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CHAPTER 6 - Concerning Everything That Is Favourable to the Act of Coition
KNOW, O Vizir (God be good to you!), if you would have pleasant coition, which ought to give an equal share of happiness to the two combatants and be satisfactory to both, you must first of all toy with the woman, excite her with kisses, by nibbling and sucking her lips, by caressing her neck and cheeks. Turn her over in the bed, now on her back, now on her stomach, till you see by her eyes that the time for pleasure is near, as I have mentioned in the preceding chapter, and certainly I have not been sparing with my observations thereupon. Then when you observe the lips of a woman to tremble and get red, and her eyes to become languishing, and her sighs to become quicker, know that she is hot for coition; then get between her thighs, so that your member can enter into her vagina. If you allow my advice, you will enjoy a pleasant embrace, which will give you the greatest satisfaction, and leave with you a delicious remembrance. Someone has said: If you desire coition, place the woman on the ground, cling closely to her bosom, with her lips close to yours; then clasp her to you, suck 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; when you see her so far gone, then push your member into her. If you have done as I said, the enjoyment will come to both of you simultaneously. This it is which makes the pleasure of the woman so sweet. But if you neglect my advice the woman will not be satisfied and you will not have procured her any pleasure. The coition being finished, do not get up at once, but come down softly on her right side, and if she has conceived, she will bear a male child, if it please God on high! Sages and Savants (may God grant to all his forgiveness!) have said: If anyone placing his hand upon the vulva of a woman 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 to 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 Mohammed (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, because 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 urethritis. Do not work hard directly after coition as this might affect your health adversely, but go to rest for some time. Do not wash your verge directly after having withdrawn it from the vagina of the woman, until the irritation has gone down somewhat; then wash it and its opening carefully. Otherwise, do not wash your member frequently. Do not leave the vulva directly after the emission, as this may cause canker. Sundry Positions for the Coitus God, the magnificent, has said: `Women are your field. Go upon your field as you like.' According to your wish you can choose the position you like best,
provided, of course, that coition takes place in the spot destined
for it, that is, in the vulva. MANNER THE SECOND - If your member is a short one, let the woman lie on her back, lift 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 buttocks 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 down on her side, then lie yourself down by her on your side, and getting between her thighs, put your member into her vagina. But 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 vagina, and make her move by drawing her towards your chest by means of your hands, with which you hold her embraced. MANNER THE EIGHTH - Let her stretch herself upon the ground, on her back, with her legs crossed; then mount her like a cavalier 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 moderate elevation, with her feet set upon the ground. She thus offers her vulva to the introduction of your member. 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, seizing with your hands the back of the divan. When you begin the action your movements must respond to those of the woman. MANNER THE ELEVENTH - Let her lie upon her back on the ground with a cushion under her posterior; then getting between her legs, and letting her place the sole of her right foot against the sole of her left foot, 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 advanced farther than we in the knowledge and investigation of coitus. Amongst those manners are the following, called: 1. El asemeud, the stopperage FIRST MANNER - Et 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 two thighs against her chest as far as you can; place your hands under her arms so as to enfold her or cramp her shoulders. Then introduce your member, and at the moment of ejaculation draw her towards you. This position is painful for the woman, for her thighs being bent upwards and her buttocks raised by the cushion, the walls of her vagina tighten, and the uterus tending forward there is not 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 short or soft. SECOND MANNER - El modefedâ (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 down you sit 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 mokefâ (with the toes cramped). Place the woman on her back, and squat on your knees, between her thighs, gripping the ground with your toes; raise her knees as high as your sides, in order that she may cross her legs over your back, and then pass her arms round your neck. FOURTH MANNER - El mokeurmeutt (with 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 - El 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 between 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, her 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, and 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 - El kelouci (the somersault). The woman must wear a pair of pantaloons, which she lets drop upon her heels; then she stoops, placing her head between her feet, so that her neck is in the opening of her pantaloons. At that moment, the man, seizing her legs, turns her upon her back, making her perform a summersault; then with his legs curved under him he brings his member right against her vulva and, slipping it between her legs, inserts it. It is alleged that there are women who, while lying on their back, can place their feet behind their head without the help of pantaloons or hands. EIGHTH MANNER - Hachou en nekanok (the tail of the ostrich). The woman lying on her back along the bed, the man kneels in front of her, lifting up her legs until her head and shoulders only are resting on the bed; his member having penetrated into her vagina, he seizes and sets into motion the buttocks of the woman who, on her part, twines her legs around his neck. NINTH 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 enjoyment by the alternate coming and going of your weapon in her scabbard, put it into her in full length. TENTH 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 thighs and legs, whilst she places her hands upon the bed as a support for her movements and, lowering her head, her eyes are turned towards the buttocks of the man. ELEVENTH MANNER - Nezâ el kouss (the rainbow arch). The woman is lying on her side; the man also on his side, with his face towards her back, pushes in between 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. TWELFTH 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 the woman, who is 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 assists as well as she can in this come-and-go movement; her co-operation is, in fact, indispensable for it. If the man apprehends that his member may come out entirely, he takes her round the waist, and she receives no other impulse than that which is imparted to her by the feet of the man upon which she is sitting. THIRTEENTH MANNER - Dok el arz (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. FOURTEENTH 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. FIFTEENTH 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, who 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 introduces his verge, and the two move thus intertwined after a manner called Neza el dela, which I shall explain later, if it please God the Almighty. [See FIRST MOVEMENT] SIXTEENTH MANNER - El kebachi (after the fashion of the ram). The woman is on her knees, with her forearms 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 shoulders. SEVENTEENTH MANNER - Dok el outed (driving the peg home). The woman enlaces with her legs the waist of the man, who is standing, with her arms passed round his neck, steadying herself by leaning against the wall. Whilst she is thus suspended the man insinuates his pin into her vulva. EIGHTEENTH MANNER - Sebek el heub (love's fusion). While the woman is lying on her right side, 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. NINETEENTH 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. TWENTIETH MANNER - Kalen el miche (interchange in coition). The man lies on his back. The woman, gliding in between his legs, places herself upon him with her toe-nails 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 guides it; she then places her hands upon the bed by the sides of the man. It is, however, indispensable that the woman's feet rest upon a cushion to enable her to keep her vulva in concordance 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, but between his legs. The remainder conforms exactly to what has been said above. TWENTY-FIRST MANNER - Rekeud el aïr (the race of the member). The man, on his back, supports himself with a cushion under his shoulders, but his posterior must retain contact with the bed. Thus placed, he draws up his thighs until his knees are on a level with his face; then the woman 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 stomach of the man. In that position she can, by the play of her knees, work up and down and down and up. She can also place her knees on the bed, in which case the man accentuates the movement by plying his thighs, whilst she holds with her left hand on to his right shoulder. TWENTY-SECOND 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 her partner's arms, gets his member into her vulva; and each of them leaning alternately a little back, and holding each other by the upper part of the arms, they initiate a swaying movement, moving with little concussions, and keeping their movements in exact rhythm by the assistance of their heels. which are resting on the ground. TWENTY-THIRD MANNER - El khouariki (the one who stops at home). he woman being couched on her back, the man lies down upon her, with cushions held in his hands. After his member is in, the woman raises her buttocks as high as she can off the bed, the man following 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 ponderous, and the bed must be soft; in default of which the exercise cannot be kept up without break TWENTY-FOURTH MANNER - Nik el haddadi (the coition of the blacksmith). The woman lies on her back with a cushion under her buttocks, and her knees raised as far as possible towards her chest, so that her vulva stands out as a target; she then guides her partner's member in. The man executes for some time the usual action of 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 furnace in order to plunge it into cold water. This manner is called sferdgeli, position of the quince. TWENTY-FIFTH MANNER - El moheundi (the seducer). The woman lying on her back, the man sits between her legs, with his croupe on his feet; then he raises and separates the women's thighs, placing her legs under his 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 it appeared to me impossible to realize, and if there be anybody 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 surmounted 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 face to face with his member, 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 realization of it consists in words and designs. With regard to the other methods described above, they can only be practised if both man and woman are free from physical defects, and of analogous construction; for instance, one or the other of them must not be hunchbacked, or very little, or very tall, or too obese. And I repeat, that both must be in perfect health. I shall now treat of coition between two persons of different conformation. I shall particularise the positions that will suit them in treating each of them severally. I shall first discourse of the coition of a lean man and a corpulent woman, and the different postures they may assume for the act, 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 beneath 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 woman has an enormous abdomen, projecting by reason of its obesity over her thighs and flanks, it will be best to lay her on her hack, and to lift up her thighs towards her belly; the man kneels between them, having hold of her waist with his hands, and drawing her towards him; and if he cannot manage her in consequence of the obesity of her belly and thighs, he must with his two arms encircle her buttocks, But it is thus impossible for him to work her conveniently, owing to the want of mobility of her thighs, which are impeded by 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, The man can likewise couch the woman on her side, with the innermost leg in front; then he sits down on 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 seizing her legs bind thighs, he introduces his member, with his body lying between her legs, his knees bent, and the points of his feet against the ground, so that he can elevate his posterior, and prevent her thighs from impeding the entrance. In this attitude they can enter into action. If the woman's belly is enlarged by reason of her being with child, the man lets her lie down on one side; 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 can thus fit his member in. In this way he can thrust 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 desires, without exposing her to any danger. In the case of the man being obese, with a very pronounced rotundity of stomach, and the woman being thin, the best course to follow 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 lowers herself 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. But if the man assumes this position, it may sometimes become prejudicial to him, inasmuch as some of the female sperm may penetrate into his urethra, and grave malady may ensue therefrom. It may also happen - and that is just as bad - 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 woman's legs, with his heels touching them. In performing this way he will, however, feel fatigue, owing to the position of his stomach 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 similar when both he on their sides, as mentioned above in the case of pregnant women. When both man and woman are fat, and wish to unite in coition, they cannot contrive to do it without trouble, particularly when both have prominent 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 elevated; 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 during the act he holds the thighs or the waist of the woman with his hands. If her posterior is too low for his stomach to rest upon, he must place a cushion under her knees to remedy this. I know of no other position so favourable as this for the coition of a fat man with a fat woman. If, in fact, the man gets between the legs of a woman 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 then 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 sufficiently bend her knees, the man can neither see her vulva, nor explore it. If, however, the stomach of each person is not exaggeratedly 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 fatigued 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. If the man wishes the woman to lie 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 lacing her vulva from behind; he then presses his thighs against her buttocks, which he seizes with one hand in order to impart 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 towards 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 become 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 shoulders, drawing himself up towards them. The woman winds her arms and legs round his back, whilst he holds on to her shoulders, or, if he can, to her neck. SECOND POSITION - Man and woman lie both on their side, face to face; the woman slips her undermost thigh under the man's flank, drawing it at the same time higher 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, 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; people can, however, choose any other position they like; but they must be able to Kiss each other during the act. I will now speak to you of those who are little, in consequence of being humpbacked. Of 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 convenient to unite himself with a little woman, but not otherwise than from behind. Placing himself behind her posterior, 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 afflicted with a hump and the man is straight, the same position is suitable. If both of them are crookbacked they can take what position they like for coition. They cannot, however, 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 affects only his neck, so as to press his chin towards his chest, but who is otherwise straight, he can take any position he likes for doing the business, and give himself up to any embraces and caresses, always excepting kisses on the mouth. If the woman is lying on her back, he will appear in action as if he were butting at her like a ram. If the woman has her neck deformed in similar manner, their coition will resemble the mutual attack of two horned beasts with their heads. The most convenient position fur 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; In his case coition can take place as with any other man who is small in stature and straight; he cannot, however, easily lie on his back. If a little woman is lying on her back, with 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; I have also said in verse: The humpback's dorsal cord is tied in knots, If the woman has a hump as well as the man, they may take any of the various positions for coition, always 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 the clinging, but can otherwise take any position he likes for coition. Yet generally speaking, the action must always be troublesome for himself and the woman. I have written on this subject: The humpback engaged in the act of coition If both the woman and the man have double humps, the best position they can assume for coitus is the following: 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 one another. 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. But the most curious and amusing description which I have ever met in this respect, is contained in these verses: Their two extremities are close together, 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 for him is 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 zomana (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 the case of his buttocks being 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 give them, so as to render this work as complete as possible. Sometimes 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 vertically in the air, and upon that foot a lamp is set full of oil, and with the wick burning. While the man is ramming them, they keep the lamp steady and burning, and the oil is not spilled. Their coition is in no way impeded by this exhibition, but it must require great previous practice on the part of both. Assuredly the Indian writers have in their works described a great many ways of making love, but the majority 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 the man finds his highest felicity in it. If the desire of love in man is roused to its highest pitch, all the pleasure of coition becomes easy for him, and he satisfies his yearning in anyway. It is well for the lover of coition to put all these manners to the proof, o 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, bind in satisfying 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 arz. A story is told on this subject of a man who had a wife of incomparable beauty, graceful and accomplished. He used to explore her in the ordinary manner, never having recourse to any other. The woman experienced none of the pleasure which ought to accompany 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 tor you will know no limit.' He then tried upon his wife various manners of coition, and when he came to the one called dok el arz he saw her overcome by violent transports of love, and at the crisis of pleasure he felt her womb grasp his verge energetically; 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 thenceforward worked with her in that way. Thus he attained his end, and caused the woman to love him to folly. Therefore try different manners; for every woman likes one in preference to all other for her pleasure. The majority 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 during coitus, and shall describe some of them. FIRST MOVEMENT - Neza el dela (the bucket in the well). The man and woman join in close embrace after the introduction. Then he gives a push, and withdraws a little; the woman follows him with a push, and also retires. So 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 - El netahi (the mutual shock). After the introduction, they each draw back, but without 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 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 die tailor, of which the man and woman must take cognisance. Such a movement only suits those men and women who can at will retard the crisis. With those who are otherwise constituted it would act too quickly. FIFTH MOVEMENT - Souak el 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 - Tâhik 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 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 particularly well adapted to the position dok el arz. Women 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. Those women called tribades always use this movement m their mutual caresses. And it provokes prompt ejaculation both with man and woman. Without kissing, no kind of position or movement procures the fullest pleasure; and those 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 The kiss is assumed to be an integral part of coition. 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 his partner's 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 manoeuvre will give the man a trembling sensation, which will run all through his body, and is more intoxicating than wine drink to excess. A poet has said: In kissing her, I have drunk from her mouth 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 lips, 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 coitus and is full of voluptuousness. A vulgar proverb says: A humid kiss I have composed on this subject the following lines: You kiss my hand - my mouth should be the place! The three words, kobla, letsem, and bouss are used indifferently to indicate the kiss on the hand or on the mouth. The word ferame means specially the kiss on the mouth. An Arab poet has said: The heart of love can find no remedy 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 converse, however unrestrained, Remember that all caresses and all sorts of kisses, as described, are of no account without the introduction of the member. Therefore abstain from then,, if you do not want action; they only fan a fire to no purpose. The passion which is excited resembles in fact a fire which is being lighted; and just as water only can extinguish the latter, so only the emission of the sperm 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 reproached for
mixing himself up with her plaint by the people of Yamama, who
said to him, `Are you not ashamed to help your daughter in bringing
a claim for coition?' Dahama formulated her claim thus in coming before the Governor: `There stands my husband, and until now he has never touched me.' The Governor interposed, saying, `No doubt this is because you have been unwilling?' `On the contrary,' she replied, `it is for him that I open my thighs and lie 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 pronounced the following judgment: `I give you,' he said, `a year's time to prove her allegation to be false.' He decided thus out of regard for the man. El Adjadje then went away reciting those verses: Dahama and her father Mesedjel thought Returned to his house he began to kiss and caress his wife; but his efforts went no farther, he remained incapable of giving proof 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 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, Know then that the majority of women do not find full satisfaction in kisses and embraces without coition. For them satisfaction resides only in the member, and they like the man who rummages them, even if he is ugly and misshapen. A story also goes on this subject that Moussa ben Mesâb 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. This 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 appearance, who went to and fro giving orders. Moussa asked who the 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 s also said that the poet Farazdak met one day a woman on
whom he cast a glance burning with love, and 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 for
you!' `And why?' said the poet. `Because your appearance 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 would
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 size of the arm of a young girl. At that sight she
felt herself burning hot with amorous desire. He saw this, and
asked her to let him caress her. Then she uncovered herself and
showed him her mount of Venus, vaulted like a cupola. He who seeks the pleasure a woman can give must satisfy her amorous
desire for hot caresses, as described. He will see her swooning
with lust, her vulva will get moist, her womb will stretch forward,
and the two sperms will come together.
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