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- Herausgeber: FV Éditions
- Kategorie: Poesie und Drama
- Sprache: Englisch
The Perfumed Garden of Sensual Delight : A Manual of Arabian Erotology
"
Praise be given to God, who has placed man's greatest pleasure in the natural parts of woman, and has destined the natural parts of man to afford the greatest enjoyment to woman." The Perfumed Garden is a fifteenth-century Arabic sex manual and work of erotic literature. With a no-tabu approach, the book presents opinions on what qualities men and women should have to be attractive and gives advice on sexual technique. in a certain way, it can be compared with the Kama Sutra.
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Veröffentlichungsjahr: 2021
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The Perfumed Garden
الروض العاطر في نزهة الخاطر
Sheikh Nefwazi
Translated byRichard F. Burton
Contents
Notes of the Translator Respecting the Sheikh Nefzaoui
Introduction
1. Concerning Praiseworthy Men
2. Concerning Women Who Deserve To Be Praised
3. About Men Who Are To Be Held in Contempt
4. About Women Who Are To Be Held in Contempt
5. Relating to the Act of Generation
6. Concerning Everything That Is Favourable to the Act of Coition
7. Of Matters Which Are Injurious in the Act of Generation
8. The Sundry Names Given to the Sexual Parts of Man
9. Sundry Names Given to the Sexual Organs of Women
10. Concerning the Organs of Generation of animals
11. On the Deceits and Treacheries of Women
12. Concerning Sundry Observations Useful to Know for Men and Women
13. Concerning the Causes of Enjoyment in the Act of Generation
14. Description of the Uterus of Sterile Women, and Treatment of the Same
15. Concerning the Causes of Impotence in Men
16. Undoing of Aiguillettes (Impotence for a Time)
17. Prescriptions for Increasing the Dimensions of Small Members and for Making Them Splendid
18. Of Things that Take Away the Bad Smell from the Armpit and Sexual Parts of Women and Contract the Latter
19. Instructions with Regard to Pregnancy and How the Gender of the Child That Is To Be Born May Be Known--that is to say, Knowledge of the Sex of the Foetus
20. Forming the Conclusion of This Work, and Treating of the Good Effect of the Deglutition of Eggs as Favourable to the Coitus
21. Appendix to the autograph edition
The "Perfumed Garden" was translated into French before the year 1850, by a Staff Officer of the French army in Algeria. An autograph edition, printed in the italic character, was printed in 1876, but, as only twenty five copies are said to have been made, the book is both rare and costly, while, from the peculiarity of its type, it is difficult and fatiguing to read. An admirable reprint has, however, been recently issued in Paris, with the translator's notes and remarks, revised and corrected by the light of the fuller knowledge of Algeria which has been acquired since the translation was made. From that last edition the present translation (an exact and literal one) has been made, and it is the first time that the work,—one of the most remarkable of its kind,—has appeared in the English language.
Notes of the Translator Respecting the Sheikh Nefzaoui
The name of the Cheikh has become known to posterity as the author of this work, which is the only one attributed to him.1
In spite of the subject-matter of the book and the manifold errors found in it, and caused by the negligence and ignorance of the copyists, it is manifest that this treatise comes from the pen of a man of great erudition, who had a better knowledge in general of literature and medicine than is commonly found with Arabs.
According to the historical notice contained in the first leaves of the manuscript, and notwithstanding the apparent error respecting the name of the Bey who was reigning in Tunis, it may be presumed that this work was written in the beginning of the sixth century, about the year 925 of the Hegira.
As regards the birthplace of the author, it may be taken for granted, considering that the Arabs habitually joined the name of their birthplace to their own, that he was born at Nefzaoua,2 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 Cheikh himself records that he lived in Tunis, and it is probable the book was written there. According to tradition, a particular motive induced him to undertake a work 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.3
But this version, which is not supported by any authenticated proof, and which represents the Cheikh Nefzaoui as a man of light morals, does not seem to be admissable. 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.4 I have endeavoured to rectify this omission by notes, which, incomplete as I know them to be, will still serve for guidance.
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 enlightment to the savants of sundry confessions, and by their kind assistance many difficulties, which I believed insurmountable, were conquered. I am glad to render them here my thanks.
Amongst the authors who have treated of similar subjects, there is not one that can be entirely compared with the Cheikh; for his book reminds you, at the same time, of Aretin, of the book "Conjugal Love," and of Rabelais; the resemblance to this last is sometimes so striking that I could not resist the temptation to quote, in several places, analogous passages.
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 fellow-men is the sole motive of his efforts.
With the view to give 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 Cheikh Nefzaoui, and that several parts may have been borrowed from Arabian and Indian writers. For instance, all the record of Mo’ilama and of Chedja is taken from the work of Mohammed ben Djerir el Taberi; the description of the different positions for coition, as well as the movements applicable to them, are borrowed from Indian works; finally, the book of "Birds and Flowers," by Azeddine el Mocadecci, seems to have been consulted with respect to the interpretation of dreams. But an author certainly is to be commended for having surrounded himself with the lights of former savants, and it would be ingratitude not to acknowledge the benefit which his books have conferred upon people who were still in their infancy to the art of love.
It is only to be regretted that this work, so complete in many respects, is defective in so far as it makes no mention of a custom too common with the Arabs not to deserve particular attention. I speak of the taste so universal with the old Greeks and Romans, namely, the preference they give to a boy before a woman, or even to treat the latter as a boy.
There might have been given on this subject sound advice as well with regard to the pleasures mutually enjoyed by the women called tribades. The same silence has been preserved by the author respecting bestiality. Nevertheless the two stories which he relates, and which speak, one of the mutual caresses of two women, and the other of a woman provoking the caresses of an ass, show that he knew of such matters. It is, therefore, inexcusable that he should not have spoken more particularly on those points. It would certainly have been interesting to know which animals, by reason of their nature and conformation, are fittest to give pleasure either to man or woman, and what would be the result of such copulation.
Lastly, the Cheikh does not mention the pleasures which the mouth or the hand of a pretty woman can give, nor the cunnilinges.5
What may have been the motive for these omissions? The author's silence cannot be attributed to ignorance, for in the course of his work he has given proofs of an erudition too extended and various to permit a suspicion of his knowledge.
Should we look for the cause of this gap to the contempt which the Mussulman in reality feels for woman, and owing to which he may think that it would be degrading to his dignity as a man to descend to caresses otherwise regulated than by the laws of nature? Or did the author, perhaps, avoid the mention of similar matters out of fear that he might be suspected of sharing tastes which many people look upon as depraved?
However this may be, the book contains much useful information and a large number of curious cases, and I have undertaken the translation because, as the Cheikh Nefzaoui says in his preamble: "I swear before God, certainly! the knowledge of this book is necessary. It will be only the shamefully ignorant, the enemy of all science, who does not read it, or who turns it into ridicule."
1Note in the autograph edition, 1876.—The reader will bear in mind in perusing this work that the remarks and notes by the eminent translator were written before 1850, when Algiers was but little known, and Kabylia in particular not at all. He will therefore not be surprised to find that some slight details are not on a level with the knowledge acquired since.
2The district of Nefzaoua contains many isolated villages, all on level ground, and surrounded by palm trees; with large reservoirs in their midst. The pilgrims believe that the land is called Nefzaoua, because there are in it thousand "zaoua" (a chapel in which a marabout is buried), and it is alleged that the name was first El Afoun Zaouia, later corrupted into Nefzaoua. But this Arabian etymology does not appear to be correct, as according to the Arabian historians the names of the localities are older than the establishment of Islamism. The town of Nefzaoua is surrounded by a wall built of stones and bricks; having six gateways, one mosque, baths, and a market; in the environs are many wells and gardens.
3It is not impossible that the book, written in these circumstances, was only an abridgement of the present one, an abridgement which he refers to in the first chapter of this book under the name of "Torch of the Universe."
4"We need not fear to compare the pleasures of the senses with the most intellectual pleasures; let us not fall into the delusion of believing that there are natural pleasures of two sorts, the one more ignoble than the other; the noblest pleasures are the greatest."—Essai de Philosophie Morale, par M. de Maupertius, Berlin, 1749.)
5Paediconibus os olere dicis;
Hoc si, sicut ais, Fabulle, verum est,
Quid credis olere cunnilingis?
The mouths of paederasts, you say, smell badly;
If such be true, as you aver, Fabulus,
What about those, think you, that lick the vulva?
MARTIALIS, Book xii., Epig. 86
Introduction
General Remarks about Coition
Praise be given to God, who has placed man's greatest pleasure in the natural parts of woman, and has destined the natural parts of man to afford the greatest enjoyment to woman.
He has not endowed the parts of woman with any pleasurable or satisfactory feeling until the same have been penetrated by the instrument of the male; and likewise the sexual organs of man know neither rest nor quietness until they have entered those of the female.
Hence the mutual operation. There takes place between the two actors wrestling, intertwining1, a kind of animated conflict. Owing to the contact of the lower parts parts of the two bellies2 the enjoyment soon comes to pass. The man is at work as with a pestle, while the woman seconds him by lascivious movements;3 finally comes the ejaculation.
The kiss on the mouth, on the two cheeks, upon the neck, as well as the sucking up of fresh lips, are gifts of God, destined to provoke erection at the favourable moment. God also was it who has embellished the chest of the woman with breasts, has furnished her with a double chin,4 and has given brilliant colours to her cheeks.
He has also gifted her with eyes that inspire love, and with eyelashes like polished blades.
He has furnished her with a rounded belly and a beautiful navel, and with a majestic crupper; and all these wonders are borne up by the thighs. It is between these latter that God has placed the arena of combat; when the same is provided with ample flesh, it resembles the head of a lion. It is called vulva. Oh! how many men's deaths lie at her door? Amongst them how many heroes!
God has furnished this object with a mouth, a tongue5 two lips; it is like the impression of the hoof of the gazelle in the sands of the desert.
The whole is supported by two marvellous columns, testifying to the might and the wisdom of God; they are not too long nor too short; and they are graced with knees, calves, ankles, and heels, upon which rest precious rings.
Then the Almighty has plunged woman into a sea of splendours, of voluptuousness, and of delights, and covered her with precious vestments, with brilliant girdles and provoking smiles.
So let us praise and exalt him who has created woman and her beauties, with her appetising flesh; who has given her hairs, a beautiful figure, a bosom with breasts which are swelling, and amorous ways, which awaken desires.
The master of the Universe has bestowed upon them the empire of seduction; all men, weak or strong, are subjected to the weakness for the love of woman. Through woman we have society or dispersion, sojourn or emigration.
The state of humility in which are the hearts of those who love and are separated from the object of their love, makes their hearts burn with love's fire; they are oppressed with a feeling of servitude, contempt and misery; they suffer under the vicissitudes of their passion: and all this as a consequence of their burning desire of contact.
I, the servant of God, am thankful to Him that no one can help falling in love with beautiful women, and that no one can escape the desire to possess them, neither by change, nor flight, nor separation.
I testify that there is only one God, and that he has no associate. I shall adhere to his precious testimony to the days of the last judgment.
I likewise testify as to our lord and master, Mohammed, the servant and ambassador of God, the greatest of the prophets (the benediction and pity of God be with him and with his family and disciples!).6 I keep prayers and benedictions for the day of retribution, that terrible moment.
THE ORIGIN OF THIS WORK.
I have written this magnificent work after a small book, called "The Torch of the World," which treats of the mysteries of generation.
This latter work came to the knowledge of the Vizir of our master Abd-el-Aziz, the ruler of Tunis.
This illustrious Vizir was his poet, his companion, his friend and private secretary. He was good in council, true, sagacious and wise, the best learned man of his time, and well acquainted with all things. He called himself Mohammed ben Ouana ez Zonaoui, and traced his origin from Zonaoua.7 He had been brought up at Algiers, and in that town our master Abd-el-Aziz el Hafsi had made his acquaintance.8
On the day when Algiers was taken, that ruler took flight with him to Tunis (which land may God preserve in his power till the day of resurrection), and named him his Grand Vizir.
When the above mentioned book came into his hands, he sent for me and invited me pressingly to come and see him. I went forthwith to his house, and he received me most honorably.
Three days after he came to me, and showing me my book, said, "This is your work." Seeing me blush, he added, "You need not be ashamed; everything you have said in it is true; no one need be shocked at your words. Moreover, you are not the first who has treated of this matter; and I swear by God that it is necessary to know this book. It is only the shameless boor and the enemy of all science who will not read it, or make fun of it. But there are sundry things which you will have to treat about yet." I asked him what these things were, and he answered, "I wish that you would add to the work a supplement, treating of the remedies of which you have said nothing, and adding all the facts appertaining thereto, omitting nothing. You will describe in the same the motives of the act of generation, as well as the matters that prevent it. You will mention the means for undoing spelle (aiguillette), and the way to increase the size of the verile member, when too small, and to make it resplendent. You will further cite those means which remove the unpleasant smells from the armpits and the natural parts of women, and those which will contract those parts. You will further speak of pregnancy, so as to make your book perfect and wanting in nothing. And, finally, you will have done your work, if your book satisfy all wishes."
I replied to the Vizir: "O, my master, all you have said is not difficult to do, if it is the pleasure of God on high."9
I forthwith went to work with the composition of this book, imploring the assistance of God (may He pour His blessing on His prophet, and may happiness and pity be with Him).
I have called this work "The Perfumed Garden for the Soul's Recreation" (Er Roud el Aater p'nezaha el Khater) .
And we pray to God, who directs everything for the best (and there is no other God than He, and there is nothing good that does not come from Him), to lend us His help, and lead us in good ways; for there is no power nor joy but in the high and mighty God.
I have divided this book into twenty-one chapters, in order to make it easier reading for the taleb (student) who wishes to learn, and to facilitate his search for what he wants. Each chapter relates to a particular subject, be it physical, or anecdotical, or treating of the wiles and deceits of women.
TABLE (LIST) OF CHAPTERS.
I have made the above table to facilitate the research for readers as they may desire.
1The word "nitah" used by the author, signifies the mutual attack of two horned animals, first knocking their heads together, and then stepping back, after having tried to interlace their horns; it is a quick interchange of blows between two combatants. The expression of the Arabic author is a simile which I could not easily reproduce.
2The Arabic word "ana" designates the lower parts of the belly, where the hairs grow, which are near to the generating organs.
3In order to express the movement which takes place in the act of coition, the author uses the word "dok" with reference to the man, and "hez" for the woman. 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.
4The word "gheba" means a double chin. 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.
5Meaning of the clitoris.
6Mohammed, in verse 56, chap, xxxiii., with the heading "The Confederates," asks the believers to pray for him to God, and salute his name. 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: "Upon whom be benedictions and blessings of God."
7The Zonaoua were an independent Kabyl tribe, occupying the high peaks of Djurjura. 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.
8The period spoken of here can only be that of the submission of Algiers to Spain, when that city in 1510 (916 of the Hegira) acknowledged the supremacy of Spain and promised to pay her tribute, or that of the establishment of the Turkish domination in 1515 (921 of the Hegira). 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 ruler of Tunis was then Abou Omar Amane Mohammed. 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 893, 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.
9The Arabs never say they will do a thing, without adding "If it please God." The prescriptions of the Koran (verse 23, chap, xviii) run: "Never say, I shall do so and so to-morrow," without "If it please God."
The origin of this verse is ascribed to the momentary trouble in which Mohammed was, when answering questions put to him by Jews. He had promised to answer them the next day, forgetting to add, "If it please God." As punishment the revelations did not come till some days after. Their verse runs as follows:
"Never say, 'I shall do a thing to-morrow,' without adding 'If it be the will of God.' Remember God, if you should forget this, and say: 'Perhaps God will help me to the true knowledge of things.' "
Concerning Praiseworthy Men
LEARN, O Vizir (God's blessing be upon you), that there are different sorts of men and women; that amongst these are those who are worthy of praise and those who deserve reproach.
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 beloved by women, for, as the poet says:
I have seen women trying to find in young men
The durable qualities which grace the man of full power,
The beauty, the enjoyment, the reserve, the strength,
The full-formed member providing a lengthened coition,
A heavy crupper, a slowly coming emission,
A lightsome chest, as it were floating upon them;
The spermal ejaculation slow to arrive, so as
To furnish forth a long drawn-out enjoyment.
His member soon to be prone again for erection,
To ply the plane again and again and again on their vulvas,
Such is the man whose cult gives pleasure to women,
And who will ever stand high in their esteem.
Qualities Which Women Are Looking For in Men
The tale goes, that on a certain day, Abd-el-Melik ben Merouane, went to see Leilla, his mistress, 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: 'Oh, my master, they must have cheeks like ours.' 'And what besides?' said Ben Merouane. She continued: 'And hairs like ours; finally they should be like to you, O prince of believers, for, surely, if a man is not strong and rich he will obtain nothing from women.'
Various Lengths of the Virile Member
The virile member, to please women, must have at most a length of the breadth of twelve fingers, or three handbreadths, 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 in Coition. The History of Mo'ilama
The use of perfumes, by man as well as by woman, excites to the act of copulation. The woman, inhaling the perfumes employed by the man, becomes intoxicated; 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 Mo'ilama, the impostor, the son of Kaiss (whom God may curse!), that he pretended to have the gift of prophecy, and imitated the Prophet of God (blessings and salutations to him). For which reasons he and a great number of Arabs have incurred the ire of the Almighty.
Mo'ilama, the son of Kaiss, the impostor, misconstrued likewise the Koran by his lies and impostures; and on the subject of a chapter of the Koran, which the angel Gabriel (hail be to him) had brought to the Prophet (the mercy of God and hail to him), people of bad faith had gone to see Mo'ilama, who had told them, 'To me also has the angel Gabriel brought a similar chapter.'
He derided the chapter headed 'The Elephant,' saying, 'In this chapter of the Elephant I see the elephant. 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' was also an object of controversy. He said, 'We have given you precious stones for yourself, and preference to any other man, but take care not to be proud of them.'
Mo'ilama thus perverted sundry chapters in the Koran by his lies and his impostures.
He had been at his work when he heard the Prophet (the salutation and mercy of God be with him) spoken of. He heard that after he had placed his venerable hands upon a bald head, the hair had forthwith sprung up again; that when he spat into a pit, the water came in abundantly, and that the dirty water turned at once clean and good for drinking; that when he spat into an eye that was blind or obscure, the sight was at once restored to it, and when he placed his hands upon the head of a child, saying, 'Live for a century,' the child lived to be a hundred years old.
