Know, O Vizir (God be good to you!), that this chapter, which treats of the size of the virile member, is of the first importance both for men and women. For the men because from a good-sized and vigorous member there springs the affection and love of women; for the women, because it is by such members that their amorous passions are appeased, and the greatest pleasure is procured for them. This is evident from the fact that many men, solely by reason of their insignificant members, are, as far as coition is concerned, objects of aversion to 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 before 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 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 water until it becomes red, and enters into erection. 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 fill it up with oil Then expose the bottle to the sun, until the heat of the same has effected a complete mixture. 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 in oil, and use the fluid thus obtained for anointing one's member, 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 may be put into a bottle, and, thus enclosed, buried in a warm dung-hill until they are dissolved into a coherent mass and form a sort of liniment, which is used for repeatedly anointing the member. The member is certain greatly to 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 efficacy of all these remedies is well known, and I have tested them.

sursa:
http://www.sacred-texts.com/sex/garden/chap17.htm

“Meritul nu constă în a fugi de plăcere, ci în a o întrebuinţa pentru a o stăpâni.” Clement din Alexandria, Stromates XI, 20

Know, O Vizir (God be good to you!), that bad exhalations from the vulva and from the armpits are, as is 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 powder 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. Saturate a piece of woollen 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 efficacious 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 the pomegranate tree. The woman takes a sits bath in the decoction thus obtained, 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 repeated 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 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 together antimony (hadida) and mastic, setting the mixture afterwards on to 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.

sursa:
http://www.sacred-texts.com/sex/garden/chap18.htm

Know, O Vizir (God be good to you!), that the certain indications of pregnancy are the following: the dryness of the vulva immediately after 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 becoming darker and, lastly, the most certain of all marks is the cessation of 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 of the nipples also points to a child of the male sex. The strong development of the breasts, and bleeding from the nose, if it 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: frequent indisposition during pregnancy, pale complexion, spots and freckles, pains in the matrIx, frequent nightmares, blackness of the nipples, a heavy feeling on the left side, nasal haemorrhage on the same side.

If there is any doubt about the pregnancy, let the woman drink, on going to bed, honey-water, and if then 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.

sursa:
http://www.sacred-texts.com/sex/garden/chap19.htm

"Unirea dintre barbat si femeie este precum comuniunea dintre Cer si Pamant, iar Cerul si Pamantul dureaza vesnic tocmai datorita acestei comuniuni perfecte. Oamenii au uitat acest secret, devenind muritori. Dar cei ce-l cunosc au deschisa in fata lor adevarata cale spre Nemurire" - Shang-Ku-San-Tai

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 Sheikh, 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 aliment an energetic stimulant towards coitus. The same is the case with the man who during three days eats of the same mixture with onions.

He who boils asparagus and then fries them in fat, and then pours upon them the yolks of eggs with pounded 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 mixture with oil and yolks 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 wishes 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 butter; when done he immerses them in honey, working the whole mass well together. He must then 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 composed:

The member of Abou el Heïloukh has remained erect
For thirty days without a break, because he did eat onions.
Abou el Heïdja has deflowered in one night
Once eighty virgins, and he did not eat or 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, not was he yet surfeited,
But all this time he ate but yolk of eggs and bread.

The deeds of Abou el Heïloukli, Abou el Heïdja and Mimoun, just cited, have been justly praised, and their history is truly marvellous. 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 Sheikh, the protector of religion (God, the Highest, be good to him!), records, that there lived once in remote antiquity an illustrious 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 they refused to be married. They wore men's clothing, rode on magnificent horses covered with gold-embroidered 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 such service, for the preparation of meat and drink, and other necessities of that kind.

Whenever a marriage-offer for one of them was presented 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 gathered of the reasons for this conduct, and the daughters persevered in acting in the same manner until the death of their father. Then the oldest of them was called upon to succeed him, and received 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, Ouarda (the rose); the fifth, Mahmouda (the praiseworthy); the sixth, Kamela (the perfect); and, finally, the seventh, Zohra (the beauty).

Zohra, the youngest, was at the same time the most intelligent 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 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, 'I would like to know whether this is a woman or a man. He asked one of the princess's servants, who dissipated his doubts. Approaching Zohra, he then conversed pleasantly 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 secretly her hand, the gracefulness of her waist' and the amorous 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 the 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 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 refrain from similar conversation.

THE CAVALIER: Your word is emerald and your counsels are sincere. ut 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 Heïdja. 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 Heïdja returned home, could not rest, and put on again his temeur when the night fell, took a black turban, and buckled his sword on under his temeur. Then he mounted his horse, and, accompanied by his favourite negro, Mimoun, he rode away secretly under the cover of 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 their horses into a cavern which they found there.

Abou el Heïdja left the negro in charge of the horses, and went in the direction of the castle, in order to examine 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 on the 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 perceived indeed a light, towards 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 penetrated deeper into the cavern. He discovered a subterranean 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 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 Heïdja said to himself, 'Alas! I have no companion 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 Heïloukh, and tell him to come here to me as quickly as he can.' The servant forthwith mounted upon his horse, and rode through the remainder of the night.

Of all his friends, Abou el Heïloukh was the one whom Abou el Heïdja liked best; he was the son of the Vizir. This young man and Abou el Heïdja 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.

Aboul el Heïdja 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 forcibly 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 Heïloukh was dumb with surprise.

At nightfall they heard singing, boisterous laughter, and animated talking. Abou el Heïdja 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 Heïloukh, 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 Heïdja answered, 'The one with the irreproachable 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 hind.'

'I have observed her of all the others,' said Abou el Heïloukh, 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 Heïdja. His friend replied, 'It is very certain, O my brother, that licentiousness reigns in this palace. 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 or other people.' 'And why so?' asked Abou el Heïdja. 'Because,' said his friend, 'as far as I can see, Zohra solicits the affection of young girls, which is a proof that she can have no inclination for men, nor be responsive to their love.'

'O Abou el Heïloukh,' said Abou el Heïdja, 'I 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 approach Zohra. But from here, please God 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 passage. 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.

Now they found themselves in darkness, but Abou el Heïloukh, having struck a match, lighted one of the candles, and they began to explore the palace 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 candelabra, 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 great number of them, and in the last one they found a secret door, very small, and of appearance which attracted their attention. Abou el Heïloukh said, 'This is 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 difficult of 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 candelabra, 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 languor. 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 haïk.

'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!' said Abou el Heïdja, advancing.

Zohra: 'Who are you?'

'I am Abou el Heïdja.'

Zohra: 'But how is it you know me?'

'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 the passion), who was insatiable as regards coition. Zohra thought to herself, 'It is only by a stratagem I can get 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 Heïdja, 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 disposition?' '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 Heïdja, she said to him, 'As regards you, I impose upon you the task of deflowering eighty virgins without ejaculating. Such is my will!' He answered, 'I accept.'

She let him then enter a chamber where there were several kinds of beds, and sent to him the eighty virgins in succession. Abou el Heïdja 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 astonishment, and likewise all those who were present.

The princess, turning then 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 protested, 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 Heïdja. 'Abou el Heïloukh,' he replied. 'Well, then, Abou el Heïloukh, what I require of you is to remain here, in the presence of these women and virgins, for fifty 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, had asked them, first of all, what regimen they wished to follow during the period of their trial. Aboul el Heïdja had asked for only one drink--excepting water--camel's milk with honey, and, for nourishment, chick-peas cooked with meat and abundance of onions; and, by means of these aliments he did, by the permission of God, accomplish his remarkable exploit. Abou el Heïloukh demanded, 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 Heïdja 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 Heïdja 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 conclusion 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 longer restrain her tears. For on that day Abou el Heïloukh had finished his task, and, having come out of it honourably, he took his seat by the side of his friend amongst the company, who continued to eat tranquilly and to drink abundantly.

From that time the princess, who had now no other hope than in the failure of the negro Mimoun, relied 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 Heïdja and Abou el Heïloukh coming off as victors in their enterprises. One day she said to the two friends, 'I have made inquiries about the negro, and Mouna has let me know that he is exhausted with fatigue.' At these words Abou el Heïdja 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 Heïdja to Zohra. 'See, we have fulfilled all the conditions you have imposed upon us. It is now for you to accord me the favours which, according to our agreement, were to be the price if we succeeded.' '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 Heïloukh 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 Mussulmans! Amen!

It is to this stop 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 onion juice has disappeared and the honey only remains. Then take the residue front the fire, let it get cool, and preserve it for use when wanted. Then mix of the same one aoukia 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 or 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 several consecutive days, he will constantly have his member 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 be it!

sursa:
http://www.sacred-texts.com/sex/garden/chap20.htm

“Iubirea nu inseamna doar trup, din moment ce are in vedere sentimentul, si nu este doar spirit, din moment ce se consuma intre doua trupuri” - Maurice Merleau-Ponty (Elogiul filozofiei si alte eseuri)

To the Reader

IN THE YEAR OF GRACE 1876 some amateurs who were passionately fond of Arabian literature combined for the purpose of reproducing, by autographic process, a number of copies of a French translation of a work written by the Sheikh Nefzaoui, which book had, by a lucky chance, fallen into their hands. Each brought to the undertaking such assistance as his special knowledge allowed, 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 circumstances 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, unsophisticated copies, and incomplete translations! It is to this association of efforts, guided by the principle of the division of labour for the earring out of a great undertaking, 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 assured beforehand, notwithstanding the imperfection of his production, of the sympathies of his readers, who are 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 already extended to him; his wish is 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 translation of M---- has been respected, and, in short, what reliance may be placed in the title, 'Translated from the Arabic by M------, Staff Officer'.

It is, in fact, important that there should be no misunderstanding on this point, and that the reader should not imagine that he holds an exact copy of that translation 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 circumstances.

As far as we are aware, there have been made until now only two proper translations of the work of the Sheikh Nefaaoui. One, of which we have availed ourselves, 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, however, such rectifications as were necessitated by gross mistakes in the orthography, and in the French idiom, by which the manuscript in our possession was disfigured. 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 to 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 us the necessity of consulting other resources. 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, corresponding, 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 questions treated, the third, on the contrary, seemed to enlarge 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---, notwithstanding his conscientious researches, has been unable 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. contains more quotations of verses--often, be it remarked inapplicable ones--and uses, in certain circumstances, filthy images, which seem to have had a particular attraction for the author; but as a compensation for these faults, it gives, instead of cold, dry explications, pictures which are often charming, wanting neither in poetry nor originality, nor in descriptive talent, nor even in a certain elevation of thought, and bearing an undeniable stamp of originality. We may cite as an example the 'Chapter on Kisses', which is found neither in our translation nor in the other two texts which we have examined, and which we have borrowed.

In our character as Gauls, we must not complain about the obscenities which are scattered about, as if on purpose to excite the grosser passions; but what we must deprecate are the tedious expansions, whole pages full of verbiage, 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 particularly so if one considers that the circumstances which we are pointing out raise doubts as to the veritable origin 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 complete and perfect, particularly if the writer is an Arab, the least scrupulous of all. The Arab copyist not only involuntarily scatters about mistakes is 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 away by the charm of the subject, often annotates the text in the 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 Sheikh 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 matter as the others. Is this the entire work of the Sheikh 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 suggested, its bulk has been considerably increased.

We have no hesitation in pronouncing in favour of the first of these hypotheses. In the record which the Sheikh 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 World considerably increased pursuance of the advice given him by the Vizir Mohamed Ouana ez Zouaoui. Might it not be possible that a third work, still more complete than the second, had been the outcome of new studies of the author? Subjects of a particular speciality have certainly been treated in the work of which we speak. In looking at the Notes which serve as a preface to this translation, we find reproaches addressed by the translator to the author, because he has merely hinted at two questions of more than ordinary interest, viz., tribady and paederasty. Well, then, the Sheikh 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 coitus; of tribady and the woman who first conceived this description 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 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 civilization, 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 questions spoken of.

Does not the discovery of a text so complete authorise 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 reserved for the twentieth chapter, without any previous allusion, 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 interminable chapter would not be a product of interpolations. 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 a 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 observes 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 and austere manners, while he discusses without constraint in his conversation everything that concerns the natural coitus. Thus you will easily understand that he would not wish to be suspected of reading such a book, by which his reputation would be compromised 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 completely to explain the rarity of the work; its compass makes it very expensive, and the manuscript is not attainable by everybody on account of the high price it reaches.

However it may be, as regards the origin of the text, having the three documents in our possession we have given careful revision to the translation of M -. Each doubtful 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 mutilated 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 twenty-first chapter, as well as a certaIn number of new tales not less acceptable than those which we have given, id 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 translator, with the most praiseworthy intentions, had been too anxious to render the Arabic text, with its short jumbled sentences, as clearly as possible, and had thus made the reading painfully laborious. Looking at some passages, it may even be supposed that he had only jotted them down, particularly towards the end, and had not been able, for some reason or other, to revise them until 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 had 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 Sheikh Nefzaoui'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 instance, those about medicines and concerning the meanings 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 civilised 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 our author, but also with the Arab of our own day. The latter is, in fact, 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 explanations of dreams with which the author has studded 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 distinctive mark in Arabic literature, and our work could not otherwise but exhibit the faults inherent in 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 the Nights. But if these tales show such defaults very glaringly, they exhibit, on the other hand, charming qualities: simplicity, grace, delicacy; a mine of precious things which has been explored and made use of by many 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 of Balzac at the end of La Physiologie du Moorage.

We will not pursue this sketch any further. If instead of commencing the book with a preface we have preferred 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 additional lines will be read by him or not, we believe that we have done our duty by informing him of the direction 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 required the most science and study; while, on the other hand, we desired our readers to know in how far his translation had to be recast.

To the Arabophile who would wish to produce a better 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.

Juicy Pussy