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Notes of the Translator Respecting the Sheikh Nefzaoui Introduction
The Perfumed Garden was translated into French before the year 1850, by a staff officer of the French army in Algeria. An autograph edition, printed in the italic character, was printed in 1876, but, as only twenty-five copies are said to have been made, the book is both rare and costly, while, from the peculiarity of its type, it is difficult and fatiguing to read. An admirable reprint has, however, been recently issued in Paris, with the translator's notes and remarks, revised and corrected in the light of the fuller knowledge of Algeria which has been acquired since the translation was made. From that last edition the present translation (an exact and literal one) has been made, and it is the first time that the work - one of the most remarkable of its kind - has appeared in the English language.
The name of the Sheikh has become known to posterity as the author of this work, which is the only one attributed to him. In spite of the subject-matter of the book, and the manifold errors found in it and caused by the negligence and ignorance of the copyists, it is manifest that this treatise comes from the pen of a man of great erudition, who had a better knowledge in general of literature and medicine than is commonly found with Arabs. According to the historical notice contained in the first leaves of the manuscript, and notwithstanding the apparent error respecting the name oft he Bey who was reigning in Tunis, it may be presumed that this work was written in the beginning of the sixteenth century, about the year 925 of the Hegira. As regards the birthplace of the author, it may be taken for granted, considering that the Arabs habitually joined the name of their birth-place to their own, that he was born at Nefzaoua, a town situated in the district of that name on the shore of the lake Sebkha Melrir, in the south of the kingdom of Tunis. The Sheikh himself records that he lived in Tunis, and it is most probable the book was written in that city. According to tradition, a particular motive induced him to undertake a work entirely at variance with his simple tastes and retired habits. His knowledge of law and literature, as well as of medicine, having been reported to the Bey of Tunis, this ruler wished to invest him with the office of Cadi, although he was unwilling to occupy himself with public functions. As he, however, desired not to give the Bey cause for offence, whereby he might have incurred danger, he merely requested a short delay, in order to be able to finish a work which he had in hand. This having been granted, he set himself to compose the treatise which was then Occupying his mind, and which, becoming known, drew so much attention upon the author, that it became henceforth impossible to confide to him functions of the nature of those of a Cadi. But this version, which is not supported by any authenticated proof, and which represents the Sheikh Nefzaoui as a man of light morals, does not seem to be admissible. One need only glance at the book to be convinced that its author was animated by the most praiseworthy intentions, and that, far from being in fault, he deserves gratitude for the services he has rendered to humanity. Contrary to the habits of the Arabs, there exists no commentary on this book; the reason may, perhaps, be found in the nature of the subject of which it treats, and which may have frightened, unnecessarily, the serious and the studious. I say unnecessarily, because this book, more than any other, ought to have commentaries; grave questions are treated in it, and open out a large field for work and meditation. What can be more important, in fact, than the study of the principles upon which rest the happiness of man and woman, by reason of their mutual relations; relations which are themselves dependent upon character, health, temperament and the constitution, all of which it is the duty of philosophers to study. In doubtful and difficult cases, and where the ideas of the author did not seem to be clearly set out, I have not hesitated to look for enlightenment to the savants of sundry confessions, and by their kind assistance many difficulties, which I believed insurmountable, were conquered. lam glad to render them here my thanks. Amongst the authors who have treated of similar subjects, there is not one that can be entirely compared with the Sheikh; for his book reminds you, at the same time, of Aretin, of the book Conjugal Love, and of Rabelais. But what makes this treatise unique as a book of its kind, is the seriousness with which the most lascivious and obscene matters are presented. It is evident that the author is convinced of the importance of his subject, and that the desire to be of use to his fellowmen is the sole motive of his efforts. With the view to giving more weight to his recommendations, he does not hesitate to multiply his religious citations, and in many cases invokes even the authority of the Koran, the most sacred book of the Mussulmans. It may be assumed that this book, without being exactly a compilation, is not entirely due to the genius of the Sheikh Nefzaoui, and that several parts may have been borrowed from Arabian and Indian writers. For instance, all the record of Mo&acedailama and of Chedja is taken from the work of Mohammed ben Djerir el Taberi; the description of the different positions for coition, as well as the movements applicable to them, are borrowed from Indian works; finally, the book Birds and Flowers by Azeddine el Mocadecci seems to have been consulted with respect to the interpretation of dreams. But an author certainly is to be commended for having surrounded himself with the lights of former savants, and it would be ingratitude not to acknowledge the benefit which his books have conferred upon people who were still in their infancy in the art of love. It is only to be regretted that this work, so complete in many respects, is defective in so fir as it makes no mention of a custom too common with the Arabs not to deserve particular attention. I speak of the taste so universal with the old Greeks and Romans, namely, the preference they give to a boy before a woman, or even to treat the latter as a boy. There might have been given on this subject sound advice as well with regard to the pleasures mutually enjoyed by the women called tribades. The same reticence has been observed by the author with regard to bestiality. Nevertheless he does speak, in one story (i.e. `The History of Zohra', in the concluding chapter of the work), of the mutual caresses of women; and he relates an anecdote concerning a woman who provoked the caresses of an ass [which has been eliminated from the present edition], thus revealing that he knew of such matters. Lastly, the Sheikh does not mention the pleasures which the mouth or the hand of a pretty woman can give, nor the cunnilinges. What may have been the motive for these omissions? The author's silence cannot be attributed to ignorance, for in the course of his work he has given proofs of an erudition too extended and various to permit a suspicion of his knowledge. Should we look for the cause of this gap to the contempt which the Mussulman in reality feels for woman, and owing to which he may think that it would be degrading to his dignity as a man to descend to caresses otherwise regulated than by the laws of nature? Or did the author, perhaps, avoid the mention of similar matters out of fear that he might be suspected of sharing tastes which many people look upon as depraved? However this may be, the book contains much useful information and a large number of curious cases, and I have undertaken the translation because, as the Sheikh Nefzaoui says in his preamble: `I swear before God, certainly! the knowledge of this book is necessary. It will be only the shamefully ignorant, the enemy of all science, who does not read it, or who turns it into ridicule.'
PRAISE BE GIVEN TO God, who has placed man's greatest pleasure in the natural parts of woman, and has destined the natural parts of man to afford the greatest enjoyment to woman. He has not endowed the parts of woman with any pleasurable or satisfactory feeling until the same have been penetrated by the instrument of the male; and likewise the sexual organs of man know neither rest nor quietness until they have entered those of the female. Hence the mutual operation. There takes place between the two actors wrestling, intertwinings, a kind of animated conflict. Owing to the contact of the lower parts of the two bellies, the enjoyment soon comes to pass. The man is at work as with a pestle, while the woman seconds him by lascivious movements; finally comes the ejaculation. The kiss on the mouth, on the two cheeks, upon the neck, as well as the sucking up of flesh lips, are gifts of God, destined to provoke erection at the favourable moment. God also is it who has embellished the chest of the woman with breasts, has furnished her with a double chin, and has given brilliant colours to her cheeks. He has also gifted her with eyes that inspire love, and with eyelashes like polished blades. He has furnished her with a rounded belly and a beautiful navel, and with a majestic crupper; and all these wonders are borne up by the thighs. It is between these latter that God has placed the arena of the combat; when the same is provided with ample flesh, it resembles the head of a lion. It is called the vulva. Oh! how many men's deaths lie at her door? Amongst them how many heroes! God has furnished this object with a mouth, a tongue, two lips; it is like the impression of the hoof of the gazelle in the sands of the desert. The whole is supported by two marvellous columns, testifying to the might and the wisdom of God; they are not too long nor too short; and they are graced with knees, calves, ankles, and heels, upon which rest precious rings. Then the Almighty has plunged woman into a sea of splendours, of voluptuousness, and of delights, and covered her with precious vestments, with brilliant girdles and provoking smiles. So let us praise and exalt him who has created woman and her beauties, with her appetizing flesh; who has given her hails, a beautiful figure, a bosom with breasts which are swelling, and amorous ways, which awaken desires. The Master of the Universe has bestowed upon them the empire of seduction; all men, weak or strong, are subjected to a weakness for the love of woman. Through woman we have society or dispersion, sojourn or emigration. The state of humility in which are the hearts of those who love and are separated from the object of their love, makes their hearts burn with love's fire; they are oppressed with a feeling of servitude, contempt and misery; they suffer under the vicissitudes of their passion: and all this as a consequence of their burning desire for contact. I, the servant of God, am thankful to him that no one can help falling in love with beautiful women, and that no one can escape the desire to possess them, neither by change, nor flight, nor separation. I testify that there is only one God, and that he has no associate. I shall adhere to this precious testimony to the day of the last judgment. I likewise testify as to our lord and master, Mohammed, the servant
and ambassador of God, the greatest of the prophets (the benediction
and pity of God be with him and with his family and disciples!).
I keep prayers and benedictions for the day of retribution, that
terrible moment. I have written this magnificent work after a small book called The Torch of the World, which treats of the mysteries of generation. This latter work came to the knowledge of the Vizir of our master, Abd-el-Aziz, the ruler of Tunis. This illustrious Vizir was his poet, his companion, his friend and private secretary. He was good in council, true, sagacious and wise, the best learned man of his time, and well acquainted with all things. He called himself Mohammed ben Ouana ez Zounaoui, and traced his origin from Zounaoua. He had been brought up at Algiers, and in that town our master Abd-el-Aziz el Hafsi had made his acquaintance. On the day when Algiers was taken, that ruler took flight with him to Tunis (which land may God preserve in his power till the day of resurrection), and named him his Grand Vizir. When the above-mentioned book came into his hands, he sent for me, and invited me pressingly to come and see him. I went forthwith to his house, and he received me most honourably. Three days after, he came to me and, showing me my book, said, `This is your work.' Seeing me blush, he added, `You need not be ashamed; everything you have said in it is true; no one need be shocked at your words. Moreover, you are not the first who has treated of this matter; and I swear by God that it is necessary to know this book. It is only the shameless bore and the enemy of all science who will not read it, or will make fun of it. But there are sundry things which you will have to treat about yet.' I asked him what these things were, and he answered, `I wish that you would add to the work a supplement, treating of the remedies of which you have said nothing, and adding all the facts appertaining thereto, omitting nothing. You will describe in the same the motives of the act of generation, as well as the matters that prevent it. You will mention the means for undoing spells (aiguillettes), and the way to increase the size of the virile member, when too small, and to make it resplendent. You will further cite those means which remove the unpleasant smells from the armpits and the natural parts of women, and those which will contract those parts. You will further speak of pregnancy, so as to make your book perfect and wanting in nothing. And, finally, you will have done your work, if your book satisfy all wishes.' T replied to the Vizir: `Oh, my master, all you have said here is not difficult to do, if it is the pleasure of God on high.' I forthwith went to work with the composition of this book, imploring the assistance of God (may he pour his blessing on his prophet, and may happiness and pity be with him). I have called this work, The Perfumed Garden for the Souls Recreation (Er Roud el Âater p'nezaha el Khater). And we pray to God, who directs everything for the best (and there is no other God than He, and there is nothing good that does not come from Him), to lend us His help, and lead us in good ways; for there is no power nor joy but in the high and mighty God. I have divided this book into chapters, in order to make it easier reading for the taleb (student) who wishes to learn, and to facilitate his search for what he wants. Each chapter relates to a particular subject, be it physical, or anecdotal, or treating of the wiles and deceits of women.
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