The perfumed garden of the Cheikh Nefzaoui : a manual of Arabian erotology :

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THE PERFUMED GARDEN

OF THE

CHEIKH NEFZAOUI

NOTE

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.

THE

PERFUMED GARDEN

OF THE

CHEIKH NEFZAOUI

A MANUAL OF ARABIAN EROTOLOGY
(XVL Century)

Revised and Corrected Translation

Cosmopoli: MDCCCLXXXVI : for the Kama Shastra

Society of London and Benmres, and for

Private circulation only.

Alencon: Imprimerie Veuve Felix Guy et Cie.

CONTENTS

Page
Prefatory Note ..... v

Notes of the Translator respecting Cheikh Nefzaoui . ix

Introduction . . . . . . 1

CHAPTER I
Concerning Praiseworthy Men .... 9

CHAPTER II

Concerning Women who Deserve to be Praised . 32

CHAPTER III
About Men who are to be Held in Contempt . . 57

CHAPTER IV
About Women who are to be Held in Contempt . Î9

CHAPTER V
Relating to the Act of Generation . ■. .62

CHAPTER VI
Concerning Everything Favourable to the Act of Coition 66

CHAPTER VII
Of matters which are Injurious in the Act of Generation 101

CHAPTER VIII
The Sundry Names given to the Sexual Parts of Men 110

CHAPTER IX

Sundry Names given to the Sexual Organs of Women 129

CHAPTER X
Concerning the Organs of Generation of Animals . 160

CHAPTER XI

On the Deceits and Treacheries of Women . .163

Contents

CHAPTER XII

Concerning Sundry Observations useful to know for Men

and Women ..... 185

CHAPTER XIII
Concerning the Causes of Enjoyment in the Act of Gen-

eration ...... 190

CHAPTER XIV
Description of the Uterus of Sterile Women, and Treat'

ment of the same . . . . .194

CHAPTER XV

Concerning Medicines which Provoke Abortion . .196

CHAPTER XVI
Concerning the Causes of Impotence in Men . . 198

CHAPTER XVII
Undoing of Aiguillettes (impotence for a time) 200

CHAPTER XVIII

Prescriptions for increasing the Dimensions of small

Members, and for making them splendid . 202

CHAPTER XIX
Of things that take away the bad smell from the Armpits

and Sexual Parts of Women, and contract the latter 205

CHAPTER XX

Instructions with regard to Pregnancy, and how the Gen'
der of the Child that is to be born may be known;
that is to say, Knowledge of the Sex Foetus 207

CHAPTER XXI
Forming the Conclusion of this Work, and Treating of
the Good Effects of the Deglutition of Eggs as
Favourable to the Coitus .... 209

Appendix to the Autograph Edition . . . 226

NOTES OF THE TRANSLATOR

RESPECTING THE

CHEIKH NEFZAOUI ^

The name of the Cheikh has become known to posterity
as the author of this work, which is the only one at-
tributed to him.

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 firs*,
leaves of the manuscript, and notwithstanding the ap
parent 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,^ a town situated in the district of

^ Note 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
arc not on a level with the knowledge acquired since.

X Notes of the Translator

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 under'
take 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, al'
though 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 con'
fide to him functions of the nature of those of a cadi.^

1 The 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.

^ It is not impossible that the book, written in these cir-
cumstances, 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."

Noies of the Translator xi

But this version, which is not supported by any au-
thenticated proof, and which represents the Cheikh
Nefzaoui as a man of Hght 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 ren-
dered 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, unnec-
essarily, the serious and the studious. I say unnecessar-
ily, 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.^ I have endeavoured to
rectify this omission by notes, which, incomplete as I
know them to be, will still ser\'e 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 con-

1 "We need not fear to compare the pleasures of the senses
with the most intellectual pleasures; let us not fall into the
delusion of beheving that there are natural pleasures of tu-o
sorts, thc^'one more ignoble than the other; the noblest pleas'
ures are the greatest."- — Essai de Philosophie Morale, par M. de
Maupertius, Berlin, 1749.)

xii Notes of the Translator

quered. I am glad to render them here my thanks.

Amongst the authors who have treated of similar sub'
jects, 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 Rabe-
lais; the resemblance to this last is sometimes so striking
that I could not resist the temptation to quote, in sev
eral 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 fellowmen is the sole
motive of his efforts.

With the view to give more weight to his recommen-
dations, 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 ex-
actly a compilation, is not entirely due to the genius of
the Cheikh Nef2;aoui, and that several parts may have
been borrowed from Arabian and India'n writers. For
instance, all the record of Mocailama and of Chedja is
taken from the work of Mohammed ben Djerir el Ta-
beri; the description of the different positions for coition,
as well as the movements applicable to them, are bor-
rowed from Indian works; finally, the book of "Birds
and Flowers," by A2;eddine 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

Notes of the Translator xiii

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, inexcus'
able 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.^

^ Paediconibus 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.

2 Introduction

parts of the two bellies/ the enjoyment soon comes to
pass. The man is at work as with a pestle, while the
woman seconds him by lascivious movements; ^ 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,^ 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 beaU'
tiful 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!

^ The Arabic word "ana" designates the lower parts of the
belly, where the hairs grow, which are near to the generating
organs.

2 In order to express the movement which takes place in
the act of coition, the author uses the word "dok" with refer-
ence 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 swing'
ing movement, at once exciting, exhilarating, and lascivious.

^ The 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 develop-
ment of their stoutness are a very seductive sight in the eyes
of Arabs.

Introduction 3

God has furnished this object with a mouth, a tongue/
two hps; it is Hke 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 cov-
ered 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 op-
pressed 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.

1 Meaning of the clitoris.

4 Introduction

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, Moham-
med, 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!).^ I keep pray
ers 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-A^iz, the ruler of Tunis.

This illustrious Vizir was his poet, his companion, his
friend and private secretaiy. 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.^ He had been brought up at
Algiers, and in that town our master Abd-ehAziz el

1 Mohammed, 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."

2 The 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 be^
longing to the Zonaoua tribe, who had frequent conflicts with
the Turks on their first arrival in Tunis.

hitroduction 5

Hafsi had made his acquaintance.^

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 Vi2;ir.

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.

^ The period spoken of here can only be that of the submis-
sion 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 151? (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.

6 Introduction

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 there-
to, 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 undo-
ing 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 tKe 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 sat-
isfy 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." ^

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).

^ The 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 reve-
lations 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.' "

Introduction 7

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. Concerning praiseworthy men.

II. Concerning praiseworthy women.

III. Concerning despicable men.

IV. Concerning despicable women.

V. Concerning the act of generation.

VI. Concerning circumstances favourable to the act
of generation.

VII. Concerning circumstances detrimental to the
act of generation.

VIII. About the different names given to the sexual
organs of man.

IX. About the different names given to the sexual
parts of women.

8 Inti'oduction

X. The act of generation with sundry animals.
XI. Concerning the wiles and deceptions of women.
XII. Concerning sundry useful questions for men
and women.

XIII. The reason for the pleasure felt in the act of

generation.

XIV. Description of the womb of women who are

sterile, and treatment of the same.
XV. About the means of producing miscarriage.
XVI. Causes of impotence in man.
XVII. Undoing sinister spells (aiguillettes).

XVIII. About means to enlarge the dimensions of small

virile members, and to make them imposing.
XIX. How to remove the bad odour of the armpits

and genitalia of women, and how to con'

tract the parts.
XX. Instructions about the pregnancy, and how to

know of what sex the child will be.
XXI. Containing the conclusion of the work, and

showing how the deglutition of eggs is fa'

vourable to the venerial act.

I have made the above table to facilitate the research
for readers as they may desire.

CHAPTER I

CONCERNING PRAISEWORTHY MEN

Learn, O Vi^ir (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 the women;
this is, because the woman loves the man only for the
sake of the 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 emissions, and 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. —

"I have seen women trying to find in young men
The durable quah'ties 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."

^ Note of the edition of 1876. The Arab word signifies, "He
flies, he works all around, he planes roundly through space."
This is a poetical image, difficult to render in translation.

10 The Perfumed Garden

QUAUTIES WHICH WOMEN ARE LOOKING FOR
IN MEN

The tale goes, that on a certain day, Abd-el'MeUk
ben Merouane,^ went to see Leilla, his mistress,^ and put
various questions to her. Amongst other things, he
asked her what were the quaHties which women looked
for in men.

Leilla answered him: "Oh my master, they must have
cheeks like ours." "And what besides?" said Ben MeroU'
ane. 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
hand'breadths, and at least six fingers, or a hand and a
half breadth.

There are men with members of twelve, 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 wo-
men.

^ Abd'cl-Melik ben Merouane was Kalif of Damascus; he
reigned over Arabia, Syria, and part of the Orient. He lived
about the year 76, for history reports that in that year he
caused money to be coined with the legend, "God is unique,
God is alone." His name is besides found on some coins older
than from the year 75.

2 Leilla is a poetess, who lived at the time of the KaHf, Abd'
el-Melik, the son of Merouane. She was called Akhegalia, as
belonging to an Arab family named "the children of Akhegal."
She is celebrated for the love she inspired Medjenoun with, and
which was the subject of many romances.

Concerning Praiseworthy Men 11

USE OF PERFUMES FOR THE COITION. THE HISTORY
OF MOCAILAMA

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,'^ the imposter,
the son of Kaiss (whom God may curse!), that he pre-
tended 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.

Mocailama, the son of Kaiss, the imposter, miscon'
strued 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) and brought to the
Prophet (the mercy of God and hail to him), people of
bad faith had gone to see Mocailama, who had told
them, "To me also has the angel Gabriel ^ brought a
similar chapter.

1 This Mocailama was one of the strongest competitors of
Mohammed. 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.

2 This angel plays a great part in the Koran, and conse'
quently in the Oriental books. He conveyed to Mohammed the
heavenly revelations. He forms part of that order of spirits
which the Mussulmans call "Mokarrabine," which means ap-
proaching nearest to God.

12 The Perfumed Garden

He derided the chapter headed ''the Elephant," ^ say
ing, "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 ^ is also
an object of his controversy. He said, "We have given
you precious stones for yourself, and in preference to
any other man, but take care not to be proud of them."

Mocailama had thus perverted sundry chapters in the
Koran by his lies and impostures.

He had been at this 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 v/as blind or obscure, the sight was at once re
stored 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.

When the disciples of Mocailama saw these things or

1 There is in fact a chapter of the Koran with the heading
"The Elephant." This chapter, the 105th, originated with a
victory of the Prophet over an Ethiopian prince; the white
Elephant, on which the prince was mounted, having knelt down
as a sign of adoration at the sight of Mecca. 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 under'
stand its real sense.

2 The title of Chapter 108 of the Koran, "el Kouter," sig-
nifies "generosity," "liberality." Mocailama pretended in his
controversy that all the articles which the first verse of the
chapter declares to have been given to Mohammed had been
previously placed at his disposition, so that he might reserve
for himself the best.

Concerning Praiseworthy Men 13

heard speak of them, they came to him and said, "Have
you no knowledge of Mohammed and his doings?'' He
repHed, "I shall do better than that."

Now, Mocailama was an enemy of God, and when he
put his luckless hand on the head of someone who had
not much hair, the man was at once quite bald; when he
spat into a well with a scanty supply of water, sweet as
it was, it was turned dirty by the will of God; if he spat
into a suffering eye, that eye lost its sight at once, and
when he laid his hand upon the head of an infant, say
ing, "Live a hundred years," the infant died within an
hour.

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. She said, "Prophecy cannot belong to
two persons. 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."

This happened after the death of the Prophet (the
salutation and mercy of God be with him) .

Chedja then wrote to Mocailama a letter, in v^hich she
told him, "It is not proper that two persons should at
one and the same time profess prophecy; it is for one
only to be a prophet. We and our disciples will meet
and examine each other. We shall discuss about that
which has come to us from God (the Koran), and we
will follow the laws of him who shall be acknov/ledged
as the true prophet,"

14 The Perfumed Garden

She then closed her letter and gave it to a messenger,
saying to him: "Betake yourself, with this missive, to
Yamama, and give it to Mocailama ben Kaiss. As for
myself, I follow you, with the army."

Next day the prophetess mounted horse with her
goum ^ and followed the spoor of her envoy. When
the latter arrived at Mocailama's place, he greeted him
and gave him the letter.

Mocailama opened and read it, and understood its con-
tents. 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. "Oh,
Mocailama, calm your soul and cool your eye.^ I will
give you the advice of a father to his son."

Mocailama said to him: "Speak, and may thy words
be true."

And the other one said: "To-morrow morning erect
outside the city a tent of coloured brocades, provided
with silk furniture of all sorts. ^ Fill the tent afterwards

1 Goum. — Meeting of cavaliers, who form an escort, some
times representing the war-forces of great Arab chiefs. Per-
haps in the sense used by the author the word may be rendered
as disciples.

2 One hears frequently, "May God refresh his eyes," which
means: "May God by contentment refresh his eyes, which is
hot with tears."

3 It will, perhaps, not be useless to observe here that among
the nomadical Arabs the custom obtains that the man who
wants to cohabit with his wife erects a tent oyer her. Hence
a man who is going to be married is called "bani," building;
and of a man who has just been married it is said, "Bena ala
Ahlihi," which means: "He has built over his wife,"

Concerning Praiseworthy Men 15

with a variety of different perfximes, amber, musk, and
all sorts of scents, as rose, orange flowers, jonquils, jessa-
mine, hyacinth, carnation and other plants. This done,
have then placed there several gold censers filled with
green aloes, ambergris, neddle ^ 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,^ 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 fa-
vours; she will not hesitate to accord them. Having
once possessed her, you will be freed of the embarrass-
ment caused to you by her and her goum."

Mocailama exclaimed: "You have spoken well. As
God lives, your advice is good and well thought out."
And he had everything arranged accordingly.

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

^ The "nedde" is a mixture of various perfumes, amongst
which benzoin and amber predominate. This mixture, which
is black, is formed into a small cyhnder. It is burnt upon
coals, or hke the pastils of the serail by Hghting one end.
According to some authors, "neddle" is only a preparation of
amber.

2 That is to say that the vapours of the perfumes have been
long enough in the place and thick enough to communicate
their odour to water placed in the tent. The text says only
"when the water shall be mixed with the fumes."

16 The Perfumed Garden

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 pres-
ence of mind, and became embarrassed and confused.

When he saw her in that state he knew that she de-
sired cohabitation, and he said: ''Come, rise and let me
have possession of you; this place has been prepared for
that purpose. 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.^ Whichever position you
prefer, speak, and you shall be satisfied."

The prophetess answered, "I want it done in all ways.
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. She then said to him, ''When I am
gone from here, ask my goum to give me to you in
marriage."

When she left the tent and met her disciples, they
said to her "What is the result of the conference, O

1 To understand this passage properly it must be known that
the Arabs, when praying, kneel on the ground with the face
bent low down and the hands on the knees.

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. "Hoc mihi tradidit Deus: foemines Deus
condidit rimosas, virosque iis dedit maritos, qui mentulas in
psas immittunt; eas que deinde simul ac volunt retrahunt: quo
(acto illae catulos nobis pariunt."

Concerning Praisetvorthy Men 17

prophetess of God?" and she replied, "Mocailama has
shown me what has been revealed to him, and I found
it to be the truth, so obey him."

Then Mocailama asked her in marriage from the goum,
which was accorded to him. When the goum asked
about the rnarriagcdowry of his future wife, he told
them, "I dispense you from saying that prayer 'aceur' "
(which is said at three or four o'clock) . Ever from that
time the Beni'Temin do not pray at that hour; and when
they are asked the reason, they answer, "It is on account
of our prophetess; she only knows the way to the truth."
And, in fact, they recognize no other prophet.

On this subject a poet has said — ■

. For us a female prophet has arisen;
Her laws we follow; for the rest of mankind
The prophets that appeared were always men.i

The death of Mocailama v;as foretold by the prophecy
of Abou Beker - (to whom God be good) . He was, in
fact, killed by Zeid ben Khettab. Other people say it

^ This history of the encounter between Mocailama and
Chedja, whose proper name was Fedja bent el Harents ben
Souard, is reproduced in the work of Abou Djaferi Mohammed
ben Djerir el Teberi, where it is told with the minutest particu'
lars, and bears the signs of a veritable religious truth.

2 Abou Beker is the father of Aicha, the wife of Mohammed.
He followed the latter in the year 1 1 of the Hegira. By his
and Omar's authority, a great many Mussulmans were turned
from their design to apostasize. He was the first Kalif, and
remained in power, in spite of the pretensions of the partisans
of All Mohammed's son-in-law, who maintained that the
Prophet had long before his death assigned Ali as his
successor.

18 The Perfumed Garden

was done by Ouhcha, one of his disciples. God only
knows whether it was Ouhcha. He himself says on this
point, "I have killed in my ignorance the best of men,
Haman ben Abd el Mosaleb,^ and then I killed the worst
of men, Mocailama. I hope that God will pardon one
of these actions in consideration of the other."

The meaning of these words, "I have killed the best
of men" is, that Ouhcha, before having yet known the
prophet, had killed Ham2;a (to whom God be good),
and having afterwards embraced Islamism, he killed
Mocailama.

As regards Chedja et Temimia, she repented by God's
grace, and took to the Islamitic faith; she married one
of the Prophet's followers (God be good to her hus'
band).

Thus finishes the story.

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 sin-
cere in his speech with women; he must likewise be gen'
erous and brave, not vainglorious, and pleasant in con-
versation. A slave to his promise, he must always keep
his word, ever speak the truth, and do what he has said.

1 These facts concur with the historical ones. 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 after-
wards killed Mocailama.

Concerning Praiseworthy Men 19

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,^ who had a court fool of the name of Bahl-
oul,^ who amused the princes and Vizii-s.

One day this buffoon appeared before the King, who
was amusing himself. The King bade him sit down,
and then asked him, turning away, "Why hast thou
come, O son of a bad woman?"

Bahloul answered, "I have come to see what has come
to our Lord, whom may God make victorious."

"And what has come to thee?" replied the King, "and
how art thou getting on with thy new and with thy old
wife?" For Bahloul, not content with one wife, had
married a second one.

"I am not happy," he answered, "neither with the old
one, nor with the new one; and moreover poverty over-
powers me."

The King said, "Can you recite any verses on this
subject?"

^ Abdallah ben Namoum, one of the sons of Haroun er
Kachid. 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 178 of the Hegira. He was one
of the most distinguished Abyssidian rulers with respect to
science, wisdom, and goodness.

2 The word Bahloul, of Persian origin, signifies a man that
laughs, derides; a knave, a sort of fool in the Orient.

20 The Perfumed Garden

The buffoon having answered in the affirmative,
Mamoum commanded him to recite those he knew, and
Bahloul began as follows: —

"Poverty holds me in chains; misery torments me.
I am being scourged with all misfortunes;
HI luck has cast me in trouble and peril,
And has drawn upon me the contempt of man.
God does not favour a poverty like mine;
That is approbrious in every one's eyes.
Misfortune and misery for a long time
Have held me tightly; and no doubt of it
My dwelling house will soon not know me more."

Mamoum said to him, ''Where are you going to?"

He replied, "To God and his Prophet, O prince of
the believers."

"That is well!" said the King; "those who take refuge
in God and his Prophet, and then in us, will be made
welcome. But can you now tell me some more verses
about your two wives, and about what comes to pass
with them?"

"Certainly," said Bahloul.

"Then let us hear v^^hat you have to say!"

Bahloul then began thus with poetical w^ords:
"By reason of my ignorance, I have married two wives —
And why do you complain, O husband of two wives?
I said to myself, I shall be like a lamb between them;
I shall take my pleasure upon the bosoms of ray two sheep.
And I have become like a ram between tvo fem.ale jackals,
Days follow upon days, and nights upon nights,
And their yoke bears me down both during days and nights.
If I am kind to one, the other gets vexed.

Concerning Praiseworthy Men 21

And so I cannot escape from these two furies.

If you want to live well and with a free heart,

And with your hands unclenched, then do not marry.

If you must wed, then marry one wife only.

One alone is enough to satisfy two armies."

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 ^ looked from
the height of her palace in that direction, and saw him.
She said to her negress, "By the God of the temple of
Mecca! There is Bahloul dressed in a fine gold-worked
robe! How can I manage to get possession of the same?"

The negress said, ''Oh, my mistress, you would not
know how to get hold of that robe."

Hamdonna answered, "I have thought of a trick to do
it, and I shall get the robe from him."

"Bahloul is a sly man," replied the negress. "People
think generally that they can make fun of him; but, for
God, it is he who makes fun of them. Give the idea up,
mistress mine, and take care that you do not fall into
the snare which you intend setting for him."

But Hamdonna said again, "It must be done!" She
then sent her negress to Bahloul, to tell him that he
should come to her. He said, "By the blessing of God,

^ Hamdona from the Arabic root hamd, which means to
praise; hence Ahmed, the most praiseworthy. From the
same root comes the name of Mohammed, corrupted into
Mahomet.

22 The Perfumed Garden

to him who calls you, you shall make answer," and went
to Hamdonna.^

Hamdonna welcomed him and said: "Oh, Bahloul, I
believe you come to hear me sing." He replied. "Most
certainly, oh, my mistress! She has a marvelous gift for
singing," he continued. "I also think that after having
listened to my songs, you will be pleased to take some
refreshments." "Yes," said he.

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
do not know why but I fancy you would gladly take off
your robe, to make me a present of it." And Bahloul
answered: "Oh, my mistress! I have sworn to give it to
her to whom I have done as a man does to a woman."

"What! you know what that is, Bahloul?" said she.

"Whether I know it?" replied he. "I, who am in-
structing God's creatures in that science? 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 Vi2;ir. She was endowed with the
most perfect beauty; of superb figure and harmonious
form. No one in her time surpassed her in grace and

1 "To him who calls you make answer." This sentence is
taken from the Hadits, or Traditions of Mohammed. Some'
times it is used in conversation in the same sense as above,
but its true meaning is obscure. The words "By the blessing
of God" in the same sentence is a form of acceptance or con-
gent.

Concerning Praiseworthy Men 23

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! how many heroes imper-
illed themselves for her sake. 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.

''What price do you demand," she asked. To which
he replied, "Coition, O apple of my eye."

"You know what that is, O Bahloul?" said she.

"By God," he cried; "no man knows women better
than I; they are the occupation of my life. 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 buys. 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 sweet-
ness of his language. "Could you recite me some verses
on this subject?" she asked.

"Certainly," he answered.

"Very well, O Bahloul, let me hear what you have to
say."

24 The Perfumed Garden

Bahloul recited as follows: —

"Men are divided according to their affairs and doings;

Some are always in spirits and joyful, others in tears.

There are those whose life is restless and full of misery,

While, on the contrary, others are steeped in good fortune.

Always in luck's happy way, and favoured in all things.

I alone am indifferent to all such matters.

What care I for Turkomans, Persians, and Arabs?

My whole ambition is in love and coition with women,

No doubt nor mistake about that!

If my member is without vulva, my state becomes frightful,

My heart then burns v/ith a fire which cannot be quenched.

Look at my member erect! There it is — admire its beauty!

It calms the heat of love and quenches the hottest fires

By its movement in and out between your thighs.

Oh, my hope and my apple, oh, noble and generous lady.

If one time will not suffice to appease thy fire,

I shall do it again, so as to give satisfaction;

No one may reproach thee, for all the world does the same.

But if you choose to deny me, then send me away!

Chase me away from thy presence without fear or remorse!

Yet bethink thee, and speak and augment not my trouble,

But, in the name of God, forgive me and do not reproach me.

While I am here let thy words be kind and forgiving.

Let them not fall upon me like sword'blades, keen and cutting!

Let me come to you and do not repel me.

Let me come to you like one that brings drink to the thirsty;

Hasten and let my hungry eyes look at thy bosom.
Do not withhold from me love's joys, and do not be bashful,
Give yourself up to me — I shall never cause you a trouble.
Even were you to fill me with sickness from head to foot.
I shall always remain as I am, and you as you are.
Knowing, that we are the servants, and you are the mistress.
Then shall our love be veiled? It shall be hidden for all time.
For I keep it a secret and I shall be mute and muzzled.
It's by the will of God, that everything is to happen.
He has filled me With love, and tO'day I am in ilMuck."

Coneeming Praiseivorthy Men 25

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: '1 shall give myself up to him," and now
"No I will not." During this uncertainty she felt a
yearning for pleasure between her thighs, and Eblis
made flow from her natural parts a moisture, the fore'
runner of pleasure.^ She then no longer combated her
desire to cohabit with him, and reassured herself by the
thought: "If this Bahloul, after having had his pleasure
with me, should divulge it no one will believe his
words."

She requested him to divest himself of his robe and to
come into her room, but Bahloul replied. "I shall not
undress till I have stated my desire, O apple of my eye."

Then Hamdonna rose, trembling with excitement for
what was to follow; she undid her girdle and left the
room, Bahloul following her and thinking: "Am I really
awake or is this a dream?" He walked after her till she
had entered her boudoir. Then she threw herself on a
couch of silk, which was rounded on the top like a vault,
lifted her clothes up over her thighs, trembling all over,
and all the beauty which God had given her was in
Bahloul's arms.

Bahloul examined the belly of Hamdonna, round like
an elegant cupola, his eyes dwelt upon a navel which
was like a pearl in a golden cup; and descending lower

^ The words "Eblis made flow a moisture" (djera Eblis menha
raadjera el dem) is an Arabian idiom, expressing that a woman
is getting lusty; the sexual parts get moist. Eblis is a rebellious
angel who refused to bow down before Adam when God
ordered him to do so. Sometimes Eblis is also used as a gen»
eral name for the devil, Satan, demon.

26 The Perfumed Garden

down there was a beautiful piece of nature's workman'
ship, and the whiteness and shape of her thighs sur-
prised him.

Then he pressed Hamdonna in a passionate embrace,
and soon saw the animation leave her face; she seemed
to be almost unconscious. She had lost her head; and
holding Bahloul's member in her hands excited and fired
him more and more.

Bahloul said to her: "Why do I see you so troubled
and beside yourself?" And she answered: "Leave me, O
son of the debauched woman! 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: "Am I then not like your hus-
band?" "Yes," she said, "but a woman gets in heat on
account of the man, as a mare on account of the horse,
whether the man be the husband or not; with this dif-
ference, however, that the mare gets lusty only at cer-
tain periods of the year, and only then receives the stal-
lion, while a woman can always be made rampant by
words of love.^ Both these dispositions have met within
me, and, as my husband is absent, make haste, for he
will soon be back."

Bahloul replied: "Oh, my mistress, my loins hurt me

^ Rabelais says on the subject of women who, against the
laws of nature, go on receiving the embraces of men after
having conceived: "And if anybody should blame them for
allowing men to explore them when full, considering that beasts
in the like case never endure the male to enter, they will say
that those are beasts; but they are women, making use of their
right of superfetation."

Concerning Praiseworthy Men 27

and prevent me mounting upon you. You take the man's
position, and then take my robe and let me depart.

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 mem-
ber between her hands and began to look at it. She was
astonished at its si2,e, strength and firmness, and cried:
"Here we have the ruin of all women and the cause of
many troubles. O Bahloul! I never saw a more beautiful
dart than yours!" Still she continued keeping hold of it,
and rubbed its head against the lips of her vulva till the
latter part seemed to say: "O member, come into me."

Then Bahloul inserted his member into the vagina of
the Sultan's daughter, and she, settling down upon his
engine, allowed it to penetrate entirely into her furnace
till nothing more could be seen of it, not the slightest
trace, and she said. "How lascivious has God made
woman, and how indefatigable after her pleasures." She
then gave herself up to an up-and'down dance, moving
her bottom like a riddle; to the right and left, and for-
ward and backward; never was there such a dance as
this.

The Sultan's daughter continued her ride upon Bah'
loul's member till the moment of enjoyment arrived, and
the attraction ^ of the vulva seemed to pump the member
as though by suction: just as an infant sucks the teat of
the mother. The acme of the enjoyment came to both

1 The word djadeba (attraction) comes from an Arab root,
djedeb, which means "attract, drain, pump." It appears several
times in this work, and I believe it corresponds with a peculi'
arity found in some favoured woman called "nut'Cracker."

28 The Perfumed Garden

simultaneously, and each took the pleasure with avidity.

Then Hamdonna seized the member in order to with-
draw it, and slowly, slowly she made it come out, saying:
"This is the deed of a vigorous man." Then she dried
it and her own private parts with a silken kerchief and
arose.

Bahloul also got up and prepared to depart, but she
said, "And the robe?"

He answered, "Why, O mistress! You have been
riding me, and still want a present?"

"But," said she, "did you not tell me that you could
not mount me on account of the pains in your loins?"

"It matters but little," said Bahloul. "The first time it
was your turn, the second will be mine, and the price for
it will be the robe, and then I will go."

Hamdonna thought to herself, "As he began he may
now go on; afterwards he will go away."

So she laid herself down, but Bahloul, "I shall not
lie with you unless you undress entirely."

Then she undressed until she was quite naked, and
Bahloul fell into an ecstasy in seeing the beauty and per-
fection 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 neck
was like a ga2;elle's, the opening of her mouth like a ring,
her lips fresh and red like a gory sabre. 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 ^ traced by

1 Noun is a letter of the Arabian alphabet corresponding to
our N. Its half-circular form explains the comparison made by
the author with reference to arched eyebrows.

Concerning Praiseworthy Men 29

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 Ham'
donna, beautiful enough to attract all eyes with their
purple centre.^

Bahloul cried, ''Oh, the temptation of man!" and still
he bit her and kissed her till the desire was roused to its
full pitch. 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 fer\'our.

Then Bahloul got off her, dried his pestle and her
mortar, and prepared to retire. But Hamdonna said,
"Where is the robe? You mock me, O Bahloul." He
answered, "O my mistress, I shall only part with it for a
consideration. 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."

This said, he took it off, folded it, and put it in Ham-
donna's hands, who, having risen, laid down again on
the couch and said, "Do what you like!"

1 The word, which really means "biting," is used for all sorts
of caresses in which the lips, the teeth, and even the tongue
take part. It is, therefore, wrong to conclude from this passage
that Bahloul indulged in the exercise of cunniiingc.

30 The Perfumed Garden

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.

The negress said to Hamdonna, "O my mistress, is it
not as I have told you? 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?"

Hamdonna turned to her and said, ''Do not tire me
with your remarks. 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 ^ it, right or wrong,
for love or for hatred. If Bahloul's name had not been
inscribed on my vulva he would never have got into it,
had he offered me the universe with all it contains."

As they were thus talking there came a knock at the
door. The negress asked who was there, and in answer
the voice of Bahloul said, ''It is I." Hamdonna, in doubt
as to what the buffoon wanted to do, got frightened.
The negress asked Bahloul what he wanted, and received
the reply, "Bring me a little water." She went out of
the house with a cup full of water. 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 him-
self down on the threshold.

1 These words, "each vulva, etc." (Koul ferdj mektoub ali
csm nakahon) allude to the phrase taken from the traditions
left by Mohammed and often repeated by Mussulmans, "Each
man has his destiny written on his forehead, and no one can
take it off."

Concerning Praiseworthy Men ol

The buffoon being thus close to the door, the Vizii,
Hamdonna's husband, arrived, who said to him, "Why
do I see you here, O Bahloul?" And he answered, "O
my lord, I was passing through this street, when I was
overcome by a great thirst. 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 indemni-
fication."

Then said the Vizir, "Let him have his robe." Ham-
donna at this moment came out, and her husband asked
her whether it was true that she had taken the robe in
payment for the cup. Hamdonna then cried, beating
her hands together, "What have you done, O Bahloul?"
He answered, "I have talked to your husband the Ian-
guage of my folly; talk to him, you, the language of thy
wisdom." And she, enraptured with the cunning he had
displayed, gave him his robe back, and he departed.

CHAPTER II

CONCERNING WOMEN WHO DESERVE TO BE
PRAISED

Know, oh Vizir (and the mercy of God be with you!)
that there are women of all sorts; that there are such as
are worthy of praise, and such as deserve nothing but
contempt.

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 per'
feet 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.

Concerning Women who deserve to be Praised 33

If one looks at a woman with those quaHties 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 walk-
ing, her natural parts appear as set off under her clothing.
She speaks and laughs rarely, and never without a. rea-
son. 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 treacher-
ous, and has no faults to hide, nor bad reasons to prof-
fer. 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 spar-
ing in complaints and tears; she does not laugh or re-
joice when she sees her husband moody or sorrowful,
but shares his troubles, and wheedles him into good hu-
mour, till he is quite content again. She does not sur-
render 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 ele-
gantly 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.^

Such a woman is cherished by all men.

^ Souak is the bark of the walnut tree, which has the quahty
to clean the teeth and redden the lips and gums. Souak means
also toothpicks.

34 The Perfumed Garden

THE STORY OF THE NEGRO DORERAME i

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. They did so at once, and asked him, ''What
news is there?"

He told them. "The sleep will not come to me; I
wish to walk through the town to-night, and I must
have you ready to my hand during my round."

"To hear is to obey," they said.

The King then went, saying: "In the name of God!
and may the blessing of the prophet be with us, and
benediction and mercy be with him."

His suite followed, and accompanied him everywhere
from street to street.

So they went on, when they heard a noise in one of
the streets, and saw a man in the most violent passion
stretched on the ground, face downwards, beating his
breast with a stone and crying, "Ah there is no longer
any justice here below! Is there nobody who will tell the
King what is going on in his states?" And he repeated
incessantly: "There is no longer any justice! she has dis'
appeared and the whole world is in mourning."

The King said to his attendants, "Bring this man to

^ This name is derived from an Arab word, which means to
be ferocious, hard, etc., etc.

Concerning Women ivho deserve to be Praised 35

me quietly, and be careful not to frighten him." They
went to him, took him by the hand, and said to him,
"Rise and have no fear — no harm will come to you."

To which the man made answer, ''You tell me that I
shall not come to harm, and have nothing to be afraid
of, and still you do not bid me welcome! And you know
that the welcome of a believer is a warrant of security
and forgiveness.^ Then, if the believer does not wel-
come the believer there is certainly ground for fear."
He then got up, and went with them towards the King.

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.

When the man had come close to the King, he said,
"Hail be with you, O man!" The King answered, "I
return your hail, O man!" Then the man, "Why say
you 'O man?' " The King, "And why did you say 'O
man?' " "It is because I do not know your name."
"And likewise I do not know yours!"

The King then asked him, "What mean those words
I have heard: 'Ah! there is no more justice here below!
Nobody tells the King what is going on in his states!'
Tell me what has happened to you." "I shall tell it only
to that man that can avenge me and free me from op'
pression and shame, if it so please the Almighty God!"

The King said to him, "May God place me at your
disposal for your revenge and deliverance from oppres'
sion and shame?"

^ The author plays with the word selam, which has two
meanings — Security, the state of a man who is right and safe;
and greeting, welcome. Es sclam alik is the formula employed
as welcome.

36 The Perfumed Garden

"What I shall now tell you/' said the man, "is mar-
vellous and surprising. I loved a woman, who loved me
also, and we v/ere 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."

The King then said to him, "Which is that house of
ill omen, and with whom is the woman?"

The man replied, "She is with a negro of the name of
Dorerame, who has at his house women beautiful as the
moon, the likes of whom the King has not in his place.
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 Vi2;ir, 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.

The King requested the man to show him the house.

"If I show it you, what will you do?" asked the man.

"You will see what I shall do," said the King. "You
will not be able to do anything," replied the man, "for it
is a place which must be respected and feared. If you
want to enter it by force you will risk death, for its
master is redoubtable by means of his strength and
courage."

"Show me the place," said the King, "and have no
fear." The man said, "So be it as God will!"

He then rose, and walked before them. They followed
him to a wide street, where he stopped in front of a

Concerning Women who deserve to be Praised 37

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 sur'
prise they found the house to be as close as a breast-
plate.

The King turned to the man and asked him, "What
IS your name?"

"Omar ben Isad," he replied.

The King said to him, "Omar, are you demented?"

"Yes, my brother," answered he, "if it so pleases God
on high!" And turning to the King he added, "May
God assist you to-night!"

Then the King, addressing his attendants, said, "Are
you determined? Is there one amongst you who could
scale these walls?"

"Impossible!" they all replied.

Then said the King, "I myself will scale this wall, so
please God on high! but by means of an expedient for
which I require your assistance, and if you lend me the
same I shall scale the wall, if it pleases God on high."

They said, "What is there to be done?"

"Tell me," said the King, "who is the strongest
amongst you." They replied, "The chief of the police,
who is your chaouch."

The King said, "And who next?"

"The commander of the guards."

"And after him, who?" asked the King.

"The Grand Vizir."

Omar listened with astonishment. He knew now that,
it v/as the King, and his joy was great..

The King said, "Who is there yet?"

Omar replied, "I, O my master."

38 The Perfumed Garden

The King said to him, "Omar, you have found out
who we are; but do not betray our disguise, and you
will be absolved from blame."

"To hear is to obey,*" said Omar.
The King then said to the chaouch, "Rest your hands
against the wall so that your back projects."

The chaouch did so.

Then said the King to the commander of the guards,
"Mount upon the back of the chaouch." He did so, and
stood with his feet on the other men's shoulders. Then
the King ordered the Vi2;ir to mount, and he got on the
shoulders of the commander of the guards, and put his
hands against the wall.

Then said the King, "O Omar, mount upon the high'
est place!" And Omar, surprised by this expedient,
cried, "May God lend you his help, O our master, and
assist you in your just enterprise!" He then got oh to
the shoulders of the chaouch, and from there upon the
back of the commander of the guards, and then upon
that of the Vi2;ir, and, standing upon the shoulders of
the latter, he took the same position as the others. There
was now only the King left.

Then the King said, "In the name of God! and his
blessing be vnth the prophet, upon whom the mercy
and salutation of God!" and, placing his hand upon the
back of the chaouch, he said, "Have a moment's pa'
tience; if I succeed you will be compensated!" He then
did the same with the others, until he got upon Omar's
back, to v/hom he also said, "O Omar, have a moment's
patience with me, and I shall name you my private sec
retary. And, of all things do not move!" Then, placing
his feet upon Omar's shoulders, the King could with his

Concerning Women ivho deserve to be Praised 39

hands grasp the terrace, and crying, ''In the name of
God! may he pour his blessings upon the prophet, to
whom come the mercy and salutation of God!" And
with that he made a spring, and stood upon the terrace.

Then he said to his attendants, "Descend now from
each other's shoulders!"

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 descend-
ing, 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 ex-
plored 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 dis-
agreeable surprise. He said to himself, '1 am now in a
difficulty, but all comes from God; it was he who gave
me the strength and the idea that brought me here; he
will also provide the means for me to return to my
companions."

He then set himself to examine the place where he
found himself, and counted the chambers one after an-
other. He found seventeen chambers or rooms, fur-
nished 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.
He went up to it, saying, ''O God! favour my project,
and let me come safe and sound out of here.

He mounted on the first step, saying, "In the name of
God the mild and merciful!" Then he began to look at

40 The Perfumed Garden

the steps, which were of variously coloured marble —
black, red, white, green and other shades.

Mounting the second step, he said, "He whom God
helps is invincible!"

On the third step he said, "With the aid of God the
victory is near."

And on the fourth, "I have asked for victory of God,
who is the most auxiliary."

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 en-
trance; 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,^ covered with
sundry meats and fruits.

The saloon was provided with gilt furniture, the splen-
dour of which da2;2;led 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

1 The Arabs eat lying on carpets and cushions; they do not
make use of tables, but have a table-cloth made of leather
or stuff which is stretched on the ground for putting the dishes
on. This table-cloth is called sefra.

Concerning Women who deserve to be Praised 41

and graceful waist; she humbled the hearts of those who
got enamoured with her.

Stupified by her beauty, the King was like stunned.
He then said to himself, ''How is there any getting out
of this place? O my spirit, do not give way to love!"

And continuing his inspection of the room, he per'
ceived 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.

While the King was thinking how to get out of his
embarrassment he heard one of the women saying to
one of her companions, calling her by name, "Oh, so
and so, rise and light a torch, so that we can go to bed,
for the sleep is overpowering us. 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, per'
ceiving that they had left their chamber to do a thing
necessary and obligatory to human kind, he took advan'
tage of their absence, entered their apartment, and hid
himself in a cupboard.

Whilst the King was thus in hiding the women re
turned and shut the doors. Their reason Vs^as obscure
by the fumes of wine; they pulled off all their clothes
and began to caress each other mutually.^

The King said to himself, "Omar has told me true
about this house of misfortune as an abyss of debauch'
ery."

When the women had fallen asleep the King rose, ex-

^ The text says literally, "They set to work on each other
mutually."

42 The Perfumed Garden

tinguished the light, undressed, and laid down between
the two. He had taken care during their conversation
to impress their names on his memory. So he was able
to say to one of them, "You — so and so — where have
you put the door-keys?" speaking very low.

The woman answered, "Go to sleep, you whore, the
keys are at their usual place."

The King said to himself, "There is no might and
strength but in God the Almighty and Benevolent!" and
was much troubled.

And again he asked the woman about the keys, say
ing, "Daylight is coming. I must open the doors. There
is the sun. I am going to open the house."

And she answered, "The keys are in the usual place.
Why do you thus bother me? Sleep, I say, till it is
day."

And again the King said to himself, "There is no
might and strength but in God the Almighty and Bene-
volent, and surely if it were not for the fear of God I
should run my sword through her." Then he began
again, "Oh, you so and so!"

She said, "What do you want?"

"I am uneasy," said the King, "about the keys; tell
me where they are?"

And she answered, "You hussy! Does your vulva itch
for coition? Cannot you do without for a single night?
Look! the Vi2iir''s wife has withstood all the entreaties of
the negro, and repelled him since six months! Go, the
keys are in the negro's pocket. Do not say to him, 'Give
me the keys'; but say, 'Give me your member.' You
know his name is Dorerame."

Concerning Women who deserve to he Praised 43

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 him-
self behind the curtains of the saloon entrance. He saw
only some people sitting there; the remainder were
asleep.

The King made the following silent prayer, "O my
soul, let me follow the right way, and let all those people
among whom I find myself be stunned with drunken-
ness, so that they cannot know the King from his sub-
jects, and God give me strength."

He then entered the saloon saying: "In the name of
God!" and he tottered towards the bed of the negro as
if drunk. 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. So he said, "Oh, you, so-and-so,
undress and get into my bed, I shall soon be back."

The King said to himself, "There is no might and
strength but in the High God, the Benevolent!" Then
he searched for the keys in the clothes and pockets of
the negro, but found nothing. He said, "God's will be
done!" Then raising his eyes, he saw a high window;
he reached up with his arm, and found gold embroidered
garments there; he slipped his hands into the pockets,
and, oh, surprised! he found the keys there. He exam-
ined them and counted seven, corresponding to the num-
ber of the doors of the house, and in his joy, he ex-

44 The Perfumed Garden

claimed, ''God be praised and glorified!" Then he said,
''I can only get out of here by a ruse." Then feigning
sickness, and appearing as if he wanted to vomit vio'
lently, he held his hand before his mouth, and hurried
to the centre of the courtyard. The negro said to him,
"God bless you! oh, so'and-so! any other women would
have been sick into the bed!"

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: ''This is not the time to answer.
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.

The Wizir asked the King, "What garments are
these?" And the King answered, "Be silent; without
them I should never have got the keys."

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.

After having had a look into the saloon, they said,
"Amongst all these women there is none more beautiful
than the one seated on the elevated cushion!" The King

Concerning Women ivho deserve to be Praised 45

said, '1 reserve her for myself, if she does not belong to
someone else/'

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, except-
ing the beautiful woman mentioned above, and the maid-
ens. 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. But she
spurned them all, saying, "I shall never consent to it,
and as to these virgins, I take them also under my pro-
tection.""

Dorerame then rose and went up to her, holding in
his hands his member in full erection, stiff as a pillar.^
He hit her with it on the face and head, saying, "Six
times this night I was pressing you to cede to my de-
sires, and you always refuse; but now I must have you,
even this night."

When the woman saw the stubbornness of the negro
and the state of drunkenness he was in, she tried to
soften him by promises. "Sit down here by me," she
said, "and tonight thy desires shall be contented."

The negro sat down near her with his member still
erect as a column. The King could scarcely master his
surprise.

^ The Arabian text has it Hterally, Ou airouhou kaime bine
iadihi ki el eumoud. Eumoud signifies "pillar, column."

46 The Perfumed Garden

The woman began to sing the following verses, inton-
ing them from the bottom of her heart:

"I prefer the young man for coition, and him only;

He is of courage full — he is my sole ambition,

His member is strong to deflower the virgin.

And richly proportioned in all its dimensions;

It has a head alike to a brazier.

Enormous, and none like it in creation;

Strong it is and hard, and with the head rounded off,

It is always ready for action and does not die down;

It never sleeps, owing to the violence of its love.

It sighs to enter my vulva, and sheds tears on my belly;

It asks not for help, not being in want of any;

It needs no ally, and stands alone the greatest fatigues,

And nobody can be sure of what will result from its efforts.

Full of vigour and life, it bores into my vagina,

And it works about there in action constant and splendid.

First from the front to the back, and then from right to left;

Now it is crammed hard in by vigorous pressure,

Now it rubs its head on the orifice of my vagina.

And he strokes my back, my stomach, my sides.

Kisses my cheeks, and anon begins to suck at my lips.

He embraces me close, and makes me roll on the bed,

And between his arms I am like a corpse without life.

Every part of my body receives in turn his love-bites.

And he covers me with kisses of fire;

When he sees me in heat he quickly comes to me.

Then he opens my thighs and kisses my belly.

And he puts his tool in my hand to make it knock at my door.

Soon he is in the cave, and I feel the pleasure approaching.

He shakes me and thrills me, and hotly we both are working,

And he says, 'Receive my seed!' and I answer, 'Oh give it,

beloved one!
It shall be welcome to me, you light of my eyes!
Oh, you man of all men, who fillest me with pleasure.
Oh, you soul of my soul, go on with fresh vigour.
For you must not yet withdraw it from me; leave it there,
And this day will then be finished free of all sorrow.'
He has sworn to God to have me for seventy nights.
And what he wished for he did in the way of kisses and em'

braces during all those nights."

Concerning Women tvho deserve to be Praised 47

Vvhea she had finished the King, in great surprise,
said, "How lascivious has God made this woman." And
turning to his companions, ''There is no doubt that this
woman has no husband, and has not been debauched,
for, certainly that negro is in love with her, and she has
nevertheless repulsed him."

Omar ben Isad took the word, "This is true, O King!
Her husband has been now away for nearly a year, and
many men have endeavoured to debauch her, but she
has resisted.

The King asked, "Who is her husband?" And after
his companions answered, "She is the wife of the son of
your father's Vizir."

The King replied, "You speak true; I have indeed
heard it said that the son of my father's Vizir had a
wife without fault, endowed with beauty and perfection
and of exquisite shape; not adulterous and innocent of
debauchery."

"This is the same woman," they said.

The King said, "No matter how, but I must have her,"
and turning to Omar, he added, "Where, amongst these
women, is your mistress?" Omar answered, "I do not
see her, O King!" Upon which the King said, "Have
patience, I will show her to you." Omar was quite sur-
prised to find that the King knew so much. "And this
then is the negro Dorerame?" asked the King. "Yes,
and he is a slave of mine," answered the Vizir. "Be
silent, this is not the time to speak," said the King.

While this discourse was going on, the negro Dore-
rame, still desirous of obtaining the favours of that lady,
said to her, "I am tired of your lies, O Beder el Bedour"
(full moon of the full moons), for so she called herself.

48 The Perfumed Garden

The King said, "He who called her so called her by
her true name, for she is the full moon of the full moons,
afore God!"

However, the negro wanted to draw the woman away
with him, and hit her in the face.

The King, mad with jealousy, and with his heart full
of ire, said to the Vi^ir, "Look what your negro is do'
ing! By God! he shall die the death of a villain, and I
shall make an example of him, and a warning to those
who would imitate him!"

At that moment the King heard the lady say to the
negro, "You are betraying your master the Vizir with his
wife, and now you betray her, in spite of your intimacy
with her and the favours she grants to you.^ And surely
she loves you passionately, and you are pursuing another
woman!"

The King said to the Vizir, "Listen, and do not speak
a word."

The lady then rose and returned to the place where
she had been before, and began to recite:

"Oh, men! listen to what I say on the subject of women,^

For her thirst for coition is written between her eyes.

Do not put trust in her vows, and were she the Sultan's

daughter.
Woman's malice is boundless; not even the King of kings
Would suffice to subdue it, what'er be his might.
Men, take heed and shun the love of woman!
Do not say, 'Such a one is my well beloved';

^ You are betraying your master," etc., etc. By this phrase
is rendered a passage in the text which runs, "You betray the
salt, and you betray the wife of the Vizir." "To betray the
salt" is a figurative phrase in allusion to the Oriental usage of
hospitality in offering salt, and signifies "betraying the host, the
master, the hand that nourishes."

2 "Women's nature is represented to us by the moon." —
(Rabelais, book iii., chap, xxxii.)

Concerning Wo'^nen ivho deserve to he Praised 49

Do not say, 'She is my life's companion.'

If I deceive you, then say my words are untruths.

As long as she is with you in bed, you have her love.

But a woman's love is not enduring, believe me.

Lying upon her breast, you are her love-treasure;

Whilst the coition goes on, you have her love, poor fool!

But, anon, she looks upon you as a fiend;

And this is a fact undoubted and certain.

The wife receives the slave in the bed of the master.

And the serving'men allay upon her their lust.

Certain it is, such conduct is not to be praised and honored.

But the virtue of women is frail and changeful,

And the man thus deceived is looked upon with contempt.

Therefore a man with a heart should not put trust in a woman."

At these words the Vizir began to cry, but the King
bade him to be quiet. Then the negro recited the fol-
lowing verses in response to those of the lady:

"We negroes have had our fill of women,

We fear not their tricks, however subtle they be.

Ivlen confide in us with regard to what they cherish. ^

This is no He remember, but is the truth, as you know.

Oh, you women all! for sure you have no patience when the

virile member you are wanting.
For in the same resides your life and death;
It is the end and all of your wishes, secret or open.
If your choler and ire are aroused against your husbands,
They appease you simply by introducing their members.
Your religion resides in your vulva, and the manly member is

your soul.
Such you will always find in the nature of woman."

1 This verse alludes to the fact that negroes, as domestics,
are considered as an inferior class, who are allowed to come
near women, as incapable of making an impression.

50 The Perfumed Garden

With that, the negro threw himself upon the woman,
who pushed him back.

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 v/omen 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. The King cried, ''God's
blessing upon you! 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 pas'
sion; he sei2;ed the negro by the arm, lifted him up, and
threvN^ him against the wall, breaking his bones. Then
the King cried, "God is great. He has not dried up
your hand. Oh, what a Chaouch! God grant you his
blessings."

The negroes, when they saw this, were cowed and
silent, and the King, master now of their lives, said,
"The man that lifts his hand only, shall lose his head!"
And he commanded that the remaining five negroes
should have their hands tied behind their backs.

This having been done, he turned to Beder el Bedour
and asked her, "Whose wife are you, and who is this
negro?"

She then told him on that subject what he had heard
already from Omar. And the King thanked her s .ying,

Concerning Women toho deserve to he Praised 51

"May God give you his blessing." He then asked her,
"Ho long can a woman patiently do without coition?"
She seemed ama2;ed, but the King said, "Speak, and do
not be abashed."

She then answered, "A well-born lady of high origin
can remain for six months without; but a lowly woman
of no race nor high blood, who does not respect herself
when she can lay her hand upon a man, will have him
upon her; his stomach and his member will know her
vagina."

Then said the King, pointing to one of the women,
"Who is this one?" She answered, "This is the wife of
the Kadi." "And this one?" "The wife of the second
Vi2;ir." "And this?" "The wife of the chief of the
Muftis." "And that one?" "The Treasurer's." "And
those two women that are in the other room?" She
answered, "They have received the hospitality of the
house, and one of them was brought here yesterday by
an old woman; the negro has so far not got possession
of her."

Then said Omar. "This is the one I spoke to you
about, O my master."

"And the other woman? To whom does she be-
long?" said the King.

"She is the wife of the Amine ^ of the carpenters,"
answered she.

Then said the King, "And these girls, who are they?"

She answered, "This one is the daughter of the clerk

of the treasury; this other one the daughter of the

'^ The title Amine corresponds to our councillor; syndic.

52 The Perfumed Garden

Mohtesib,^ the third is the daughter of the Bouab; ^ the
next one the daughter of the Amine of the Moueddin; ^
that one the daughter of the colour-keeper." * At the
invitation of the King, she passed them thus all in re
view.

The King then asked for the reason of so many
women being brought together there.

Beder el Bedour replied, "O master of ours, the negro
knows no other passions than for coition and good wine.
He keeps making love night and day, and his member
rests only when he is asleep himself."

The King asked further, "What does he live upon?"

She said, "Upon yolks of eggs fried in fat and swim-
ming in honey, and upon white bread; he drinks nothing
but old muscatel wine."

The King said, "Who has brought these women here,
who, all of them, belong to officials of the State?"

She replied, "O master of ours, he has in his service
an old woman who has had the run of the houses in the
town; she chooses and brings to him any woman of
superior beauty and perfection; but she serves him only
against good consideration in silver, dresses, etc., pre-
cious stones, rubies, and other objects of value."

1 The Mohtesib is a commissioner of the police, charged with
surveying weights and measures.

2 Bouab signifies an usher.

^ The Moueddin are the criers, who call from the top of the
Mosques the true believers to prayers.

* The Oriental sovereigns having a great number of flags,
standards, etc., which are carried before them on the occasions
of state ceremonials, and which they take with them to their
wars, the keeper of those colours is a man of importance.

Concerning Women who deserve to be Praised 53

"And whence does the negro get the silver?" asked
the King. The lady remaining silent, he added, "Give
me some information, please."

She signified with a sign from the corner of her eye
that he had got it all from the wife of the Grand Vizir.

The King understood her, and continued, "O Beder el
Bedour! I have faith and confidence in you, and your
testimony will have in my eyes the value of that of the
two Adds.* Speak to me without reserve as to what
concerns yourself."

She answered him, "I have not been touched, and
however long this might have lasted the negro would
not have got his desire satisfied."

"Is this so?" asked the King.

She replied, "It is so!" She had understood what the
King wanted to say, and the King has seized the mean-
ing of her words.

"Has the negro respected my honour? Inform me
about that," said the King.

She answered, "He has respected your honour as far
as your wives are concerned. 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."

The King having asked her then who those negroes
were, she answered, "They are his companions. 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?"

1 The two Adels (Adeline) are the two sworn witnesses who
assist the Cadi when he sits in judgment.

54 The Perfumed Garden

Then spoke the King, "O Beder el Bedour, why did
not your husband ask my help against this oppression?
Why did you not complain?"

She replied, "O King of the time, O beloved Sultan,
O master of numerous armies and allies! 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."

The King said, "O Beder el Bedour! I like you, I have
put the question to you in the name of the chosen Pro-
phet (the benediction and mercy of God be with him!).
Inform me of everything; you have nothing to fear; I
give you the aman ^ complete. Has this negro not en-
joyed you? For I presume that none of you were out
of reach of his attempts and had your honours safe."

She replied, "O King of our time, in the name of your
high rank and your power! Look! He, about whom
you ask me, I would not have accepted him as a legi'
mate husband; how could I have consented to grant him
the favour of an illicit love?"

The King said, "You appear to be sincere, but the
verses I heard you sing have roused doubts in my soul."

She replied, "I had three motives to hold that Ian'
guage. Firstly, I was at that moment in heat, like a
young mare; secondly, Eblis had excited my natui"al
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."

1 The aman, that is the pardon, absolution, protection; this
is a compact or treaty of indemnity.

Concerning Womeyi who deserve to be Praised 55

The King said, "Do you speak seriously?" She was
silent. Then the King cried, "O Beder el Bedour, you
alone shall be pardoned!" She understood that it was
she only that the King would spare from the punishment
of death. He then cautioned her that she must keep the
secret, and said he wanted to leave now.

Then all the women and virgins approached Beder el
Bedour and implored her, saying, "Intercede for us, for
you have power over the King"; and they shed tears
over her hands, and in despair threw themselves down.

Beder el Bedour then called the King back, who was
going, and said to him, "O our master! you have not
granted me any favour yet." "How," said he, "I have
sent for a beautiful mule for you; you will mount her
and come with us. As for these women, they must all
of them die."

She then said, "O our master! I ask you and conjure
you to authorize me to make a stipulation which you
will accept." The King made oath that he would fulfil
it. Then she said, "I ask as a gift the pardon of all
these women and of all these maidens. Their deaths
would moreover throw the most terrible consternation
over the whole town."

The King said, "There is no might nor power but in
God, the merciful!" He then ordered the negroes to be
taken out and beheaded. 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; Hkewise his virile member, which they
put into his mouth, and then hung him on a gallows.

Then the King ordered the seven doors of the house
to be closed, and returned to his palace.

56 The Perfumed Garden

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 sec-
retary. Then he ordered the Vizir to repudiate his wife.
He did not forget the Chaouch and the commander of
the guards, to whom he made large presents, as he had
promised, using for that purpose the negro's hoards.
He sent the son of his father's Vi^ir to prison. He also
caused the old gO'between to be brought before him,
and then asked her, ''Give me all the particulars about
the conduct of the negro, and tell me whether it was
well done to bring in that way women to men." She
answered, "This is the trade of nearly all old women."
He then had her executed, as well as all old women who
followed that trade, and thus cut off in his State the
tree of panderism as the root, and burnt the trunk.

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.

CHAPTER III

ABOUT MEN WHO ARE TO BE HELD IN CONTEMPT

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. Scarcely has he commenced
when he is already done for; he makes one or two move-
ments, and then sinks upon the woman's breast to spend
his sperm, and that is the most he can do. 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 arc 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

68 The Perfumed Garden

never speaks without telling lies, and who conceals from
his wife all his doings, except the adulterous exploits
which he commits.

Women cannot esteem such men, as they cannot prO'
cure them any enjoyment.

It is said that a man of the name of Abbes, whose
member was extremely small and slight, had a very cor'
pulent wife, whom he could not contrive to satisfy in
coition, so that she soon began to complain to her fe-
male 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.

One day he went to see a wise man, and submitted
his case to him.

The sage told him: "If you had a fine member you
might dispose of her fortune. Do you not know that
women's religion is in their vulva's? 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 enjoy
ment 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 emi'
nently good qualities she gave him her fortune, and
placed her person and all she had at his disposal.

CHAPTER IV

ABOUT WOMEN WHO ARE TO BE HELD IN
CONTEMPT

Know, O Vizir (to whom God be merciful) , that women
differ in their natural dispositions: there are women who
are worthy of all praise; and there are, on the other
hand, women who only merit contempt.

The woman who merits the contempt of the men is
ugly and garrulous; her hair is wooly, her forehead pro-
jecting, her eyes are small and blear, the nose is enor-
mous, the lips lead-coloured, the mouth large, the cheeks
wrinkled and she shows gaps in her teeth; her cheek-
bones shine purple, and she sports bristles on her chin;
her head sits on a meagre neck, with very much devel-
oped 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 ar-
cades; 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,^ 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.

1 "Feet like a guitar." — (Rabelais, book iv., chap, ixxi.)

60 The Perfumed Garden

The man who approaches a woman Hke that with his
member in erection will find it presently soft and re-
laxed, as though he was only close to a beast of burden.
May God keep us from a woman of that description!

Contemptible is likewise the woman who is constantly
laughing out; for, as it was said by an author, "If you see
a woman who is always laughing, found of gaming and
jesting, always running to her neighbours, meddling with
matters that are no concern of hers, plaguing her hus'
band with constant complaints, leaguing herself with
other women against him, playing the grand lady, ac
cepting gifts from everybody, know that that woman is
a whore without shame."

And again to be despised is the woman of a sombre,
frowning nature, and one who is prolific in talk; the
woman who is lightheaded in her relations with men, or
contentious, or fond of tittle-tattle and unable to keep
her husband's secrets, or who is malicious. The woman
of a malicious nature talks only to tell lies; if she makes
a promise she does so only to break it, and if anybody
confides in her, she betrays him; she is debauched, thiev-
ish, a scold, coarse and violent; she cannot give good
advice; she is always occupied with the affairs of other
people, and with such as bring harm, and is always on
the watch for frivolous news; she is fond of repose,' but
not of work; she uses unbecoming words in addressing a
Mussulman, even to her husband; invectives are always
at her tongue's end; she exhales a bad odour which in-
fects you, and sticks to you even after you have left her.

And no less contemptible is she who talks to no pur-
pose, who is a hypocrite and does no good act; she, who,
when her husband asks her to fulfil the conjugal office,

About Women ivho are to be held in Contempt 61

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 hus-
band; 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 untid}', 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.^

No happiness can be hoped for a man with such a
wife. God keep us from such a one!

^ Atsmed is antimony, of which an eye-salve is made. The
women blacken the inside of the eyelids with it, to make the
eyes appear to look larger and more briUiant.

CHAPTER V
RELATING TO THE ACT OF GENERA.TION

Know, O Vizir (and God protect you!), that if you wish
for coition, that in joining the woman you should have
your stomach not loaded with food and drink, only in
that condition will your cohabitation be wholesome and
good. 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 weak'
ness 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 intro-
duce 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, a'nd
show your love and submission. Interlace your legs with
hers, and press her in your arms, for, as the poet has said:

"Under her neck my right hand has served her for a cushion,

And to draw her to me

I have sent out my left hand,

Which bore her up as a bed."

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

Relating to the Act of Generation 63

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:

"If you see a woman heaving deep sighs, with her lips
getting red and her eyes languishing, when her mouth
half opens and her movements get heedless; when she
appears to be disposed to go to sleep, vascillating in her
steps and prone to yawn, know that this is the moment
for coition, and if you there and then make your way
into her you will procure for her an unquestionable
treat. You yourself will find the mouth of her womb
clasping your article, which is undoubtedly the crown'
ing pleasure for both, for this before everything begets
affection and love."

Thé following precepts, coming from a profound con-
noisseur in love affairs, are well known:

"Woman is like a fruit, which will not yield its sweet'
ness until you rub it between your hands. 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
wûl feel no enjoyment when you share her couch, and
you will waken in her heart neither inclination nor affec
tion, nor love for you; all her qualities will remain hid'
den.

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,

64 The Perfumed Garden

received confidentially the following answer: —

"'O you who question me, what develops the taste for
coition are the toyings and touches which precede it, and
then the close embrace at the moment of the ejaculation!

"Believe me, the kisses, nibblings, suction of the lips,
the close embrace, the visits of the mouth to the nipples
of the bosom, and the sipping of the fresh saliva, these
are the things to render affection lasting.

"In acting thus, the two ejaculations take place simul-
taneously, and the enjoyment comes to the man and
woman at the same moment. Then the man feels the
womb grasping his member, which gives to each of them
the most exquisite pleasure.

"This it is which gives birth to love, and if matters
have not been managed this way the woman has not had
her full share of pleasure, and the delights of the womb
are wanting. 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.

"Then do all you can to cause a simultaneous dis'
charge of the two spermal fluids; herein lies the secret
of love."

One of the savants who has occupied himself with
this subject thus relates the confidences a woman made
to him:

"O you men, one and all, who are soliciting the love
of woman and her affection, and who wish that senti'
ment in her heart to be of an enduring nature, toy Vv'ith
her previous to coition; prepare her for the enjoyment,
and neglect nothing to attain that end. Explore her
with the greater assiduity, and, entirely occupied with

Relating to the Act of Generation 65

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.

''After you have got the woman into a proper state of
excitement, O men! put your member into her, and, if
you then observe the proper movements, she will expe-
rience a pleasure which will satisfy all her desires.

"Lie on her breast, rain kisses on her cheeks, and let
not your member quit her vagina. Push for the mouth
of her womb. This will crown your labour.

"If, by God's favour, you have found it, take good
care not to withdraw your member, but let it remain
there, and imbibe an endless pleasure! Listen to the
sighs and heavy breathing of the woman. They witness
the violence of the bliss you have given her.

"And after the enjoyment is over, and your amorous
struggle has come to an end, be careful not to get up at
once, but withdraw your member cautiously. 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 re
gard to refinement, and who, after the emission, hastens
to get his member out, and to rise. Avoid such man-
ners, 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 pleas'
ure of the woman, and these rules comprise everything
essentàl m that respect.

God has made everything for the best!

CHAPTER VI

CONCERNING EVERYTHING THAT IS FAVOURABLE
TO THE ACT OF COITION

Know, O Vizir (God be good to you!), if you would
have a pleasant coition, which ought to give an equal
share of happiness to the two combatants and be satis'
factory to both, you must first of all toy with the wo'
man, excite her with kisses, by nibbling and sucking her
lips, by caressing her neck and cheeks. 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 trem^
ble 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 mem'
ber 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.

Someone has said:

"If you desire the coition, place the woman on the
ground, cling closely to her bosom, with her lips close
to yours; then clasp her to you, such her breath, bite
her; kiss her breasts, her stomach, her flanks, press her
close in your arms, so as to make her faint with pleasure;
iwhen you sec her so far gone, then push your member
into her. If you have done as I said, the enjoyment will

Concerning everything favourable to Coition 67

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 con-
ceived, she will bear a male child, if it please God on
high!

Sages and Savants (may God grant to all his forgive-
ness!) have said:

"If anyone placing his hand upon the vulva of a wo-
mon that is with child pronounces the following words.
'In the name of God! may he grant salutation and mercy
to his Prophet (salutation and mercy be with him). Oh!
my God! I pray thee in the name of the Prophet to let
a boy issue from this conception,' it will come to pass by
the will of God, and in consideration for our lord Mo'
hammed (the salutation and grace of God be with him) ,
the woman will be delivered of a boy."

Do not drink rain-water directly after copulation, be-
cause this beverage weakens the kidneys.

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 work hard directly after coition; this might
affect your health badly, but go to rest for some time.

^ Although the dictionary gives no clue with respect to this
illness, I thought it well, in conformity with the information I
took, to call it sharp urctritis, a disease which is vulgarly called
gonorrhoea with stricture.

68 The Perfumed Garden

Do not wash your verge directly after having with-
drawn it from the vagina of the woman; until the irritât-
tion has gone down somewhat; then wash it and its
opening carefully. Otherwise, do not wash your mem-
ber frequently. Do not leave the vulva directly after
the emission, as this may cause canker.^

SUNDRY POISONS FOR THE COITUS

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.

God, the magnificent, has said:

"The women are your field. Go upon your field as
you like." ^ According to your wish you can choose the
position you like best, of course provided that the coition
takes place in the spot destined for it, that is, in the
vulva.

Manner the first. — Make the woman lie upon her
back, with her thighs raised, then getting between her
legs, introduce your member into her. Then pressing
your toes to the ground, you can rummage her in a con-
venient, measured way.^ This is a good position for a
man with a long verge.

1 Although I have translated the word with canker it may,
according to the dictum of some practitioners, signify also an
affection that is known under the names of scSa, otherwise

putrefaction, which is simply gonorrhea.

2 This passage is an extract from the 223rd verse, chap. ii.
of the Koran. The same runs: "The women arc your field.
Go out upon your field as you list, but do previously some deed
for your soul's sake. Fear God and be mindful of the day
when you shall be in his presence."

3 This position for the coition, which may be called the nat-
ural one, is called by the Arabs hannechi, which means "the
manner of serpents."

Concerning everything favourable to Coition 69

Manner the second. — If your member is a short one,
let the woman He on her back, Hft her legs into the air,
so that her right leg be near her right ear, and the left
one near her left ear, and in this posture, with her but-
tock lifted up, her vulva will project forward. Then
put in your member.

Manner the third. — Let the woman stretch herself
upon the ground, and place yourself between her thighs;
then putting one of her legs upon your shoulder, and the
other under your arm, near the armpit, get into her.

Manner the fourth. — Let her lie down, and put her
legs on your shoulders; in this position your member
will just face her vulva, which must not touch the
ground. And then introduce your member.

Manner the fifth. — Let her lie dov/n on her side, then
lie yourself down by her on the side, and getting be-
tween her thighs, put your member into her vagina.
But the sidelong coition predisposes for rheumatic pains
and sciatica.^

Manner the sixth. — ^Make her get down on her knees
and elbows, as if kneeling in prayer. In this position
the vulva is projected backwards; you then attack her
from that side, and put your member into her.-

Manner the seventh. — Place the woman on her side,
and squat between her thighs, with one of her legs on
your shoulder and the other between your thighs, while
she remains lying on her side. Then you enter her va-
gina, and make her move by drawing her towards your
chest by means of your hands, with which you hold her
embraced.

^ The name of the side-coition is in Arabic djenabi, from
djencb, which means "side, sidewards."

• In vulgar Arabic, this manner of enjoying woman is called
begouri, that is to say, after the fashion of a bull.

70 The Perfumed Garden

Manner the eighth. — Let her stretch herself upon the
ground, on her back, with her legs crossed; then mount
her hke a cavaHer on horseback, being on your knees,
while her legs are placed under her thighs, and put your
member into her vagina.

Manner the ninth. — Place the woman so that she leans
with her front, or, if you prefer it, her back upon a mod-
erate elevation, with her feet set upon the ground. She
thus offers her vulva to the introduction of your mem-
ber.i

Manner the tenth. — Place the woman near to a low
divan, the back of which she can take hold of with her
hands; then, getting under her, lift her legs to the height
of your navel, and let her clasp you with her legs on
each side of your body; in this position plant your verge
into her, sei2;ing with your hands the back of the divan.
When you begin the action your movements must re-
spond to those of the woman.

Manner the eleventh. — Let her lie upon her back on
the ground with a cushion under her posterior; then get-
ting between her legs, and letting her place the sole of
her right foot against the sole of her left, introduce your
member.

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 ad-
vanced further than we in knowledge and investigation
of the coitus.

^ Note in the autographic edition: It is necessary to observe
that in all these descriptions the couch where the encounter
takes place is only an Arabian bed, generally formed by sev-
eral carpets laid one over the other, or covering a mattress,
which lies upon the ground. Such a bed is very low, for which
reason the author suggests an elevation (platform), when the
tryste requires a support of the height of our beds.

Concerning everything favourable to Coition 71

Amongst those manners are the following, called:

1. El asemeud, the stopperage.

2. El modefeda, frog-fashion.

3. El mokefa, with the toes cramped.

4. El mokeurmeutt, with the legs in the air.

5. Es setouri, he-goat'fashion.

6. El loulabi, the screw of Archimedes.

7. E2; zedjadja, piercing with the lance.

8. El hedouh, hanging.

9. El kelouci, the somerset.

10. Hachou en nekanok, the tail of the ostrich.

11. Lebeuss el djoureb, in head over heel.

12. Kechef el astine, reciprocal sight of the posteriors.

13. Neza el kouss, the bent of the rainbow.

14. Nesedj el kheu^z;, alternative boring.

15. Dok el arz, pounding on the spot.

16. Nik el kohoul, the coition at the back.

17. El keurchi, belly to belly.

18. El kepachi, ram -fashion.

19. El kouri, the camePs hump.

20. Dok el outed, driving the peg home.

21. Sebek el heub, love's fusion.

22. El morteseb, rape.

23. Tred ech chate, sheep-fashion.

24. Kaleb el miche, interchange in coition.

25. Rekeud el air, the tilting of the member.

26. El modakheli, the fitter in.

27. El khouariki, the one who stops in the house.

28. Nik el haddadi, the smith's coition.

29. El moheundi, the seducer.

72 The Perfumed Garden

The first manner. — ^^El asemeud (the stopperage).
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 ejacula'
tion draw her towards you. This position is painful for
woman, for her thighs being bent upwards and her but'
tocks 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. This position should
therefore not be adopted, unless the man's member is
sliort or soft.

Second manner. — El modefeda (frog fashion). 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 dov/n in this kind of merry
thought,^ 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. — El mokefa (with the toes cramped).
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.

1 The Arab text says mokorfeuss, which signifies the manner
to squat on the ground with the arms slung round the legs.
The root is a word of four letters, signifying: to tie somebody
up by fastening his hands under his feet.

Conce}"ning everything favourable to Coition 73

Fourth manner. — El mokeurmeutt (the legs in the
air). 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. — Es setouri (he-goat fashion^). The
woman being crouched on her side, you let her stretch
out the leg on which she is resting, and squat down be-
tween her thighs with your calves bent under you; '^
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. — El loulabi (the screw of Archimedes").
The man being stretched on his back the woman sits on
his member, facing him; she then places her hands upon
the bed so that she can keep her stomach from touching
the man's, she then moves up and downwards, and if
the man is supple he assists her from below. If in this
position she wants to kiss him, she need only stretch her
arms along the bed.

Seventh manner. — Er ^edjadja (piercing with the
lance).'* You suspend the woman from the ceiling by

^ The root of the word setouri is seteur, v;hich means a
he'goat.

2 Note of the autograph edition. Here occurs the word
mokorfeuss, mentioned in note 1, p. 72, and which has been
translated with "bending the calves." This expression recurs
frequently, preceded generally by the word djeleuss, "to sit
down."

3 The root of el loulabi is louleb, which means the pipe of a
fountain, through which the water is forced, issuing out of a
narrow opening, after a system which, like the screw of Archi'
medes, serves to raise water.

* The word ezzedjadja is derived from zedj, to beat, pierce
with the zoudj, that is, with the point of the lance.

74 The Perfumed Garden

means of four cords attached to her hands and feet; the
middle of her body is supported by a fifth cord, arranged
so as not to hurt her back. 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 mo'
tion, first pushing it slightly from you and then drawing
it towards you again; in this way your weapon will alter-
nately 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. — El hedouli (suspension). The man
brings the woman's hands and feet together in the direc-
tion of her neck, so that her vulva is standing out like a
dome, and then raises her up by means of a pulley which
is fixed in the ceiling. 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.— El kelouci (the summerset). 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.

Concerning everything favourable to Coition 75

Tenth manner. — Hacou en nekanok (the tail of the
ostrich). 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. — Lebeuss el djoureb (fitting on of
the sock) .^ The woman lies on her back, you sit down
between her legs and place your member between the
lips of her vulva, which you fit over it with your thumb
and first finger; then you move so as to procure for your
member as far as it is in contact with the woman a lively
rubbing, which action you continue until her vulva gets
moistened with the liquid emitted from your verge.
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.

Twelfth manner. — Kechef el astine (reciprocal sight
of the posteriors) .^ The man lying stretched out on his
back, the woman sits down upon his member with her
back to the man's face, who presses her sides between his

1 In taking notice of the position, it is easy to understand
that the two legs of the woman raised up with the man's head
between them may, to a certain extent, appear somewhat Hke
an Ostrich's tail.

- The author compares the virile member, which the man
with the help of his hand envelopes, so to say, with the lips
of the vulva before pushing in, to the foot round which the
Arab winds a piece of linen, called djoureb, previous to putting
on his shoe.

3 This posture has received the above name, because during
the action each party can see the other's posterior. The name
usually employed, has ou kaa, literally signifying head and bot-
tom, can be rendered in French "tete-beche,"

76 The Perfumed Garden

thighs and legs, whilst she places her hands upon the bed
as a support for her movements, and stooping her head,
her eyes are turned towards the buttocks of the man.^

Thirteenth manner. — Neza el kouss (the bend of the
arch). The woman is lying on her side; the man also on
his side, with his face towards her back, pushes in be-
tween her legs and introduces his member, with his
hands lying on the upper part of her back. As to the
woman, she then gets hold of the man's feet, which she
lifts up as far as she can, drawing him close to her; thus
she forms with the body of the man an arch, of which
she is the rise.

Fourteenth manner. — Nesedj el kheuzz (the alternate
movement of piercing).^ The man in sitting attitude
places the soles of his feet together, and lowering his
thighs, draws his feet nearer to his member; the woman
sits down upon his feet, which he takes care to keep
firm together. In this position the two thighs of the
woman are pressed against the man's flanks, and she puts
her arms round his neck. Then the man clasps the
woman's ankles, and drawing his feet nearer to his body,
brings also the woman sitting on them, within range of
his member, which then enters her vagina. By moving
his feet he sends her back and brings her forward again,
without ever withdrawing his member entirely.

The woman makes herself as light as possible, and as-
sists as well as she can in this come-and'go exercise; her

1 Ast, translated with foundation, means the posterior; hence
the word setani, meaning paederast.

2 The word nesedj expresses the coming and going movement
of the shuttle in weaving, the same being sent to and fro from
one side to the other. The word Khcuzz means to perforate, to
pierce through and through.

Concerning everything favourable to Coition 77

cooperation is indispensable for it. If the man apprc
hends that his member may come out entirely, he takes
her round the waist, and she receives otherwise no other
impulse than that which is imparted to her by the feet
of the man upon which she is sitting.

Fifteenth manner. — Dok el arz; (the pounding on the
spot).^ The man sits down with his legs stretched out;
the woman then places herself astride on his thighs,
crossing her legs behind the back of the man, and places
her vulva opposite his member, which latter she guides
into her vagina; she then places her arms round his neck,
and he embraces her sides and waist, and helps her to
rise and descend upon his verge. She must assist in his
work.

Sixteenth manner. — Nik el kohoul (coitus from the
back) . The woman lies down on her stomach and raises
her buttocks by help of a cushion; the man approaches
from behind, stretches himself on her back and inserts
his tool, while the woman twines her arms round the
man's elbows. This is the easiest of all methods.

Seventeenth manner. — El keurchi (belly to belly) .
The man and the woman are standing upright, face to
face; she opens her thighs; the man then brings his feet
forward between those of the woman, Vv^ho also advances
hers a little. In this position the man must have one of
his feet somewhat in advance of the other. Each of the
two has the arms round the other's hips, the man intro-
duces his verge, and the two move thus intertwined
after a manner called neza' el delà, which I shall explain
later on, please God the Almighty. (See first manner.)

1 The vulgar expression of this position is nekahet el gàda,
signifying the coitus whilst sitting.

78 The Perfumed Garden

Eighteenth manner. — El kebachi (after the fashion of
the ram). The woman is on her knees, with her fore-
arms on the ground; the man approaches from behind,
kneels down, and lets his member penetrate into her
vagina, which she presses out as much as possible; he
will do well in placing his hands on the woman's shoul'
ders.

Nineteenth manner. — El houri (the hump of the
camel). The woman, standing on her feet, places her
hands on the ground, and elevates her hinder parts; the
man, standing behind her, explores her, taking hold of
her thighs in front of her buttocks.

If in this position the man, after having introduced
his member, withdraws it, and the woman remains steady
in her attitude, there will escape from her vagina a sound
resembling the lowing of a calf. But this kind of coitus
is not easy to obtain, as women who know that circum-
stance refuse to lend themselves for it.

Twentieth manner. — Dok el (driving the pin in) . The
woman enlaces with her legs the waist of the man, stead-
ying herself by leaning against the wall. Whilst she who
is standing, with her arms passed round his neck, and is
thus suspended the man inserts his pin into her vulva.

Twenty-first manner. — Sebek el heub (love's fusion).
While the woman is lying on her right side you extend
yourself on your left side; your left leg remains extended,
and you raise your right one till it is up to her flank,
when you lay her upper leg upon your side. Thus her
uppermost leg serves the woman as a support for her
back. After having introduced your member you move
as you please, and she responds to your action as she
pleases.

Twenty-second manner. — El morteseb (the coition by

Concerning everything favou7-able to Coition 79

violence) . The man approaches the woman from behind,
so as to take her unawares; he passes his hands under
her armpits; and seizing hers, draws them up towards
her throat, so as to paralyze all resistance on her part.
He can intertwine his fingers with hers, and thus bring
her hands behind her neck by making her bend her
head down.

If she has no drawers on, he tries to raise her robe
with his knees towards the middle of the body, fixing
one of her legs with his, so that she cannot turn away
her receptacle from his weapon, nor make any resistance
to its introduction. If she has drawers on and is strong,
the man will be obliged to hold her two hands with one
of his while he undoes her drawers with the other.

This manner will prove convenient for a man who
wants to enjoy a woman, and can only get her by force
and against her will.

Twenty'third manner. — Tred ech chate (coitus of the
sheep) .^ The woman is on her hands and knees; the
man behind her lifts her thighs till her vulva is on a level
with his member, which he then inserts. In this position
she ought to place her head between her arms.

Twentyfourth manner. — Kaleb el miche (the inver'
sion in coition). The man is lying on his back, and the
woman gliding in between his legs, places herself upon
him with her toc'uails against the ground; she lifts up
the man's thighs, turning them against his own body, so
that his virile member faces her vulva, into which she
glides it; she then places her hands upon the bed by the
sides of the man. It is, however, indispensable that the

1 The name tred ech chate — sheep's courtship — has received
this name, because the sheep in receiving the caresses of the
ram puts its head between its legs, as is done by the woman in
the position as described.

80 - The Perfumed Garden

woman's feet rest upon a cushion to enable her to keep
her vulva in accordance with his member.

In this position the parts are exchanged, the woman
fulfilling that of the man, and vice versa.

There is a variation to this manner. The man stretches
himself out upon his back, while the woman kneels with
her legs under her between his legs. The remainder
conforms exactly to what has been said above.

Twentyfifth manner. — Rekeud el air (the race of the
member) . The man on his back supports himself with a
cushion under his shoulders, but his posterior must keep
touch of the bed. Thus placed, he draws up his thighs
until his knees are on a level with his face; then the
v/oman sits down, impaling herself on his member; she
must not lie down, but keep seated as if on horseback,
the saddle being represented by the knees and the stom'
ach of the man. In that position she can by the play of
her knees work up and dovv^n and down and up. She
can beside place her knees on the bed, in xvhich case the
man accentuates the movement by plying his thighs,
whilst she holds with her left hand on to his right
shoulder.

Twenty-sixth manner. — El modakheli (the fitter-in).
The woman is seated on her coccyx, with only the points
of her buttocks touching the ground; the man takes the
same position, her vulva facing his member, then the
woman puts her right thigh over the left thigh of the
man, whilst he on his part puts his right thigh over her
left one.

The woman, seizing with her hands the man's arms,
gets his member into her vulva; and each of them lean-
ing alternately a little back, and holding each other by
the upper part of the arms, they get into a swaying

Concerning everything favourable to Coition 81

movement, acting by way of little concussions,^ and
keeping their movements in exact rhythm by the assist'
ance of their heels, which are resting on the ground.

Twenty'seventh manner. — EI khouariki (the one that
stops at home). The woman being couched on her
back, the man lies down on her, with cushions held in
his hands.

After the member has got in, the woman raises her
buttocks as high as she can off the bed, the man follow
ing her up with his member well inside; then the woman
-lowers herself again upon the bed, giving some short
shocks, and although they do not embrace, the man must
stick like glue to her. This movement they continue, but
the man must make himself light and must not be pon'
derous, and the bed must be soft; in default of which
the exercise cannot be kept up without break.

Twentyeighth manner. — Nik el haddadi (the coition
of the blacksmith). The woman lies on her back with a
cushion under her buttocks, with her knees raised as far
as possible towards her chest, so that her vulva stands
out as a target; she then guides his member in.

The man then executes for some time the usual action
of the coition, then draws his tool out of the vulva, and
glides it for a moment between the thighs of the woman,
as the smith withdraws the glowing iron from the fur-
nace in order to plunge it into cold water. This man-
ner is called sferdgeli, position of the quince.

Twenty-ninth manner. — El moheundi (the seductive).
The woman lying on her back, the man sits between her
legs, with his croupe on his feet; then he raises and sepa-
rates the woman's thighs, placing her legs under his

^ The author makes use of the word nitha, derived from
netah, and which is spoken of in note 1, p. 1.

82 The Perfumed Garden

arms or over his shoulders; he then takes her round the
waist, or seizes her shoulders.

The preceding descriptions furnish a large number of
procedures that cannot well be all put to the proof; but
with such a variety to choose from, the man who finds
one of them difficult to practise can easily find plenty of
others more to his convenience.

I have not made mention of positions which appeared
to me to be impossible to realize, and if there be any
body who thinks that those which I have described are
not exhaustive he has only to look for new ones.

It cannot be gainsaid that the Indians have surmount'
ed the greatest difficulties in respect to coition. As a
grand exploit, originating with them, the following may
be cited:

''The woman being stretched out on her back, the man
sits down on her chest with his back turned to her face,
his knees turned forward and his nails gripping the
ground; he then raises her hips, arching her back until
he has brought her vulva to face with his membef,
which he then inserts, and thus gains his purpose."

This position, as you perceive, is very fatiguing and
very difficult to attain. I even believe that the only rC'
alization of it consists in words and designs. With regard
to the other methods, as described above, they can only
be practised if both man and woman are free from phys-
ical defects, and of analogous construction; for instance,
one or the other of them must not be humpbacked or
very little, or very tall, or too fat. And I repeat, that
both must be in perfect health.

I shall now treat of the coition between two persons
of difi^erent conformation. I shall particularize the posi'
tions that will suit them in treating each of them sev
erally.

Concet'ning everything favourable to Coition 88

I shall first discourse of the coition of a lean man and
a corpulent woman, and the different postures they can
take for the operation, assuming the woman to be lying
down, and being turned successively over on her four
sides.

If the man wants to work her sideways he takes the
thigh of the woman which is uppermost, and raises it as
high as possible on his flank, so that it rests over his
waist; he employs her undermost arm as a pillow for the
support of his head, and he takes care to place a stout
cushion under his undermost hip, so as to elevate his
member to the necessary height, which is indispensable
on account of the thickness of the woman's thighs.

But if the man has an enormous stomach, projecting
by reason of its obesity, over her thighs and flanks it
will be best to lay her on her back, and to lift up her
thighs toward her belly; the man kneels between them,
with his hands having hold of her waist, and drawing
her towards him, and if he cannot manage her in conse-
quence of the obesity of her belly and thighs, he must
with his two arms encircle her buttocks. But it is impos-
sible for him to work her conveniently, owing to the
want of mobility as to her thighs, which are impeded b>
her belly. He may, however, support them with his
hands, but let him take care not to place them over his
own thighs, as, owing to their weight, he would not
have the power nor the facility to move. As the poet
has said:
"If you have to explore her, lift up her buttocks,

In order to work like the rope thrown to a drowning man.

You will then seem between her thighs

Like a rower seated at the end of the boat."

The man can likewise couch the woman on her side,
with the undermost leg in front; then he sits down on

84 The Perfumed Garden

the thigh of that leg, his member being opposite her
vulva, and lets her raise the upper leg, which she must
bend at the knee. Then, with his hands sei2,ing her legs
and thighs, he introduces his member, with his body ly
ing between her legs, his knees bent, and the points of
his feet between the ground, so that he can elevate his
posterior, and prevent her thighs from impeding the en-
trance. In this attitude they can enter into action.

If the woman's belly is enlarged by reason of her be-
ing with child, the man lets her lie down on one of her
sides; then placing one of her thighs over the other, he
raises them both towards the stomach, without their
touching the latter; he then lies down behind her on the
same side, and thus can fit his member in. He can in
this way get his tool in entirely, particularly by raising
his foot, which is under the woman's leg, to the height
of her thigh. The same may be done with a barren
woman; but it is particularly to be recommended for the
woman who is enceinte, as the above position offers the
advantage of procuring her the pleasure she wants with-
out exposing her to danger.

In case of the man being obese, with a very pro-
nounced rotundity of stomach, and the woman being
thin, the best course to take is to let the woman take the
active part. To this end, the man lies down on his back
with his thighs close together, and the woman lets her-
self down upon his member, astride of him; she rests
her hands upon the bed, and he seizes her arms with
his hands. If she knows how to move, she can thus,
in turn, rise and sink upon his member; if she is not
adroit enough for that movement, the man imparts a
movement to her buttocks by the play of one of his
thighs behind them. Only, if the man takes that posi-
tion it lïiay become sometimes prejudicial to him, inas-

Concerning everything favourable to Coition 85

much, as some of the femak sperm may penetrate into
his urethra, and grave malady may ensue that the man's
sperm cannot pass out, and returns into therefrom. It
may also happen that the man's sperm cannot pass out,
and returns into the urethra.

If the man prefers that the woman should lie on her
back, he places himself, with his legs folded under him,
between her legs, which she parts only moderately.
Thus, his buttocks are between the women's legs, with
his heels touching them. In doing that way he will,
however, feel fatigue, owing to the position of his stom-
ach resting upon the woman's and the inconvenience
resulting therefrom; and, besides, he will not be able to
get his whole member in the vulva.

It will be about the same when both lie on their sides
as mentioned above in the case of pregnant women,
where the manner is described.

When both man and woman are fat, and are wanting
to unite themselves in coition, they cannot contrive to
do it without trouble, particularly when both have prom-
inent stomachs. In these circumstances the best way to
go about it is for the woman to be on her knees with
her hands on the ground, so that her posterior is ele-
vated; then the man separates her legs, leaving the points
of the feet close together and the heels parted asunder;
he then attacks her from behind, kneeling and holding
up his stomach with his hand, and so introduces his
member. Resting his stomach upon her buttocks he
holds during the act the thighs or the waist of the wo-
man with his, hands. If the posterior of the woman is
too low for his stomach to rest upon, he must place â
cushion under her knees, to remedy this.

86 The Perfumed Garden

I know of no other position so favourable as this for
coition of a fat man and a fat woman.

In fact, if the man gets between the legs of the wc
man on her back under the above named circumstances,
his stomach, encountering the woman's thighs, will not
allow him to make free use of his tool. He cannot even
see her vulva, or only in part; it may be almost said that
it will be impossible for him to accomplish the act.

On the other hand, if the man makes the woman lie
upon her side and he places himself, with his legs bent
behind her, pressing his stomach upon the upper part of
her posterior, she must draw her legs and thighs up to
her stomach, in order to lay bare her vagina and allow
the introduction of his member; but if she cannot suffi'
ciently bend her knees, the man can neither see her
vulva, nor explore it.

If, however, the stomach of each person is not ex'
tremely large, they can manage very well all positions.
Only they must not be too long in coming to the crisis,
as they will soon feel fatigue and lose their breath.

In the case of a very big man and a very little woman,
the difficulty to be solved is how to contrive that their
organs of generation and their mouths can meet at the
same time. To gain this end the woman had best lie on
her back; the man places himself on his side near her,
passes one of his hands under her neck, and with the
other raises her thighs till he can put his member against
her vulva from behind, the woman remaining still on
her back. In this position he holds her up with his
hands by the neck and the thighs. He can then enter
her body, while the woman on her part puts her arms
round his neck, and approaches her lips to his.

Concerning everything favourable to Coition 87

.If the man wishes the woman to He on her side he
gets between her legs, and placing her thighs so that
they are in contact with his sides, one above and one
under, he glides in between them till his member is fac'
ing her vulva from behind; he then presses his thighs
against her buttocks, which he sei2;es with one hand in
order to import movement to them; the other hand he
has round her neck. If the man then likes, he can get
his thighs over those of the woman, and press her tp'
wards him; this will make it easier for him to move.

As regards the copulation of a very small man and a
tall woman, the two actors cannot kiss each other while
in action unless they take one of the three following
positions, and even then they will get fatigued.

First position. — The woman lies on her back, with a
thick cushion under her buttocks, and a similar one
under her head; she then draws up her thighs as far as
possible towards her chest. The man lies down upon
her, introduces his member, and takes hold of her shoul'
ders, drawing himself up towards them. The woman
winds her arms and legs round over his back, whilst he
holds on to her shoulders, or, if he can, to her neck.

Second position. — Man and woman both lie on their
sides, face to face; the woman slips her undermost thigh
under the man's flank, drawing it at the same time high'
er up; she does the like with her other thigh over his;
then she arches her stomach out, while his member is
penetrating into her. Both should have hold of the
other's neck, and the woman, crossing her legs over his
back, should draw the man towards her.

Third position. — The man lies on his back, with his
legs stretched out; the woman sits on his member, and.

gig The Perfumed Garden ■ '

stretching herself down over him, draws up her knees
to the height of her stomach; then, laying her hands
over his shoulders, she draws herself up, and presses her
lips to his.

All these postures are more or less fatiguing for both;
they can, however, choose any other position they hke,
only they must be able to kiss each other during the act.

I will now speak to you of people who are little, in
consequence of being humpbacked. Oi these there are
several kinds.

First, there is the man who is crookbacked, but whose
spine and neck are straight. For him it is most conveni'
ent to unite himself with a little woman, but not other-
wise than from behind. Placing himself behind her pos-
terior, he thus introduces his member into her vulva.
But if the woman is in a stooping attitude, on her hands
and feet, he will do still better. If the woman be afflic
ted with a hump and the man is straight, the same posi-
tion is right.

If both of them are crookbacked they can take what
position they like for the coition. They cannot, how-
ever, embrace; and if they lie on their side, face to face,
there will be left an empty space between them. And if
one or the other lies down on the back, a cushion must
be placed under the head and the shoulder, to hold them
up, and fill the place which is left vacant.

In the case of a man whose malformation is only af-
fecting his neck, so as to press the chin towards his
chest, but who is otherv^'ise straight, he can take any
position he likes for doing the business, and give himself
up to any embraces and caresses, always excepting the
kisses on the mouth. If the woman is lying on her back,
he will appear in the action as if he was butting at her

Concerning everything favourabh to Coition SO

like a ram. It the woman has her neck deformed in sim-
ilar manner, their coition will resemble the mutual attack
of two horned beasts with their heads. The most con-
venient position for them will be that the woman should
stoop down, and he attack her from behind. The man
whose hump appears on his back in the shape of only
the half of a jar is not so much disfigured as the one of
whom the poet has said —

"Lying on his back he is a dish;
Turn him over, and you have a dish-cover."

In his case the coition can take place as with any other
man who is small in stature and straight; he can, how-
ever, not well lie on his back.

If a little woman is lying on her back, with such a
humpbacked man upon her belly, he will look like the
cover over a vase. If, on the contrary, the woman is
large-sized, he will have the appearance of a carpenter's
plane in action. I have made the following verses on
this subject:

"The humpback is vaulted like an arch;
In seeing him you cry, 'Glory be to God!'
You ask him how he manages the coitus?
'It is the retribution for my sins,' he says,
The woman under him is Hke a board of deal;
The humpback, who explores her, does the planing."

I have also said in verse: —

**The humpback's dorsal cord is tied in knots,
The angels tire with writing all his sins:^
In trying for a wife of proper shape;
And for her favours, she repulses him.
And says, 'Who bears the wrongs we shall commit?'
And he, 'I bear them well upon my hump!'
And then she mocks him saying, 'Oh, you plane!
Destined for making shavings, take a deal board;' "

^ Note in the autograph edition. The angels, according to
the creed of the Mussi-ilmans, are incessantly busy in writing
down, whilst standing behind or before a man, his good and
bad actions. (See the "Koran," chap, vi., verse 61, and chap,
xiii., verse 12.

90 The Perfumed Garden

If the woman has a hump as well as the man, they
may take any of the various positions for the coition, al-
ways observing that if one of them lies on the back, the
hump must be environed with cushion, as with a turban,
thus having a nest to lie in, which guards its top, which
is very tender. In this way they can embrace closely.

If the man is humped both on back and chest he must
renounce the embrace and clinging, and can otherwise
take any position he likes for coition. But, generally
speaking, the action must always be troublesome for him-
self and the woman. I have written on this subject:

"The humpback engaged in the act of coition
Is hke a vase provided with two handles.
If he is burning for a woman, she will tell him,
'Your hump is in the way; you cannot do it;
Your verge would find a place to rummage in.
But on your chest the hump, where would it be?' "

If both the woman and the man have double humps,
the best position they can take for the coitus is the fol-
lowing. ''Whilst the woman is lying on her side, the
man introduces his member after the fashion described
previously in respect to pregnant women. Thus the two
humps do not encounter. Both are lying on their sides,
and the man attacks from behind. Should the woman be
on her back, her hump must be supported by a cushion,
whilst the man kneels between her legs, she holding up
her posterior. Thus placed, their two humps are not
near each other, and all inconvenience is avoided.

The same is the case if the woman stoops down with
her head, with her croup in the air, after the manner of
El kouri, which position will suit both of them, if they
have the chest malformed, but not the back. One of
them then performs the action of come-and-go.

Concerning everything favourable to Coition 91

But the most curious and amusing description in this
respect which I have ever met is contained in these
verses.

"Their two extremities are close together.
And nature made a laughing stock of them;
Foreshortened he appears as if cut off;
He looks like someone bending to escape a blow,
Or like a man who has received a blow
And shrivels down so as to miss a second."

If a man's spine is curved about the hips and his back
is straight, so that he looks as though he was in prayer,
half prostrated, coition is for him very difficult; owing to
the reciprocal positions of his thighs and his stomach, he
cannot possibly insert his member entirely, as it lies so
far back between his thighs. The best for him to do is
to stand up. The woman stoops down before him with
her hands to the ground, and her posterior in the air; he
can thus introduce his member as a pivot for the woman
to move upon, for, be it observed, he cannot well move
himself. It is the manner El kouri, with the difference,
that it is the woman who moves.

A man may be attacked by the illness called ikaad, or
Zamana (paralysis), which compels him to be constantly
seated. If this malady only affects his knees and legs,
his thighs and spinal column remaining sound, he can
use all the sundry positions for coition, except those
where he would have to stand up. In case his buttocks
are affected, even if he is otherwise perfectly well, it is
the woman who will have to make all the movements.

Know, that the most enjoyable coitus does not always
exist in the manners described here; I only gave them so
as to render the work as complete as possible. Sometimes

92 The Perfumed Garden

.-most enjoyable coition takes place between lovers, who,
•not quite perfect in their proportions, find their own
means for their mutual gratification.

It is said that there are women of great experience
who, lying with a man, elevate one of their feet verti'
cally in the air, and upon that foot a lamp is set full of
oil, and with the wick burning. While the man is ram'
ming them, they keep the lamp burning, and the oil is
not spilled.

Their coition is in no way impeded by this exhibition,
but it must require great practice on the part of both.

Assuredly the Indian writers have in their works de-
scribed a great many ways of making love, but the major-
ity of them do not yield enjoyment, and give more pain
than pleasure. That which is to be looked for in coition,
the crowning point of it, is the enjoyment, the embrace,
the kisses. This is the distinction between the coitus of
men and that of animals. No one is indifferent to the
enjoyment which proceeds from the difference between
the sexes, and man finds his highest felicity in it.

If the desire of love in man is roused to its highest
pitch, all the pleasures of coition become easy for him,
and he satisfies his yearning in any way.

It is well for the lover of coition to put all these man-
ners to the proof, so as to ascertain which is the position
that gives the greatest pleasure to both combatants. Then
he will know which to choose for the tryst, and in satis-
fying his desires retain the woman's affection.

Many people have essayed all the positions I have
described, but none has been as much approved of as
the Dok el ars.

A story is told on this subject of a man who had a
mistress of incomparable beauty, graceful and accom-

Conceniing everi/thing favourable to Coition 93

::plished. He used to explore her in the ordinary man-
ner, never having recourse to any other. The woman
experienced none of the pleasure which ought to accom'
pany the act, and was consequently generally very
moody after the coition was over.

The man complained about this to an old dame, who
told him, ''Try different ways in uniting yourself to her,
until you find the one which best satisfies her. Then
work her in this fashion only, and her affection for you
will know no limit."

The man then tried upon his wife various manners of
coition, and when he came to the one called Dok el arz
he saw her in violent transports of love, and at the crisis
of the pleasure he felt her womb grasp his verge ener'
getically, and she said to him-, biting his lips, "This is
the veritable manner of making love!"

These demonstrations proved to the lover, in fact, that
his mistress felt in that position the most lively pleasure
and he always after worked with her in that way. Thus
he attained his end, and made the woman love him to
folly.

Therefore try different manners; for every woman
likes one in preference to all others for her pleasure.
The majorit}^ of them have, however, a predilection for
the Dok el arz, as, in the application of the same, belly
is pressed to belly, mouth glued to mouth, and the action
of the womb is rarely absent.

I have now only to mention the various movements
practised for the coitus, and shall describe some of them.

First movement, called Ne2;a el delà (the bucket in the
well) . The man and woman join in close embrace after
the introduction. Then he gives a push, and withduraws

94 The Perfumed Garden

a little; the woman then follows him with a push, and
also retires. They continue their alternate movement.,
keeping proper time. Placing foot against foot, and
hand against hand, they keep up the motion of a bucket
in a well.

Second movement. — En netahi (the mutual shock).
After the introduction, they each draw back, but with'
out dislodging the member completely. Then they both
push tightly together, and thus go on keeping time.

Third movement. — El motadani (the approach). The
man moves as usual, and then stops. Then the woman,
with the member in her receptacle, begins to move like
the man, and then stops. And they continue this way
until the ejaculation comes.

Fourth movement. — Khiate el heub (Love's tailor).
The man, with his member being only partially inserted
in the vulva, keeps first up a sort of quick friction with
the part that is in, and then suddenly plunges his whole
member in up to its root. This is the movement of the
needle in the hands of the tailor, of which the man and
woman must take cognisance.

This movement only suits such men and women who
can at will retard the crisis. With those who are other'
wise constituted it would act too quickly.

Fifth movement. — Souak et feurdj (the toothpick in
the vulva). The man introduces his member between
the walls of the vulva, and then drives it up and down,
and right and left. Only a man with a very vigorous
member can execute this movement.

Sixth movement. — ^Tachik el heub (the boxing up of
love). The man introduces his member entirely into the
vagina, so closely that his hairs are completely mixed up

Concerning everything favourable to Coition 95

with the woman's. In that position he must now move
forcibly, without withdrawing his tool in the least.

This is the best of all the movements, and is particu'
larly well adapted to the position Dok el arz. The wo'
men prefer it to any other kind, as it procures them the
extreme pleasure of seizing the member with their womb;
and appeases their lust most completely.

The woman called tribades always use this movement
in their mutual caresses. And it provokes prompt ejacu'
lation both with man and woman.

Without kissing, no kind of position or movement
procures the full pleasure; and the positions in which
the kiss is not practicable are not entirely satisfactory,
considering that the kiss is one of the most powerful
stimulants to the work of love.

I have said in verse: —

"The languishing eye
Puts in connection soul with soul,
And the tender kiss
Takes the message from member to vulva."

The kiss is assumed to be an integral part of the coi'
tion. The best kiss is the one impressed on humid lips
combined with the suction of the lips and tongue, which
latter particularly provokes the flow of sweet and fresh
saliva. It is for the man to bring this about by slightly
and softly nibbling her tongue, when her saliva will flow
sweet and exquisite, more pleasant than refined honey,
and which will not mix with the saliva of her mouth.
This manouevre will give the man a trembling emotion,
which will run all through his body, and is more intoxi'
eating than wine drunk to excess.

96- The Perfumed Garden

A poet has said: —

"In kissing her, I have drunk from my mouth
Like a camel that drinks from the redir;'^
Her embrace and the freshness of her mouth
Give me a languor that goes to my marrow."

The kiss should be sonorous; it originates with the
tongue touching the palate, lubricated by saliva. It is
produced by the movement of the tongue in the mouth
and by the displacement of the saliva, provoked by the
suction.

The kiss given to the superficial outer part of the hps,
and making a noise comparable to the one by which you
call your cat, gives no pleasure. It is well enough thus
applied to children and hands.

The kiss I have described above is the one for the
coitus and is full of voluptuousness.

A vulgar proverb says: —

"A humid kiss
Is better than a hurried coitus."

I have composed on this subject the following lines:

"You kiss my hand — my mouth should be the place!
O woman, thou who art my idol!
It was a fond kiss you gave me, but it is lost,
The hand cannot appreciate the nature of a kiss."

The three words, Kobla, letsem, and bouss are used
indifferently to indicate the kiss on the hand or mouth.
The word ferame means specially the kiss on the mouth.

An Arab poet has said: —

"The heart of love can find no remedy
In witching sorcery nor amulets.
Nor in the fond embrace without a kiss,
Nor in kiss without the coitus."

* Note of the autograph edition. The redir is a natural
reservoir in the hot plains, in which the rainwater collects. It
is a precious hoard for nomadic populations.

Concerning everything favourable to Coition 97

And the author of the work, ''The Jewels of the Bride
and the Rejoicing of Souls," has added to the above as
complement and commentary the two following verses:

"Nor in converce, however unrestrained.
But by the placing legs on legs (the coition)."

Remember that all caresses and all sorts of kisses, as
described, are of no account without the introduction of
the member. Therefore abstain from them, if you do not
want action; they only fan a fire at no purpose. The
passion which is getting excited resembles in fact a fire
which is being lighted; and just as water only can extin-
guish the latter, so the emission of the sperm only can
calm the lust and appease the heat.

The woman is not more advantaged than the man by
caresses without coition.

It is said that Dahama bent Mesedjel appeared before
the Governor of the province of Yamama, with her
father and her husband, El Adjadje, alleging that the
latter was impotent, and did not cohabit with her nor
come near her.

Her father, who assisted her in her case, was re-
proached for mixing himself up with her plaint by the
people of Yamama, who said to him, ''Are you not
ashamed to help your daughter bring a claim for coi-
tion?"

To which he answered, "It is my wish that she should
have children; if she loses them it will be by God's will;
if she brings them up they will be useful to her."

Dahama formulated her claim thus in coming before
the Governor: "There stands my husband, and until now
he has. never touched me." The Gi^vernor interposed,
saying, "No doubt this will be because you have been
unwiiHng?" "On the contrary," she replied, "it is for him

98 The Perfumed Garden

that I open my thighs and he down on my back." Then
cried the husband, "O Emir, she tells untruth; in order
to possess her I have to fight with her." The Emir pro-
nounced the following judgment: "I give you, he said, a
year's time to prove her allegation to be false." He de-
cides thus out of regard for the man. El Adjadje then
went away reciting these verses:

"Dahama and her father Mesedjel thought,
The Emir would decide upon my impotence.
Is not the stalHon sometimes lazy-minded?
And yet he is so large and vigorous."

Returned to his house he began to kiss and caress his
wife; but his efforts went no farther, he remained inca-
pable of giving proofs of his virility. Dahama said to
him, "Keep your caresses and embraces; they do not
satisfy love. What I desire is a solid and stiff member,
the sperm of which will flow into my matrix." And she
recited to him the following verses:

"Before God! it is in vain to try with kisses
To entertain me, and with your embracings!
To still my torments I must feel a member,
Ejaculating sperm into my uterus."

El Adjadje, in despair, conducted her forthwith back
to her family, and, to hide his shame, repudiated her
that very night.

A poet said on that occasion:

"What are caresses to an ardent woman,
Or costly vestments and fine jewelry,^
If the man's organs do not meet her own.
And she is yearning for the virile verge!"

^ Note of the autograph edition. — The author cites here two
names of costly garments: "l'ouchahane" and the "djelbab."
For the translation it appeared better not to cling to the latter,
but to give the true sense, which is: "luxurious garments and
jewelry."

Concerning everything favourable to Coition 99

Know then that the majority of women do not find
full satisfaction in kisses and embraces without coition.
For them it resides only in the member, and they only
like the man who rummages them, even if he is ugly.

A story also goes on this subject that Moussa ben
Mesab betook himself one day to a woman in the town
who had a female slave, an excellent singer, whom he
wanted to buy from her. The woman was resplendently
beautiful, and independent of her charming appearance,
she had a large fortune. He saw at the same time in the
house a young man of bad shape and ungainly appear-
ance, who went to and fro giving orders.

Moussa having asked who that man was, she told him,
"This is my husband, and for him I would give my
life!" "This is a hard slavery," he said, "to which you
are reduced, and I am sorry for you. We belong to God,
and shall return to him ! ^ but what a misfortune it is
that such incomparable beauty and such delightful forms
as I see in you should be for such a man!"

She made answer, "O son of my mother,^ if he could
do to you from behind what he does for me in front,
you would sell your lately acquired fortune as well as
your patrimony. He would appear to you beautiful, and
his plain looks would be changed into beauty."

"May God preserve him to you!" ^ said Moussa.
It is also said that the poet Farazdak met one day a
woman on whom he cast a glance burning with love, and

1 Note of the autograph edition. — The Mussulman formula
expressing resignation. (See Koran, chap, ii., verse HI.)

' Id. A famihar expression, not exactly implying that he
who is thus addressed is the brother of the person who uses it.

^ Id. Literally, "God bless you in this respect."

100 The Perfumed Garden

who for that reason thus addressed him: "What makes
you look at me in this fashion? Had I a thousand
vulvas there would be nothing to hope for you!'' ''And
why?'' said the poet. ''Because your appeaxance is not
prepossessing," she said, "and what you keep hidden will
be no better." He replied, "If you would put me to the
proof, you v;ould find that my interior qualities are of a
nature to make you forget my outer appearance." He
then uncovered himself, and let her see a member the
sise of the arm of a young girl. At that sight she felt
herself getting burning hot with amorous desire. He saw
it, and asked her to let him caress her. Then she uncov-
ered herself and showed him her mount of Venus,
vaulted like a cupola.^ He then did the business for
her, and then recited these verses: —

"I have plied in her my member, big as a virgin's arm:
A member with a round head, and prompt to attack;
Measuring in length a span and a half.
And, oh! I felt as though I had put it in a brazier."

He who seeks the pleasure a woman can give must
satisfy her amorous desires after hot caresses as de-
scribed. He will sec her swooning with lust, her vulva
will get moist, her womb will stretch forward, and the
two sperms will come together.

1 Note of the autograph edition. — -Here appcai-s the taste of
the Arabs for praminent pubis. The subject of this structural
quality of women will appear frequently.

CHAPTER VII

OF MATTERS WHICH ARE INJURIOUS IN THE ACT
OF GENERATION

Know, O Vizir (to whom God be good!), that the ills
caused by coition are numerous. I will mention to you
some of them, which are essential to know, to avoid
them.

Let me tell you in the first place that the coition, if
performed standing, affects the knee-joints and brings
about nervous shiverings; and if performed sideways
will predispose your system for gout and sciatica, which
resides chiefly in the hip'joint.

Do not mount upon a woman fasting or immediately
before making a meal, else you will have pains in your
back, you will lose your vigor, and your eyesight will
get weaker.

If you do it with the woman bestriding you, your dor-
sal cord will suffer and your heart will be affected; and
if in that position the smallest drop of the secretions of
the vagina enters your urethral canal, a stricture may
result.

Do not leave your member in the vulva after ejacula-
tion, as this might cause gravel, or softening of the
vertebral column, or the rupture of the bloodvessels, or
lastly inflammation of the lungs.

Too much exercise after coition is also detrimental.

Avoid washing your member after the copulation, as
this may cause canker.

As to coition with old women, it acts like a fatal poi-
son; and it has been said,, ''Do not rummage old women,

102 The Perfumed Garden

were they as rich as Karoun." ^ And it has further been
said, "Beware of mounting old women; and if they cover
you with favours." And again, ''The coitus of old
women is a venomous meal."

Know that the man who works a woman younger than
he is himself acquires new vigor; if she is of the same
age as he is he will derive no advantage from it, and,
finally, if it is a woman older than himself she will take
all his strength out of him for herself. The following
verses treat on this subject: —

"Be on your guard and shun coition with old women;
In her bosom she bears the poison of the arakime." ^

A proverb says also, "Do not serve an old woman,
even, if she offers to feed you with semolina and almond
bread."

The excessive practice of the coition injures the health
on account of the expenditure of too much sperm. For
as butter made of cream represents the quitessence of
the milk, and if you take the cream off, the milk loses its
qualities, even so does the sperm form the quintessence
of nutrition, and its loss is debilitating. On the other
hand, the condition of the body, and consequently the
quality of the sperm depends directly upon the food you
take. If, therefore, a man will passionately give himself
up to the enjoyment of coition, without undergoing too
great fatigue, he must live upon strengthening food, ex'

^ This Karoun, the Cora of the Bible, is reported by the
expositors to have constructed a palace all covered with gold,
the doors being of solid gold. He generally made a white mule
covered with golden trappings.

2 Note of tbe autograph edition. — Arakime is the plural of
Arkeum, the name of a hedious serpent whose sting is fatal.

Of Matters Injurious in the Act of Generation 103

citing comfits,^ aromatic plants, meat, honey, eggs, and
other similar viands. He who follows such a regime is
protected against the following accidents, to which ex-
cessive coition may lead.

Firstly, the loss of generation power.

Secondly, the deterioration of his sight; for although
he may not become blind, he will at least have to suffer
from eye diseases if he does not follow my advice.

Thirdly, the loss of his physical strength; he may be-
come like the man who wants to fly but cannot, who,
pursuing somebody cannot catch him, or who carrying
a burden, or working, soon gets tired and prostrated.

He who does not want to feel the necessity for the
coition uses camphor. Half a mitskal of this substance,
macerated in water, makes the man who drinks it insen-
sible to the pleasures of copulation. Many women use
this remedy when in fits of jealousy against rivals,^ or
when they want repose after great exercise. Then they
try to procure camphor that has been left after a burial,
and shrink from no expense of money to get such from
the old women who have the charge of the corpses.*
They make also use of the flower of henna, which is
called faria; ^ they macerate the same in water, until it

^^ These comfits are called madjoun, and are prepared from
fruit, particularly from cherries and pears cooked with honey.
According as they may be wanted more or less spiced there
are added, in varying quantities, cinnamon, musk, etc.

2 The mitskal is a weight of three-sevenths of a dirhem, cor-
responding to a drachm and a half of our old system of weights
and is equal to one gramme and ninety centigrammes.

2 The word derair — the singular number of which is derra,
and which is rendered in the translation with rivals — comes
from a root which signifies to be injurious.

•* With the Mussulmans it is customary to wash the dead
with the greatest assiduity with perfumed waters before they
are buried.

104 The Perfumed Garden

turns yeiiow, and thus supply themselv^es with a bever-
age which has almost the same effect as camphor.

I have treated of these remedies in the present chap'
ter, although this is not their proper place; but I thought
that this information, as here given, may be of use to
many.

There are certain things which will become injurious
if constantly indulged in and which in the end affect the
health. Such are: too much sleep, long voyages in un-
favourable season, which latter, particularly in cold coun-
tries, may weaken the body and cause disease of the
spine. The same effects may arise from the habitual
handling of bodies which engender cold and humidity,
like plaster, etc.

For people who have difficulty in passing their water
the coitus is hurtful.

The habit of consuming acid food is debilitating.

To keep the member in the vulva of a woman after
the ejaculation has taken place, be it for a long or a short
time, enfeebles that organ and makes it less £t for coi'
tion.

If you are lying with a woman, do her business sev'
eral times if you feel inclined, but take care not to over-
do it, for it is a true word that "He who plays the game
of love for his own sake, and to satisfy his desires, feels
the most intense and durable pleasure; but he who does
it to satisfy the lust of another person will languish, lose
all his desire, and finishes by becoming impotent for
coition."

The sense of these words is, that a man when he feels

^ Henna is a plant which is in great demand with Arabs.
The dried leaves of it are reduced to a powder or stepped in
water, and are then used to rouge the nails, feet, hands, hair
and beard.

Of Matters Injurions in the Act of Generation 105

disposed for it can give himself up to the exercise of the
coitus with more or less ardour according to his desires,
and at the time which best suits him, without any fear of
future impotence, if his enjoyment is provoked and regu-
lated only by his feeling the want of lying with a woman.

But he who makes love for the sake of somebody else,
that is to say, only to satisfy the passion of his mistress,
and tries all he can to attain that impossibility, that man
will act against his own interest and imperil his health
to please another person.

As injurious may be considered coition in the bath
or immediately after leaving the bath; after having been
bled or purged or such like. The coitus after a heavy
bout of drinking is likewise to be avoided. To exercise
the coitus with a woman during her courses is- detrimen-
tal to the man as to the woman herself, as at that time
her blood is vitiated and her womb cold, and if the least
drop of blood should get in the man's urinary canal
numerous maladies may supervene. As to the woman,
she feels no pleasure during her courses, and holds the
coitus in aversion.

As regards the copulation in the bath, some say that
there is no pleasure to be derived from it, if, as is be-
lieved, the degree of enjoyment is dependent upon the
warmth of the vulva, and in the bath the vulva cannot
be otherwise than cold, and consequently unfit for giv-
ing pleasure. And it is not to be forgotten that the
water penetrating into the sexual parts of man or woman
may lead to grave results.

It is pretended that to look into the cavity of the
vagina is injurious to the eyes. This is a question for a
physician and not for a mere advisor.

It is told with regard to this subject that Hacen ben

106 The Perfumed Garden

Isehac, Sultan of Damascus, was in the habic of examin'
ing the interior of women's parts, and being warned not
to do it he said, "Is there a pleasure preferable to this?"
And thus before long he was blind.

The coitus after a full meal may occasion rupture of
the intestines. It is also to be avoided after undergoing
much fatigue, or at a time of very hot or very cold
weather.

Amongst the accidents which may attend the act of
coition in hot countries may be mentioned sudden blind'
ness without any previous symptoms.

The repetition of the coitus without washing the parts
ought to be shunned, as it may enfeeble the virile power.

The man must also abstain from copulation with his
wife if he is in a state of legal impurity,^ for if she be'
come pregnant by such coition the child could not be
sound.

After ejaculation do not remain close to the woman, as
the disposition for recommencing will suffer by doing so.

Care is to be taken not to carry heavy loads on one's
back or to over'Cxert the mind, if one does not want the
coitus to be impeded. It is also not well to constantly
wear vestments made of silk ^ as they impair all the en'

1 Note in the autograph edition. — Legal impurity is due to
different causes, enumerated by Sidi Khelil, in chap. i. of his
"Rehgious Jurisprudence." The same disappears by ablution or
by lotion. To give an example, I shall cite the following ex'
tract from that chapter. "The lotion is obhgatory for any male
person arrived at the age of puberty who has introduced only
the gland of his verge, be it in carnal connection with a woman,
or with an animal, or with a corpse, or (in case of malforma-
tion, or on account of flaccidity) who has thus introduced part
of his verge to the length of the gland." (Translation of
Perron.)

2 It is probably owing to the great warmth developed by silk
that the author thinks the wearing of silken stuffs to be inju'
rious with respect to coition. It may, in fact, be admitted that
they have that effect.

Of Matters Injurious in the Act of Generation 107

ergy for copulation. Silken cloths worn by women also
affect injuriously the capacity for erection of the virile
member.

Fasting, if prolonged, calms the sexual desires; but in
the beginning it excites them.

Abstain from greasy liquids, as in the cqurse of time
they diminish the strength necessary for coition.

The effect of snuff, whether plain or scented, is sim'
ilar.

It is bad to wash the sexual parts with cold water di'
rectly after copulation; in general, washing with cold
water calms down the desire, while warm water strength'
ens it.

Conversation with a young woman excites in the man
the rection and passion commensurate with the youth-
fulness of a woman.

An Arab addressed the following recommendations to
his daughter at the time when he conducted her to her
husband: "Perfume yourself with water!" meaning that
she should frequently wash her body with water in pref'
erence to perfumes; which are not suitable to everyone.

It is also reported that a woman having said to her
husband, "You are then a nobody, as you never perfume
yourself!" he made answer, "Oh, you sloven! it is for
the women to emit a sweet odour."

The abuse of coition is followed by the loss of the
taste for its pleasures; and to remedy this loss the suf'
ferer must anoint his member with a mixture of the
blood of a hc'goat with honey. This will procure^for
him a marvellous effect in making love.

It is said that reading the Koran also predisposes for
copulation.

Remember that a prudent man wrill beware of abusing

108 . . The Perfumed Garden

the enjoyment of the coition. The sperm is the water of
Ufe; if you use it economically you will be always ready
for love's pleasures; it is the light of your eye; do not be
lavish with it at all times and whenever you have a fancy
for enjoyment, for if you are not sparing with it you will
expose yourself to many ills. Wise medical men say, ''A
robust constitution is indispensable for copulation, and
he who is endowed with it may give himself up to pleas-
ure without danger; but it is otherwise with the weakly
man; he runs into danger by indulging freely with
women.'"

The sage. Es Sakli, has thus determined the limits to
be observed by man as to the indulgence of the pleasures
of coition: Man, be he phlegmatic or sanguine, should
not make love more than twice or thrice a month; bilious
or hypochondriac men only once or twice a month. It
is nevertheless a well established fact that nowadays men
of any of these four temperaments are insatiable as to
coition, and give themselves up to it day and night, tak'
ing no heed how they expose themselves to numerous
ills.

Women are more favoured than men in indulging
their passion for coition. It is in fact their specialty; and
for them it is all pleasure; while men run many risks in
abandoning themselves without reserve to the pleasures
of love.

Having thus treated of the dangers which may occur
from the coitus, I have considered it useful to bring to
your knowledge the following verses which contain hygi'
enic advice in this respect. These verses have been com-
posed by the order of Haroun er Rachid ^ by the most
noted physicians of his time, whom he had asked to

1 The Haroun er Rachid in question was KaHf in the y«â£
170, and was acknowledged to have been one of the most
meritorious, eloquent, cultured and generous rulers.

Of Matters Injurious in the Act of Generation 109

inform him of the remedies for combating ills caused by
coition.

"Eat slowly, if your food shall do you good,
And take good care, that it be well digested.
Beware of things which want hard mastication;
They are bad nourishment, so keep from them.
Drink not directly after finishing your meal,
Or else you go half way to meet an illness.
Keep not within you what is of excess.
And if you were in the most susceptible circles,
Attend to this well before seeking your bed,
For rest this is the first necessity.
From medicines and drugs keep well away.
And do not use them unless very ill.
Use all precautions proper, for they keep
Your body sound, and are the best support.
Don't be too eager for round'breasted wom^cn;
Excess of pleasure soon will make you feeble.
And in coition you may find a sickness;
And then you find too late that in coition
Our spring of life runs into women's vulva.
And before all beware of aged women,
For their embraces will to you be poison.
Each second day a bath should wash you clean;
Remember these precepts and follow them."

Those were the rules given by the sages to the master
of benevolence and goodness, to the generous of gen^
erous.

All sages and physicians agree in saying that the ills
which afflict man originate with the abiise of coition.
The man therefore who wishes to preserve his health,
and particularly his sight, and who wants to lead a
pleasant life will indulge with moderation in love's
pleasures, aware that the greatest evils may spring there-
from.

CHAPTER VIII

THE SUNDRY NAMES TO THE SEXUAL PARTS
OF MAN

Know, O Vizir (to whom God be good!), that man'
member bears different names, as: ^

Ed de keur, the virile member.

El kamera, the penis.

El air, the member for generation.

El hamama, the pigeon.

Et teunnana, the tinkler.

El heurmak, the indomitable.

El ahlil, the liberator.

Ez; zeub, the verge.

El hammache, the exciter.

El fadelak, the deceiver.

En naasse, the sleeper.

Ez zodamne, the crowbar.

El khiade, the tailor.

Mochefi el relil, the extinguisher of passion.

Ei khorrate, the turnabout.

El deukkak, the striker.

El aouame, the swimmer.

Ed dekhal, the housebreaker.

El khorradj, the sorter.

El aouar, the one-eyed.

El fortass, the bald.

1 Rabelais also gives in his history of Pantagruel divers more
or less curious names to the organ of generation pf man.

Names Given to the Sexual Parts of Man 111

Abou aine, the one with an eye.^

El atsar, the pusher.

Ed dommar, the strong'headed.

Abou rokba, the one with a neck.^

Abou quetaia, the hairy one.^

El besiss, the impudent one.

El mostahi, the shamefaced one.

El bekkai, the weeping one.

El hezzaz, the rummager.

El lezzaz, the unionist.

Abou laaba, the expectorant.

Ech chebbac, the chopper.

El hattack, the digger.

El fattache, the searcher.

El hakkak, the rubber.

El mourekhi, the flabby one.

El motela, the ransacker.

El mokcheuf, the discoverer.

As regards the names of kamera ^ and dekeur, their
meaning is plain. Dekeur is a word which signifies the
male of all creatures, and is also used in the sense of
"'mention" and "memory." When a man has met with
an accident to his member, when it has been amputated,

^ The word "abou" signifies father, and "abou aine," literally
translated, means father of the eye. But in reality the word
used in this way indicates the possession, and means who has.
See the "Chrestomathie Arabe" of Bresnier, page 67, second
edition, note 2 of No. xv.

There are a great many similar combinations of words form-
ing surnames or nicknames. Frequent recurrences in this sense
will appear in this work.

2 Kamera also signifies the "gland of the penis." The root of
it, kemeur, means, "to have a larger penis or gland than any
other man," and in a third form, "rivaUing any body with re
spect to the size of the penis.

112 The Perfumed Garden

or has become weak, and he can, in consequence, no
longer fulfil his conjugal duties, they say of him: ''the
member of such a one is dead"; which means: the re-
membrance of him will be lost, and his generation is cut
off by the root. When he died they will say, "His mem-
ber has been cut off," meaning, ''His memory is departed
from the world." ^

The dekeur plays also an important part in dreams.
The man who dreams that his member has been cut off
is certain to live long after that dream, for, as said
above, it presages his loss of memory and the extinction
of his race.

I shall treat this subject more particularly in the ex'
plication of dreams.^

The teeth (senane) represent years (senine) ; if there-
fore a man sees in a dream a fine set of teeth, this is for
him a sign of a long life.

If he sees his nail (defeur) reversed or upside down,
this is an indication that the victory (defeur) which he
has gained over his enemies will change sides; and from
a victor; he will become the vanquished; inversely, if he
sees the neal of his enemy turned the wrong way, he can
conclude that the victory which had been with his en-
emy will soon return to him.

The sight of a lily (sonsana) is the prognostication of
a misfortune lasting a year (son, misfortune; sena, year).

The appearance of ostriches (namate) in dreams is of
bad augury, because their name being formed of naa
and mate, signifies "news of death," namely, peril.

1 Note of the autograph edition. — There is here a play of
words respecting the different meanings of dekeur, and which
it is impossible to give in English.

- The exphcation of these dreams turns generally upon words
with several meanings, or upon references to the radical letters
of which they are composed.

Names Given to the Sexiial Parts of Mem 113

To dream of a shield (henata) means the coming on
of all sorts of misfortune, for this word, by a change of
letters, gives koul afa, "all bad luck."

The sight of a fresh rose (ourarde) announces the ar'
rival (oroud) of a pleasure to make the heart tremble
with joy; a faded rose indicates deceitful news. It is the
same with baldness of the temples, and similar things.^

The pessamine (yasmine) is formed of yas, signifying
deception, or the happening of a thing contrary to your
wish, and mine, which means untruth. The man, then,
who sees a pessamine in his dream is to conclude that
the deception, yas, in the name yasmine, is an untruth,
and will thus be assured of the success of his enterprise.^
However, the prognostications furnished by the jessa-
mine have not the same character of certainty as those
given by the rose. It differs greatly from this latter-
flower, inasmuch as the sUghtest breath of wind v>;ill
upset it.

The sight of a saucepan (beurma) announces the con-
clusion (anuberame) of affairs in which one is engaged.
Abou DjaheP (God's curse be upon him!) has added
that such conclusion would take place during the night.

A jar (khabia) is the sign of turpitude (khebets) in
every kind of affair, unless it is one that has fallen into a

^ Some Mussulmans have the hairs plucked from the temples
in order to look younger. This operation, which does not real-
ize, in the eyes of strangers, the appearance of a reality, is con-
sidered by the author as being like the announcements of lying
news.

- This play of words upon jessamine is taken from the work
of Azzedine el Mocadesi, called, "The Birds and the Flowers."

■''Abou Djahel, one of the foremost men of the Koreichites,
was a sworn enemy of Mohammed and of his doctrine. His
real name is Ameur bên Heichame, of the family of Moukh-
zoum. He received also the surname of Abou el Heukoum, the
man gifted with wisdom.

114 The Perfumed Garden

pit or river and got broken, so as to let escape all the
calamities contained in it.

Sawing wood (nechara) means good news (bechara) .

The inkstand (douaia) indicates the remedy (doua),
namely, the cure of a malady, unless it be burnt, broken
or lost, when it means the contrary.

The turban (amama) if seen to fall over the face and
covering the eyes is a presage of blindness (aina), from
which God preserve us!

The finding again in good condition a gem that has been
lost or forgotten is a sign of success.

If one dreams that he gets out of a window (taga) he
will know that he will come with advantage out of all
transactions he may have, whether important or not.
But if the window seen in the dream is narrow so that
he had trouble to get out, it will be a sign to him that in
order to be successful he will have to make efforts in
proportion to the difficulty experienced by him in get'
ting out.

The bitter orange signifies that from the place where
it was seen calumnies will be issuing.^

Trees (achedjar) mean discussions (mechadjera) .

The carrot (asefnaria) prognosticates misfortune
(asef) and sorrow.

The turnip (cufte) means for the man that has seen it
a matter that is past and gone (ameur fate) , so that there
is no going back to it. The matter is weighty if it ap-
peared large, of no importance if seen small; in shorty
important in proportion to the size of the turnip seen.^

1 The connection no doubt originates with the fact that cal-
umny bears bitter fruits, hke the one in question.

2 It must be confessed, looking at the forced relationship be-
tween "cufte" and "ameur fate," that the author gets easily over
any difficulties in his explanations of dreams. -

Names Given to the Sexual Parts of Man 115

A musket seen without its being fired means a corn-
plot contrived in secret, and of no importance. But if it
is seen going off it is a sign that the moment has ar-
rived for the reahzation of the complot.

The sight of fire is of bad augury.

If the pitcher (brik)^ of a man who has turned to God
breaks, this is a sign that his repentance is in vain, but if
the glass out of which he drinks wine breaks, this means
that he returns to God.

If you have dreamed of feasts and sumptuous ban-
quets, be sure that quite contrary things will come to
pass.

If you have seen somebody bidding adieu to people
on their going away you may be certain that it will be
the later who will shortly wish him a good journey,
for the poet says:

"If you have seen your friend saying good-bye, rejoice;

Let your soul be content as to him who is far away,

For you may look forward to his speedy return,

And the heart of him who said adieu will come back to you." ^

The coriander (keusbeur) signifies that the vulva
(keuss) is in proper condition.

On this subject there is a story that the Sultan Haroun
er Rachid having with him several persons of mark with
whom he was familiar, rose and left them to go to one of
his wives, with whom he wanted to enjoy himself. He

1 The "brik" is a small earthenware pitcher provided with a
handle, which the Arab generally carries about with him filled
with water for quenching his thirst. It has a peculiar shaped
neck, which allows the water to be drunk easily.

2 This is again a play of words by transposing letters, which
the author employs for explaining dreams, like the one given
in Note 2 on p. 117. The case here rests upon the words
"aoud" and "oudaa," adieu.

116 The Perfumed Garden

found her suffering from the courses, and returned to
his companions, resigned to his disappointment.

Now it happened that a moment afterwards the wo-
man found herself free from her discharge. When she
had assured herself of this, she made forthwith her ablu-
tions, and sent to the Sultan by a negress, a plate of
coriander.^

Haroun er Rachid was seated amongst his friends
when the negress brought the plate to him. He took it
and examined it, but did not understand the meaning of
its being sent to him by his wife. At last he handed it
to one of his poets, who, having looked at it attentively,
i^ecited to him the following verses.

"She has sent you coriander (k.eusheur)i
White as sugar;
• I have placed it in my palm,

And concentrated all my thoughts upon it,

In order to find out its meaning;

And I have seized it. O my master, what she wants to say.

It is, 'My vulva is restored to health' (keussi bcuri)."

Er Rachid was surprised at the wit shown by the wo-
man, and at the poet's penetration. Thus that which
was to remain a mystery remained hidden, and that
which was to be known was divulged.

A drawn sword is a sign of war, and the victory wHl
remain with him who holds its hilt. .

A bridle means servitude and oppression.

A long beard points to good fortune and prosperity;
but it is a sign of death if it reaches down to the ground.

Others pretend that the intelligence of each man is in

^ The coriander, "keusbeur," preserves, viands, as salt .daes.
The viands dried and seasoned with spices, are caîîed "khelia."
They will keep good for a year and longer. Coriander is, more'
over, a stimulant.

Names Given to the Sexual Parts of Man 117

an inverse proportion to the length of his beard; that is
to say, a big beard denotes a small mind. A story goes
in this respect, that a man who had a long beard saw
one day a book with the following sentence inscribed on
its back. ''He whose chin is garnished with a large
beard is as foolish as his beard is long." Afraid of be-
ing taken for a fool by his acquaintances, he thought of
getting rid of what there was too much of his beard, and
to this end, it being night time, he grasped a handful of
his beard close to the chin, and set the remainder on fire
by the light of the lamp. The flame ran rapidly up the
beard and reached his hand, which he had to withdraw
precipitately on account of the heat. Thus his beard
was burnt off entirely. Then he wrote on the back of
the book under the abovementioned sentence, "These
words are entirely true. I, who am now writing this,
have proved their truth." Being himself convinced that
the weakness of the intellect is proportioned to the
length of the beard.^

On the same subject it is related that Haroun er
Rachid, being in a kiosk, saw a man with a long beard.
He ordered the man to be brought before him, and
when he was there he asked him, ''What is your name?"
"Abou Arouba," replied the man. "What is your pro-
fession?" "I am master in controversy.

Haroum then gave him the following case to solve. A

1 This little tale brings out, not without humour, the double
stupidity of the man who is its hero, and who, not content
with burning off his whole beard, and probably also burning
his skin, is writing down a certificate of his imbecility in the
inscription which he adds with his own hand on the back of
the book. One may, up to a certain point, discern here a con-
nection between this demonstration and the famous argument:
Epimenides says, "That the Cretans are liars." Now Epimenides
is a Cretan.

118 The Perfumed Gm-den

man buys a hc'goat, who, in voiding his excrements, hits
the buyer's eye with part of it and injures the same.
Who has to pay for the damages? ''The seller," prompt'
ly says Abou Arouba. "And why?" asked the Kalif.
"Because he had sold the animal without warning the
buyer that it had a catupult in its anus," answered the
man. At these words the Kalif began to laugh immod'
erately, and recited the following verses:

"When the beard of the young man
Has grown down to his navel,
The shortness of his intellect is in my eyes
Proportioned to the length his beard has grown."

It is averred by many authors that amongst proper
names there are such as bring luck and others that bring
ill luck, according to the meaning they bear.

The names Ahmed, Mohammed, Hamdouna, Ham'
doun indicate in encounters and dreams the lucky issue
arrived at in a transaction.^ Ali, Alia indicate the height
and elevation of rank.^ Naserouna, Naseur, Mansour,
Naseur Allah, signify triumph over enemies.^ Salem,
Salema Selim, Selimane indicate success in all affairs;
also security for him who is in danger.'* Fetah Allah,
Fetah indicate victory, like all the other names which in
their meaning speak of lucky things.^ The names Rad,

^ The root of these names is "hamd," which means to praise,
glorify, to bear oneself worthy of praise.

2 The root is "ala," signifying high, elevated both in reality
and figuratively.

3 From "neseur," meaning to help, and by extension to carry
off the victory. The word God is understood; helped by God
is being victorious.

^From the root "selem," which means to be right and well,
to escape from a danger, to be safe.
^ Ahmed, Mohammed, etc.

Names Given to the Sexual Parts of Man 119

Raad signify thunder, tumult, and comprise everythiiag
in connection with this meaning.^ Abou el Feurdj and
Ferendj indicate joy; Ranem and Renime success, Khalf
Allah and Khaleuf compensation for a loss, and benedic-
tion. The sense of Abder Rassi, Hafid and Mahfond is
favourable. The names in which the words latif (bene-
volent), mourits (helpful), hanine (compassionate), aziz
(beloved) , carry with them, in conformity with the sense
of these words, the ideas of benevolence, lateuf (char-
ity) , iratsa (compassion) , hanana, and aiz (favour) . As
an example of words of an unfavourable omen I will
cite el ouar, el ouara, which imply the idea of difficulties.

As supporting the truth of the preceding observations
I will refer to this saying of the Prophet (the salutation
and benevolence of God to him!). Compare the names
appearing in your dreams with their significance, so that
you may draw therefrom your conclusions." ^

I must confess that this was not the place for treating
of this subject, but one word leads on to more. I now
return to the subject of this chapter, viz: the different
names of the sexual parts of man.

The name of el air is derived from el kir (the smith's
bellows) . In fact if you turn in the latter word the K,
kef, so that it faces the opposite way, you will find the
word to read ei air.^ The member is called so on ac-

1 The root "rad" signifies to thunder, menace as a verb; and
tumult, trembling, misfortune, calamity as a substantive.

2 See the hadits, or traditions left by Mohammed.

3 This origin of the wprd air, although ingeniojis, is unlikely.
It rests upon turning the Arab letter kef, preceded by the letter
lam making it lam alif. It is thus that kir, turning the kef the
other way, will read air.

120 The Perfumed Garden

count of its alternate swelling and subsiding again. If
swollen up it stands erect, and if not sinks down flaccid.

It is called el hamama (the pigeon) , because after hav-
ing been swelled out it resembles at the moment when it
returns to repose a pigeon sitting on her eggs.^

El teunnana (the tinkler) . — So called because when it
enters or leaves the vulva in coition it makes a noise.

El heurmak (the indomitable).^ — It has received this
name because when in a state of erection it begins to
move its head, searching for the entrance to the vulva
till it has found it, and then walks in quite insolently,
without asking leave.

El ahlil (the Hberator). — Thus called because in pene-
trating into the vulva of a woman thrice repudiated it
gives her the liberty to return to her first husband.^

Ez; zeub (the verge).— From the word deub, which
means creeping. This name was given to the member
because when it gets between a woman's thighs and feels
a plump vulva it begins to creep upon the thighs and the
Mount of Venus, then approaches the entrance of the
vulva, and keeps creeping in until it is in possession and
is comfortably lodged, and having it all its own way pen-
etrates into the middle of the vulva, there to ejaculate.*

1 In Arabic the word which signifies eggs is also used for
testicles, hence the comparison made by the author.

2 Heurmak is not a common Arabian word. It signifies a
fiery, violent, indomitable stallion.

^ Note of the autograph edition. — According to the Mussul-
man law a wife that has been divorced by the thrice repeated
formula cannot marry again her first husband until she has
married another man, and been divorced from him.

* In several passages of this work the man is advised when
in coition to place his member well in the centre of the vagina
at the crisis. The Arabian sages arc not agreed upon the sense
of this advice.

Nantes Given to the Sexual Parts of Man 121

El hammache (the exciter) .—It has received this name
because it irritates the vulva by frequent entries and
exits.

El fadelak (the deceiver) .—It takes this name from its
ruses and deceits. This expression signifies liar. Calling
somebody a fadelak means that he is a deceiver. When
he desires coition he says, "If God gives me the chance
to encounter a vulva I shall never part with it." And
when he has got at one he is soon sated; his presumption
is apparent, and he looks at it despairingly, because he
has been boasting that, once in, he would not come out
again.

In coming near a woman it is getting again into erec-
tion, and seems to say to the vulva, "To-day I shall
quench my desires with you, O my soul!" The vulva,
seeing it erect, and stiff, is surprised at its dimensions,
and seems to say, "Who could take in such a member?"
For any other answer, it gets its head into the lips of the
vulva, makes it open its mouth, and penetrate to its bot-
tom. When it begins to move about, the vulva makes
fun of it, saying, "How deceitful your movements is!"
for before it has been in long it retires again; and the
two testicles seem to say to each other, "Our member is
dead; it has succumbed after the arrival of the pleasure,
the quenching of its passion, and the emission of the
sperm!" The member itself, coming precipitately out of
the vulva, tries to hold up its head, but it sinks down
soft and sluggish. The testicles repeat, "Our brother is
dead! our brother is dead!" It protests, saying, "Noth-
ing of the sort"; but the vulva cries, "Why did you
retire? Oh you liar! You had said if you were once
in you would never come out again."

En naasse (the sleeper). From its deceitful appear-
ance. When it gets into erection, it lengthens out and

122 The Perfumed Garden

stiffens itself to such an extent that one might think it
would never get soft again. But when it has left the
vulva, after having satisfied its passion, it goes to sleep.

There are members that fall asleep while inside the
vulva, but the majority of them come out firm; but at
that moment they get drowsy and little by little they go
to sleep.

Ez zoddame (the crowbar). — It is so called because
when it meets the vulva and the same will not let it pass
in directly, it forces the entrance with its head, breaking
and tearing everything, like a wild beast in the rutting
season.

El khiate (the tailor). — It takes this name from the
circumstance that it does not enter the vulva until it has
manoeuvred about the entrance, like a needle in the hand
of a tailor, creeping and rubbing against it until it is
sufficiently roused, after which it enters.

Mochefi el relil (the extinguisher of passion). — This
name is given to a member which is large, strong, and
slow to ejaculate; such a member satisfies most complete'
ly the amorous wishes of a woman; for, after having
wrought her up to the highest pitch, it allays her excite
ment better than any other. And, in the same way, it
calms the ardour of the man. When it wants to get into
the vulva, and arriving at the portal, finds it closed, it
laments, begs and promises: "Oh! my love! let me come
in, I will not stay long." And when it has been admitted,
it breaks its word, and makes a long stay, and does not
take its leave till it has satisfied its ardour by the ejacula'
tion of the sperm, coming and going, tilting high and
low, and rummaging right and left. The vulva protests,
"How about your word, you deceiver?" She says, "you
said you would only stop in for a moment." And the
member ansvv^ers, "Oh, certainly! I shall not retire until

Names Given to the Sexual Parts of Man 123

I have encountered your womb; but after having found
it, I will engage to withdraw at once." At these words,
the vulva takes pity on him, and advances her matrix,
which clasps and kisses its head, as if saluting it.^ The
member then retires with its passion cooled down.

El khorrate (the turnabout). — ^This name was given
to it because on arriving at the vulva it pretends to come
on important business, knocks at the door, turns about
everywhere, without shame or bashfulness, investigating
every corner to the right and left, forward and back-
ward, and then all at once darts right to the bottom of
the vagina for the ejaculation.

Ed deukkak (the striker) . — Thus called because on ar-
riving at the entrance of the vulva it gives a slight knock.
If the vulva opens the door, it enters; if there is no re-
sponse, it begins to knock again and does not cease until
it is admitted. The parasite ^ who wants to get into the
house of a rich man to present at a feast does the same,
he knocks at the door; and if it is opened, he walks in;
but if there is no response to his knock, he repeats it
again and again until the door is opened. And similarly
the deukkak with the door of the vulva.

By "knocking at the door" is meant the friction of the
member against the entrance of the vulva until the latter
becomes moist. The appearance of this moisture is the

1 Note of the autograph edition. — This image is drawn from
a kind of salute very much in use by the lower class of Mus-
sulmans when meeting a superior by seizing the head of the
latter, and drawing it down so as to be able to kiss it.

^ The word teufil of the text rendered in the translation with
"parasite" is the name of a man who lived in Coufa, an impor-
tant town, in Irak, and whom they had nicknamed Teufil el
Aaress, the wedding teufil, because he always came to a wedding
feast without invitation.

124 The Perfumed Garden

phenomenon alluded to by the expression "opening the
door."

El aouame (the swimmer). — Because when it enters
the vulva it does not remain in one favourite place, but,
on the contrary, turns to the right, to the left, goes for'
ward, draws back, and then moves like swimming in the
middle amongst its own sperm and the fluid furnished
by the vulva, as if in fear of drowning and trying to
save itself.

Ed dekhal (the housebreaker). — Merits that name be-
cause on coming to the door of the vulva this one askâ,
"What do you want?" "I want to come in!" "Impossible!
I cannot take you in on account of your size." Then the
member insists that the other one should only receive its
head, promising not to come in entirely; it then ap'
proaches, rubs its head twice or thrice between the vul'
va's lips, till they get humid and thus lubricated, then
introduces first its head, and after, with one push,
plunges in up to the testicles.

El korradj (the coward). — So called because on ap'
preaching a vulva which has been deprived of the coitus
for some time, and trying to get in, the vulva, in heat
with amorous passion, says, "Yes! but on one condition,
and that is, if you enter you must not leave again until
you have ejaculated so and so many times." Upon which
the member replies, "I promise you that I will not with'
draw until I have done you three times oftener than you
have named." Once in, the intense heat of the vulva
promotes the enjoyment; the member goes to and fro,
burning for the perfect pleasure engendered by the alter-
nate friction against the lips of the vulva and against the
matrix. As soon as one ejaculation has taken place it
tries promptly to withdraw, which causes the vulva to

Names Given to the Sexual Parts of Man 125

cry out, "Why do you leave, you liar? You should be
called coward and liar."

El aaouar (the one-eyed). — Because it has but one
eye, which eye is not like other eyes, and does not see
clearly.^

El fortass (the bald one). — Because there is no hair
on its head, which makes it look bald.

Abou aine (he with one eye) . — It has received this
name because its one eye presents the peculiarity of be-
ing without pupil and eyelashes.

El atsar (the stumbler). — It is called so because if it
wants to penetrate in the vulva, as it does not see the
door, it beats about above and below, and thus continues
to stumble as over stones in the road, until the lips of
the vulva gets humid, when it manages to get inside.
The vulva then says, '"What has happened to you that
made you stumble about so?" The member answers, "O
my love, it was a stone lying in the road."

Ed dommar (the odd'headed) .—Because its head is
different from all other heads.

Abou rokba (the one with a neck). — ^That is the be'
ing with a short neck, a well developed throat, and thick
at the end, a bald head, and who, moreover, has coarse
and bristly hair from the navel to the pubis.

Abou guetaia (the hairy one; who has a forest of
hair). — It is given this name when the hair is abundant
about it.

El besiss (the impudent). — It has received this name
because from the moment that it gets stiff and long it
does not care for anybody, lifts impudently the clothing
of its master by raising its head fiercely, and makes him
ashamed while itself feels no shame. It acts in the same

^ The epithet of onceyed is also given by Martial to the virile
member.

126 The Perfumed Garden

unabashed way with women, turning up their clothes
and laying bare their thighs. Its master may blush at
this conduct, but as to itself its stiffness and determina-
tion to plunge into a vulva only increase.

El mostahi (the shame-faced) . — ^This sort of member,
which is met with sometimes, is capable of feeling
ashamed and timid when facing a vulva which it does
not know, and it is only after a little time that it gets
bolder and stiffens. Sometimes it is even so much troub'
led that it remains incompetent for the coitus, which
happens in particular when a stranger is present, in
which case it becomes quite incapable of moving.

El bekkai (the weeper). — So called on account of the
many tears it sheds; as soon as it gets in erection, it
weeps; when it sees a pretty face, it weeps; handling a
woman, it weeps. It even weeps tears sacred to memory.

El he2;2;a? (the rummager) . — It is named thus because
as soon as it penetrates into the vulva it begins to rum-
mage about vigorously, until it has appeased its passion.

El lezzaz (the unionist) . — Received that name because
as soon as it is in the vulva it pushes and works till fur
meets fur, and even makes efforts to force the testicles in.

Abou laaba (the expectorant). — Has received this
name because when coming near a vulva, or when its
master touches a woman or plays with her or kisses her,
its saliva begins to move and it has tears in its eye; this
saliva is particularly abundant when it has been for some
time out of work, and it will even wet then his master's
dress. This member is very common, and there are but
few people who are not furnished with it.

The liquid it sheds is cited by lawyers under the name

Names Given to the Sexual Parts of Man 127

of medi.'^ Its production is the result of toyings and of
lascivious thoughts. With some people it is so abundant
as to fill the vulva, so that they may erroneously believe
that it comes from the woman.

Ech chelbak (the chopper). — So called because when
it enters a juicy vulva it makes a noise like the sounds
produced by the chopping waves of a lake.

El hattak (the staver in) . — This is the vigorous mem-
ber which becomes very long and hard, like a staff or a
bone. Its name signifies that it tears the membrane in
the virginal vulva, and makes the blood run abundantly.^

El fattache (the searcher). — From its habit when in
the vulva to turn in every direction as if in search of
something, and that something is the matrix. It will
know no rest until it has found it.

El hakkak (the rubber) . — It has got this name because
it will not enter the vagina until it has rubbed its head
against the entrance and the lower part of the belly. It
is frequently mistaken for the next one.

El mourekhi (the flabby one). — ^The one who can
never get in because it is too soft, and which is therefore
content to rub its head against the entrance to the vulva
until it ejaculates. It gives no pleasure to woman, but
only inflames her passion without being able to satisfy
it. and makes her cross and irritable.

El motela (the ransacker) . — So named because it pen-

^ Note of the autograph edition. — Medi, sperm exuding by
the mere touching of a woman. — "Dictionary of Kasimirski,"
page 182. No doubt the prostatic moisture is alluded to here.

' The root of the word "hattak," used by the author, does not
only mean to tear a veil, but also to violate, take the flower of a
virgin. It thus becomes a membrane which is violently broken
by the efforts of the member.

128 The Perfumed Garden

etrates into unusual places, makes itself well acquainted
with the state of the vulvas, and can distinguish their
qualities and faults.

El mokcheuf (the discoverer) . — Has been thus denom'
inated because in getting up and raising its head, it raises
the vestments which hide it, and uncovers its master's
nudities, and because it is also not afraid to lay bare the
vulvas which it does not yet know, and to lift up the
clothes which cover them without shame. It is not ac-
cessible to any sense of bashfulness, cares for nothing
and respects nothing. Nothing which concerns the co-
itus is strange to it; it has a profound knowledge of the
state of humidity, freshness, dryness, tightness or
warmth of vulvas, which it explores assiduously. There
are, in fact, certain vulvas of an exquisite exterior,
plump and fine outside, while their inside leaves much
to wish for, and they give no pleasure, owing to their
being not warm, but very humid, and having other simi-
lar faults. It is for this reason that the mokcheuf tries
to find out about things concerning the coitus, and has
received this name.

These are the principal names that have been given to
the virile member according to its qualities. Those that
think that the number of these names is not exhaustive
can look for more; but I think I have given a nomen-
clature long enough to satisfy my readers.

CHAPTER IX

SUNDRY NAMES GIVEN TO THE SEXUAL ORGANS
OF WOMEN 1

El feurdj, the slit.

El keuss, the vulva.

El kelmoune, the voluptuous.

El ass, the primitive.

Ez zerzour, the starling.

Ech cheukk, the chink.

Abou tertour, the one with a crest. ^

Abou khochime, the one with a little nosc.^

El guenfond, the hedgehog.

Es sakouti, the silent one.

Ed deukkak, the crusher.

Et tseguil, the importunate.

El fechefache, the watering-can.

El becha, the horror.

El taleb, the yearning one.

El hacene, the beautiful.

En neuffakh, the one that swells.

^ Here are some of the names given by Rabelais to the natural
parts of women; le serrecropiere, le cahbistris, le pcrtuys, le
boursavitz.

2 The word abou signifies father, and abou aine literally trans-
lated means "father of the eye,," but in reality the word used in
this way indicates the possession, and means, "who has." — Sec
the "Chrestomathie Arabe" of Bresnier, page 67, second edition,
note 2 of No. xv. There are a great many similar combina-
tions of words forming surnames or nicknames. Frequent re-
currences in this sense will appear in this work.

130 The Perfumed Garden

Abou djebaha, the one with a projection.^

Elouasa, the vast one.

El dride, the large one.

Abou beldoum, the glutton.^

El mokaour, the bottomless.

Abou cheufrine, the two lipped.^

Abou aungra, the humpbacked.^

El rorbal, the seive.

El hezzaz, the restless.

El lezzaz, the unionist.

El moudd, the accommodating.

El moudine, the assistant.

El mokeubbeub, the vaulted one.

El meusboul, the long one.

El molki, the duellist.

El mokabeul, the ever ready for the fray.

Ei harrab, the fugitive.

El sabeur, the resigned.

El maoui, the juicy.

El moseuffah, the barred one.

El mezour, the deep one.

El addad, the biter.

El menssass, the sucker.

El zeunbur, the wasp.

El harr, the hot one.

El ladid, the delicious one.

As regards the vulva called el feurdi, the slit, it has
got that name because it opens and shuts again when
hotly yearning for the coitus, Hke the one of a mare in
heat at the approach of the stallion. This word, how-

1 See note 2 ojn preceding page.

Names given to the Sexual Organs of Women 181

ever, is applied indiscriminately to the natural parts of
men and women, for God the Supreme has used this
expression in the Koran, chap, xxxiii., v. 35, "El hafidine
feuroudjahoum oui el hafidate." ^ The proper meaning
of feurdj is slit, opening, passage; people say, "I have
found a feurdj in the mountains, viz., a passage; there is
then a soukoune upon the ra and a fatcha upon the
djine, and in this sense it means also the natural parts of
woman. But if the ra is marked with a fatcha it signifies
the deliverance from misfortunes.^

The person who dreams of having seen the vulva,
feurdj, of a woman will know that "if he is in trouble
God will free him of it; if he is in a perplexity he will
soon get out of it; and lastly if he is in poverty he will
soon become wealthy, because feurdj, by transposing the
vowels, will mean the deliverance from evil. By analogy,
if he wants a thing he will get it; if he has debts, they
will be paid."

It is considered more lusky to dream of the vulva as
open. But if the one seen belongs to a young virgin it
indicates that the door of consolation will remain closed,
and the thing which is desired is not obtainable. It is a
proved fact that the man who sees in his dream the vulva
of a virgin that has never been touched will certainly be
involved in difficulties, and will not be lucky in his af'

^ The literal translation is, "men and women who are sparing
with their sexual organs," feurdj being rendered by sexual
organ. This quotation really proves that the word feurdj applies
to both sexes. The passage may be translated, "the persons of
both sexes who are chaste," and is thus given in the Koran
translation of Kazimirski.

^ In Arabic, words composed of the same letters may bear
different meaning according to the marks, which affect their
vowels.

132 The Perfumed Garden

fairs. But if the vulva is open so that he can look well
into it, or even if it is hidden but he is free to enter it,
he will bring the most difficult tasks to a successful end
after having first failed in them, and this after a short
delay, by the help of a person whom he never thought
of.

He who has seen in his dream a man busy upon a
young girl, and when the same is getting off her man-
aged to see at that moment her vulva, will bring his
business to a happy end, after having first failed to do
so, by the help of the man he has seen. If it is himself
who did the girl's business, and he has seen her vulva,
he will succeed by his own exertions to realize the most
difficult problems, and be successful in every respect.
Generally speaking, to see the vulva in dreams is a good
sign; so it is of good augury to dream of coition, and he
who sees himself in the act, and finishing with the ejacu-
lation, will meet success in all his affairs. But it is not
the same with the man who merely begins coition and
does not finish it. He, on the contrary, will be unlucky
in every enterprise.

It is supposed that the man who dreams of being busy
with a woman will afterwards obtain from her what he
wants.

The man who dreams of cohabiting with women with
whom to have sexual intercourse is forbidden by religion,
as for instance his mother, sister, etc. (maharime), must
consider this as a presage that he will go to sacred places
(moharreme) ; and, perhaps, even journey to the holy
house of God, and look upon the grave of the Prophet.^

^ The word harame signifies at the same time ilHcit, forbid'
den action, and a holy thing. Moharreme indicates the holy
soil of Mecca, the place of pilgrimage for Mussulmans. Maha-
rime designates the persons whom to enjoy in coition is prO'
hibited by religion.

Names given to the Sexual Organs of Women 133

As regards the virile member, it has been previously
mentioned that to dream of accident occurring to the or-
gan means the loss of remembrance and extinction of
the race.

The sight of a pair of pantaloons (seronal) prognosti-
cates the appointment to a place (aulaia), by reason of
the analogy of the letters composing the word seronal
with those forming by transposition the two words sir,
go, and ouali, named: ''go to the post to which you are
named." It is related that a man who had dreamed that
the Emir had given him a pair of pantaloons became
Cadi. Dreaming of pantaloons is also a sign of protec-
tion for the natural parts, and foretells success in busi-
ness.

The almond (louze), a word composed of the same
letters as zal, to cease, seen in a dream by a man in
trouble means that he will be liberated from it; to a man
who is ill, that he will be cured; in short that all misfor-
tunes will give away. Somebody having dreamed that
he was eating almonds, asked a wise man the meaning
of it; he received the answer, that by reason of the anal-
ogy of the letters in lou2;e and 2;al, the ills that best him
would disappear; and the event justified the explanacon.

The sight of a molar tooth (deurss) in a dream indi-
cates enmity. The man, therefore, who has seen his
tooth drop out may be sure that his enemy is dead. This
arises from the word deurss, signifying both an enemy
and a molar, and one can say at the same time, "It is my
tooth and it is my enemy." ^

The window (taga)^ and the shoe (medassa) reminds

1 Deurss signifies a molar tooth and a rnan difficult to live
with, hence enemy.

2 The Arabs use sometimes in joke the word taga (window)
for designating the sexual organ of woman.

134 The Perfumed Garden

you of women. The vulva resembles in fact, when in'
vaded by the verge, a window with a man putting his
head in to look about, or a shoe that is being put on.
Consequently, he who sees himself in dreaming in the
act of getting in at a window, or putting on a shoe, has
the certainty of getting possession of a young woman or
a virgin, if the window is newly built, or the shoe new
and in good condition; but that the woman will be old
according to the state of the window or shoe.

The loss of a shoe foretells to a man the loss of his
wife.

To dream of something folded together, and which
gets open, predicts that a secret will be divulged and
made public. The same remaining folded up indicates,
on the other hand, that the secret will be kept.

If you dream of reading a letter you will know that
you will have news, which will be, according to the
nature of the contents of the letter, good or bad.

The man who dreams of passages in the Koran or the
Traditions, Hadits, will from the subjects treated therein
draw his conclusions. For instance the passage, "He will
grant you the help of God and immediate victory," will
signify to him victory and triumph. "Certainly he (God)
has the decision in has hands." "Heavens will open and
offer its numerous portals." And other similar passages
indicate success.

A passage treating of punishments prognosticates puu'
ishment; from those treating of benefits a lucky event
may be concluded. Such is the passage in the Koran,
which says: "He who forgives sins is terrible in his in-
flictions." ^

1 "Who effaces sins, welcomes repentance, and who is terrible
in punishments." Koran, chap, xi., v. 2.

Names given to the Sexual Organs of Women 135

Dreams about poetry and songs contain their expia-
nations in the contents of the objects of the dream.

He who dreams of horses, mules, or asses may hope
for good, for the Prophet (God's salutation and good'
ness be with him!) has said, "Men's fortunes are at-
tached to the forelocks of their horses till to the day of
resurrection!" and it is written in the Koran, ''God the
Highest has thus willed it that they serve you for
mounts and for state." ^

The correctness of these prognostications is not sub-
ject to any doubt.

He who dreams of seeing himself mounted upon an
ass as a courier, and arriving at his destination, will be
lucky in all things; but he who tumbles off the ass on his
way is advised that he will be subject to accidents and
misfortune.

The fall of the turban from the head predicts igno-
miny, the turban being the Arab's crown.

If you see yourself in a dream with naked feet it means
a loss; and the bare head has the same significance.

By transposing the letters other analogies may be
arrived at.

These explanations are here not in their place; but I
have been induced to give them in this chapter on ac-
count of the use to which they may be put. Persons
who would wish to know more on this subject have only
to consult the treatise of Ben Sirine. I now return to
the names given to the sexual parts of women.

El keuss (the vulva) .^ — ^This word serves as the name
of a young woman's vulva in particular. Such a vulva is

1 "11" (God Bas given you horses, mules, and asses to serve
you as mounts and for pomp. He has created what you do
not doubt." Koran, chap, xvi., v. 8.

2 The word keuss, signifying the natural parts of woman, is
not an original Arabic word; it is taken from the Greek.

136 The Perfumed Garden

very plump and round in every direction, with long lips,
grand slit, the edges well divided and symmetrical and
rounded; it is soft, seductive, perfect throughout. It is
the most pleasant and no doubt the best of all the dif-
ferent sorts. May God grant us the possession of such
a vulva! Amen. It is warm, tight and dry, so much so
that one might expect to see fire burst out of it. Its
form is graceful, its odour pleasant; the whiteness of its
outside sets off its carmincred middle. There is no im-
perfection about it.

El relmoune (the voluptuous) .^— The name given to
the vulva of a young virgin.

Ell ass (the primitive). — This is a name applicable to
every kind of vulva.

Ez 2;er2;our (the starting) . — The vulva of a very young
girl, or, as others pretend, of a brunette.

^ Note of the autograph edition. — All the quaHfi cations given
in the Arab text to the sexual organs of woman are referring
to the word "feurdj," which is used as masculine, and is trans'
lated with vulva and vagina. In order to avoid a fatiguing
repetition of one word and the same word, the translator has
used now one, now the other of these expressions, which has
occasioned the following anomaly: the Arab word "feurdj" is
always masculine, while of the French words for vulva and
vagina the first, vulve, is feminine, and the other, vagina, is
masculine. We must observe here that neither vulva nor vagina
give exactly the sense of the Arab "feurdj," which designates
the whole of the organ for copulation of the woman, whilst
vulva means the outside parts up to the membrane, and vagina
is the conduit destined for the reception of the virile member
up to the matrix. Neither of these words, therefore, corre-
sponds exactly to "feurdj"; that as it was not feasible to use in
the descriptions a long paraphrase, as "the organ for copula-
tion in woman," and still less the vulgar latin word cunnus, it
has seemed more convenient to apply the rhetorical figure called
synecdoche, viz., to designate the whole by a part, and to use
in turns the two above mentioned words, but vulva in prefer-
ence with respect to the outer parts, and vagina when the in-
terior parts are spoken of,

Names given to the Sexual Organs of Women 137

Ech cheukk (the chink). — ^The vulva of a bony, lean
woman. It is like a chink in a wall, with not a vestige
of flesh. May God keep us from it!

Abou tertour (the crested one).^ — Is the name given
to a vulva furnished with a red comb, like that of a cock,
which rises at the moment of the enjoyment.

Abou khochime (the snubnose) .—Is a vulva with thin
lips and a small tongue.-

El guenfond (the hedgehog) . — The vulva of the old,
decrepit woman, dried up with age and with bristly hair.

El sakouti (the silent one) . — This name has been given
to the vulva that is noiseless. The member may enter
it a hundred times a day but it will not say a word, and
will be content to look on without murmur.

Ed deukkak (the crusher). — So called from its crush-
ing movements upon the member. It generally begins to
push the member, directly it enters, to the right and to
the left, and to grip it with the matrix, and would, if it
could, absorb also the two testicles.

El tseguil (the importunate) . — This is the vulva which
is never tired of taking in the member. This latter might
pass a hundred nights with it, and walk in a hundred
times every night, still that vulva v^^ould not be sated—
nay, it would want still more, and would not allow the
member to come out again at all, if it was possible. With
such a vulva the parts are exchanged; the vulva is the

1 There is no doubt that the author wanted to designate by
comb that part of the sexual organs of woman which is called
clitoris, from the Greek word to tickle. The clitoris is the seat
of voluptuousness; it lengthens out and hardens when tickled.

2 The small lips, ornymphs, are spoken of here, which, in
young girls, are hidden by the larger ones.

138 The Perfumed Garden

pursuer, the member the pursued. Luckily it is a rarity,
and only found in a small number of women, who are
wild with passion, all on fire, and in flame.

El fechefache (the watering can). — A vulva with
which certain women are gifted, and which, in passing
water, emits from its orifice a sonorously sounding noise.

El becha (the horror) . — A vulva of such horrible and
repulsive aspect that its looks alone suffices to soften a
member which is in erection. It is found in some wo'
men, and God keep us from it!

El taleb (the yearning one) . — ^This vagina is met with
in a few women only. With some it is natural; with
others it becomes what it is by long abstinence. It is
burning for a member, and, having got one in its em-
brace, it refuses to part with it until its fire is extin-
guished.

El hacene (the beautiful) . — This is the vulva which is
white, plump, in form vaulted like a dome, firm and
without any deformity. You cannot take your eyes oflf
it, and to look at it changes a feeble erection into a
strong one.

El neuffagh (the swelling one) .-—So called because a
torpid member coming near it, and rubbing its head
against it a few times, at once swells and stands upright.
To the v/oman who has such a one it procures excessive
pleasure, for, at the moment of the crisis it opens and
shuts convulsively, like the vulva of a mare.

Abou djbaha (one with a projection) . — Some women
have this sort of vulva, which is very large, with, a pubis
prominent like a projecting, fleshy forehead.

El ouasa (the vast one). — -A vulva surrounded by a

1 Note in the autograph edition. — The author used two ex'
pressions belonging to the law, "el mentloub" and "el taleb,"
signifying the defendant and the plaintiff.

Names given to the Sexual Organs of Women 139

very large pubis. Women of that build are said to be of
large vagina, because, although on the approach of the
member it appears firm and impenetrable to such a de'
gree that not even a meroud ^ seems likely to be passed
in, as soon as it feels the friction of its gland against its
centre it opens wide at once.

El aride (the large one). — This is the vulva which is
as wide as it is long; that is to say, fully developed all
round, from side to side, and from the pubis to the peri-
neum. It is the most beautiful to look upon. As the
poet has said:

"It has the splendid whiteness of a forehead,
In its dimensions it is Hke the moon,
The fire that radiates from it is like the sun's.
And seems to burn the member which approaches;
. Unless first moistened with saliva the member cannot enter.
The odour it emits is full of charms."

It is also said that this name applies to the vagina of
women who are plump and fat. When such a one crosses
her thighs one over the other the vulva stands out like
the head of calf. If she lays it bare it resembles a saa ^
for corn placed between her thighs; and, if she walks, it
is apparent under her clothes by its wavy movement at
each step. May God, in his goodness and generosity,
let us enjoy such a vagina! It is of all the most pleas-
ing, the most celebrated, the most wished for.

Abou belaoum (the glutton). — The vulva of a vast

^ Note in the autograph edition. — ^The meroud is a little stick
or tsylus which the Ahabian women use for blackening tlieir
eyelids, or for introducing an eye salve.

^ Note in autograph edition. — The "saa" is a measure for
cereals, and which will contain, according to the localities in
which it is used, different quantities, from three to eight decal'
tries. It is certain that the author in making this comparison
had in view the round form of the sack containing the grain,
and not the volume of a "saa."

140 The Perfumed Garden

capacity of swallowing. If such a vulva has not been
able to get to the coitus for some time it fairly engulfs a
member that then comes near it, without leaving any
trace of it outside, like as a man who is famished flinga
himself upon viands that are offered to him and would
swallow them without mastication.

El mokaour (the bottomless). — This is the vagina of
indefinite length, having in consequence, the matrix ly
ing very far back. It requires a member of the largest
dimensions; any other could not succeed in rousing its
amorous sensibilities.

Abou cheufrine (the two lipped) . — This name is giv-
en to the amply developed vagina of an excessively stout
woman. Also to the vagina the lips of which having be-
come flaccid, owing to weakness, are long and pendulous.

Abou aungra (the humpbacked) . — This vulva has the
mount of Venus prominent and hard, standing out like
the hump on the back of a camel, and reaching down to
between the thighs like the head of a calf. May God
let us enjoy such a vulva! Amen!

El rorbal (the sieve) . — ^This vulva on receiving a mem-
ber seems to sift it all over, below, right and left, fore
and aft, until the moment of pleasure arrives.

El hez2;az (the restless). — When this vagina has re-
ceived the member it begins to move violently and with-
out interruption until the member touches the matrix,
and then knows no repose till it has hastened on the
enjoyment and finished its work.

El lezzaz (the unionist). — ^The vagina which, having
taken in the member, clings to it and pushes itself for-
ward upon it so closely that, if the thing were possible,
it would enfold the two testicles.

Names given to the Sexual Organs of Women 141

El moudd (the accommodating). — This name is ap'
phed to the vagina of a woman who has felt for a long
time an ardent wish for coition. In rapture with the
member it sees, it is glad to second its movements of
come and go; it offers to the member its matrix by press-
ing its forward within reach, which is after all, the best
gift it can offer. Whatever place inside of it the mem'
ber wants to explore, this vulva will make him welcome
to, gracefully according to its wish; there is no corner it
will not help the member to get to.

When the crisis arrives, and the member is ready to
ejaculate, it grips its head with matrix and womb, suck-
ing the last drop of sperm into the matrix. And the
woman does not feel happy until floods of the spermal
fluid pour into the recesses of her matrix.

El mouaine (the assistant) . — ^This vulva is thus named
because it assists the member to go in and out, to go up
and down, in short, in all its movements, in such a way
that if it desires to do a thing, to enter or to retire, to
move about, etc., the vulva hastens to give it all facilities,
and answers to its appeal. By this aid the ejaculation is
facilitated, and the enjoyment heightened; even a
member that is tardy in ejaculation arrives rapidly at it,
and soon spurts its sperm.

El mokeubbeub (the vaulted one) . — ^This is a vulva of
large size, surmounted by a protuberance, brawny, dry,
and shaped like a vault, a compact mass of hard flesh
and gristle. God preserve us from such a one!

El meusboul (the long one) . — ^This name applies only
to some vulvas; everyone knows that the vulvas are far
from being all of the same conformation and aspect.
This vulva extends from the pubis to the anus. It

142 The Perfumed Garden

lengthens out when the woman is lying down or stand-
ing, and contracts when she is sitting, differing in this
respect from the vulva of a round shape. It looks like a
splendid cucumber lying between the thighs.^ With
some women it shows projecting under light clothing, or
when they are bending back.

EI molki (the duelist). — This is the vulva which, on
the introduction of a member, executes the movement of
coming and going, pushes itself upon it for fear of its
retiring before the pleasure arrives. There is no enjoy-
ment for it but the shock given to its matrix by the mem-
ber, and it is for this that it projects its matrix to grip
and suck the member's gland when the ejaculation takes
place. Certain vulvas, wild with desire and lust, be it
natural or a consequence of long abstention, throw them-
selves upon the approaching member, opening the mouth
like a famished infant to whom the mother offers the
breast. In the same way this vulva advances and retires
upon the member to bring it face to face with the matrix
as if in fear that, unaided, it could not find the same.

The vulva and the member resemble thus two skilful
duelists, each time that one of them rushes upon its an-
tagonist, the latter opposes its shield to parry the blow
and repulse the assault. The member represents the
sword, and the matrix the shield. The one who first
ejaculates the sperm is vanquished; while the one who is
slowest is the victor; and, assuredly, it is a fine fight! I
should like thus to fight without stopping to the day of
my death.

^ Note, in the autograph edition. — This comparison of the
vulva to a cucumber cannot seem othenwise than ridiculous to
us, nevertheless it is often used by the Arabs. It serves to
designate a vulva gifted with desirable qualities.

Names given to the Sexual Organs of Women 148
As the poet says:

I have let them see the effect of a subtle shadow.
Spinning like an ever busy spider.
They said to me, "How long will you go on?"
I answered them, "I will work till I am dead."

EI mokabeul (ever ready for the fray) . — Thus is
called the vagina of the woman that is always hot after
the virile member. Far from being afraid of a rigid and
hard member, it looks upon it with contempt and asks
for one that is still stiffer.

This is the vulva which is not shocked, nor does it
blush as the others do, when the vestments are lifted up
that cover it; which, on the contrary, makes the member
heartily welcome, lets it repose upon its vaulted dome,
and introduces it into its core as if to swallow it entirely;
so far, indeed, that the testicles are crying out, "Oh,
what a misfortune! Our brother has disappeared! We
are uneasy about him, for he has boldly thrown himself
into that abyss! He must certainly be foolhardy to pen'
etrate like a dragon into such a cavern!" The vulva
hearing those lamentations, and desirous to dispel their
chagrin, tells them, "Have no fear about this, he is alive,
and his ears hear your words." Upon which they reply,
"If what you say is true, O master of the beautiful coun-
tenance, let him come out, that we may see him." The
vulva then says, "I shall not let him come out living; not
till death has struck him down." The two testicles im-
plore then, "What sin has he com_mitted, that he should
pay for it with his life? Imprisonment and blows should
be sufficient punishment." The vagina, "By the exist'
t.ncz of him who has created the heavens, there is no
way out of me until he is dead!" Then addressing the

144 The Perfumed Garden

member, "Do you hear the words of your two brothers?
Hasten to show yourself to them, for your absence has
plunged them into great affliction!" After the ejacula-
tion, the member returns to them reduced to nothing
and like a shadow; but they do not know him, saying,
"Who are you, you wonder of leanness?" "I am your
brother, and have been ill," says the member; "did you
not see in what state I was when I entered? I have
knocked at the doors of all the physicians to get advice.
But what a prime physician have I found here! He has
treated my complaint, and cured it without either auscu-
ltation or examination!" The two testicles answer, "O
brother of ours, we suffer the same as you, for we are as
one with you. Why did not God allot us the same
cure?" Forthwith the sperm fills them and augments
their volume. They then wish for the same treatment,
saying, "Oh, hasten to take us to the same physician,
that he may cure our illness, for he knows all maladies!"
Here terminates the conversation of the two testicles
with the member about its disappearance, which made
them fear that he might have fallen into a silo or pit.

El harrab (the fugitive). — The vagina which, being
very tight and short, is hurt by the penetration of a very
large and stiff member; it tries to escape to the right and
left. It is thus, people say, with the vagina of most vir-
gins, which, not yet having made the acquaintance of the
member and fearful of its approach, tries to get out of
its way, when it glides in between the thighs to be
admitted.

Es sabeur (the resigned). — This is the vulva which,
having admitted the member, submits patiently to all its
whims and movements. This vulva is strong enough to
suffer resignedly the most violent and prolonged coition.
ïf it wçre assaulted a hundred times it would not be

Names given to the Sexual Organs of Women 145

vexed or annoyed; and instead of venting reproaches, it
would give thanks to God. It will show the same pa-
tience if it has to do with several members who visit it
successively.

This kind of vagina is found in women of a glowing
temperament. If they only knew how to do it, they
would not allow the man to dismount, nor his member
to retire for a single moment.

El maoui (the juicy). — The vagina thus named has
one of the four most abominable defects which can af'
feet a vagina; nay, the most repulsive of all, for the too
great abundance of secretions detracts from the pleas-
ures of coition. This imperfection grows still worse
when the man by preliminary caresses provokes the issue
of the moisture. God preserve us from them! Amen.

EI moseuffah (the barrel one). — ^This kind of vagina
is not often met with. The defect which distinguishes it
is sometimes natural, sometimes it is the result of an un-
skilfully executed operation of circumcision upon the
woman. ^ It can happen that the operator makes a false
move with his instrument and injures the two lips, or
even only one of them. In healing there forms a thick
scar, which bars the passage, and in order to make the
vagina accessible to the member, a surgical operation and
the use of the bistouri will have to be resorted to.

EI merour (the deep one).- — The vagina which has
always the mouth open, and the bottom of which is be-
yond sight. The longest members only can reach it.

1 Note in the autograph edition. — In certain countries in
Africa an operation is made upon girls, analogous to the cir-
cumcision, consisting in the partial excision of the lesser lips of
the vulva, which attain in that climate sometimes a dispropor-
tional development. — '(Dictionnaire de Dedecine, Littre et
Robin, page 306.

146 The Perfumed Garden

El addad {the biter) .—The vulva which, when the mem-
ber has got into it and is burning with passion, opens and
shuts again upon the same fiercely. It is chiefly when
the ejaculation is coming that the man feels the head of
his member bitten by the mouth of the matrix. And
certainly there is an attractive power in the same when
it clings, yearning for sperm, to the gland, and draws it
in as far as it can. If God in his power has decreed
that the woman shall become pregnant the sperm gets
concentrated in the matrix, where it is gradually vivified;
but if, on the contrary, God does not permit the concep-
tion, the matrix expels the seed, which then runs over
the vagina.

El meusass (the sucker). — This is a vagina which in
its amorous heat in consequence of voluptuous toyings,
or of long abstinence, begins to suck the member which
has entered it so forcibly as to deprive it of all its sperm,
dealing with it like a child draws the breast of the
mother.

The poets have described it in the following verses:
"She — the woman — shows in turning up her robe
An object — the vulva — developed full and round.
In semblance like a cup turned upside down.
In placing thereupon your hand, you seem to feel
A well formed bosom, springy, firm, and full.
In boring iti your lance it gets well bitten.
And drawn in by a suction, as the breast is by a child
And after having finished, if you wish to re-commence.
You'll find it ilaming hot as any furnace."

Another poet (may God grant all his wishes in Para-
dise!) has composed on the same theme the following:
"Like to a man extended on his chest, she — the vulva — fills

the hand
which has to be well stretched to cover it.
The place it occupies is standing forth
like an unopened bxid of the blossom of a palm tree.
Assuredly the smoothness of its skin.

Names given to the Sexual Organs of Women 147

Is like the beardless cheek of adolescence;

Its conduit is but narrow.

The entrance to it is not easy,

And he who essays to get in

Feels as though he was butting against a coat of mail.

And at the introduction it emits a sound

Like to the tearing of a woven stuff.

The member having filled its cavity,

Receives the lively welcome of a bite.

Such as the nipple of the nurse receives

When placed between the nursling's lips for suction.

Its lips are burning,

Like a fire that is lighted.

And how sweet it is, this fire!

How delicious for me."

El 2;enubour (the wasp) . — This kind of vulva is known
by the strength and roughness of its fur. When the
member approaches and tries to enter it gets stung by
the hairs as if by a wasp.

El harr (the hot one) . — ^This is one of the most praise-
worthy vulvas. Warmth is in fact very much esteemed
in a vulva, and it may be said that the intensity of the
enjoyment afforded by it is in proportion to the heat it
develops. Poets have praised it in the following verses:
"The vulva possesses an intrinsic heat;

Shut in a soHd heart (interior) and pent up breast (matrix). —

Its fire communicates itself to him that enters it;

It equals in intensity the fire of love.

She is as tight as a well'fitting shoe,'-

Smaller than the circle of the apple of the eye."

El ladid (the delicious) . — It has the reputation of pro'
curing an unexampled pleasure, comparable only to the
one felt by the beasts and birds of prey, and for which

^ Note of the autograph edition.- — This comparison is some'
what vulgar for poetry, and may even appear incomprehensible;
nevertheless it finds its explanation in the fact that the shoes of
the Arabs are kept fast to the foot by their upper borders being
narrower than the foot itself, which has to be forced in.

148 2'he Perfumed Garden

they fight sanguinary combats. And if such effects are
produced upon animals, what must they be for man.
And so it is that all the wars spring from the search of
the voluptuous pleasure which the vagina procures, and
which is the highest fortune of this world; it is a part of
the delights of paradise awarded to us by God as a fore'
taste of what is waiting for us, namely, delights a thou-
sand times superior, and above which only the sight of
the Benevolent (God) is to be placed.

More names might certainly be found applicable to the
sexual organs of woman, but the number of those men-
tioned above appears to me ample. The principal object
of this work is to collect together all the remarkable and
attractive matters concerning the coitus, so that he who
is in trouble may find a conclusion in it, and the man to
whom erection offers difficulties may be able to look into
it for a remedy against his weakness. Wise physicians
have written that people whose members have lost their
strength, and are afflicted with impotence, should assidu-
ously read books treating of coition, and study carefully
the different kind of lovemaking, in order to recover
their former vigour. A certain means of provoking erec-
tion is to look at animals in the act of coition. As it is
not always everywhere possible to see animals whilst in
the act of copulation, books on the subject of generation
are indispensable. In every country, large or small, both
the rich and poor have a taste for this sort of books,
which may be compared to the stone of philosophy
transforming common metals into gold.

It is related (and God penetrates the most obscure
matters, and he is the most wise!) that once upon a time,
before the reign of the great Kalif Haroun er Rachid,

Names given to the Sexual Organs of Women 149

there lived a buffoon, who was the amusement of wo'
men, old people and children. His name was Djoaidi.^
Many women granted him their favours freely, and he
was much liked and well received by all. By princes,
vizirs and caids he was likewise very well treated; in
general all the world pampered him; at that time, indeed,
any man that was a buffoon enjoyed the greatest consid-
eration, for which reason the poet has said:

"Oh, Time! Of all the dwellers here below

You only elevate buffoons or fools,

Or him whose mother was a prostitute,

Or him whose anus as an inkstand serves,^

Or him who from his youth has been a pander;

Who has no other work but to bring the two sexes together."

Djoaidi related the following story:

THE HISTORY OF DJOAIDI AND FADEHAT EL
DJEMAL

I was in love with a woman who was all grace and per"
fection, beautiful of shape, and gifted with all imagin-
able charms. Her cheeks were like roses, her forehead
hly white, her lips like coral; she had teeth like pearls,
and breasts like pomegranates. Her mouth opened round
like a ring; her tongue seemed to be incrusted with pre-
cious gems; her eyes, black and finely slit, had the lan-
gour of slumber, and her voice the sweetness of sugar.
With her form pleasantly filled out, her flesh was mel-
low like fresh butter, and pure as the diamond.

^ "Djoaidi" signifies a man of the people. The root djaa
points to crisp, naturally curling hair.

2 Note in the autograph edition. — Paraphrase for a designing
minion, a giton. It takes its origin from the comparison, very
common with Arabs, of the pen and the inkstand and the verge
and the vulva.

150 The Perfumed Garden

As to her vulva, it was white, prominent, round as an
arch; the centre of it was red, and breathed fire, and
without a trace of humidity; for, sweet to the touch, it
was quite dry. When she walked it showed in relief like
a dome or an inverted cup. In reclining it was visible
between her thighs, looking like a kid couched on a
hillock.

This woman was my neighbour. All the others played
and laughed with me, jested with me, and met my sug'
gestions with great pleasure. I revelled in their kisses,
their close embraces and nibblings, and in sucking their
lips, breasts, and necks. I had coition with all of them,
except my neighbour, and it was exactly her I wanted to
possess in preference to all the rest; but instead of being
kind to me, she avoided me rather. When I contrived
to take her aside to trifle with her and try to rouse her
gaiety, and spoke to her of my desires, she recited to me
the following verses, the sense of which was a mystery
to me:

"Among the mountain tops I saw a tent placed firmly.
Apparent to all eyes high up in mid-air.
But, oh, the pole that held it up was gone.
And like a vase without a handle it remained,
With all its cords undone, its centre sinking in,
Forming a hollow like that of a kettle."

Every time I told her of my passion she answered me
with these verses, which to me were void of meaning,
and to which I could make no reply, which, however,
only excited my love all the more. I therefore inquired
of all those I knew — amongst wise men, philosophers,
and savants — the meaning, but not one of them could
solve the riddle for me, so as to satisfy my heat and
appease my passion.

Nevertheless I continued my investigations, when at

Names given to the Sexual Organs of Women 151

last I heard of a savant named Abou Nouass/ who Hved
in a faf'ofF country, and who, I was told, was the only
man capable of solving the enigma. I betook myself to
him, apprised him of the discourses I had with the wo-
man, and recited to him the abovcmentioned verses.

Abou Nouass said to me, "This woman loves you to
the exclusion of every other man. She is very corpulent
and plump." I answered, "It is exactly as you say. You
have given her likeness as if she were before you, ex'
cepting what you say in respect of her love for me, for,
until now, she has never given me any proof of it." "She
has no husband." "This is so," I said. Then added, "I
have reason to believe that your member is of small di'
mensions, and such a member cannot give her pleasure
nor quench her fire; for what she wants is a lover with
a member like that of an ass. Perhaps it may not be so.
Tell me the truth about this!" When I had reassured
him on that point, affirming that my member, which
began to rise at the expression of his doublings, was
full-sized, he told me that in that case all difficulties
would disappear, and explained to me the sense of the
verses as follows:

The tent, firmly planted, represents the vulva of grand
dimension and placed well forward, the mountains, be-
tween which it rises, are the thighs. The stake which
supported its centre and has been torn up, means that
she has no husband, comparing the stake or pole that
supports the tent to the virile member holding up the
lips of the vulva. She is like a vase without handle; this

* The real name of Abou Nouass was Abou Hali Hacene.
He also had the surname d'el Hakemi. He was born of obscure
parents towards 135 or 136 of the Hegira, and acquired a great
reputation as a poet and a philosopher.

152 The Perfumed Garden

means if the pail is without a handle to hang it up by it
is good for nothing, the pail representing the vulva, and
the handle the verge. The cords are undone and its
centre is sinking in; that is to say, as the tent without a
supporting pole caves in at the center, inferior in this
respect to the vault which remains upright without sup-
port, so can the woman who has no husband not enjoy
complete happiness. From the words. It forms a hollow
like that of a kettle, you may judge how lascivious God
has made that woman in her comparisons; she likens her
vulva to a kettle, which serves to prepare the tserid.'^
Listen; if the tserid is placed in the kettle, to turn out
well it must be stirred by means of a medeleuk ^ long
and solid, whilst the kettle is steadied by the feet and
hands. Only in that way can it be prepared properly.
It cannot be done with a small spoon; the cook would
bum her hands, owing to the shortness of the handle,
and the dish would not be well prepared. This is the
symbol of this woman's nature, O Djoaidi. If your
member has not the dimensions of a respectable mede-
leuk, serviceable for the good preparation of the tserid,
it will not give her satisfaction, and, moreover, if you do
not hold her close to your chest, enlacing her with your
hands and feet, it is useless to solicit her favours; finally
if you let her consume herself by her own fire, like the
bottom of the kettle which gets burnt if the medeleuk is
not stirred upon it, you will not gratify her desire by
the result.

You see now what prevented her from acceeding to

^ The tserid, or more commonly tserida, is an Arabian dish.

2 Note in the autograph edition. — Medeleuk, from deleuk, to
pound, mash. This is a large wooden spoon, corresponding in
shape and sij;e to a pouch. This latter expression, however,
being vulgar, has not been employed.

Names given to the Sexual Organs of Women 153

your wishes; she was afraid that you would not be able
to quench her flame after having fanned it.

But what is the name of this woman, O Djoaidi?

"Fadehat el Djemal (the sunrise of beauty)," I replied.

''Return to her," said the sage, "and take her these
verses and your affair will come to a happy issue, please
God! You will then come back to me, and inform me of
what will have come to pass between you two."

I gave my promise, and Abou Nouass recited to me
the following lines:

"Have patience now, O Fadehat el Djemal,

I understand your words, and all shall see how I obey them.

O you! beloved and cherished by whoever

Can revel in your charms and glory in them!

O apple of my eye! You thought I was embarrassed

About the answer which I had to give you.

Yes, certainly! It was the love I bore you

Made me look foolish in the eyes of all you know.

They thought I was possessed of a demon;

Called me a Merry Andrew and buffoon.

For God! What of buffoonery I've got,

Should it be, that
No other member is like mine? Here! see it, measure it!
What woman tastes it falls in love with me,
In violent love. It is a well known fact
That you from far may see it Hke a column.
If it erects itself it lifts my robe and shames me.
Now take it kindly, put it in your tent,
Which is between the well-known mountains placed.
It will be quite at home there, you will find it
Not softening while inside, but sticking like a nail;
Take it to form a handle to your vase.
Come and examine it, and notice well
How vigorous it is and long in its erection!
If you but want a proper medeleuk,
A medeleuk to use between your thighs.
Take this to stir the centre of your kettle.
It will do good to you, O mistress mine!
Your kettle be it plated will be satisfied !'i

iNote in the autograph edition. — The Arabs have a vulgar
saying of a man who is not easily satisfied that he is mokeua
deur, plated. Doubtless it refers in a similar sense to the "vulva.

154 The Perfumed Garden

Having learnt these verses by heart, I took my leave
of Abou Nouass and returned to Fadehat el Djemal. She
was, as usual, alone. I gave a slight knock at her door;
she came out at once, beautiful as the rising sun, and
coming up to me, she said, ''Oh! enemy of God, what
business has brought you here to me at this time?"

I answered her, "O my mistress! a business of great
importance."

"Explain yourself, and I will see whether I can help
you," she said.

"I shall not speak to you about it until the door is
locked," I answered.

"Your boldness to'day is very great," she said.

And I, "True, O my mistress! boldness is one of my
qualities."

She then addressed me thus, "O enemy of yourself!

0 you most miserable of your race! If I were to lock the
door, and you having nothing wherewith to satisfy my
desires, what should I do with you? face of a Jew!"

"You will let me share your couch, and grant me
your favours."

She began to laugh; and after we had entered |the
house, she told a slave to lock the house door. As usual,

1 asked her to respond to my proposals; she then recited
to me again the above mentioned verses. When she had
finished I recited to her those which Abou Nouass had
taught me.

As I proceeded I saw her move and more moved, I
observed her giving way, to yawn, to stretch herself, to
sigh. I knew now I should arrive at the desired result.
When I had finished my member was in such a state of
erection that it became like a pillar, still lengthening.
When Fadehat el Djemal saw it in that condition she

Names given to the Sexual Organs of Women 155

precipitated herself upon it, took it into her hands, and
drew it towards her thighs. I then said, "O apple of my
eyes! this may not be done here, let us go into your
chamber."

She replied, "Leave me alone, O son of a debauched
woman! Before God! I am losing my sense in seeing
your member getting longer and longer, and lifting your
robe. Oh, what a member! I never saw a finer one! Let
it penetrate into this delicious, plump vulva, which mad-
dens all who heard it described; for the sake of which so
many died of love; and of which your superiors and
masters themselves could not get possession."

I repeated, "I shall not do it anywhere else than in
your chamber."

She answered, "If you do not enter this minute this
tender vulva I shall die."

As I still insisted upon repairing to her room, she
cried, "No, it is quite impossible; I cannot wait so long!"

I saw in fact her lips tremble, her eyes filling with
tears. A general tremour ran over her, she changed
colour, and laid herself down upon her back, baring her
thighs, the whiteness of which made her flesh appear
like crystal tinged with carmine.

Then I examined her vulva — a white cupola with a
purple centre, soft and charming. It opened like that of
a mare on the approach of a stallion.

At that moment she seized my member and kissed it,
saying, "by the religion of my father it must penetrate
into my vulva!" and drawing nearer to me she pulled it
towards her vagina.

I now hesitated no longer to assist her with my mem'
ber, and placed it against the entrance to her vulva. As
soon as the head of my member touched the lips, the

156 The Perfumed Garden

whole body of Fedehat el Djemal trembled with excite'
ment. Sighing and sobbing, she held me pressed to her
bosom.

Again I profited by this moment to admire the beau'
ties of her vulva. It was magnificent, its purple centre
setting off its whiteness all the more. It was round, and
without any imperfection; projecting like a splendidly
curved dome over her belly. In one word, it was a
masterpiece of creation as fine as could be seen. The
blessing of God, the best creator, upon it.

And the woman who possessed this wonder had in
her time no superior.

Seeing her then in such transports, trembling like a
bird, the throat of which is being cut, I pushed my dart
into her. But thinking she might not be able to take in
the whole of my member, I had gone about cautiously,
but she moved her buttocks furiously, saying to me,
"This is not enough for my contentment." Making a
strong push, I lodged my member completely in her,
which made her utter a painful cry, but the moment
after she moved with greater fury than before. She
cried, "Do not miss the corners, neither high nor low,
but above all things do not neglect the centre! The cen-
tre!" she repeated. "If you feel it coming, let it go into
my matrix so as to extinguish my fire." Then we moved
alternately in and out, which was delicious. Our legs
were interlaced, our muscles unbent, and so we went on
with kisses and claspings until the crisis came upon us
simultaneously. We then rested and took breath after
this mutual conflict.

I wanted to withdraw my member, but she would not
consent to this and begged of me not to take it out. I
acceded to her wish, but a moment later she took it out

Names given to the Sexual Organs of Women 157

herself, dried it, and replaced it in her vulva. We re-
nevv^ed our game, kissing, pressing, and moving in
rhythm. After a short time, we rose and entered her
chamber, without having this time accomplished the en'
joyment. She gave me now a piece of an aromatic root,^
which she recommended me to keep in my mouth, as-
suring me that as long as I had it there my member
would remain on the alert. Then she asked me to lie
down, which I did. She mounted upon me, and taking
my member into her hands, she made it enter entirely
into her vagina. I was astonished at the vigour of her
vulva and at the heat emitted from it. The opening of
her matrix in particular excited my admiration. I never
had any experience like it; it closely clasped my member
and pinched the gland.

With the exception of Fadehat el Djemal no woman
had until then taken in my member in its full length.
She was able to do so, I believe, owing to her being very
plump and corpulent, and her vulva being large and
deep.

Fadehat el Djemal, astride upon me, began to rise and
descend; she kept crying out, wept, went slower, then
accelerated her movements again, ceased to move alto'
gether; when part of my member became visible she
looked at it, then took it out altogether to examine it
closely, then plunged it in again until it had disappeared
completely. So she continued until the enjoyment over-
came her again. At last, having dismounted from me,
she now laid herself down, and asked me to get on her.
I did so, and she introduced my member entirely into
her vulva.

We thus continued our caresses, changing our posi'

1 Probably cinnamon or the root of the cubeb'plant.

168 The Perfumed Garden

tion in turns, until night came on. I thought it proper
to show a wish to go now, but she would not agree to
this, and I had to give her my word that I would remain.
I said to myself, "this woman will not let me go at any
price, but when daylight comes God will advise me." I
remained with her, and all night long we kept caressing
each other, and took but scanty rest.

I counted during that day and night, I accomplished
twenty-seven times the act of coition, and I became
afraid that I should never be able to leave the woman's
house.

Having at last made good my escape, I went to visit
Abou Nouass again, and informed him of all that had
happened. He was surprised and stupefied, and the first
words were ,''0 Djoaidi, you can have neither authority
nor power over such a woman, and she would make you
do penance for all the pleasure you have had with other
women!"

However, Fadehat el Djemal proposed to me to be-
come her legitimate husband, in order to put a stop to
the vexatious rumours that were circulating about her
conduct. I, on the other hand, was only on the look
out for adultery. Asking the advice of Abou Nouass
about it, he told me, "If you marry Fadehat el Djemal
you will ruin your health, and God will withdraw his
protection ^ from you, and the worst of all will be that
she will cuckold you, for she is insatiable with respect to
the coitus, and would cover you with shame." And I
answered him, "Such is the nature of women; they are
insatiable as far as their vulvas are concerned, and so
that their lust gets satisfied they do not care whether

1 The Arab word seteur signifies veil, window'blind, and by
extension, protection or even shield, buckler. It was in this
latter sense that the author has used the word here.

Names given to the Sexual Organs of Women 159

it be with a buffoon, a negro, a valet, or even with a
man that is despised and reprobated by society."

On this occasion Abou Nouass depicted the character
of women in the following verses:

"Women are demons, and were born as such;

No one can trust them, as is known to all;

If they love a man, it is only out of caprice;

And he to whom they are most cruel loves them most.

Beings full of treachery and trickery, I aver

The man that loves you truly is a lost man;

He who believes me not can prove my word

By letting woman's love get hold of him for years!

If in your own generous mood you have given them

Your all and everything for years and years,

They will say afterwards, 'I swear by God! my eyes

Have never seen a thing he gave me!'

After you impoverished yourself for their sake.

Their cry from day to day will be for ever 'Give!

Give man. Get up and buy and borrow.' ^

If they cannot profit by you they'll turn against you;

They will tell lies of you and calumniate you.

They do not recoil to use the slave in the master's absence,

If once their passions are aroused, and they play tricks;

Assuredly, if once their vulva is in rut.

They only think of getting in some member in erection.

Preserve us God! from woman's trickery;

And of old women in particular. So be it."

^ Note in the autograph edition. — Literally: "Seized by your
bounty," a form of speech used to express the attentions which
men show to women.

CHAPTER X

CONCERNING THE ORGANS OF GENERATION OF
ANIMALS

Know, O Vizir (God's blessing be with you!), that the
sexual organs of the various male animals are not ana'
logous with the différent natures of the virile members
which I have mentioned.

The verges of animals are classed according to the
species to which they belong, and these species are four
which I have mentioned.

1. The verges of animals with hoofs as the horse,
mule, ass, which verges are of large size}

El remoul, the colossus.

El kass,^ the serpent rolled up.

El fellag,^ the splitter.

El zellate, the club.

El heurmak, the indomitable.

El meunefoukh, the swollen.

Abou dommar, the one with a head.

Abou beurnita, the one with a hat.

El keurkite,* the pointed staff.

El keuntra, the bridge.

El rezama, the mallet.

1 Note in the autograph edition. — Literally, magnificent créa'
tion.

2 The word kass, from the root kass, means to pierce a fe'
male; in the coitus, enwrapping her hke a serpent.

3 This name comes from the root felleg, to spht, to divide.

* Keurkite is the name of a staff with a long, pointed ferule,
as carried by the Marabouts. In some texts this name is re-
.placed by kneurite, the Arabian name for lobster, and also for
à sort of cuttle fish abounding on the African coast.

The Organs of Generation of Animais 161

Abou sella, the fighter.^

2. The verges of animals which have the kind of feet
called akhefaf,^ as, for instance, the camel.

El maloum, the well-known.

El tonil, the long one.

Ech cherita, the riband.^

El mostakinme, the firm one.

El heurkal, the swinging one.

El mokheubbi, the hidden one.

Ech chaaf, the tuft.

Tsequil el if aha, the slow-coach.

3. The verges of animals with split horns, like the
ox, the sheep, etc.

El aceub, the nerve.

El heurbadj, the rod.

El sonte, the whip.

Requig ed ras, the small head.

El tonil, the long one.

For the ram.

El aicoub, the nervous.

And lastly, the members of animals with claws, as the
lion, fox, dog, and other animals of this species.
El kedib, the verge.
El kibouss, the great gland.
El metemerole, the one that will lengthen.

^ See note 2 on page 129.

2 Note in the autograph edition. — Akhefaf has no equivalent
in French. It is a foot showing rudimentary hoofs or toes united
at the sole by a thick and callous epidermis, as seen in the camel.

^ Id. — Cherita means a plaited riband or flat cord.

* Id. — The only sense which can be found in chaaf is that of
tuft, frieze, hair in general.

162 The Perfumed Garden

It is believed that of all the animals of God's creation
the lion is the most expert in respect to coition. If he
meets the lioness he examines her before copulation. He
will know if she has already been covered by a male.
When she comes to him he smells her, and if she has
allowed herself to be crossed by a boar he knows it im^
mediately by the odour that animal has left upon her.
He then smells her urine, and if the examination proves
unfavourable, he gets into a rage, and begins to lash
with his tail right and left. Woe to the animal that
comes at that time near him; it is certain to be torn to
pieces. He then returns to the lioness, who, seeing that
he knows all, trembles with terror. He smells again at
her, utters a roar which makes the mountains shake, and,
falling upon her, lacerates her back with his claws. He
even will go so far as to kill her, and then befoul her
body with his urine.

It is said that the lion is the most jealous and most
intelligent of all animals. It is also averred that he is
generous, and spares him who gets round him by fair
words.

A man who on meeting a lion uncovers his sexual
parts causes him to take flight.

Whoever pronounces before a lion the name of Daniel
(Hail be to him!)^ also sends him flying, because the
prophet (Hail be to him!) has enjoined this upon the
lion in respect to the invocation of his name. There-
fore, when this name is pronounced, the lion departs
without doing any harm. Several cases which proves
this fact are cited.

1 It is probable that this beUef originates with the sojourn of
Daniel in the lions' den.

CHAPTER XI

ON THE DECEITS AND TREACHERIES OF WOMEN

Know, O Vi2iir (to whom God be good!) that the strat'
agems of women are numerous and ingenious. Their
tricks will deceive Satan himself, for God, the Highest,
has said (Koran, chap, xii., verse 28), that the deceptive
faculties of women are great, and he has likewise said
(Koran chap, vi., verse 38), that the stratagems of
Satan are weak. Comparing the word of God as to the
ruses of Satan and woman, contained in those two verse,
it is easy to see how great these latter ones are.^

STORY OF A DECEIVED HUSBAND BEING
CONVICTED HIMSELF OF INFIDELITY

It is related that a man fell in love with a woman of

great beauty, and possessing all perfections imaginable.

He had made many advances to her, which were re'

pulsed; then he had endeavoured to seduce her by rich

presents, which were likewise declined. He lamented,

complained, and was prodigal with his money in order

to conquer her, but to no purpose, and he grew lean as

a spectre.

This lasted for some time when he made the acquaint'
ance of an old woman, whom he took into his confidence,
complaining bitterly about it. She said to him, "I shall
help you, please God."

Forthwith she made her way to the house of the
woman, in order to get an interview with her; but on
arriving there the neighbors told her that she could not
get in, because the house was guarded by a ferocious

'^ "The nature of woman is such." (Rabelais^ Book iii., chap.
33.)

164 The Perfumed Garden

bitch, which did not allow anyone to come in or depart,
and in her malignity always flew at the face of people.

Hearing this, the old woman rejoiced, and said to her'
self, "I shall succeed, please God." She then went home,
and filled a basket with bits of meat. Thus provided she
returned to the woman's house, and went in.

The bitch, on seeing her, rose to spring at her; but she
produced the basket with its contents, and showed it her.
As soon as the brute saw the viands, it showed its satis'
faction by the movements of its tail and nostrils. The
old woman putting down the basket before it, spoke to
it as follows, "Eat, O my sister. Your absence has been
painful to me; I did not know what had become of you,
and I have looked for you a long time. Appease your
hunger!"

While the animal was eating, and she stroked its back,
the mistress of the house came to see who was there, and
was not a little surprised to see the bitch, which would
never suffer anybody to come near her, so friendly with
a strange person. She said, "O old woman, how is it
that you know our dog?" The old woman gave no reply,
but continued to caress the animal, and utter lamenta'
tions.

Then said the mistress of the house to her, "My heart
aches to see you thus. Tell me the cause of your sorrow."

"This bitch," said the woman, "was formerly a woman,
and my best friend. One fine day she was invited with
me to a wedding; she put on her best clothes, and
adorned herself with her finest ornaments. We then
went together. On our way we were accosted by a
man, who at her sight was seized with the most violent
love; but she would not listen to him. Then he offered
brilliant presents, which she also declined. This man.

On the Deceits and Treacheries of Women 165

meeting her some days later, said to her, 'Surrender your-
self to my passion, or else I shall conjure God to change
you into a bitch.' She answered, 'Conjure as much as
you like.' The man then called the maledictions of
heaven upon that woman, and she was changed into a
bitch, as you see here."

At these words the mistress of the house began to cry
and lament, saying, "O, my mother! I am afraid that I
shall meet the same fate as this bitch." "Why, what
have you done," said the old woman. The other an-
swered, "There is a man v.'ho has loved me since a long
time, and I have refused to accede to his desires, nor did
I listen to him, though the saliva was dried up iri his
mouth by his supplications; and in spite of the large ex.'
penses he had gone to in order to gain my favour I have
always answered him that I should not consent, and
now, O my mother, I am afraid he might call to God to
curse me."

"Tell me how to know this man," said the old woman,
"for fear that you might become like this animal."

"But how will you be able to find him, and whom
could I send to him?"

The old woman answered, "Me, daughter of mine! I
shall render you this service, and find him." "Make
haste, O my mother, and see him before he conjures
God against me." "I shall find him still this day," an-
swered the old woman, and, please God, you shall meet
him to-morrow."

With this, the old woman took her leave, went on
the same day to the man who had made her his confi-
dant, and told him of the meeting arranged for the next
day.

So the next day the mistress of the house went to the

166 The Perfumed Garden

old woman, for they had agreed that the rende2;vous
should take place there. When she arrived at the house
she waited for some time, but the lover did not come.
No doubt he had been prevented from making his ap'
pearance by some matter of importance.

The old woman reflecting upon this mischance,
thought to herself, "There is no might nor power but in
God, the Great." But she could not imagine what might
have kept him away. Looking at the woman, she saw
that she was agitated, and it was apparent that she
wanted coition hotly. She got more and more restless,
and presently asked, "Why does he not come?" The
old woman made answer, "O my daughter, some serious
affair must have interfered, probably necessitating a jour-
ney. But I shall help you under these circumstances."
She then put on her melahfa,^ and went to look for the
young man. But it was to no purpose, as she could not
get to hear anything about him.

Still continuing her search, the old woman was think'
ing, "This woman is at this moment eagerly coveting a
man. Why not try to'day another young man, who
might calm her ardour? To-morrow I shall find the right
one." As she was thus walking and thinking she met a
young man of very pleasing exterior. She saw at once,
that he was a fit lover, and likely to help her out of her
perplexity, and she spoke to him, "O my son, if I were
to set you in connection with a lady, beautiful, graceful
and perfect, would you make love to her?" "If your
words are truth, I would give to you this golden dinar!"
said he. The old woman, quite enchanted, took the
money, and conducted him to the house.

1 The melahfa is a large veil, generally of white cotton web,
used by women to wrap themselves in, both body and head,
when they walk out.

On the Deceits and Treacheries of Women 167

Now, it so happened that this young man was the hus-
band of the lady, which the old woman did not know
till she had brought him, and the way she found it out
was this: She went first into the house and said to the
lady, "I have not been able to find the slightest trace of
your lover; but failing him, I have brought you some-
body to quench your fire for to-day. We will save the
other for to-morrow. God has inspired to do so."

The lady then went to the window to take a look at
him whom the old woman wanted to bring to her, and,
getting sight of him, she recognised her husband, just on
the point of entering the house.^ She did not hesitate,
but hastily donning her melahfa, she went straight to
meet him, and striking him in the face, she exclaimed,
"O! enemy of God and of yourself, what are you doing
here? You surely came with the intention to commit
adultery. I have been suspecting you for a long time,
and waited here every day, while I was sending out the
old woman to enveigle you to come in. This day I have
found you out, and denial is of no use. And you always
told me that you were not a rake! I shall demand a
divorce this very very day, now I know your conduct!"

The husband, believing that his wife spoke the truth,
remained silent and abashed.

Learn from this the deceitfulness of woman, and what
she is capable of.

1 Note in the autograph edition. — ^An analogous situation is
found in the 'Tales of Boccacio," Tale Six of the Third Day,
done into verse by La Fontaine, in the story of Richard Minutolo
(First Book of the Tales). It must be added that the ground-
work of the Arabian tale is different from Boccaccio's. Observe,
however, that the means employed by the old woman to gain
tor the young man the lady's favours is not without analogy to
those described in Tale Eight of the Fifth Day of the same book.

168 The Perfumed Garden

STORY OF THE LOVER AGAINST HIS WILL

A story is told of a certain woman who was desperately
in love with one of her neighbours, whose virtue and
piety were well known. She declared to him her pas'
sion; but, finding all her advances constantly repulsed,
in spite of all her wiles, she resolved to have her satiS'
faction nevertheless, and this is the way she went to
work her purpose:

One evening she apprised her negress that she in'
tended to set a snare for that man, and the negress, by
her order, left the street door open; then in the middle
of the night, she called the negress and gave her the fol'
lowing instructions: "Go and knock with this stone at
our street door as hard as you can, without taking any
notice of the cries which I shall utter, or the noise I
make; as soon as you hear the neighbor opening his
door, come back and knock the same way at the inner
door.^ Take care that he does not see you, and come
in at once if you observe somebody coming." The nc
gress executed this order punctually.

Now, the neighbour was by nature a compassionate
man, always disposed to assist people in distress, and his
help was never asked in vain. On hearing the noise of
the blows struck at the door and the cries of his neigh-
bour, he asked his wife what this might mean, and she
replied, "It is our neighbour so and so, who is attacked
in her house by thieves." He went in great haste to her
aid; but scarcely had he entered the house when the
negress closed the door upon him. The woman seized
him, and uttered loud screams. He protested, but the

1 Note in the autograph edition. — The Arabian houses are
generally situated in an inner court, which communicates by a
door with the street, while a second door leads to the rooms.

On the Deceits and Treacheries of Women 169

mistress of the house put, without any more ado, this
condition before him. "If you do not consent to do
with me so and so, I shall tell that you have come in
here to violate me, and hence all this noise." ''The will
of God be done!" said the man, ''nobody can go against
Him, nor escape from His might." He then tried sundry
subterfuges in order to escape, but in vain, for the mis-
tress of the house recommended to scream and make a
row, which brought a good many people to the spot.
He saw that his reputation would be compromised if he
continued his resistance, and surrendered, saying, "Save
me, and I am ready to satisfy you!" "Go into this
chamber and close the door behind you," said the lady
of the house, "if you want to leave this house with hon-
our, and do not attempt to escape unless you wish those
people to know that you are the author of all this com-
motion." When he saw how determined she was to
have her way, he did as she had told him. She, on her
part, went out to the neighbors that had come to help
her, and giving them some kind of explanation, dismissed
them. They went away condoling with her.

Left alone, she shut the doors and returned to her
unwilling lover. She kept him in sequestration for a
whole week, and only set him free after she had com-
pletely drained him.

Learn from this the deceitfulness of women, and what
they are capable of.

STORY OF A MAN WHO WAS MADE A CUCKOLD
BY HIS ASS

The story goes that a man, a street porter who was mar'
ried, had an ass which he employed in his business. His
wife was very fat and corpulent, and had a very plump.

170 The Perfumed Garden

deep, and excessively large vulva. Her husband, on the
contrary, was furnished with a verge which was both
little and soft. She simply held him in contempt, in the
first place on account of his weak member, and then be-
cause he but rarely fulfilled his conjugal duty. He was,
in fact not vigorous enough for that work; whilst she,
burning for the coitus, would never have had enough of
it, not even if she could have revelled in it day and
night; in fact, no man could have satisfied her, and she
would have coped with the whole race of males. If she
had contrived to lay her hand upon a man of metal she
would not have allowed him to draw his member out of
her vulva, no, not for a moment.

This woman brought every night the ass its fodder.
As she often kept her husband waiting, he would say
wh(en she returned: "What made you stay so long?"
And she answered: ''I have sat myself down by the side
of the ass, and saw it take its meal; it appeared to be so
tired that I was sorry for it."

This went on for some time, and the husband had no
suspicion of anything being wrong. Moreover, he rC'
turned home every evening tired with his day's work,
and went to lie down directly, leaving it to his wife to
look after the ass. She, however, had become very inti-
mate with the animal in the following manner (how
abominable God had made her!). When the time came
for feeding him she took off his pack-saddle and placed
it on her own back, buckling the girths round her body.
Then she took a little of his dung and of his urine,
mixed them together, and rubbed the entrance of her
vulva with it. This done, she placed herself on her
hands and feet within range of the ass, and took posi-
tion, her vulva facing him. He would approach, smell

On the Deceits and Treacheries of Women 171

at her vulva, and thinking to have a beast of burden
before him, spring upon her. As soon as he was thus
placed, she seized his member with one of her hands and
introduced its head into her vulva. The vulva got more
and more enlarged, so that the member, penetrating lit-
tle by little, finished with being lodged in its full length,
and brought on the crisis of the pleasure.

So the woman took her pleasure with the ass for a
long time. But one night when her husband had been
asleep for some time he awoke suddenly, and felt a dc
sire to caress his wife. Not finding her by his side, he
rose very softly and went to the stable. What was his
astonishment when he saw her under the ass, the latter
working up and down her croup. ''What does this
mean, O you so-and-so?" he cried. But she quickly dis-
engaged herself from under the ass, and said, "May God
curse you for not pitying your ass!" But, come, what
does all this mean?" the husband repeated. "That," said
the woman, "when I came and brought his fodder he
refused to eat; I saw by that how tired he was. I passed
my hand over his back and his back nearly gave way
under him. I then thought his pack-saddle was too
heavy and in order to make sure of it, I tried it on my
back and found it very heavy. Now I know the reason
of his excessive fatigue. Believe me, if you want to pre-
serve your ass, do not work him so hard."

Learn from this the deceitfulness of women, and what
they are capable of.

A LARCENY OF LOVE
The following story is told of two women who inhabited
the same house. The husband of one of them had a
m-ember long, thick and hard; while the husband of the
other had, on the contrary, that organ little, insignificant

172 The Perfumed Garden

and soft. The first one rose always pleasant and smil'
ing; the other one got up in the morning in tears and
vexation.

One day the two women were together, and spoke of
their husbands.

The first one said, "I live in the greatest happiness.
My bed is a couch of bliss. When my husband and I
are together in it it is the witness of our supreme pleas-
ure; of our kisses and embraces, of our joys and amorous
sighs. When my husband's member is in my vulva it
stops it up completely; it stretches itself out until it
touches the bottom of my vagina, and it does not take
its leave until it has visited every corner — threshold, ves'
tibule, ceiling and centre. When the crisis arrived it
takes its position in the very centre of the vagina, which
it floods with tears. It is in this way we quench our fire
and appease our passion."

The second answered, 'T live in the greatest grief; our
bed is a bed of misery, and our coition is a union of
fatigue and trouble, of hate and malediction. When my
husband's member enters my vulva there is a space left
open, and it is so short it cannot touch the bottom.
When it is in erection it is twisted all ways, and cannot
procure any pleasure. Feeble and meagre, it can scarcely
ejaculate a drop, and its service gives no pleasure to any
woman."

Such was the almost daily conversation which the two
women had together.

It happened, however, that the woman who had so
much cause for complaint thought in her heart how de-
lightful it would be to commit adultery with the other
one's husband. She thought to herself, "It must be
brought about, if it be only for once." Then she watch-

On the Deceits and Treacheries of Women 173

ed her opportunity until her husband had to be absent
for a night from home.

In the evening she made preparation to get her project
carried out, and perfumed herself with sweet scents and
essences. When the night was advanced to about a third
of its duration, she entered noiselessly the chamber in
which the other woman and her husband were sleeping,
and groped her way to their couch. Finding that there
was a free space between them, she slipped in. There
was scant room, but each of the spouses thought it was
the pressure of the other, and gave way a little; and so
she contrived to glide between them. She then quietly
waited until the other woman was m a profound sleep,
and then, approaching the husband, she brought her
flesh in contact with his. He awoke, and smelling the
perfumed odours which she exhaled, he was in erection
at once. He drew her towards him, but she said in a
low voice, 'Xet me go to sleep!" He answered, ''Be
quiet, and let me do! The children will not hear any
thing!" She then pressed close up to him, so as to get
him farther away from his wife, and said, ''Do as you
like, but do not waken the children, who are close by."
She took these precautions for fear that his vwife should
wake up.

The man, however, roused by the odour of the per'
fumes, drew her ardently towards himself. She was
plump and mellow, and her vulva projecting. He
mounted upon her and said, "Take it (the member) in
your hand, as usual!" Se took it, and was astonished at
its size and magnificence, then introduced it into her
vulva.

The man, however, observed that his member had
been taken in entirely, which he had never been able to

174 The Perfumed Garden

do with his wife. The woman, on her part, found that
she had never received such a benefit from her husband.

The man quite surprised. He worked his will upon
her a second and third time, but his astonishment only
increased. At last he got off her, and stretched himself
along side her.

As soon as the woman found that he was asleep, she
slipped out, left the chamber, and returned to her own.

In the morning, the husband, on rising, said to his
wife, "Your embraces have never seemed so sweet to me
as last night, and I never breathed such sweet perfumes
as those you exhaled." "What embraces and what per'
fumes are you speaking of? asked the wife. "I have not
a particle of perfume in the house." She called him
storyteller, and assured him that he must have been
dreaming. He then began to consider whether he might
not have deceived himself, and agreed with his wife that
he must actually have dreamed it all.

Appreciate, after this, the deceitfulness of women,
and what they are capable of.

STORY OF THE WOMAN WITH TWO HUSBANDS

It is related that a man, after having lived for some time
in a country to which he had gone, became desirous of
getting married. He addressed himself to an old woman
who had experience in such matters, asking her whether
she could find him a wife, and who replied, "I can find
you a girl gifted with great beauty and perfect in shape
and comeliness. She will surely suit you, for, besides
having these qualities, she is virtuous and pure. Only
mark, her business occupies her all the day, but during
the night she will be yours completely. It is for this
reason she keeps herself reserved, as she apprehends that
a husband might not agree to this."

On the Deceits and Treackenes of Women 175

The man replied, "This girl need not be afraid. I, too
am not at Hberty during the day, and I only want her
for the night."

He then asked her in marriage. The old woman
brought her to him, and he liked her. From that time
they lived together, observing the conditions under
which they had come together.

This man had an intimate friend whom he introduced
to the old woman who had arranged his marriage ac-
cording to the conditions mentioned, and which friend
had requested the man to ask her to do him the same
service. They went to the old woman and solicited her
assistance in the matter. "This is a very easy matter,"
she said. "I know a girl of great beauty, who will dis-
sipate your heaviest troubles. Only the business she is
carrying on keeps her at work all night, but she will be
your friend all day long." "This shall be no hindrance,"
replied the friend. She then brought the young girl to
him. He was well pleased with her, and married her
on the conditions agreed upon.

But before long the two friends found out that the
two wives which the old harridan had procured for them
were only one woman.

Appreciate, after this, the deceitfulness of women, and
what they are capable of.

STORY OF BAHIA

It is related that a married woman of the name of Bahia
(splendid beauty) had a lover whose relations to her
were soon a mystery to no one, for which reason she had

176 The Perfumed Garden

to leave him. Her absence affected him to that de-
gree that he fell ill, because he could not see her.

One day he went to see one of his friends, and said to
him, "Oh, my brother! an ungovernable desire has seized
me, and I can wait no more. Could you accompany me
on a visit I am going to pay to Bahia, the well'beloved
of my heart?" The friend declared himself willing.

The next day they mounted their horses; and after a
journey of two days, they arrived near the place where
Bahia dwelt. There they stopped. The lover said to his
friend, ''Go and see the people that live about here, and
ask for their hospitality, but take good care not to di'
vulge our intentions, and try in particular to find the
servant-girl of Bahia, to whom you can say that I am
here, and whom you will charge with the message to her
mistress that I would like to see her." He then de-
scribed the servant-maid to him.

The friend went, met the servant, and told her all
that was necessary. She went at once to Bahia, and
repeated to her what she had been told.

Bahia sent to the friend the message, "Inform him
who sent you that the meeting will take place to-night,
near such and such a tree, at such and such an hour."

Returning to the lover, the friend communicated to
him the decision of Bahia about the rende2;vous.

At that hour that had been fixed, the two friends were
near to the tree. They had not to wait long for Bahia.
As soon as her lover saw her coming, he rushed to meet
her, kissed her, pressed her to his heart, and they began
to embrace and caress each other.

The lover said to her, "O Bahia, is there no way to
enable us to pass the night together without rousing the

On the Deceits and Treacheries of Women 177

suspicions of your husband?" She answered, ''Oh, be-
fore God! if it will give you pleasure, the means to con'
trive this are not wanting." "Hasten," said her lover,
"to let me know how it may be done." She then asked
him, "Your friend here, is he devoted to you, and intelli'
gent?" He answered, "Yes." She then rose, took off her
garments, and handed them to the friend, who gave her
his, in which she then dressed herself; then she made the
friend put on her clothes. The lover said, surprised
"What are you going to do?" "Be silent," she answered,
and, addressing herself to the friend, she gave him the
following explanations: "Go to my house and lie down
in my bed. After a third part of the night is passed, my
husband will come to you and ask you for the pot into
which they milk the camels. You will then take up the
vase, but you must keep it in your hands until he takes it
from you. This is our usual way. Then he will go and
return with the pot filled with milk, and say to you,
'Here is the pot!' But you must not take it from him
until he has repeated the words. Then take it out of his
hands, or let him put it on the ground himself. After
that, you will not see anything more of him till the
morning. After the pot has been put on the ground, and
my husband is gone, drink the third part of the milk,
and replace the pot on the ground."

The friend went, observed all these recommendations,
, and when the husband returned with the pot full of
milk he did not take it out of his hands until he had said
twice, "Here is the pot!" Unfortunately he withdrew his
hands when the husband was going to set it down, the
latter thinking the pot was being held, let it go, and the
vase fell upon the ground and was broken. The hus'
band, in the belief that he was speaking to his wife, ex-

178 The Perfumed Garden

claimed, "What have you been thinking of?" and beat
him with it till it broke; then took another, and contin'
ued to batter him stroke on stroke enough to break his
back. The mother and sister of Bahia came running to
the spot to tear her from his hands. He had fainted.
Luckily they succeeded in getting the husband away.

The mother of Bahia soon came back, and talked to
him so long that he was fairly sick of her talk; but he
could do nothing but be silent and weep. At last she
finished, saying, ''Have confidence in God, and obey
your husband. As for your lover, he cannot come now
to see and console you, but I will send in your sister to
keep you company." And so she went away.

She did send, indeed, the sister of Bahia, who began
to console her and curse him who had beaten her. He
felt his heart warming towards her, for he had seen that
she was of resplendant beauty, endowed with all perfec-
tions, and like the full moon in the night. He placed
his hand over her mouth, so as to prevent her from
speaking and said to her, O lady! I am not what you
think. Your sister Bahia is at present with her lover,
and I have run into danger to do her a service. Will
you not take me under your protection? If you de-
nounce me, your sister will be covered with shame; as
for me, I have done my part, but may the evil fall back
upon you!"

The young girl then began to tremble like a sheaf, in
thinking of the consequences of her sister's doings, and
then beginning to laugh, surrendered herself to the
friend who proved himself so true. They passed the re'
mainder of the night in bliss, kisses, embraces, and mu-
tual enjoyment. He found her the best of the best. In
her arms he forgot the beating he had received, and they

On the Deceits and Treacheries of Women 179

did not cease to play, toy, and make love till daybreak.

He then returned to his companion. Bahia asked him
how he had fared, and he said to her, ''Ask your sister.
By my faith! she knows it all! Only know, that we have
passed the night in mutual pleasures, kissing and enjoy
ing ourselves until now."

Then they changed clothes again, each one taking his
own, and the friend told Bahia all the particulars of
what had happened to him.

Appreciate, after this, the deceitfulness of women, and
what they are capable of.

THE STORY OF THE MAN WHO WAS AN EXPERT IN
STRATAGEMS, AND WAS DUPED BY A WOMAN

A story is told of a man who had studied all the ruses
and all the stratagems invented by women for the decep'
tion of men, and pretended that no woman could dupe
him.

A woman of great beauty, and full of charms, got to
heart of her conceit. She, therefore, prepared for him in
the medjeles ^ a collation, in which several kinds of wine
figured, and nothing was wanting in the way of rare and
choice viands. Then she sent for him, and invited him
to come and see her. As she was famed for her great
beauty and the rare perfection of her person, she had
roused his desires, and he hastened to avail himself of
her invitation.

She was dressed in her finest garments, and exhaled
the choicest perfumes, and assuredly whoever had thus
seen her would have been troubled in his mind. And
thus, when he was admitted into her presence, he was

^ The medjeles, from djeleuss, to sit down, is the name of a
saloon in Arab houses, generally situated on the ground floor.
It is the vestibule, the saloon for visitors.

180 The Perfumed Garden

fascinated by her charms, and plunged into admiration
by her marvellous beauty.

This woman, however, appeared to be preoccupied on
account of her husband, and allowed it not to be seen
that she was afraid of his coming back from one minute
to another. It must be mentioned that this husband was
very proud, very jealous, and very violent, and would
not have hesitated to shed the blood of anyone whom
he would have found prowling about his house. What
would he have done, and, with much more reason, to
the man whom he might have found inside?

While the lady and he, who flattered himself that he
should possess her, were amusing themselves in the
medjeles, a knock at the house-door filled the lover with
fear and trouble, particularly when the lady cried, "This
is my husband, who is returning." All in a tremble, she
hid him in a closet, which was in the room, shut the
door upon him, and left the key in the medjeles; then
she opened the house-door.

Her husband, for it was he, saw, on entering, the wine
and all the preparations that had been made. Surprised,
he asked what it meant. ''It means what you see," she
answered. "But for whom is all this?" he asked. 'Tt is
for my lover whom I have here." "And where is he?"
"In this closet," she said, pointing with her finger to the
place where the suffered was confined.

At these words the husband started. He rose and went
to the closet, but found it locked. "Where is the kay?"
he siad. She answered, "Here!" throwing it to him. But
as he was putting it into the lock she burst out laughing
uproariously. He turned towards her, and said, "What
are you laughing at?" "I laugh," she answered, "at the

On the Deceits and Treacheries of Women 181

weakness of your judgment, and your want of reason
and reflection. Oh, you man without sense, do you think
that if I had in reaUty a lover, and had admitted him
into this room I should have told you that he was here
and where he was hidden? This is certainly not likely.
I had no other thought than to offer you a collation on
your return, and wanted only to have a joke with you in
doing as I did. If I had a lover I should certainly not
have made you my confidant."

The husband left the key in the lock of the closet
without having turned it and returned to the table, and
said, 'True! I rose; but I had not the sHghtest doubt
about the sincerity of your words." Then they ate and
drank together, and then made love.

The man in the closet had to stop there until the hus-
band went out. Then the lady went to set him free, and
found him quite undone and in a bad state. When he
came out after having escaped an imminent peril, she
said to him, "Well, you wiseacre, who know so well the
stratagems of women, of all those you know is there one
to equal this?" He made answer, "I am now convinced
that your stratagems are countless."

Appreciate after this the deceits of woment and what
they are capable of.

STORY OF THE LOVER WHO WAS SURPRISED BY
THE UNEXPECTED ARRIVAL OF THE HUSBAND

It is related that a woman who was married to a violent
and brutal man, having her lover with her on the unex-
pected arrival of her husband, who was returning from a
journey, had only just time to hide him under the bed.
She was compelled to let him remain in this dangerous

182 The Perfumed Garden

and unpleasant position, knowing of no expedient which
might enable him to leave the house. In her restlessness
she went to and fro, and having gone to the street'door,
one of her neighbours, a woman, saw that she was in
trouble, and asked her the reason of it. She told her
what had happened. The other one then said, ''Return
into the house. I will charge myself with the safety of
your lover, and I promise you that he shall come out
unharmed." Then the woman re-entered her house.

Her neighbour was not long in joining her, and they
together prepared the meal, and then they all sat down
to eat and drink. The woman sat facing her husband,
and the neighbour opposite the bed. The latter began
to tell stories and anecdotes about the tricks of women;
and the lover under the bed heard all that was going on.

Pursuing her tales, the neighbour told the following
one: "A married woman had a lover, whom she loved
tenderly, and by whom she was loved the same. One
day the lover came to see her in the absence of her hus-
band. But the latter happened to return home unex-
pectedly just as they were together. The woman, know-
ing of no better place, hid her lover under the bed, then
sat down by her husband, who was taking some refresh-
ment, and joked and played with him. Amongst other
playful games, she covered her husband's eyes with a
napkin, and her lover took this opportunity to come out
from under the bed and escape unobserved."

The wife understood at once how to profit by this
tale; taking a napkin and covering the eyes of her hus-
band with it, she said, ''Then it was by means of this
ruse that the lover was helped out of his dilemma." And
the lover, taking the opportunity, succeeded in making
good his escape unobserved by the husband. Uncon-

On the Deceits and Treacheries of Women 183

scious of what had happened this latter laughed at the
story, and his merriment was still increased by the last
words of his wife and by her action.

Appreciate after this the deceitfulness of women, and
what they are capable of.

THE STORY OF THE USELESS PRECAUTIONS
It is related that a man had a wife who was endowed
with all beauties and perfections; she was like the full
moon. He was very jealous for he knew all the deceits
and ways of women. He therefore never left the house
without carefully locking the street door and the door
of the terrace.

One day his wife asked him "Why do you do this?"
"Because I know your ruses and fashions,'' said he. "It
is not by acting in this way that you will be safe," she
said, "for certainly, if a woman has set her heart upon a
thing, all precautions are useless." "Well, well!" replied
he; "it is always wise to keep the doors locked." She
said, "Not at all; the fastenings of the doors are of no
avail, if a woman once thinks of doing what you mean."
"Well, then," said he, "if you can do it, you may!"

As soon as her husband had gone out, the woman
mounted to the top of the house, and, through a small
hole, which she made into the wall, she looked to see
what was going on outside. At that moment a young
man was passing by, who, looking up, saw her, and de-
sired to possess her. He said to her, "How can I come
to you?" She told him that it could not be done, and
that the doors were locked. "How could we get to-
gether"; he asked. She answered him, "I shall make a
hole in the house door. Be on the watch for my hus-

1 Note in the autograph edition. — Compare this with the tale
of La Fontaine (Book ii.): "One does not Think of Every-
thing," reproduced from the "Cent Nouvelles Nouvelles."

184 The Perfumed Garden

band when he returns tO'night, and after he shall have
passed m, put your member through the hole, and it
shall meet my vulva, and you can then do my business;
any other way it is impossible/'

The young man watched until he had seen the hus'
band return from evening prayer; and after he had en-
tered the house and locked the door, he went to find the
hole made in it, and passed his member through it. The
wife also was on the look out. Her husband had barely
got into the house, and was still in the courtyard, when
she went to the door, and appearing to satisfy herself
that the door was fast, she placed her vulva to the mem-
ber, which appeared through the hole, and introduced
it into her vagina.

This done, she extinguished the lamp, and called to
her husband, asking him to bring a light. He asked,
"Why?" "I have dropped a trinket and cannot find it,"
she answered. He then came with a lamp. The mem-
ber of the young man was still in her vulva, and at that
moment ejaculating. "Where did you drop your trin-
ket?" asked the husband. "Here!" she cried, drawing
back and leaving the verge of her lover naked and cov
ered with sperm.

At this sight the husband fell to the ground with rage.
When he was up again, the wife said to him: "Well! and
those precautions?" "God grant me repentance!" he said.

After this appreciate the deceits of women, and what
they are capable of.

Women have such a number of ruses at their disposal,
that they cannot be counted. They would succeed to
make an elephant mount upon the back of an ant, and
do work there. How detestable in their doings God has
made them!

CHAPTER XTI

CONCERNING SUNDRY OBSERVATIONS USEFUL TO
KNOW FOR MEN AND WOMEN

Know, O Vizir (to whom God be good), that the infor-
mation contained in this chapter is of the greatest utiHty,
and it is only in this book that such can be found. As-
suredly to know things is better than to be ignorant of
them. Knowledge may be bad, but ignorance is more so.

The knowledge in question concerns matters unknown
to you, and relating to women.

There was once a woman, named Moarbeda, who was
considered to be the most knowing and wisest person of
her time. She was a philosopher. One day various
queries were put to her, and among them the following,
which I shall give here with her answers.

"In what part of a woman's body does her mind re-
side?''— ''Between her thighs."

''And where her enjoyment?" — "In the same place."

"And where the love of men and the hatred of them?"

■ — "In the vulva," she said; adding, "to the men whom
we love we give our vulva, and we refuse it to him we
hate. We share our property with the man we love, and
are content with whatever little he may be able to bring
to us; if he has no fortune, we take him as he is. But,
on the other hand, we keep at a distance him whom we
hate, were he to offer us wealth and riches."

"Where, in a woman, are located knowledge, love and
taste?" — "In the eye, the heart, and the vulva."

186 The Perfumed Garden

When asked for her explanations on this subject she
repHed: "Knowledge dwells in the eye, for it is the
woman's eye that appreciates the beauty of form and of
appearance. By the medium of this organ love penetrates
into the heart and dwells in it, and enslaves it. A wo'
man in love pursues the object of its love, and lays snares
for it. If she succeed, there will be an encounter between
the beloved one and her vulva. The vulva tastes him
and then knows his sweet or bitter flavour. It is in fact,
the vulva which knows how to distinguish by tasting
the good from the bad."

"Which virile members are preferred by women?
What women are most eager for the coitus and which
are those who detest it? Which are the men preferred
by women, and which are those whom they abominate?"
— She answered, "Not all women have the same conform
mation of vulva, and they also differ in their manner of
making love, and in their love for and their aversion to
things. The same disparities are existing in men, both
with regard to their organs and their tastes. A woman
of plump form and with as hallow uterus will look out
for a member which is both short and thick, which will
completely fill her vagina, without touching the bottom
of it; a long and large member would not suit her. A
woman with a deep lying uterus, and consequently a
long vagina, only yearns for a member which is long and
thick and of ample proportions, and thus fills her vagina
in its whole extension; she will despise the man with a
slender member, for he could never satisfy her in coi'
tion."

"The following distinctions exist in the temperaments
of women: The billious, the melancholy, the sanguine,
the phlegmatic, and the mixed. Those with a billious or

Observations useful for Men and Women 187

melancholy temperament are not much given to the coi-
tus, and like it only with men of the same disposition.
Those who are sanguine or phlegmatic love coition to
excess, and if they encounter a member, they would
never let it leave their vulva if they could help it. With
these also it is only men of their own temperament who
can satisfy them, and if such a woman were married to
a billious or melancholy man, they should lead a sorry
life together. As regards mixed temperaments, they ex'
hibit neither a marked predilection for, nor aversion
against the coitus.

"It has been observed that under all circumstances
little women love the coitus more and evince a stronger
affection for the virile member than women of a large
si2;e. Only long and vigorous members suit them: in
them they find the delight of their existence and of their
couch.

"There are also women who love the coitus only on
the edge of their vulva, and when a man lying upon
them wants to get his member into the vagina, they take
it out with the hand and place its gland between the
lips of the vulva.

"I have reason to believe that this is only the case
with young girls or with women not used to men. I
pray God to preserve us from such, or from women for
whom it is an impossibility to give themselves up to
men.^

"There are women who will do their husband's be-
hests, and will satisfy them and give them voluptuous

^ Note in the autograph edition. — This is a parenthesis intro-
duced by the author in the discourse of Moarbeda, giving vent
to his indignation. This paragraph, the preceding one, and the
two that follow, are not to be found in some of the Arab
texts, and on close examination we are convinced that they are
interpolated.

188 The Perfumed Garden

pleasure by coition, only if compelled by blows and ill-
treatment. Some people ascribe this conduct to the aver'
sion they feel either against coition or against the hus'
band; but this is not so; it is simply a question of tem'
perament.

"There are also women who do not care for coition
because all their ideas turn upon the grandeurs, personal
honours, ambitious hopes, or business'cares of the world.
With others this indifference springs, as it may be, from
purity of the heart, or from jealousy, or from a pro-
nounced tendency of their souls towards another world,
or lastly from past violent sorrows. Furthermore, the
pleasures which they feel in coition depend not alone
upon the size of the member, but also upon the particu'
lar conformation of their own natural pars. Amongst
those the vulva called from its form el morteba, the
square one, and el mortafa, the projecting, is remark'
able. This vulva has the peculiarity of projecting all
round when the woman is standing up and closes her
thighs. It burns for the coitus, its slit is narrow, and it
is also called el keulihimi, the pressed one. The woman
who has such a one likes only large members, and they
must not let her wait long for the crisis. But this is a
general characteristic of women.

"As to the desire of men for coition, I must say that
they are also addicted to it more or less according to
their different temperaments, five in number,^ like the
women's, with the difference that the hankering of the

"What are the faults of women?" Moarbeda replied
to this question, "The worst of women is she who imme-

1 Note in. the autograph edition. — The text says four, the
author, no doubt, not taking the mixed temperament into ac'
count. It has been considered right to make this slight modi-
fication in the translation.

Observations useful for Men and Women 189

woman after the member is stronger than that of a man
after a vulva."

diately cries out loud as soon as her husband wants to
touch the smallest amount of her property for his neces-
sities. In the same line stands she who divulges matters
which her husband wants to be kept secret." — "Are
there any more?" she is asked. She adds, "The woman
of a jealous disposition and the woman who raises her
voice so as to drown that of her husband; she who dis-
seminates scandal; the woman that scowls, the one who
is always burning to let men see her beauty, and cannot
stay at home; and with respect to this last let me add
that a woman who laughs much, and is constantly seen
at the street door, may be taken to be an arrant pros-
titute.

"Bad also are those women who mind other people's
affairs; those who are always complaining; those who
steal things belonging to their husbands; those of a dis-
agreeable and imperious temper; those who are not grate-
ful for kindness received; those that will not share the
conjugal couch, or who incommode their husbands, by
the uncomfortable positions they take in it; those who
are inclined to deceit, treachery, calumny and ruse.

"Then there are still women who are unlucky in what-
ever they undertake; those who are always inchned to
blame and censure; those who invite their husbands to
fulfil their conjugal duty only when it is convenient for
them; those that make noises in bed; and lastly those who
are shameless, without intelligence, tattlers and curious.

"Here you have the worst specimens amongst v/o-
men."

CHAPTER XIII

CONCERNING THE CAUSES OF ENJOYMENT IN THE
ACT OF GENERATION

Know, O Vizir (to whom God be Good!), that the
causes which tend to develop the passion for coition are
six in number: the fire of an ardent lover, the super'
abundance of sperm, the proximity of the loved person
whose possession is eagerly desired, the beauty of the
face, exciting viands, and contact.

Know also, that the causes of the pleasure in cohabita'
tion, and the conditions of the enjoyment are numerous,
but that the principal and best ones are: the heat of the
vulva; the narrowness, dryness, and sweet exhalation of
the same. If any one of these conditions is absent, there
is at the same time something wanting in the voluptuous
enjoyment. But if the vagina unites the required qualifi'
cations, the enjoyment is complete. In fact, a moist
vulva relaxes the nerves, a cold one robs the member of
all its vigour, and bad exhalations from the vagina de'
tract greatly from the pleasure, as is also the case if the
latter is very wide.

The acme of enjoyment, which is produced by the
abundance and impetuous ejaculation of the sperm, dc'
pends upon one circumstance, and this is, that the vulva
is furnished with a suctiou'pump (orifice of the uterus),
which will clasp the virile member, and suck up the
sperm with an irresistible force. The member once
seized by the orifice, the lover is powerless to retain the

Enjoyment in the Act of Generation 19 i

sperm, for the orifice will not relax its hold until it has
extracted every drop of sperm, and certainly if the crisis
arrives before this gripping of the gland takes place, the
pleasure of the ejaculation will not be complete.

Know that there are eight things which give strength
to any favour the ejaculation. These are: bodily health,
the absence of all care and worry, an unembarrassed
mind, natural gaiety of spirit, good nourishment, wealth,
the variety of the faces of women, and their complexions.

If you want to acquire strength for the coitus, take
fruit of the mastic-tree (derou),^ pound them and mac-
erate them with oil and honey; then drink of the liquid
first thing in the morning: you will thus become vigor'
ous for the coitus, and there will be abundance of sperm
produced.

The same result will be obtained by rubbing the virile
member and the vulva with gall from the jackel. This
rubbing stimulates those parts and increases their vigour.

A savant of the name of Djelinouss ^ has said: "He
who feels that he is weak for coition should drink before
going to bed a glassful of very thick honey and eat
twenty almonds and one hundred grains of the pine
tree. He must follow this regime for three days. He
may also pound onion-seed, sift it and mix it afterwards
with honey, stirring the mixture well, and take of this
mixture while still fasting."

^ The mastic is a tree with many branches, the fruit of which
are little red berries, which get black when they ripen. There
is an oil extracted from them, which is reputed to have the
property of strengthening and hardening the flesh.

2 The savant in question was Galien, also called Galenos,
meaning sweet in Greek. The name was given him in his youth
on account of his extreme pleasantness; and from this is derived
the Arab name Djelinouss.

192 The Pet' fumed Garden

A man who would wish to acquire vigour for coition
may Hkewise melt down fat from the hump of a camel,
and rub his member with it just before the act; it will
then perform wonders, and the woman will praise it.

If you would make the enjoyment still more voluptu-
ous masticate a little cubeb'pepper or cardamon-grains of
the large species; put a certain quantity of it upon the
head of your member, and then go to work. This will
procure for you, as well as for the woman, a matchless
enjoyment. The ointment from the balm of Judea or of
Mecca ^ produces a similar eifect.

If you would make yourself very strong for the coitus,
pound very carefully pyrether ^ together with ginger,^
mix them while pounding with ointment of lilac,* then
rub with this compound your abdomen, the testicles, and
the verge. This will make you ardent for the coitus.

You will likewise predispose yourself for cohabitation,
sensibly increase the volume of your sperm, gain in'
creased vigour for the action, and procure for yourself
extraordinary erections, by eating of chrysocolla ° the

^ Note in the autograph edition. — Amy ris gileadensis, or the
Canadian pine.

2 Idem. — Anthémis pyrethrum.

3 Zeundjebil, the amomum zingiber.

* The ointment here mentioned is undoubtedly composed of
fat or oil and lilac leaves, mixed and pounded. These leaves
are held to be tonic and astringent, and the capsules produced
by the shrub give an extract which serves as a febrifuge.

5 The chrysocolla is a substance used when soldering metals,
and gold in particular, and which in all probability is bOTax.
The word tinkal, as the raw borax is called in India, is very
hke the Arab name teunkar. As to the name chrysocolla, it is
derived from the Greek words for gold and glue, viz., gold'glue.

Enjoyment in the Act of Generation 193

size of a mustard'grain.^ The excitement resulting from
the use of this nostrum is unparalleled, and all your
qualifications for the coitus will be increased.

If you wish the woman to be inspired with a great
desire to cohabit with you, take a little of cubebs, pyr'
ether, ginger and cinnamon, which you will have to
masticate just before joining her; then moisten your
member with your saliva and do her business for her.
From that moment she will have such an affection for
you that she can scarcely be a moment without you.

The virile member rubbed with ass's milk, will become
uncommonly strong and vigorous.

Green peas, boiled carefully with onions, and powd'
ered with cinnamon, ginger and cardamoms, well pound'
ed, create for the consumer considerable amorous passion
and strength for the coitus.

1 By tile expression of "the size of a mustard grain" the Arabs
mean a very minute quantity.

Observations in the autograph edition upon the notes one and
two. — The translator might easily have been misled by the texts
before him, for three texts were found to say, "by eating chryso-
colla and mustard grain." This latter substance is exciting
enough to seem deserving of recommendation for the purpose.
Several texts have besides instead of teunkar, the word takra,
which is, according to Abel er Rezeug, synonymous with fer-
bioune, and signifies the powdered fruit of veratrum sabadilla,
a corrosive and dangerous medicine. Ferbioune is also used for
inphorbia.

CHAPTER XIV

DESCRIPTION OF THE UTERUS OF STERILE WOMEN
AND TREATMENT OF THE SAME

Know, O Vizir (God be good to you!), that wise physi'
dans have plunged into this sea of difficulties to very
little purpose. Each one has looked at the matter with
his own point of view, and in the end the question has
been left in the dark.

Amongst the causes which determine the sterility of
women may be taken the obstruction in the uterus by
clots of blood, the accumulation of water,^ the want of
or defective sperm of the man, organic malformation of
in women that are very corpulent, so that their uterus
stagnation of the courses and the corruption of the men'
strual fluid, and the habitual presence of wind in the
uterus. Other savants attribute the sterility of women
to the action of spirits and spells. Sterility is common
in women that are very corpulent, so that their uteurs
gets compressed and cannot conceive, not being able to
take up the sperm, especially if the husband's member is
short and his testicles are very fat; in such a case the act
of copulation can only be imperfectly completed.

One of the remedies against sterility consists of the
marrow from the hump of a camel, which the woman

1 There is reason to believe that the author is speaking here
of so'called "whites," which occasions protuberances in the
genital organs of women.

Description of the Uterus of Sterile Women 195

spreads on a piece of linen, and rubs her sexual parts
with it, after having been purified subsequently to her
courses. To complete the cure, she takes some fruits of
the plant called jackal's grapes,^ squee2;es the juice out of
them into a vase, and then adds a little vinegar; of this
medicine she drinks fasting for seven days, during which
time her husband will take care to have copulation with
her. • ^ ■ i^'M

The woman may besides pound a small quantity of
sesame'grain and mix its juice with a bean's weight of
sandarach ^ powder; of this mixture she drinks during
three days after her periods; she is then fit to receive
her husband's embraces.

The first of these beverages is to be taken separately,
and in the first instance; after this the second, which
will have a salutary eflFect, if so it pleases the Almighty
God!

There is still another remedy. A mixture is made of
nitre, gall from a sheep or a cow, a small quantity of the
plant named el meusk,^ and of the grains of that plant.
The woman saturates a plug of soft wool with this mix'
ture, and rubs her vulva with it after menstruation; she
then receives the caresses of her husband, and, with the
will of God the Highest, will become pregnant.

1 The jackal's'grape, also called foxgrape and meuknina, is
simply the black nightshade (solanum nigrum). This name has
been translated erroneously bear's'grape (uva ursi), which is
nothing but the arbute tree, which furnishes an anodyne.

2 Note in the autograph edition. — Sandarach, siemikh el ah'
meur, red arsenic. Dictionary of Kazimirski.

3 The word meusk used by the author designates a plant, and
signifies also musk. The plant is no doubt the tuberose, called
in Arabic meusk el roumi, the musk of the Christian.

CHAPTER XV

CONCERNING MEDICINES WHICH PROVOKE
ABORTION

Know, O Vizir (God be good to you!) that the medi-
cines which will bring on abortion, and the ejection of
the foetus, are innumerable. But I shall speak of those
to you which I have proved, and therefore acknowledge
as good, so that everybody may learn what may benefit
and what may do harm.

I shall in the first place speak of the madder-root^ A
small quantity of this substance freshly gathered, or even
dried, but in the latter case bruised and moistened at the
time when it is to be used, vitiates the virile sperm or
kills the foetus, bringing abortion on and provoking the
menstruation when introduced in the woman's vagina.
The same end may be obtained by means of a decoction
of the same plant taken fasting by the woman, and used
at the same time by an external application to moisten
the vagina.

Fumigation with the smoke of burnt cabbage seeds
cause abortion, if the woman introduces the vapour into
her vagina by means of a tube or reed.

I now come to alum. This substance, powdered, and
introduced into the vagina, or sprinkled on the verge be-
fore coition, prevents the woman from conceiving by ob-
structing the arrival of the sperm in the uterus; for it has
the property of drying up and contracting the vagina.

1 Certain texts have araoua, which would mean the buphtal-
mum silvestram; but there is reason to believe that it is madder-
root which is meant, as according to the work of Abd er Rezeug
el Djcsairi this is an abortive.

Concerning Medicines which provoke Abortion 197

But the too frequent use of it will make the woman
barren and annihilate all her capability of conception.

The man who at the moment of copulation coats his
member with tar/ deprives his sperm of its generative
faculty. This is the most powerful of all applications,
and if a woman during her pregnancy introduces some
of the substance repeatedly into her vagina, she will be
sterile, and the child will be born dead.

The woman who drinks the weight of a mitskal of
laurel water, with a little pepper, will cause her courses
to ilow again, and clear her uterus from the clots of
blood which sometimes lodge there. If she makes use of
this medicine when she is already pregnant, the embryo
will be expelled; and taken after confinement, this medi-
cine has the property of causing the expulsion from the
matrix of all deleterious matter and of the after-birth.

The woman who drinks an infusion of coarse cinna-
mon ^ mixed with red myrth, and then introduces into
her vagina a plug of wool saturated with the mixture,
kills the foetus and provokes its expulsion, with the will
of God the Highest!

If the foetus dies in the womb, a decoction of yellow
wall-flowers in water will cause the expulsion of the
same, with the will of God the Highest!

All the above enumerated medicines are efficacious
and their effect is certain.

^ The Arabs have known since a long period the vegetable
tar, guetrane, and, in fact the French name for it has been
derived from their language. They obtain it by distillation in
rough furnaces from, the wood of the resinous trees found in
their country, the pine and the cedar.

2 Note in the autograph edition. — The common name of cin-
namon is keurfa. Dar sini is the name of an inferior quality.

CHAPTER XVI

CONCERNING THE CAUSES OF IMPOTENCE IN MEN

Know, O Vizir (God be good to you!) that there are
men whose sperm is vitiated by the inborn coldness of
their nature, by diseases of their organs,^ by purulent
discharges, and by fevers. There are also men with the
urinary canal in their verge deviating owing to a down'
ward curve; the result of such conformation is that the
seminal liquid cannot be ejected in a straight direction,
but falls downward.^

Other men have the member too short and too small
to reach the neck of the matrix, or their bladder is ulcer'
ated or they are affected by other infirmities, which pre'
vent them from coition.

Finally, there are men who arrive quicker at the crisis
than the women, in consequence of which the two emis-
sions are not simultaneous; there is in such cases no
conception.

All these circumstances serve to explain the absence
of conception in women; but the principal cause of all
is the shortness of the virile member.

As another cause of impotence may be regarded the
sudden transmission from hot to cold, and vice versa,
and a great number of analogous reasons.

3 Note in the autograph edition. — The word seulss signifies
more particularly the emission of the urine or diabetes; but
in the present case it seems to be appHed to genital-urinary
maladies in general.

2 This abnormity is called hyposadias. Where, on the con-
trary, the opening of the urethra is turned upwards it bears the
name of epispadias.

Concerning Medicines tvhieh provoke Abortion 199

Men whose impotence is due either to the corruption
of their sperm owing to their cold nature, or to maladies
of the organs, or to discharges or fevers and similar ills,
or to their excessive promptness in ejaculation, can be
cured. They should eat stimulant pastry containing
honey, ginger, pyrether, syrup of vinegar, hellebore,
garlic, cinnamon, nutmeg, cardamoms,^ sparrows' ton-
gues,^ Chinese cinnamon, long pepper, and other spices.
He will be cured by using them.

As to the other afFlictions which we have indicated —
the curvature of the urethra, the small dimensions of the
virile member, ulcers on the bladder, and the other in-
firmities which are adverse to coition— God only can
cure them.

^ Cardamom, already mentioned, is a very aromatic medicinal
seed which comes from Italy, and is used in the preparation of
theriac. It is the fruit of several kinds of the amomum tree, and
especially of the amomum cardamomum.

- Sparrow's tongue, stallena panerina, sparrow-wort.

Observations in the autograph edition. — We are not of that
opinion. The sparrow's tongue, as above, seems to be nothing
else than the seed of the ash tree. (See the dictionaries of
Kazimirski and Beaussier, and the book on medicines of Abd
er Rezeug.)

CHAPTER XVII

UNDOING OF AIGUILLETTES (IMPOTENCE FOR A
TIME)

Know, O Vi2;ir (God be good to you!), that impotence
arises from three causes:

Firstly, from the tying of aiguillettes. '^

Secondly, from a feeble and relaxed constitution.

And thirdly, from too premature ejaculation.

To cure the tying of aigullettes you must take ga'
langa,^ cinnamon from Mecca, cloves, Indian cachou,^
nutmeg, Indian cubebs, sparrow-wort,* cinnamon, Per'
sian pepper, Indian thistle,-^ cardamoms,*' pyrether, laurel'
seed, and gillyflowers. All these ingredients must be
pounded together carefully, and one drinks of it as
much as one can, morning and night, in broth, particu'
larly in pigeon broth; fowl broth may, however, be sub'

1 It happens sometimes at the encounter of a man and woman
that the former, though burning with desire, cannot accompHsh
the act of coition, owing to the state of inertia resisting all in-
citement to which his member is reduced. It is then said of
him that his aiguillette (needle) is tied.

2 The galanga is an Indian root. There are two kinds: the
galanga major and the galanga minor.

3 The cachou, from the Indian catche, or the Brazilian cajou,
is a vegetable substance which comes to us from India.

Observation in the autograph edition. — Certain texts have it,
Indian tartar or Indian harehar. It cannot be exactly determined
to what substances these two names belong.

4 See Note 2, page 199.

f' This is the thistle which grows in the West Indies. Taken
as a decoction, this plant acts as a pectoral and an aperient.

Observation in the autograph edition. — The texts which have
been consulted give as the name of the plant, the use of which
is recommended, chelass el heundi, a name for which an Eng-
lish equivalent could not be found.

8 See Note 1, page 199.

Undoing of Aiguillettes 201

stituted just as well. Water is to be drunk before and
after taking it. The compound may likewise be taken
with money, which is the best method, and gives the
best results.

The man whose ejaculation is too precipitate must
take nutmeg and incense (oliban)^ mixed together with
honey.

If the impotence arises from weakness, the following
ingredients are to be taken in honey: viz., pyrether, net-
tle-seed,^ a Httle spurge (or cevadille), ginger, cinnamon
of Mecca, and cardamon. This preparation will cause
the weakness to disappear and effect the cure, with the
permission of God the Highest!

I can warrant the efficacy of all these preparations,
the virtue of which has been tested.

The impossibility of performing the coitus, owing to
the absence of stiffness in the member, is also due to
other causes. It will happen, for instance, that a man
with his verge in erection will find it getting flaccid just
when he is on the point of introducing it between the
thighs of the woman. He thinks this is impotence, while
it is simply the result, may be, of an exaggerated respect
for the woman, may be of a misplaced bashfulness, may
be because one has observed something disagreeable, or
on account of an unpleasant odour; finally, owing to a
feeling of jealousy, inspired by the thought that the
w^oman is no longer a virgin, and has sensed the pleasure
of other men.

1 Oliban is mentioned in the Journal Asiatique, in connection
with the Greek fire and gunpowder, by Messrs. Reynaud and
Favet.

2 Nettle-seed is considered by the Arabs as a remedy against
the inflammation of the urethral canal.

CHAPTER XVIII

PRESCRIPTION FOR INCREASING THE DIMENSIONS

OF SMALL MEMBERS AND FOR MAKING THEM

SPLENDID

Know, O Vi2;ir (God be good to you!), that this chapter
which treats of the si2;e of the virile member, is of the
first importance both for men and women. For the men,
because from a large and vigorous member there spring
the affection and love of the women; for the women, be'
cause it is by such members that their amorous passions
get appeased, and the greatest pleasure is procured for
them. This is evident from the fact that many men,
solely by reason of their insignificant member, are, as far
as the coition is concerned, objects of aversion to the
women, who likewise entertain the same sentiment with
regard to those whose members are soft, nerveless, and
relaxed. Their whole happiness consists in the use of
robust and strong members.

A man, therefore, with a small member, who wants to
make it grand or fortify it for the coitus, must rub it be-
fore the copulation with tepid water, until it gets red and
extended by the blood flowing into it, in consequence of
the heat; he must then anoint it with a mixture of honey
and ginger, rubbing it in sedulously. Then let him join
the woman; he will procure for her such pleasure that
she objects to him getting off her again.

Another remedy consists in a compound made of a
moderate quantity of pepper, lavender, galanga, and
musk, reduced to powder, sifted and mixed up with
honey and preserved ginger. The member, after having

Prescriptions for Increasing Small Members. 203

been first washed in warm water, is then vigorously
rubbed with the mixture; it will then grow large and
brawny, and afford to the woman a marvellous feeling
of voluptuousness.

A third remedy is the following: wash the member in
warm water until it becomes red, and enters into erec
tion. Then take a piece of soft leather, upon which
spread hot pitch, and envelop the member with it. It
will not be long before the member raises its head,
trembling with passion. The leather is to be left on
until the pitch grows cold, and the member is again in a
state of repose. This operation, several times repeated,
will have the effect of making the member strong and
thick.

A fourth remedy is based upon the use made of
leeches, but only of such as live in water (sic) . You put
as many of them into a bottle as can be got in, and then
fill it up with oil. Then expose the bottle to the sun,
until the heat of the same has effected a complete mix'
ture. Then, with the fluid thus obtained the member is
to be rubbed several consecutive days, and it will, by
being thus treated, become of a good size and of full
dimensions.

For another procedure I will here note the use of an
ass's member. Procure one and boil it, together with
onions and a large quantity of corn. With this dish feed
fowls, which you eat afterwards. One can also macerate
the ass's verge with oil, and use the fluid thus obtained
afterwards for anointing one's member with, it, and
drinking of it.

Another way is to bruise leeches with oil, and rub the
verge with this ointment; or, if it is preferred, the leeches

204 The Perfumed Garden

may be put into a bottle, and, thus enclosed, buried in a
warm dunghill until they are dissolved into a coherent
mass and form a sort of liniment, which is used for re-
peatedly anointing the member. The member is certain
to greatly benefit by this.

One may likewise take rosin and wax, mixed with
tubipore,^ asphodel,^ and cobbler's glue,^ with which
mixture rub the member, and the result will be that its
dimensions will be enlarged.

The eflFicacy of all these remedies is well known, and
I have tested them.

1 The tubipore is a calcareous polypus composed of cylindrical
tubes, and forming round masses, often of great size, in the sea.
Its medical properties are much doubted.

Observations in the autograph edition. — This substance is
called in certain texts deum el akhouine, and is, according to
the book of the physician Abd'cr-Rezeug, the juice of a plant
called chiane, alias hei el aleum; the juice goes also by the
name deum et tsabane. We have ascertained that hei el aleum
signifies also the sempervivum (a name given to a kind of house
leek, and the literal translation of deum et tsabane is dragon's
blood. This is all the information we could gather.

2 The asphodel (daffodil) is a plant with Hlaceous flowers,
coming from Italy. There is a yellow and a white kind.

Observation in the autograph edition. — Boureouk signifies
also borax and nitre.

^ The glue used by the Mussulman cobblers to glue their
leather is made of a single substance, the spleen of cattle or
sheep, which they call tihal.

Note in the autograph edition. — The only text which gives
this passage calls this substance annzeronte or annezeronte, the
rosin of the sarcocollus, which was credited with the property
to make the flesh firm and heal wounds.

CHAPTER XIX

OF THINGS THAT TAKE AWAY THE BAD SMELL

FROM THE ARMPITS AND SEXUAL PARTS OF

WOMEN AND CONTRACT THE LATTER

Know, O Vizir (God be good to you!), that bad exhak'
tions from the vulva and of the armpits are, as also a
wide vagina, the greatest of evils.

If a woman wants this bad odour to disappear she
must pound red myrrh, then sift it, and knead this pow
der with myrtle'water,^ and rub her sexual parts with
this wash. All disagreeable emanation will disappear
from her vulva.

Another remedy is obtained by pounding lavender,
and kneading it afterwards with musk'rose-water. SatU'
rate a piece of wollen-stufF with it, and rub the vulva
with the same until it is hot. The bad smell will be
removed by this.

If a woman intends to contract her vagina, she has
only to dissolve alum in water, and wash her sexual parts
with the solution, which may be made still more effica-
cious by the addition of a little bark of the walnut'tree,
the latter substance being very astringent.

Another remedy to be mentioned is the following,
which is well known for its efficacy: Boil well in water
carobs (locusts),^ freed from their kernels, and bark of

1 The author designates here, under the name of ass, the
myrtus communis of Linuaeus; the more usual name is rcund,
which serves also tQ designate the laurel tree.

? The çar<3b is the ff^t of ^^ locust-tteç, a weil'known tr«€,
the flowçrs of which, emit a penetrating odour like that of the
virile sperm. Th© fruit is conside:red to have aperient and
pectoral properties, and the leaves are astringent, . .

206 The Perfumed Garden

the pomegrante tree. The woman takes a sitz bath in
the decoction thus obtained, and which must be as hot
as she can bear it; when the bath gets cold, it must be
warmed and used again, and this immersion is to be re-
peated several times. The same result may be obtained
by fumigating the vulva with cow-dung.

To do away with the bad smell of the armpits, one
takes antimony ^ and mastic, which are to be pounded
together, and to be put with water into an earthen vase.
The mixture is then rubbed against the sides of the vase
until it turns red; when it is ready for use rub it into the
armpits, and the bad smell will be removed. It must be
used repeatedly until a radical cure is effected.

The same result may be arrived at by pounding tO'
gether antimony (hadida) and mastic, setting the mix-
ture afterwards into a stove over a low fire, until it is
of the consistency of bread, and rubbing the residue
with a stone until the pellicle, which will have formed,
is removed. Then rub it into the armpits, and you may
be sure that the bad smell will soon be gone.

1 Note in the autograph edition.— The texts, which were con-
sulted, name the substance in question hadida, by which name
goes the oxide of copper of commeric, which, exposed to the
action of fire, pulverised, and mixed with gall-nut, is used for
dyeing the hair black.

CHAPTER XX

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.

Know, O Vizir (God be good to you!), that the certain
indications of pregnancy are the following: the dryness
of the vulva immediately after the coitus, the inclination
to stretch herself, accesses of somnolency, heavy and
profound sleep, the frequent contraction of the opening
of the vulva to such an extent that not even a meroud
could penetrate, the nipples of the breast become darker,
and lastly, the most certain of all the marks is the cessa'
tion of the menstruation.

If the woman remains always in good health from the
time that her pregnancy is certain, if she preserves the
good looks of her face and a clear complexion, if she
does not become freckled, then it may be taken as a sign
that the child will be a boy.

The red colour off the nipples also point to a child of
the male sex. The strong development of the breasts,
and bleeding from the nose, if fit comes from the right
nostril,^ are signs of the same purport.

The signs pointing to the conception of a child of the
female sex are numerous. I will name them here: frc'
quent indisposition during pregnancy, pale complexion,

1 The right side is considered by Mussulmans as the side of
good augury. See the Koran, chap. Ivi., verse 26.

208 The Perfumed Garden

sp.ots and freckles, pains in the matrix, frequent night-
mares, blackness of the nipples, a heavy feeling on the
left side, nasal hemorrhage on the same side.

If there is any doubt about the pregnancy, let the
woman drink, on going to bed, honey-water, and if she
has a feeling of heaviness in the abdomen, it is a proof
that she is with child. If the right side feels heavier
than the left one, it will be a boy. If the breasts are
swelling with milk, this is similarly a sign that the child
she is bearing will be of the male sex.

I have received this information from savants, and all
the indications are positive and tested.

CHAPTER XXI

FORMING THE CONCLUSION OF THIS WORK, AND
TREATING OF THE GOOD EFFECTS OF THE REGU-
LATION OF EGGS AS FAVOURABLE TO THE COITUS

Know, O Vizir (God be good to you!), that this chapter
contains the most useful instructions — how to increase
the intensity of the coitus — and that the latter part is
profitable to read for an old man as well as for the man
in his best years and for the young man.

The Cheikh, who gives good advice to the creatures
of God the Great! he the sage, the savant, the first of
the men of his time, speaks as follows on this subject;
listen then to his words.

He who makes it a practice to eat every day fasting
the yolks of eggs, without the white part, will find in
this ailment an energetic stimulant for the coitus. The
same is the case with the man who during three days
eats of the same mixed with onions.

He who boils asparagus,^ and then fries them in fat,

^ Note in th-e autograph edition. — The Arab text has heiloun.
The medical dictionary of Abd el Reseug says about heiloun:
"Helioun and in placing the ia (in) more forward, making it
heiloun, is in the medical, but not in the general sense, aspara-
gus." So we have adopted this meaning, in preference to boiled
meal as translated, and which meaning we could not find, al-
though we searched carefully for it in the Arab books.

210 The Perfumed Garden

and then pours upon them the yolks of eggs with pound-
ed condiments and eats every day of this dish, will grow
very strong for the coitus, and find in it a stimulant for
his amorous desires.

He who peels onions, puts them into a saucepan, with
condiments and aromatic substances, and fries the mix-
ture with oil and yolk of eggs, will acquire a surpassing
and invaluable vigour for the coitus, if he will partake
of this dish for several days.

Camel's milk mixed with honey and taken regularly
develops a vigour for copulation which is unaccountable,
and causes the virile member to be on the alert night
and day.

He who for several days makes his meals upon eggs
boiled with myrrh, coarse cinnamon, and pepper, will
find his vigour with respect to coition and erections
greatly increased. He will have a feeling as though his
member would never return to a state of repose.

A man who would wish to copulate during a whole
night, and whose desire, having come on suddenly, will
not allow him to prepare himself and follow the regimen
just mentioned, may have recourse to the following
recipe. He must get a great number of eggs, so that he
may eat to surfeit, and fry them with fresh fat and but-
ter; when done he immerses them in honey, working the
whole mass well together. He must eat of them as much
as possible with a little bread, and he may be certain that
for the whole night his member will not give him any
rest.

On this subject the following verses have been com-
posed:—

Conclusion 211

"The member of Abou el Heiloukh has remained erect

For thirty days without a break, because he did eat onions.

Abou el Heidja has deflowered ^ in one night

Once eighty virgins, and he did not eat nor drink between.

Because he'd surfeited himself first with chick'peas.

And had drunk camel's milk with honey mixed.

Mimoun, the negro, never ceased to spend his sperm, while he

For fifty days without a truce the game was working.

How proud he was to finish such a task!

For ten days more he worked it,^ nor was he yet surfeited.

But all this time he ate but yolk of eggs and bread." ^

The deeds of Abou el Heiloukh Abou el Heidja, and
Mimoun, just cited, have been justly praised, and their
history is truly marvelous. So I will make you acquainted
with it, please God, and thus complete the signal services
which this work is designed to render to humanity.

THE HISTORY OF ZOHRA

The Cheikh, the protector of religion (God, the Highest,
be good to him!) records that there lived once in remote
antiquity an illustrous King, who had numerous armies
and immense riches.

This King had seven daughters remarkable for their
beauty and perfections. These seven had been born one
after another, without any male infant between them.

The Kings of the time wanted them in marriage, but

^ The text says, Abou el Heidja deflowered eighty virgins
straight, that is to say, from the front in the natural way.

Observations in the autograph edition. — The texts, which we
have consulted, say "entirely."

2 "Depuys luy Aristoteles," etc. Rabelais, Book iii., chap. 27.

^ Note. in the autograph edition. — It is to be observed that in
these verses, as similarly in all the other verses which appear in
the work, the line is al^vays broken at the hemistitch, and not
at the verse, as the Arab language admits in the verse two quite
distinct parts, which are, in theory, equal in rhythm.

212 The Perfumed Garden

they refused to be married. They wore men's clothing,
rode on magnificent horses covered with gold-embroid'
ered trappings, knew how to handle the sword and the
spear, and bore men down in single combat. Each of
them possessed a splendid palace with the servants and
slaves necessary for the service for the preparation of
meat and drink, and other necessities of the kind.

Whenever a marriagcoffer for one of them was pre
sented to the King, he never failed to consult with her
about it; but they always answered, ''That shall never be."'

Different conclusions were drawn from these refusals;
some in a good sense, some in a bad one.

For a long time no positive information could be gath-
ered of the reasons for this conduct, and the daughters
preserved in acting in the same manner until the death
of their father. Then the oldest of them was called upon
to succeed him, and receives the oath of fidelity from all
his subjects. This accession to the throne resounded
through all the countries.

The name of the eldest sister was Fouzel Djemal (the
flower of beauty); the second was called Soltana el
Agmar (the queen of moons); the third, Bediaat el
Djemal (the incomparable in beauty); the fourth, Quar-
da (the rose) ; the fifth, Mahmouda (the praiseworthy) ;
the sixth, Kamela (the perfect); and, finally, the sev'
enth, Zohra (the beauty) .

Zohra, the youngest, was at the same time the most
intelHgent and judicious.

She was passionately fond of the chase, and one day as
she was riding through the fields she met on her way a
cavalier, who saluted her, and she returned his salute;
she had some twenty men in her service with her. The

Conclusion 213

cavalier thought it was the voice of a woman he had
heard, but as Zohra's face was covered by a flap of her
haik, he was not certain, and said to himself, '1 would
like to know whether this is a woman or a man." He
asked one of the princes's servants, who dissipated his
doubts. Approaching Zohra, he then conversed pleasant-
ly with her till they made a halt for breakfast. He sat
down near her to partake of the repast.

Disappointing the hopes of the cavalier, the princess
did not uncover her face, and, pleading that she was
fasting, ate nothing. He could not help admiring secret-
ly her hand, the gracefulness of her waist, and the amor-
our expression of her eyes. His heart was seized with a
violent love.

The following conversation took place between them:
The Cavalier: "Is your heart insensible for friendship?"
Zohra: "It is not proper for a man to feel friendship
for a woman; for if their hearts once incline towards
each other, libidinous desires will soon invade them, and
with Satan enticing them to do wrong, their fall is soon
known by everyone."

The Cavalier: "It is not so, when their affection is true
and their intercourse pure without infidelity or treachery."
Zohra: "If a woman gives way to the affection she
feels for a man, she becomes an object of slander for the
whole world, and of general contempt, whence nothing
arises but trouble and regrets."

The Cavalier: "But our love will remain secret, and
in this retired spot, which may serve us as our place of

^The haik is a long piece of a light and white material,
generally of wool or silk, with which the Arabs envelop body
and head, and over which they wear the burnous.

214 The Perfumed Garden

meeting, we shall have intercourse together unknown to
all."

Zohra: "That may not be. Besides, it could not so
easily be done, we should soon be suspected, and the
eyes of the whole world would be turned upon us."

The Cavalier: ''But love, love is the source of life.
The happiness, that is, the meeting, the embraces, the
caresses of lovers. The sacrifice of the fortune, and even
of the life for your love."

Zohra: "These words are impregnated with love, and
your smile is seductive, but you would do better to re-
frain from similar conversation."

The Cavalier: "Your word is emerald and your coun'
sels are sincere. But love has now taken root in my
heart, and no one is able to tear it out. If you drive me
from you I shall assuredly die."

Zohra: "For all that you must return to your place
and I to mine. If it pleases God we shall meet again."^

They then separated, bidding each other adieu, and
returned each of them to their dwelling.

The cavalier's name was Abou el Heidja. His father,
Kheiroun, was a great merchant and immensely rich,
whose habitation stood isolated beyond the estate of the
princess, a day's journey distant from her castle. Abou
el Heidja returned home, could not rest, and put on again
his teneur^ when the night fell, took a black turban, and
buckled his sword on under his teneur. Then he mount'
ed his horse, and, accompanied by his favorite, negro.

1 Note in the autograph edition. — ^The greater part of this
dialogue is written in rhymed prose.

2 The teneur is a woolen vestment used by Orientals to keep
off the cold on their journeys. They are generally old vestment»
which are used on such occasions aad thus called.

Conclusion 215

Mimoun, rode away secretly under cover of the night.

They travelled all night without stopping until, on the
approach of daylight the dawn came upon them in sight
of Zohra's castle. They then made a halt among the
hills, and entered with horses into a cavern which they
found there.

Abou el Heidja left the negro in charge of the horses,
and went in the direction of the castle, in order to ex'
amine its approaches; he found it surrounded by a very
high wall. Not being able to get into it, he retired to
some distance to watch those who came out. But the
whole day passed away and he saw no one come out.

After sunset he sat himself down at the entrance of
the cavern and kept watch until midnight; then sleep
overcame him.

He was lying asleep with his head on Mimoun's knee,
when the latter suddenly awakened him. "What is it?"
he asked. "O my master," said Mimoun, "I have heard
some noise in the cavern, and I saw the glimmer of a
light." He rose at once, and looking attentively, he per'
ceived indeed a light, toward which he went, and which
guided him to a recess in the cavern. Having ordered
the negro to wait for him while he was going to find out
where it proceeded from he took his sabre and penetrat-
ed deeper into the cavern. He discovered a subterran-
ean vault, into which he descended.

The road to it was nearly impracticable, on account of
the stones which encumbered it. He contrived, however,
after much trouble to reach a kind of crevice, through
which the light shone which he had perceived. Looking
through it, he saw the princess Zohra, surrounded by
about a hundred virgins. They were in a magnificent

216 The Perfumed Garden

palace dug out in the heart of the mountain, splendidly
furnished and resplendent with gold everywhere. The
maidens were eating and drinking and enjoying the
pleasures of the table.

Abou el Heidja said to himself, "Alas! I have no com'
panion to assist me at this difficult moment." Under the
influence of this reflection, he returned to his servant,
Mimoun, and said to him, "Go to my brother before
God,^ Abou el Heiloukh, and tell him to come here to
me as quickly as he can." The servant forthwith mount'
ed upon his horse, and rode through the remainder of
the night. Of all his friends, Abou el Heiloukh was the
one whom Abou el Heidja liked best; he was the son of
the Vizir. This young man and Abou el Heidja and the
negro, Mimoun, passed as the three strongest and most
fearless men of their time, and no one ever succeeded in
overcoming them in combat.

When the negro Mimoun came to his master's friend,
and had told him what had happened, the latter said,
"Certainly, we belong to God and shall return to him."
Then he took his sabre, mounted his horse, and taking
his favourite negro with him, he made his way, with
Mimoun, to the cavern.

Abou el Heidja came out to meet him and bid him
welcome, and having informed him of the love he bore
to Zohra, he told him of his resolution to penetrate for'
cibly into the palace, of the circumstances under which
he had taken refuge in the cavern, and the marvellous
scene he had witnessed while there. Abou el Heiloukh
was dumb with surprise.

^ Among the Arabs the name of "brother" is very usual
between friends.

Coneluaion 217

At nightfall they heard singing, boisterous laughter,
and animated talking. Abou el Heidja said to his friend,
"Go to the end of the subterranean passage and look.
You will then make excuse for the love of your brother."
Abou el Heiloukh stealing softly down to the lower end
of the grotto, looked into the interior of the palace, and
was enchanted with the sight of these virgins and their
charms. "O brother," he asked, "which among these
women is Zohra?"

Abou el Heidja answered, "The one with the irre-
proachable shape, whose smile is irresistible, whose
cheeks are roses, and whose forehead is resplendently
white, whose head is encircled by a crown of pearls, and
whose garments sparkle with gold. She is seated on a
throne encrusted with rare stones and nails of silver, and
she is leaning her head upon her hand."

"I have observed her of all the others," said Abou el
Heiloukh, "as though she were a standard or a blazing
torch. But, O my brother, let me draw your attention to
a matter which appears not to have struck you." "What
is it?" asked Abou el Heidja. His friend replied, "It is
very certain, O my brother, that licentiousness reigns in
this place. Observe that these people come here only at
night time, and that this is a retired place. There is every
reason to believe that it is exclusively consecrated to
feasting, drinking and debauchery, and if it was your
idea that you could have come to her you love by any
other way than the one on which we are now, you would
have found that you had deceived yourself, even if you
had found means to communicate with her by the help
of: other people."- "And why so?" asked Abou el Heidja.
"Because," said his friend, "as far as I can see, Zohra
solicits the affection of young girls, which is proof that

tï8 The Perfumed Garden

she can have no inclination for men, nor be responsive
to their love."

"O Abou el Heiloukh," said Abou el Heidja, '1 know
the value of your judgment, and it is for that I have sent
for you. You know that I have never hesitated to follow
your advice and counsel!" "O my brother," said the son
of the Vizir, "if God had not guided you to this entrance
of the palace, you would never have been able to ap'
proach Zohra. But from here, we can find our way."

Next morning, at sunrise, they ordered their servants
to make a breach in that place, and managed to get
everything out of the way that could obstruct the pas-
sage. This done they hid their horses in another cavern,
safe from wild beasts and thieves; then all the four, the
two masters and the two servants, entered the cavern
and penetrated into the palace, each of them armed with
sabre and buckler. They then closed up again the breach
and restored its former appearance.

They now found themselves in darkness, but Abou el
Heiloukh, having struck a match, lighted one of the can-
dies, and they began to explore the place in every sense.
It seemed to them the marvel of marvels. The furniture
was magnificent. Everywhere there were beds and
couches of all kinds, rich candlebras, splendid lustres,
sumptuous carpets, and tables covered with dishes,
fruits and beverages.

When they had admired all these treasures, they went
on examining the chambers, counting them. There was a
jgreat number of them, and in the last one they found a
secret xioor, very small, and of appearance which at-
tracted their a;ttention. Abou el Heiloukh said, "This is

Conclusion 219

very probably the door which communicates with the
palace. Come, O my brother, we will await the things
that are to come in one of these chambers." They took
their position in a cabinet of difficult access, high up, and
from which one could see without being seen.

So they waited till night came on. At that moment
the secret door opened, giving admission to a negress
carrying a torch, who set alight all the lustres and candc
labra, arranged the beds, set the plates, placed all sorts
of meats upon the tables, with cups and bottles, and
perfumed the air with the sweetest scents.

Soon afterwards the maidens made their appearance.
Their gait denoted at the same time indifference and Ian-
guor. They seated themselves upon the divans, and the
negress offered them meat and drink. They ate, drank,
and sang melodiously.

Then the four men, seeing them giddy with wine,
came down from their hiding place with their sabres in
their hands, brandishing them over the heads of the
maidens. They had first taken care to veil their faces
with the upper part of their haik.

"Who are these men," cried Zohra, "who are invading
our dwelling under cover of the shades of the night.
Have you risen out of the ground, or did you descend
from the sky? What do you want?"

"Coition!" they answered.

"With whom!" asked Zohra.

"With you, O apple of my eye!" then said Abou el
Heidja, advancing.

Zohra: "Who are you?"

"I am Abou el Heidja."

Zohra: "But how is it you know me?"

220 The Perfumed Garden

"It is I who met you while out hunting at such and
such a place/'

Zohra: ''But what brought you hither?"
"The will of God the Highest!"

At this answer Zohra was silent, and set herself to
think of a means by which she could rid herself of these
intruders.

Now among the virgins that were present there were
several whose vulvas were like iron barred/ and whom
no one had been able to deflower; there was also present
a woman called Mouna (she who appeases passion),
who was insatiable as regards coition. Zohra thought to
herself, "It is only by a stratagem I can rid of these
men. By means of these women I will set them tasks
which they will be unable to accomplish as conditions for
my consent." Then turning to Abou el Heidja, she said
to him, "You will not get possession of me unless you
fulfil the conditions which I shall impose upon you."
The four cavaliers at once consented to this without
knowing them, and she continued, "But, if you do not
fulfil them, will you pledge your word that you will be
my prisoners, and place yourselves entirely at my dispo'
sition?" "We pledge our words!" they answered.

She made them take their oath that they would be
faithful to their word, and then, placing her hand in
that of Abou el Heidja, she said to him, "As regards you
I impose upon you the task to deflower eighty virgins
without ejaculating. Such is my will! He said, "I accept."

She let him then enter a chamber where there were
several kinds of beds, and sent to him. the eighty virgins

1 Literally, "ironbound," mouseahate.

Conclusion 221

in succession. Abou el Heidja deflowered them all, and
so ravished in a single night the maidenhood of eighty
young girls without ejaculating the smallest drop of
sperm. This extraordinary vigour filled Zohra with as'
tonishment, and likewise all those who were present.

The princess, turning to the negro Mimoun, asked,
"And this one, what is his name?" They said "Mimoun."
"Your task shall be," said the princess, pointing to
Mouna, "to do this woman's business without resting for
fifty consecutive days; you need not ejaculate unless you
like; but if the excess of fatigue forces you to stop, you
will not have fulfilled your obligations." They all cried
out at the hardness of such a task; but Mimoun pro'
tested, and said, "I accept the condition, and shall come
out of it with honour!" The fact was that this negro
had an insatiable appetite for the coitus. Zohra told
him to go with Mouna to her chamber, impressing upon
the latter to let her know if the negro should exhibit the
slightest trace of fatigue."

"And you, what is your name?" she asked the friend
of Abou el Heidja. "Abou el Heiloukh," he replied.
"Well, then, Abou el Heiloukh, what I require of you is
to remain here, in the presence of these women and
virgins, for thirty consecutive days, with your member
during this period always in erection during day and
night.

Then she said to the fourth, "What is your name?"

"Felah (good fortune)," was his answer. "Very well,
Felah," she said, "you will remain at our disposition for
any services which we may have to demand of you."

However, Zohra, in order to leave no motive for any
excuse and so that she might not be accused of bad faith,

222 The Perfumed Garden

had asked them, first of all, what regimen they wished
to follow during the period of their trial. Abou el Heidja
had asked for the only drink — excepting water — camel's
milk with honey, and, for nourishment, chick'peas cook-
ed with meat and abundance of onions; and, by means of
these aliments he did, by the permission of God, accom-
plish his remarkable exploit. Abou el Heiloukh de'
manded, for his nourishment, onions cooked with meat,
and, for drink, the juice pressed out of pounded onions
mixed with honey. Mimoun, on his part, asked for yolks
of eggs and bread.

However, Abou el Heidja claimed of Zohra the favour
of copulating with her on the strength of the fact that
he had fulfilled his engagement. She answered him,
"Oh, impossible! the condition which you have fulfilled
is inseparable from those which your companions have to
comply with. The agreement must be carried out in its
entirety, and you will find me true to my promise. But
if one amongst you should fail in his task, you will all
be my prisoners by the will of God!"

Abou el Heidja gave way in the face of this firm
resolve, and sat down amongst the girls and women, and
ate and drank with them, whilst waiting for the conclu'
sion of the tasks of his companions.

At first Zohra, feeling convinced that they would soon
all be at her mercy, was all amiability and smiles. But
when the twentieth day had come she began to show
signs of distress; and on the thirtieth she could no long'
er restrain her tears. For on that day Abou el Heiloukh
had finished his task, and, having come out of it honour*
ably, he took his seat by the side of his friend amongst
the company, who continued to eat tranquilly and to
drink abundantly.

Concltiaion 223

From that time the princess, who had now no other
hope than in the failure of the negro Mimovin, reUed
upon his becoming fatigued before he finished his work.
She sent every day to Mouna for information, who sent
word that the negro's vigour was constantly increasing,
and she began to despair, seeing already Abou el Heidja
and Abou el Heiloukh coming off as victors in their en'
terprises. One day she said to the two friends, "I have
made inquiries about the negro, and Mouna has let me
tnow that he was exhausted with fatigue." At these
words Abou el Heidja cried, "In the name of God! if he
does not carry out his task, aye, and if he does not go
beyond it for ten days longer, he shall die the vilest of
deaths!"

But his zealous servant never during the period of
fifty days took any rest in his work of copulation, and
kept going on, besides, for ten days longer, as ordered
by his master. Mouna, on her part, had the greatest
satisfaction, as this feat had at last appeased her ardour
for coition.^ Mimoun, having remained victor, could
then take his seat with his companions.

Then said Abou el Heidja to Zohra, "See, we have

1 Note in the autograph edition. — In certain texts the follow-
ing version is found: "Mouna, at the iend of fifty days, was glad
to have come to the end of the trial, for she had become sick of
the coitus; but as Mimoun kept going on, she sent to Zohra the
message, 'O my mistress, the time has lapsed, and he will not
part with me! I conjure you, by God the Magnificeiit, with-
draw inê from Hiis grievous situation. My thighs are like broken,
3ijd it becomes impossible for me to keep lying down.' But
Mimoun. s^orè that he would hot rètFrè until the ten days
ordered by his master were gone, and he kept his word."

224 The Perfumed Garden

fulfilled all the conditions you have imposed upon us.
It is now for you to accord me the favours which, ac-
cording to our agreement, was to be the price if we suc'
ceeded." "It is but too true!" answered the princess, and
she gave herself up to him, and he found her excelling
the most excellent.^

As to the negro, Mimoun, he married Mouna. Abou
el Heiloukh chose, amongst all the virgins, the one whom
he had found most attractive.

They all remained in the palace, giving themselves up
to good cheer and all possible pleasures, until death put
an end to their happy existence and dissolved their
union. God be merciful to them^ as well as to all Mus'
sulmans! Amen!

It is to this story that the verses cited previously make
allusion.^ I have given it here, because it testifies to the
efficacy of the dishes and remedies, the use of which I
have recommended, for giving vigour for coition, and all
learned men agree in acknowledging their salutary effects.

There are still other beverages of excellent virtue. I
will describe the following: "Take one part of the juice
pressed out of pounded onions, and mix it with two parts
of purified honey. Heat the mixture over a fire until the

^ Note in the autograph edition. — Another version says here:
"The performance of Mimoun filled all the world with admira-
tion. They then took possession of everything contained in the
castle; treasures, women, servants, the girls and all. They di'
vided the whole into equal parts, of which each took his share;
then Abou el Heidja had his pleasure with Zohra, and he
found her, etc."

• 2\^hgn pronouncing the name of a dead cO'religionist, the
-Mussulmans never fail to add, "God be merciful to him!" - :.

3 Note in the autograph edition. — It must bé observed that
certain particulars as given in the verses are not in perfect aC'
cordance with the corresponding parts in the story.

CoTicliision 225

onion' juice has disappeared and the honey only remains.
Then take the residue from the fire, let it cool, and pre-
serve it for use when wanted. Then mix of the same one
aukia^ with three aouak of water, and let chick'peas be
macerated in this fluid for one day and one night.

This beverage is to be partaken of during winter and
on going to bed. Only a small quantity is to be taken,
and only for one day. The member of him who has
drunk of it will not give him much rest during the night
that follows. As to the man who partakes of it for sev'
eral consecutive days, he will constantly have his mem'
ber rigid and upright without intermission. A man with
an ardent temperament ought not to make use of it, as it
may give him a fever. Nor should the medicine be used
three days in succession except by old or cold-tempered
men. And lastly, it should not be resorted to in summer.

I certainly did wrong to put this book together;

But you will pardon me, nor let me pray in vain.

O God! award no punishment for this on judgment day!

And thou, oh reader, hear me conjure thee to say: So he it!'^

1 Noté in the autograph edition. — Aoukia, from the Greek.
The meaning differs according to the countries and. times. In
pharmacopoeia it is twelve drachms.

2 Id. — These verses form the end of the most complete manu'
script which we had in our hands.

APPENDIX TO THE AUTOGRAPH EDITION
TO THE READER

In the year of grace 1876 some amateurs who were pas'
sionately fond of Arabian Hterature combined for the
purpose of reproducing, by autographic process, a num-
ber of copies of a French translation of a work written
by the Cheikh Nef^aoui, which book had, by a lucky
chance, fallen into their hands. Each brought to the
undertaking such assistance as his special knowledge al-
lowed, and it was thus that a tedious work was achieved
by amateurs, amidst obstacles which were calculated to
abate the ardour of their enthusiasm.

Thus, as the reader has doubtless already divined, it
was not an individual, but a concourse of individuals,
who, taking advantage of a union of favourable circum-
stances and facilities, not of common occurrence, offered
to their friends the first fruit of a work, interesting, and
of such rarity that to the present time very few have
had the opportunity of reading it, while they could only
gather their knowledge from incorrect manuscripts, so-
phisticated copies, and incomplete translations! It is to
this association of efforts, guided by the principle of the
division of labour for the carrying out of a great under-
taking, that the appearance of this book is due.

The Editor (it is under this name that the Society
J. M. P. Q. has been, is, and will be designated, is as-
sured before hand, notwithstanding the imperfection of
his production, of the sympathies of his readers, who are

Appendix 227

all friends of his, or friends of his friends, and for whose
benefit he has worked. For this reason he is not going to
claim an indulgence which has been aheady extended to
him, his wish only to make clear to everybody the exact
value and nature of the book which he is offering, and
to make known on what foundations the work has been

done, in how far the remarkable translations of M

has been respected, and, in short, what reliance may be
placed in the title, "Translated from the Arabic by
H , Staff Officer."

It is, in fact, important that there should be no mis'
understanding on this point, and that the reader should
not imagine that he holds an exact copy of that transia'
tion in his hands; for we confess that we have modified
it, and we give these explanations in order to justify the
alterations which were imposed by the attending circum'
stances.

As far as we are aware, there have been made until
now only two proper translations of the work of the
Cheikh Nefzaoui. One, of which we have availed our-
selves, is due, as is well known, to M — — , a fanatical
and distinguished Arabophile; the other is the work of
Doctor L ; the latter we have never seen.

A learned expounder commenced a translation which
promised to leave the others far behind. Unfortunately,
death interrupted the accomplishment of this work, and
there was no one to continue it.

Our intention, at the outset, was to reproduce simply
the first of the aforenamed translations, making, how
ever; such rectifications as were necessitated by gross
mistakes in the orthography, and in the French idiom,
by which the mannscript in our possession was disfig'

228 The Perfumed Garden

ured. Our views did not go beyond that; but we had
scarcely made any progress with the book when we
found that it was impossible to keep the translation as
it stood. Obvious omissions, mistaken renderings of the
sense, originating, no doubt, with the faulty Arab text
which the translator had at his disposal, and which were
patent at first sight, imposed upon the necessity of con-
sulting other sources. We were thus induced to examine
all the Arab manuscripts of the work which we could
by any possibility obtain.

Three texts were to this end put under contribution.
These treated of the same subjects in the same order, and
presented the same succession of chapters, correspond'
ing, however, in this respect, point by point, with the
manuscript upon which our translator had to work, but
while two of them gave a kind of abstract of the ques-
tions treated, the third, on the contrary, seemed to en-
large at pleasure upon every subject.

We shall expatiate to some slight extent upon this last
named text, since the study of it has enabled us to clear
up a certain number of points upon which M , not-
withstanding his conscientious researches, has been un-
able to throw sufficient light.

The principal characteristic of this text which, is not
exempt from gross mistakes, is the affectation of more
care as to style and choice of expressions; it enters more
into fastidious, and frequently technical particulars, con-
tains more quotations of verses — often, be it remarked,
inapplicable ones — and uses, in certain circumstances,
filthy images, which seem to have had a particular at-
traction for the author; but as a compensation for these
faults, it gives, instead of cold, dry explications, pictures

Appendix 229

which are often charming, wanting neither in poetry nor
originality, nor in descriptive talent, not even in a cer-
tain elevation of thought, and bearing an undeniable
stamp of originality. We may cite as an example the
"Chapter of Kisses," which is found neither in our trans'
lation nor in the other two texts which we have exam-
ined, and which we have borrowed.

In our character of Gauls, we must not complain about
the obscenities which are scattered about, as if on pur'
pose to excite grosser passions; but what we must depre'
cate are the tedious expansions, whole pages full of ver-
biage, which disfigure the work, and are like the reverse
of the medal. The author has felt this himself, as at the
conclusion of his work he requests the reader to pardon
him in consideration of the good intention which has
guided his pen. In presence of the qualities of first
rank, which must be acknowledged to exist in the book,
we should have preferred that it had not contained
these defects; we should have liked, in one word, to see
it more homogeneous and more earnest, and more par-
ticularly so if one considers that the circumstances which
we are pointing out raises doubts as to the veritable ori'
gin of the new matters which have been discovered, and
which might easily be taken for interpolations due to the
fancy of one or more of the copyists through whose
hands the work passed before we received it.

Everyone knows, in fact, the grave inconveniences
attaching to manuscripts, and the services rendered by
the art of printing to science and literature by disposing
of them. No copy leaves the hands of the copyist com-
plete and perfect, particularly if the writer is an Arab,
the least scrupulous of all. The Arab copyist not only

230 The Perfumed Garden

involuntary scatters about mistakes which are due to
his ignorance and carelessness, but will not shrink from
making corrections, modifications, and even additions
according to his fancy. The literary reader himself,
carried way by the charm of the subject, often annotates
the text in margin, inserts an anecdote or idea which
is just current, or some puffed'up medical recipe; and all
this, to the great detriment of its purity, finds its way
into the body of the work through the hands of the next
copyist.

There can be no doubt that the work of the Cheikh
Nefzaoui has suffered in this way. Our three texts and
the one upon which the translator worked, offer striking
dissimilarities, and of all kinds; although, by the way,
one of the translations seems to approach more nearly in
style to the extended text of which we have spoken. But
a question of another sort comes before us with respect
to this last, which contains more than four times as much
it not be possible that a third work, still more complete
Cheik Nefzaoui, always bearing in mind the modification
to which manuscripts are exposed, and does it so stand
by itself as a work for the perusal of voluptuaries, while
the others are only abridged copies for the use of the
vulgar, serving them as an elementary treatise? Or might
it not be the product of numerous successive additions
to the original work, by which, as we have already sug-
gested, its bulk has been considered increased.

We have no hesitation in pronouncing in favour of
the first of these hypotheses. In the record which the
Cheikh gives of it, he says that this is the second work
of the kind which he has composed, and that it is in fact
only the first one, entitled the "Torch of the Universe,"

Appendix 281

considerably increased in pursuance of the advice given
by the Vizir Mohammed ben Ouana ez Zouaoui. Might
it not be possible that third work, still more complete
than the second, had been the outcome of new studies
of the author? Subjects of a particular specialty have
certainly been treated in the work of which we speak,
translation, we find reproaches addressed by the transla-
tor to the author, because he has merely hinted at two
questions of more than ordinary interest, viz., tribady
and paederasty. Well, then, the Chiekh would meet his
critic triumphantly by appearing before him with the
work in question, for the chapter which constitutes by
itself more than half of its whole volume is the twenty
first, and bears the superscription: "The twenty 'first
and last chapter of the book, treating of the utility of
eggs and some other substances which favour the coitus;
of tribady and the woman who first conceived this dc
scription of voluptuousness; of paederasty and matters
concerned with it; of procuresses and the sundry ruses
by which one may get possession of a woman; of facetiae,
jokes, anecdotes and several questions concerning the
coitus in general."

What would be the surprise of the translator to find a
community of views and sentiments existing between
himself, a representative of modern civili2;ation, and this
Arab, who lived more than three hundred years ago. He
could only express his regret for having entertained so
bad an opinion of his master, for having believed for one
moment in an omission on his part, and for having
doubted his competency to deal with the various ques-
tions spoken of.

Does not the discovery of a text so complete authorise

232 The Perfumed Garden

us to admit the existence of two works, one elementary,
the other learned? And might it not be by reason of a
little remnant of bashfulness, that the author has reserv'
ed for the twentyfirst chapter without any previous al-
lusion, the remarkable subjects which we do not find
hinted at in any other place?

To put the question in this fashion is at the same time
to solve it, and to solve it in the affirmative. That inter-
minable chapter would not be a product of interpola-
tions. It is too long and too serious a work to admit of
such a supposition. The little that we have seen of it
seems to bear the stamp of well-pronounced originality,
and to be composed with too much method, not to be
the work — and entirely the work — of the master.

One may be surprised that this text is so rare, but the
answer is very simple. As the translator judiciously ob-
serves in his notice, the matters treated in the twenty-
first chapter are of a nature to startle many people. See!
an Arab, who practises in secret paederasty, affects in
public rigid an austere manners, while he discusses with-
out constraint in his conversation everything that con-
cerns the natural coitus. Thus you will easily under-
stand that he would not wish to be suspected of reading
such a book, by which his reputation would be compro-
mised in the eyes of his co-religionists while he would,
without hesitation exhibit a book which treated of the
coitus only. Another consideration, moreover, suffices
to completely explain the rarity of the work; its compass
makes it very expensive, and the manuscript is not attain-
able by everybody on account of the high price it reaches.

However it may be regards the origin of the text, hav-
ing the three documents in our possession we have given

Appendix 233

careful revision to the translation of M— — . Each doubt-
fui point has been the object of minute research, and has
been generally cleared up by one or the other. When
there were several acceptable versions, we chose that
which was the most fit for the context, and many muti-
lated passages were restored. Nor were we afraid to
make additions in borrowing from the extended text
what appeared to us worthy of reproduction, and for
the omission of which we should have been blamed by
the reader. We were careful, however, not to overload
the work, and to introduce no new matter which would
militate against the peculiar character of the original
translation. It is partly for this last reason, and still
more so because the work required for this undertaking
surpassed our strength that we could not bring to light,
to our great regret, the treasures concealed in the twen-
ty-first chapter, as well as a certain number of new tales
not less acceptable than those which we have given, and
with which we have enriched the text.

We must not conceal that, leaving out of sight these
alterations, we have not scrupled to refine the phrases,
round off the periods, correct the phraseology, and, in
short, to amend even the form of the translation which,
in many instances, left much to be desired. It was a
matter of necessity that the perusal of the contents of
the book should be made agreeable. Now, the transla-
tor, with the most praiseworthy intentions, had been too
anxious to render the Arabic text, with its short jum'
bled sentences as clearly as possible, and had thus made
the reading painfully laborious. Looking at some pas-
sages, it may even be supposed that he had only jotted
them down, particularly towards the end, and had not

284 The Perfumed Garden

been able, for some reason or other, to revise them xintil
it was too late.

The new matter introduced has compelled us to make
modifications in the notes of the translator, and to add
new notes for the better elucidation of the subjects
which have not been treated before. We have been,
with respect to these notes, as careful as we were with
respect to the text, endeavouring to respect as much as
possible the personal work of the translator.

Now that the reader has all the necessary information
about the French edition of the Cheikh Nefziaoui's work,
he will permit us to make, in conclusion, a few remarks
upon the ensemble of the book.

There are found in it many passages which are not
attractive. The extraordinary ideas displayed — for in-
stance tJiose about medicines and concerning the mean'
ings of dreams — clash too directly with modern thought
not to awaken in the reader a feeling more of boredom
than of pleasure.

The work is certainly encumbered with a quantity of
matter which cannot but appear ridiculous in the eyes of
the civilized modern reader; but we should not have
been justified in weeding it out. We were bound to keep
it intact as we had received it from our translator. We
have held with the Italian proverb, Traduttore, traditore,
that a work loses sufficient of its originality by being
conveyed from its own tongue into another, and we hope
that the plan we have adopted will meet with general
approval. Those oddities are, moreover, instructive, as
they make us acquainted with the manner and character
of the Arab under a peculiar aspect, and not only of the
Arab who was contemporary with ovir author, but also
with the Arab of our own day. The latter is, in fact,

Appendix 235

not much more advanced than was the former. Although
our contact with the race becomes closer every day in
Tunis, Morocco, Egypt, and other Mussulman countries,
they hold to their old medical prescriptions, have the
same belief in divination, and honour the same mass of
ridiculous notions, in which sorcery and amulets play a
large part, and which appear to us supremely absurd. At
the same time, one may observe from the very passages
which we here refer to, that this people was not so
averse as one might believe to witticisms, for the pun
(calembour) occupies an important position in the ex'
planation of dreams with which the author has studied
the chapters on the sexual organs, apparently for no
particular reason but no doubt with the idea that no
matter of interest should be absent from his work.

The reader will perhaps also find that probability is
frequently sacrificed to imagination. This is a distinct
mark of the Arabic literature, and our work could not
otherwise but exhibit the faults inherent to the genius of
this race, which revels in the love for the marvellous, and
amongst whose chief literary productions are to be
counted the 'Thousand and One Nights." But if these
tales show such defaults very glaringly, they exhibit
on the other hand, charming qualities, simplicity, grace,
dehcacy; a mine of precious things which has been ex-
plored and made use of by modern authors. We have
pointed out, in some notes, the relationship which we
found between these tales and those of Boccaccio and
La Fontaine, but we could not draw attention to all. We
had to pass over many with silence, and amongst them,
some of the most striking, as for instance in the case of
"The Man Expert in Stratagems Duped by his Wife,"
which we find reproduced with all the perfect mastership

236 The Perfumed Garden

of Balzac at the end of the 'Thysiologie du Mariage."

We will not pursue this sketch any further. If instead
of commencing the book with a preface we have pre
ferred to address the reader at the end, this was done in
order not to impose our views upon him and thus to
stand between him and the work. Whether these addi-
tional lines will be read by him or not, we believe that
we have done our duty by informing him of the direc-
tion we gave to our work. We tried, on the one hand,
to prove the merits of the translator who furnished the
basis for our labours, that is to say, the part which re
quired the most science and study, while, on the other
hand, we desired our readers to know in how far this
translation had to be recast.

To the Arabophile who would wish to produce a bet'
ter translation the way is left open; and in perfecting the
work he is free to uncover the unknown beauties of the
twenty-first chapter to his admiring contemporaries.

THE END

BOSTON PUBLIC LIBRARY

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