of apoplexy and gout, and the least evil that will be the consequence of it will be the inability of passing your urine or weakness of sight. Let your stomach then be free from excessive food and drink, and you need not apprehend any illness. Before setting to work with your wife excite her with toying, so that the copulation will finish to your mutual satisfaction.
Thus it will be well to play with her before you introduce your verge and accomplish the cohabitation. You will excite her by kissing her cheeks, sucking her lips and nibbling at her breasts. Lavish kisses on her navel and thighs, and titillate the lower parts. Bite her arms, and neglect no part of her body; cling close to her chest, and show your love and submission. Interlace your legs with hers, and press her in your arms, for, as the poet has said:.
When you are close to a woman, and you see her eyes getting dim, and hear her, yearning for coition, heave deep sighs, then let your and her yearning be joined into one, and let your lubricity rise to the highest point; for this will be the moment most favourable to the game of love.
The pleasure which the woman then feels will be extreme; as for yourself, you will cherish her all the more, and she will continue her affection for you, for it has been said:.
You yourself will find the mouth of her womb clasping your article, which is undoubtedly the crowning pleasure for both, for this before everything begets affection and love. Look at the basil plant; if you do not rub it warm with your fingers it will not emit any scent. Do you not know that the amber, unless it be handled and warmed, keeps hidden within its pores the aroma contained in it? It is the same with woman. If you do not animate her with your toying, intermixed with kissing, nibbling and touching, you will not obtain from her what you are wishing; you will feel no enjoyment when you share her couch, and you will waken in her heart neither inclination nor affection, nor love for you; all her qualities will remain hidden.
It is reported that a man, having asked a woman what means were the most likely to create affection in the female heart, with respect to the pleasures of coition, received confidentially the following answer: Then the man feels the womb grasping his member, which gives to each of them the most exquisite pleasure. Know that the woman will not feel her desires satisfied, and will not love her rider unless he is able to act up to her womb; but when the womb is made to enter into action she will feel the most violent love for her cavalier, even if he be unsightly in appearance.
One of the savants who has occupied himself with this subject thus relates the confidences a woman made to him:. Explore her with the greater assiduity, and, entirely occupied with her, let nothing else engage your thoughts. Do not let the propitious moment for enjoyment pass away; that moment will be when you see her eyes humid, half open.
Then go to work, but, remember, not till your kisses and toyings have taken effect. Push for the mouth of her womb. This will crown your labour. Listen to the sighs and heavy breathing of the woman. They witness the violence of the bliss you have given her. Remain close to the woman, and lie down on the right side of the bed that witnessed your enjoyment.
You will find this pleasant, and you will not be like a fellow who mounts the woman after the fashion of a mule, without any regard to refinement, and who, after the emission, hastens to get his member out, and to rise. Avoid such manners, for they rob the woman of all her pleasure. In short, the true lover of coition will not fail to observe all what I have recommended; for, from the observance of my recommendations will result the pleasure of the woman, and these rules comprise everything essential that respect.
Know, O Vizir God be good to you! Turn her over in bed, now on her back, now on her stomach, till you see by her eyes that the time for pleasure is near, as I have mentioned in the preceding chapter, and certainly I have not been sparing with my observations thereupon. Then when you observe the lips of a woman to tremble and get red, and her eyes to become languishing, and her sighs to become quicker, know that she is hot for coition, then get between her thighs, so that your member can enter into her vagina.
If you have followed my advice, you will have both a pleasant coition, which will give you the greatest satisfaction, and leave to you a delicious remembrance. If you have done as I said, the enjoyment will come to both of you simultaneously. This it is which makes the pleasure of the woman so sweet. But if you neglect my advice the woman will not be satisfied and you will not have procured her any pleasure.
The coition being finished, do not get up at once, but come down softly on her right side, and if she has conceived, she will bear a male child, if it please God on high!
If you want to repeat the coition, perfume yourself with sweet scents, then close with the woman, and you will arrive at a happy result. Do not let the woman perform the act of coition mounted upon you, for fear that in that position some drops of her seminal fluid might enter the canal of your verge and cause a sharp uretritis. Do not wash your verge directly after having withdrawn it from the vagina of the woman; until the irritattion has gone down somewhat; then wash it and its opening carefully.
Otherwise, do not wash your member frequently. Do not leave the vulva directly after the emission, as this may cause canker. The ways of doing it to women are numerous and variable. And now is the time to make known to you the different positions which are usual. Go upon your field as you like. Manner the first. Then pressing your toes to the ground, you can rummage her in a convenient, measured way. Manner the second. Then put in your member. Manner the third.
Manner the fourth. And then introduce your member.
Manner the fifth. But the sidelong coition predisposes for rheumatic pains and sciatica. Manner the sixth. In this position the vulva is projected backwards; you then attack her from that side, and put your member into her. Then you enter her vagina, and make her move by drawing her towards your chest by means of your hands, with which you hold her embraced.
Manner the eighth. Manner the ninth. She thus offers her vulva to the introduction of your member. Manner the tenth. When you begin the action your movements must respond to those of the woman. Manner the eleventh. There are other positions besides the above named in use among the peoples of India. It is well for you to know that the inhabitants of those parts have multiplied the different ways to enjoy women, and they have advanced further than we in knowledge and investigation of the coitus.
Amongst those manners are the following, called:. The first manner. Place the woman on her back with a cushion under her buttocks, then get between her legs, resting the points of your feet against the ground; bend her thighs against her chest as far as you can; place your hands under her arms so as to enfold her or cramp her shoulders.
Then introduce your member, and at the moment of ejaculation draw her towards you. This position is painful for woman, for her thighs being bent upwards and her buttocks raised by the cushion, the walls of her vagina tighten, and the uterus tending forward there is no much room for movement, and scarcely space enough for the intruder; consequently the latter enters with difficulty and strikes against the uterus.
Second manner. Place the woman on her back, and arrange her thighs so that they touch the heels, which latter are thus coming close to the buttocks; then you sit down in this kind of merry thought, 66 facing the vulva, in which you insert your member; you then place her knees under your arm-pits; and taking firm hold of the upper part of her arms, you draw her towards you at the crisis.
Third manner. Place the woman on her back, and squat on your knees, between her thighs, gripping the ground with the toes; raise her knees as high as your sides, in order that she may cross her legs over your back, and then pass her arms round your neck. Fourth manner. The woman lying on her back, you put her thighs together and raise her legs up until the soles of her feet look at the ceiling; then enfolding her within your thighs you insert your member, holding her legs up with your hands.
Fifth manner. The woman being crouched on her side, you let her stretch out the leg on which she is resting, and squat down between her thighs with your calves bent under you; 68 then you lift her uppermost leg so that it rests on your back, and introduce your member.
During the action you take hold of her shoulders, or, if you prefer it, by the arms. Sixth manner. If in this position she wants to kiss him, she need only stretch her arms along the bed. Seventh manner. Her position should be so that if you stand upright before her, her vagina should just face your member, which you introduce into her. You then communicate to the apparatus a swinging motion, first pushing it slightly from you and then drawing it towards you again; in this way your weapon will alternately enter and retire from its sheath, you taking care to hit the entrance on her approach.
This action you continue till the ejaculation arrives. Eighth manner. Then he stretches himself out below her, holding in his hand the other end of the cord, by means of which he can lower her down upon himself, and so is able to penetrate into her. He thus causes her alternately to rise and descend upon his tool until the ejaculation takes place. Ninth Manner. The woman must have a pair of pantaloons on, which she lets drop down upon her heels; she then stoops down, placing her head between her feet, so that her neck is in the pantaloons.
At that moment the man, seizing her legs, turns her upon her back, making her perform a summerset; then he brings his member right against her vulva, and, slipping it between her legs, inserts it. It is alleged that there are women who, lying on their back, can place their feet under the head without the help of pantaloons or of their hands.
Tenth manner. The woman lying on her back along the bed, the man kneels in front of her, and lifts up her legs until her head and shoulders only are resting on the bed; his member sets into motion the buttocks of the woman who, on her part, twines her legs round his neck.
Eleventh manner. When she is thus amply prepared for the enjoyment by the alternate coming and going of your weapon in her scabbard, put it into her full length.