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The Floating Press - Muhammad al-Nafzawi

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141 pages

English

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The Perfumed Garden is a sex manual written in erotic prose. It gives advice on bodily appearance, sexual technique, and also on the symptoms and remedies for sexual diseases. Al-Nafzawi also describes the sex of animals and interprets dreams. The advice and technical descriptions are interspersed with stories which should give the manual context and amuse the reader.

Informations

Publié par	The Floating Press
Date de parution	01 avril 2009
Nombre de lectures	0
EAN13	9781775414759
Langue	English

Informations légales : prix de location à la page 0,0200€. Cette information est donnée uniquement à titre indicatif conformément à la législation en vigueur.

Extrait

THE PERFUMED GARDEN
* * *
MUHAMMAD AL-NAFZAWI
Translated by
SIR RICHARD BURTON

*

The Perfumed Garden From a 1886 edition.
ISBN 978-1-775414-75-9
© 2009 THE FLOATING PRESS.
While every effort has been used to ensure the accuracy and reliability of the information contained in The Floating Press edition of this book, The Floating Press does not assume liability or responsibility for any errors or omissions in this book. The Floating Press does not accept responsibility for loss suffered as a result of reliance upon the accuracy or currency of information contained in this book. Do not use while operating a motor vehicle or heavy equipment. Many suitcases look alike.
Visit www.thefloatingpress.com
Contents
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Notes of the Translator Respecting the Sheikh Nefzaoui Introduction Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Appendix
Notes of the Translator Respecting the Sheikh Nefzaoui
*
The name of the Sheikh has become known to posterity as the author of this work, which is the only one attributed 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 first leaves of the manuscript, and notwithstanding the apparent error respecting the name oft he Bey who was reigning in Tunis, it may be presumed that this work was written in the beginning of the sixteenth 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 birth-place to their own, that he was born at Nefzaoua, a town situated in the district of that name on the shore of the lake Sebkha Melrir, in the south of the kingdom of Tunis.
The Sheikh himself records that he lived in Tunis, and it is most probable the book was written in that city. According to tradition, a particular motive induced him to undertake a work entirely at variance with his simple tastes and retired habits.
His knowledge of law and literature, as well as of medicine, having been reported to the Bey of Tunis, this ruler wished to invest him with the office of Cadi, although he was unwilling to occupy himself with public functions.
As he, however, desired not to give the Bey cause for offence, whereby he might have incurred danger, he merely requested a short delay, in order to be able to finish a work which he had in hand.
This having been granted, he set himself to compose the treatise which was then Occupying his mind, and which, becoming known, drew so much attention upon the author, that it became henceforth impossible to confide to him functions of the nature of those of a Cadi.
But this version, which is not supported by any authenticated proof, and which represents the Sheikh Nefzaoui as a man of light morals, does not seem to be admissible. One need only glance at the book to be convinced that its author was animated by the most praiseworthy intentions, and that, far from being in fault, he deserves gratitude for the services he has rendered to humanity. Contrary to the habits of the Arabs, there exists no commentary on this book; the reason may, perhaps, be found in the nature of the subject of which it treats, and which may have frightened, unnecessarily, the serious and the studious. I say unnecessarily, because this book, more than any other, ought to have commentaries; grave questions are treated in it, and open out a large field for work and meditation.
What can be more important, in fact, than the study of the principles upon which rest the happiness of man and woman, by reason of their mutual relations; relations which are themselves dependent upon character, health, temperament and the constitution, all of which it is the duty of philosophers to study.
In doubtful and difficult cases, and where the ideas of the author did not seem to be clearly set out, I have not hesitated to look for enlightenment to the savants of sundry confessions, and by their kind assistance many difficulties, which I believed insurmountable, were conquered. lam glad to render them here my thanks.
Amongst the authors who have treated of similar subjects, there is not one that can be entirely compared with the Sheikh; for his book reminds you, at the same time, of Aretin, of the book Conjugal Love , and of Rabelais. But what makes this treatise unique as a book of its kind, is the seriousness with which the most lascivious and obscene matters are presented. It is evident that the author is convinced of the importance of his subject, and that the desire to be of use to his fellowmen is the sole motive of his efforts.
With the view to giving more weight to his recommendations, he does not hesitate to multiply his religious citations, and in many cases invokes even the authority of the Koran, the most sacred book of the Mussulmans.
It may be assumed that this book, without being exactly a compilation, is not entirely due to the genius of the Sheikh Nefzaoui, and that several parts may have been borrowed from Arabian and Indian writers. For instance, all the record of Moçailama and of Chedja is taken from the work of Mohammed ben Djerir el Taberi; the description of the different positions for coition, as well as the movements applicable to them, are borrowed from Indian works; finally, the book Birds and Flowers by Azeddine el Mocadecci seems to have been consulted with respect to the interpretation of dreams. But an author certainly is to be commended for having surrounded himself with the lights of former savants, and it would be ingratitude not to acknowledge the benefit which his books have conferred upon people who were still in their infancy in the art of love.
It is only to be regretted that this work, so complete in many respects, is defective in so fir 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 reticence has been observed by the author with regard to bestiality. Nevertheless he does speak, in one story (i.e. 'The History of Zohra', in the concluding chapter of the work), of the mutual caresses of women; and he relates an anecdote concerning a woman who provoked the caresses of an ass (which has been eliminated from the present edition) , thus revealing that he knew of such matters.
Lastly, the Sheikh does not mention the pleasures which the mouth or the hand of a pretty woman can give, nor the cunnilinges .
What may have been the motive for these omissions? The author's silence cannot be attributed to ignorance, for in the course of his work he has given proofs of an erudition too extended and various to permit a suspicion of his knowledge.
Should we look for the cause of this gap to the contempt which the Mussulman in reality feels for woman, and owing to which he may think that it would be degrading to his dignity as a man to descend to caresses otherwise regulated than by the laws of nature? Or did the author, perhaps, avoid the mention of similar matters out of fear that he might be suspected of sharing tastes which many people look upon as depraved?
However this may be, the book contains much useful information and a large number of curious cases, and I have undertaken the translation because, as the Sheikh Nefzaoui says in his preamble: 'I swear before God, certainly! the knowledge of this book is necessary. It will be only the shamefully ignorant, the enemy of all science, who does not read it, or who turns it into ridicule.'
Introduction
*
General Remarks about Coition
PRAISE BE GIVEN TO God, who has placed man's greatest pleasure in the natural parts of woman, and has destined the natural parts of man to afford the greatest enjoyment to woman.
He has not endowed the parts of woman with any pleasurable or satisfactory feeling until the same have been penetrated by the instrument of the male; and likewise the sexual organs of man know neither rest nor quietness until they have entered those of the female.
Hence the mutual operation. There takes place between the two actors wrestling, intertwinings, a kind of animated conflict. Owing to the contact of the lower 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 flesh lips, are gifts of God, destined to provoke erection at the favourable moment. God also is 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 beautiful navel, and with a majestic crupper; and all these wonders are borne up by the thighs. It is between these latter that God has placed the arena of the combat; when the same is provided with ample flesh, it resembles the head of a lion. It is called the vulva. Oh! how many men's deaths lie at her door? Amongst them how many heroes!
God has furnished this object with a mouth, a tongue, two lips; it is like the impression of the hoof of the gazelle in the sands of the desert.
The