Chapter 8

The Sundry Names Given to the Sexual Parts of Man

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

El dekeur, the virile member El fortass, the bald one El kamera, the penis Abou aïne, he with one eye El aïr, the member for generation El atsar, the pusher El hamama, the pigeon El dommar, the odd-headed El teunnana, the tinkler Abou rokba, the one with a neck El heurmak, the indomitable Abou quetaïa, the hairy one El ahlil, the liberator El besiss, the impudent one El zeub, the verge El mostahi, the shame-faced one El hammache, the exciter El nâsse, the sleeper El bekkaï, the weeping one El zodamme, the crowbar El hezzaz, the rummager El khiade, the tailor El lezzaz, the unionist Mochefi el relil, the extinguisher of passion Abou lâaba, the expectorant El fattache, the searcher El khorrate, the turnabout El hakkak, the rubber El deukkak, the striker El mourekhi, the flabby one El âouame, the swimmer El motelâ, the ransacker El dekhal, the housebreaker El mokcheuf the discoverer El âouar, the one-eyed

As regards the names of kamera and dekeur, their meaning is plain. Dekeur is a word which signifies the male of all creatures, and is also used in the sense of `mention' and `memory'. When a man has met with an accident to his member, when it has been amputated, or has become weak, and he can, in consequence, no longer fulfil his conjugal duties, they say of him: `the member of such an one is dead'; which means: the remembrance of him will be lost, and his generation is cut off by the root. When he dies they will say, `His member has been cut off,' meaning, `His memory is departed from the world.'

The dekeur plays also an important part in dreams. The man who dreams that his member has been cut off is certain not to live long after that dream, for, as said above, it presages the loss of his memory and the extinction of his race.

I shall treat this subject more particularly in the explication of dreams. The teeth (senane) represent years (senine); if therefore a man sees in a dream a fine set of teeth, this is for him the sign of along life.

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

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

The appearance of ostriches (nâmate) in dreams is of bad augury, because their name being formed of nâb and mate, signifies `news of death,' namely, peril.

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

The sight of a fresh rose (ouarde) announces the arrival (ouroud) of a pleasure to make the heart tremble with joy; whilst a faded rose indicates deceitful news. It is the same with baldness of the temples, and similar things.

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

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

A jar (khabia) is the sign of turpitude (khebets) in every kind of affair, unless it is one that has fallen into a pit or a river and got broken, so as to let escape all the calamities contained in it.

The sawing of wood (nechara) means good news (bechara).

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

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

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

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

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

Trees (achedjar) means discussions (mechadjera).

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

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

A musket seen without its being fired means a complot contrived in secret, and of no importance. But if it is seen going off it is a sign that the moment has arrived for the realisation of the complot.

The sight of fire is of bad augury.

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

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

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

    If you have seen your friend saying goodbye, rejoice;
    Let your soul be content as to him who is far away,
    For you may look forward to his speedy return,
    And the heart of him who said adieu will come back to you.

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

On this subject there is a story that the Sultan Haroun er Rachid, having with him several persons of mark with whom he was familiar, rose and left them to go to one of his wives, whom he wanted to enjoy. He found her suffering from her courses, and returned to his companions to sit down with them, resigned to his disappointment.

Now it so happened that a moment afterwards the woman found herself free from her discharge. When she had assured herself of this, she made forthwith her ablutions, and sent to the Sultan, by one of her negresses, a plate of coriander.

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

     
    `She has sent you coriander
    White as sugar;
    I have placed it in my palm,
    And concentrated all my thoughts upon it,
    In order to find out its meaning;
    And I have seized it.
    O my master, what she wants to say,
    Is, "My vulva is restored to health."'

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

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

A bridle means servitude and oppression.

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

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

On the same subject it is related that Haroun er Rachid, being in a kiosk, saw a man with a long beard. He ordered the man to be brought before him, and when he was there he asked him, `What is your name?'

`Abou Arouba,' replied the man.

`What is your profession?'

`I am a master in controversy.'

Haroun then gave him the following case to solve. A man buys a he-goat, who, in voiding his excrements, hits the buyer's eye with part of it and injures the same. `Who has to pay for damages?' `The seller,' promptly says Abou Arouba. `And why?' asked the Caliph. `Because he has sold the animal without warning the buyer that it has a catapult in its anus,' answered the man. At these words the Caliph began to laugh immoderately, and recited the following verses:

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

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

The names Ahmed, Mohammed, Hamdonna and Hamdoun indicate in encounters and in dreams the lucky issue arrived at in a transaction. Ali and Alia, indicate the height and elevation of rank. Naserouna, Naseur, Mansour and Naseur Allah signify triumph over enemies. Salem, Salema, Selim and Selimane indicate success in all affairs; also security for him who is in danger. Fetah Allah and Fetah indicate victory, like all the other names which in their meaning speak of lucky things. The names Râd and Râda signify thunder, tumult, and comprise everything in connection with this meaning. Abou el Feurdj and Ferendj indicate joy; Ranem and Renime success, Khalf Allah and Khaleuf compensation for a loss, and benediction. The sense of Abder Rassi, Hafid and Mahfond is favourable. The names in which are the words latif (benevolent), mourits (helpful), hanine (compassionate) and aziz (beloved), carry with them, in conformity with the sense of these words, the ideas of benevolence, lateuf (charity), iratsa (compassion), hanana, and aiz (favour). As an example of words of an unfavourable omen I will cite el ouar and el ouara, which imply the idea of difficulties.

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

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

The name of el aïr is derived from el kir (the smith's bellows). In fact if you turn in the latter word the k, kef, so that it faces the opposite way, you will find the word to read el aïr. The member is so called on account of its alternate swelling and subsiding again. If swollen up it stands erect, and if not it sinks down flaccid.

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


El teunnana (the tinkler) - So called because every time it enters or comes out of the vulva in coition it makes a noise.

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

El ahlil (the liberator) - Thus called because in penetrating into the vulva of a woman thrice repudiated it gives her the liberty to return to her first husband.

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

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

El nâasse (the sleeper) - From its deceitful appearance. When it gets into erection, it lengthens out and stiffens itself to such an extent that one might think it would never get soft again. But when it has left the vulva, after having satisfied its passion, it goes to sleep.

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

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

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

Mochefi el relil (the extinguisher of passion) - This name is given to a member which is large, strong, and slow to ejaculate; such a member satisfies most completely the amorous wishes of a woman; for, after having wrought her up to the highest pitch, it allays her excitement better than any other. And, in the same way, it calms the ardour of the man. When it wants to get into the vulva, and arriving at the portal finds it closed, it laments, begs and promises: `Oh! my love! let me come in, I will not stay long.' And when it has been admitted, it breaks its word, and makes a long stay, and does not take its leave till it has satisfied its ardour by the ejaculation of the sperm, coming and going, tilting high and low, and rummaging right and left. The vulva protests, `How about your word, you deceiver?' she says; `you said you would only stop in for a moment.' And the member answers, `Oh, certainly! I shall not retire till I have encountered your womb; but after having found it, I will engage to withdraw at once.' At these words, the vulva takes pity on him, and advances her matrix, which clasps and kisses its head, as if saluting it. `The member then retires with its passion cooled down.

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

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

By `knocking at the door' is meant the friction of the member against the entrance of the vulva until the latter becomes moist. The appearance of this moisture is the phenomenon alluded to by the expression `opening the door.

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

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

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

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

Abou aïne (he with one eye) - It has received this name because it has one eye which presents the peculiarity of being without pupil and eyelashes.

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

El dommar (the odd-headed) - Because its head is different from all ether heads.

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

Abou quetaïa (the hairy one; who has a forest of hail) - This name is given to it when the hair is abundant about it.

El besiss (the impudent one) - It has received this name because from the moment that it gets stiff and long it does not care for anybody, lifts impudently the clothing of its master by raising its head fiercely, and makes him ashamed while itself feels no shame. It acts in the same unabashed way with women, turning up their clothes and laying bare their thighs. Its master may blush at this conduct, but as to itself its stiffness and determination to plunge into a vulva only increase.

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

El bekkaï (the weeper) - So called on account of the many tears it sheds: as soon as it gets m erection, it weeps; when it sees a pretty face, it weeps; handling a woman, it weeps. It goes even so far as to weep tears sacred to memory.

El hezzaz (the rummager) - It is named thus because as soon as it penetrates into the vulva it begins to rummage about vigorously, until it has appeased its passion.

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

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

The liquid it sheds is cited by lawyers under the name of medi. Its production is the result of toyings and of lascivious thoughts. With some people it is so abundant as to fill the vulva, so that they erroneously believe that it comes from the woman.

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

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

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

El motelâ (the ransacker) - So named because it penetrates into the unusual places, makes itself well acquainted with the state of vulvas, and can distinguish their qualities and faults.

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

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

Chapter 9

Sundry Names Given to the Sexual Organs of Women

El feurdj, the slit Abou belâoum, the glutton El keuss, the vulva El mokâour, the bottomless El kelmoune, the voluptuous Abou cheufrine, the two-lipped El ass, the primitive Abou âungra, the humpbacked El zerzour, the starling El rorbal, the sieve El cheukk, the chin El hazzaz, the restless Abou tertour, the one with a cres. El lezzaz, the unionist Abou khochime, the one with a little nose El moudd, the accommodating El moudïne, the assistant El gueunfond, the hedgehog El meusboul, the long one El sakouti, the silent one El molki, the duellist El deukkak, the crusher El harrab, the fugitive El tseguil, the importunate El sabeur, the resigned El taleb, the yearning one El mouseuffah, the barred one El hacene, the beautiful El mezour, the deep one El neuffakh, the one that swells El âddad, the biter Abou djebaha, the one with a projection El menssass, the sucker El zeunbur, the wasp El ouasâ, the vast one El harr, the hot one El aride, the large one El ladid, the delicious one

As regards the vulva called el feurdj, the slit, it has this name because it opens and shuts again when hotly yearning for coitus, like the one of a mare in heat at the approach of the stallion. This word, however, is applied indiscriminately to the natural parts of men and women, for God the Supreme has used this expression in the Koran, chap. xxxiii. v. 35, `El hafidine feuroudjahoum ou el hafidate.' The proper meaning of feurdj is slit, opening, passage; people say, `I have found a feurdj in the mountains,' viz., a passage; there is then a soukoune upon the ra and a fatcha upon the djïne, and in this sense it means also the natural parts of woman. But if the ra is marked with a fatcha it signifies deliverance from misfortunes.

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

It is considered more lucky to dream of the vulva as open. But if the one seen belongs to a young virgin it indicates that the door of consolation will remain closed, and the thing which is desired is not obtainable. It is a proved fact that the man who sees in his dream the vulva of a virgin that has never been touched will certainly be involved in difficulties, and will not be lucky in his affairs. But if the vulva is open so that he can look well into it, or even if it is hidden but he is free to enter it, he will bring the most difficult tasks to a successful end after having first failed in them, and this after a short delay, by the help of a person whom he never thought of.

He who has seen in his dream a man busy upon a young girl, and when the same is getting off her has managed to see at that moment her vulva, will bring his business to a happy end, after having first failed to do so, by the help of the man he has seen. If it is himself who did the girl's business, and he has seen her vulva, he will succeed by his own exertions to realize the most difficult problems, and be successful in every respect. Generally speaking, to see the vulva in dreams is a good sign; so it is of good augury to dream of coition, and he who sees himself in the act, and finishing with the ejaculation, will meet success in all his affairs. But it is not the same with the man who merely begins coition and does not finish it. He, on the contrary, will be unlucky in every enterprise.

It is supposed that the man who dreams of being busy with a woman will afterwards obtain from her what he wants.

The man who dreams of cohabiting with women with whom to have sexual intercourse is forbidden by religion, as for instance his mother, sister, etc. (maharine), must consider this as a presage that he will go to sacred places (moharreme); and, perhaps, even journey to the holy house of God, and look there upon the grave of the Prophet.

As regards the virile member, it has been previously mentioned that to dream of accident occurring to that organ means the loss of all remembrance and the extinction of the race.

The sight of a pair of pantaloons (seronal) prognosticates the appointment to a post (oulaïa), by reason of the analogy of the letters composing the word seronal with those arming by transposition the two words sir, go, and ouali, named: `Go to the post for which you are named.' It is related that a man who had dreamed that the Emir had given him a pair of pantaloons became Cadi. Dreaming of pantaloons is also a sign of protection for the natural parts, and foretells success in business.

The almond (louze), a word composed of the same letters as zal, to cease, seen in a dream by a man in trouble means that he will be liberated from it; to a man who is ill, that he will be cured; in short that all misfortunes will give way. Somebody having dreamed that he was eating almonds, asked a wise man the meaning of it; he received the answer, that by reason of the analogy of the letters in louze and zal, the ills that beset him would disappear; and the event justified the explanation.

The sight of a molar tooth (deurss) in a dream indicates eternity. The man, therefore, who has seen his tooth drop out may be sure that his enemy is dead. This arises from the word deurss, signifying both an enemy and a molar, and one can say at the same time, It is my tooth and it is my enemy.

The window (taga) and the shoe (medassa) reminds you of women. The vulva resembles in fact, when invaded by the verge, a window with a man putting his head in to look about, or a shoe that is being put on. Consequently, he who sees himself in dreaming in the act of going in at a window, or putting on a shoe, has the certainty of getting possession of a young woman or a virgin, if the window is newly built, or the shoe new and in good condition; but that woman will be old according to the state of the window or shoe.

The loss of a shoe foretells to a man the loss of his wife.

To dream of something folded together, and which get:s open, predicts that a secret will be divulged and made public. The same remaining folded up indicates, on the other hand, that the secret will be kept

If you dream of reading a letter you will know that you will have news, which will be, according to the nature of the contents of the letter, good or bad.

The man who dreams of passages in the Koran or the Traditions, Hadits, will from the subjects treated therein draw his conclusions. For instance the passage, `He will grant you the help of God and immediate victory,' will signify to him victory and triumph. `Certainly he (God) has the decision in his hands', `Heaven will open and offer its numerous portals', and other similar passages, indicate success.

A passage treating of punishments prognosticates punishment; from those treating of benefits a lucky event may be concluded. Such is the passage in the Koran, which says: `He who forgives sins is terrible in his inflictions.'

Dreams about poetry and songs contain their explanation in the contents of the objects of the dream.

He who dreams of horses, mules, or asses may hope for good, for the Prophet (God's salutation and goodness be with him!) has said, `Men's fortunes are attached to the forelocks of their horses till the day of resurrection!' and it is written in the Koran, `God the Highest has thus willed it that they serve you for mounts and for state.'

The correctness of these prognostications is not subject to any doubt.

He who dreams of seeing himself mounted upon an ass as a courier, and arriving at his destination, will be lucky in all things; but he who tumbles off the ass on his way is advised that he will be subject to accidents and misfortunes.

The fall of the turban from the head predicts ignominy, the turban being the Arab's crown.

If you see yourself in a dream with naked feet it means a loss; and the bare head has the same significance.

By transposing the letters other analogies may be arrived at.

These explanations are not here in their place; but I have been induced to give them in this chapter on account of the use to which they may be put. Persons who would wish to know more on this subject have only to consult the treatise of Ben Sirine. I now return to the names given to the sexual parts of woman.

El keuss (the vulva) - This word serves as the name of a young woman's vulva in particular. Such a vulva is very plump and round in every direction, with long lips, grand slit, the edges well divided and symmetrical and rounded; it is soft, seductive, perfect throughout. It is the most pleasant and no doubt the best of all the different sorts. May God grant `is the possession of such a vulva! Amen. It is warm, tight, and dry; so much so that one might expect to see fire burst from it. Its form is graceful, its odour pleasant; the whiteness of its outside sets off its carmine-red middle. There is no imperfection about it.

El kehmoune (the voluptuous) - The name given to the vulva of a young virgin.

El ass (the primitive) - This is a name applicable to every kind of vulva.

El zerzour (the starling) - The vulva of a very young girl, or, as others pretend, of a brunette.

El cheukk (the chink) - The vulva of a bony, lean woman. It is like a chink in a wall, with not a vestige of flesh. May God keep us from it!

Abou tertour (the crested one) - It is the name given to a vulva furnished with a red comb, like that of a cock, which rises at the moment of enjoyment.

Abou khochime (the snub-nose) - Is a vulva with thin lips and a small tongue.

El gueunfond (the hedgehog) - The vulva of the old, decrepit woman, dried up with age and with bristly hail.

El sakouti (the silent one) - This name has been given to the vulva that is noiseless. The member may enter it a hundred times a day but it will not say a word, and will be content to look on without a murmur.

El deukkak (the crusher) - So called from its crushing movements upon the member. It generally begins to push the member, directly it enters, to the right and to the left, and to grip it with the matrix, and would, if it could, absorb also the two testicles.

El tseguil (the importunate) - This is the vulva which is never tired of taking in the member. This latter might pass a hundred nights with it, and walk in a hundred times every night, still that vulva would not be sated - nay, it would want still more, and would not allow the member to come out again at all, if it was possible. With such a vulva the parts are exchanged; the vulva is the pursuer, the member the pursued. Luckily it is a rarity, and only found in a small number of women, who are wild with passion, all on fire, and in flame.

El taleb (the yearning one) - This vagina is met with in a few women only. With some it is natural; with others it becomes what it is by long abstinence. It is burning for a member, and, having got one in its embrace, it refuses to part with it until its fire is completely extinguished.

El hacene (the beautiful) - This is the vulva which is white, plump, in form vaulted like a dome, firm, and without any deformity. You cannot take your eyes off it, and to look at it changes a feeble erection into a strong one.

El neuffakh (the swelling one) - So called because a torpid member coming near it, and rubbing its head against it a few times, at once swells and stands upright. To the woman who has such a one it procures excessive pleasure, for, at the moment of the crisis, it opens and shuts convulsively, like the vulva of a mare.

Abou djebaha (one with a projection) - Some women have this sort of vulva, which is very large, with a pubis prominent like a projecting, fleshy forehead.

El ouasâ (the vast one) - A vulva surrounded by a very large pubis. Women of that build are said to be of large vagina, because, although on the approach of the member it appears find and impenetrable to such a degree that not even a meroud seems likely to be passed in, as soon as it feels the friction of the glans against its centre it opens wide at once.

El aride (the large one) - This is the vulva which is as wide as it is long; that is to say, fully developed all round, from side to side, and from the pubis to the perineum. It is the most beautiful to look upon. As the poet said:

    It has the splendid whiteness of a forehead,
    In its dimensions it is like the moon,
    The fire that radiates from it is like the sun's,
    And seems to burn the member which approaches;
    Unless first moistened with saliva the member cannot enter,
    The odour it emits is full of charms.

It is also said that this name applies to the vagina of women who are plump and fat. When such a one crosses her thighs one over the other the vulva stands out like the head of a calf. If she lays it bare it resembles a saâ for corn placed between her thighs; and, if she walks, it is apparent under her clothes by its wary movement at each step. May God, in his goodness and generosity, let us enjoy such a vagina! It is of all the most pleasing, the most celebrated, the most wished for.

Abou Belâoum (the glutton) - The vulva with a vast capacity for swallowing. If such a vulva has not been able to get coitus for some time it fairly engulf the member that then comes near it, without leaving any trace of it outside, like as a man who is famished flings himself upon viands that are offered to him, and would swallow them without mastication.

El mokâour (the bottomless) - This is the vagina of indefinite length, having, in consequence, the matrix lying very far back. It requires a member of the largest dimensions; any other could not succeed in rousing its amorous sensibilities.

Abou cheufrine (the two-lipped) - This name is given to the amply developed vagina of an excessively stout woman. Also to the vagina the lips of which having become flaccid, owing to weakness, are long and pendulous.

Abou âungra (the humpbacked) - This vulva has the mount of Venus prominent and hard, standing out like the hump on the back of the camel, and reaching down between the thighs like the head of a calf. May God let us enjoy such a vulva! Amen!

El rorbal (the sieve) - This vulva on receiving a member seems to sift it all over, below, right and left, fore and aft, until the moment of pleasure arrives.

El hezzaz (the restless) - When this vagina has received the member it begins to move violently and without interruption until the member touches the matrix, and then knows no repose till it has hastened on the enjoyment and finished its world.

El lezzaz (the unionist) - The vagina which, having taken in the member, clings to it and pushes itself forward upon it so closely that, if the thing were possible, it would enfold the two testicles.

El moudd (the accommodating) - This name is applied to the vagina of a woman who has felt for a long time an ardent wish for coition. In rapture with the member it sees, it is glad to second its movements of come and go; it offers its matrix to the member by pressing it forward within reach, which is, after all, the best gift it can offer. Whatever place inside of it the member wants to explore, this vulva will make him welcome to, gracefully according to its wish; there is no corner it will not help the member to reach.

El mouâïne (the assistant) - This vulva is thus named because it assists the member to go in and out, to go up and down, in short, in all its movements, in such a way that if it desires to do a thing, to enter or to retire, to move about, etc., the vulva hastens to give it all facilities, and answers to its appeal. By this aid the ejaculation is facilitated, and the enjoyment heightened.

El meusboul (the long one) - This name applies only to some vulvas; everyone knows that vulvas are far from being all of the same conformation and aspect This vulva extends from the pubis to the anus. It lengthens out when the woman is lying down or standing, and contracts when she is sitting, differing in this respect from the vulva of a round shape. It looks like a splendid cucumber lying between the thighs. With some women it shows projecting under light clothing, or when they are bending back.

El molki (the duellist) - This is the vulva which, on the introduction of a member, executes the movement of coming and going, pushes itself upon it for fear of its retiring before the pleasure arrives. There is no enjoyment for it but the shock given to its matrix by the member, and it is for this that it projects its matrix to grip and suck the member's gland when the ejaculation takes place. Certain vulvas, wild with desire and lust, be it natural or a consequence of long abstention, throw themselves upon the approaching member, opening the mouth like a famished infant to whom the mother offers the breast. In the same way this vulva advances and retires upon the member to bring it face to face with the matrix, as if in fear that, unaided, it could not find the same.

The vulva and the member resemble thus two skilful duellists, each time that one of them rushes its antagonist, the latter opposes its shield to parry the blow and repulse the assault. The member represents the sword, and the matrix the shield. The one who first ejaculates the sperm is vanquished; while the one who is slowest is the victor; and, assuredly, it is a fine fight! I should like thus to fight without stopping to the day of my death.

As the poet says:

    I have let them see the effect of a subtle shadow,
    Spinning like an ever busy spider.
    They said to me, `How long will you go on?'
    I answered them, `I will work till I am dead.'

El harrab (the fugitive) - The vagina which, being very tight and short, is hurt by the penetration of a very large and soft member; it tries to escape to the right and left. It is thus, people say, like the vagina of most virgins, which, not yet having made the acquaintance of the member and fearful of its approach, tries to get out of its way when it glides in between the thighs and wants to be admitted.

El sabeur (the resigned) - This is the vulva which, having admitted the member, submits patiently to all its whims, and movements. It is also said that this vulva is strong enough to suffer resignedly the most violent and prolonged coitus. If it were assaulted a hundred times it would not be vexed or annoyed; and instead of venting reproaches, it would give thanks to God. It will show the same patience if it has to do with several members who visit it successively.

This kind of vagina is found in women of a glowing temperament. If they only knew how to do it, they would not allow the man to dismount, nor his member to retire for a single moment.

El mouseuffah (the barred one) - This kind of vagina is not often met with. The defect which distinguished it is sometimes natural, sometimes it is the result of an unskilfully executed operation of circumcision upon the woman. It can happen that the operator makes a false move with his instrument and injures the two lips, or even only one of them. In healing there forms a thick scar, which bars the passage, and in order to make the vagina accessible to the member, a surgical operation and the use of the bistouri will have to be resorted to.

El merour (the deep one) - The vagina which always has the mouth open, and the bottom of which is beyond sight. The longest members only can reach it.

El âddad (the biter) - The vulva which, when the member has got into it and is burning with passion, opens and shuts again upon the same fiercely. It is chiefly when the ejaculation is coming that the man feels the head of his member bitten by the mouth of the matrix. And certainly there is an attractive power in the same when it clings, yearning for sperm, to the gland, and draws it in as far as it can. If God in his power has decreed that the woman shall become pregnant the sperm gets concentrated in the matrix, where it is gradually vivified; but if, on the contrary, God does not permit the conception, the matrix expels the seed, which then runs over the vagina.

El meusass (the sucker) - This is a vagina which in its amorous heat in consequence of voluptuous toyings, or of long abstinence, begins to suck the member which has entered it so forcibly as to deprive it of all its sperm, dealing with it as a child drawing on the breast of the mother.

The poets have described it in the following verse:

    She - the woman shows in turning up her robe
    An object - the vulva - developed full and round,
    In semblance like a cup turned upside down.
    In placing thereupon your hand, you seem to feel
    A well-formed bosom, springy, firm, and full.
    In boring in your lance it gets well bitten,
    And drawn in by a suction, as the breast is by a child.
    And after having finished, if you wish to recommence,
    You'll find it flaming hot as any furnace.

Another poet (may God grant all his wishes in Paradise!) has composed on the same theme the following lines:

    Like to a man extended on his chest, she - the vulva - fills the hand
    Which has to be well stretched to cover it.
    The place it occupies is standing forth
    Like an unopened bud of the blossom of a plum tree.
    Assuredly the smoothness of its skin
    Is like the beardless cheek of adolescence;
    Its conduit is but narrow,
    The entrance to it is not easy,
    And he who essays to get in
    Feels as though he was butting against a coat of mail.
    And at the introduction it emits a sound
    Like to the tearing of a woven stuff.
    The member having filled its cavity,
    Receives the lively welcome of a bite,
    Such as the nipple of the nurse receives
    When placed between the nursling's lips for suction.
    Its lips are burning,
    Like a fire that is lighted,
    And how sweet it is, this fire!
    How delicious for me.

El zeunbour (the wasp) - This kind of vulva is known by the strength and roughness of its fur. When the member approaches and tries to enter it gets stung by the hairs as if by a wasp.

El harr (the hot one) - This is one of the most praiseworthy vulvas. Warmth is in fact very much esteemed in a vulva, and it may be said that the intensity of the enjoyment afforded by it is in proportion to the heat it develops.

Poets have praised it in the following verses:

    The vulva possesses an intrinsic heat;
    Shut in a solid heart (interior) and pent up breast (matrix).
    Its fire communicates itself to him that enters it;
    It equals in intensity the fire of love.
    She is as tight as a well-fitting shoe,
    Smaller than the circle of the apple of the eye.

El ladid (the delicious) - It has the reputation of procuring an unexampled pleasure, comparable only to the one felt by the beasts and birds of prey, and for which they fight sanguinary combats. And if such effects are produced upon animals, what must they be for man? And so it is that all wars spring from the search for the voluptuous pleasure which the vagina procures, and which is the highest fortune of this world; it is a part of the delights of paradise awarded to us by God as a foretaste of what is waiting for us, namely, delights a thousand times superior, and above which only the sight of the Benevolent (God) is to be placed.

More names might certainly be found applicable to the sexual organs of woman, but the number of those mentioned above appears to me ample. The principal object of this work is to collect together all the remarkable and attractive matters concerning coitus, so that he who is in trouble may find consolation in it, and the man to whom erection offers difficulties may be able to look into it for a remedy against his weakness. Wise physicians have written that people whose members have lost their strength, and are afflicted with impotence, should assiduously read books treating of coition, and study carefully the different kind of lovemaking, in order to recover their former vigour. A certain means of provoking erection is to look at animals in the act of coition. As it is not always everywhere possible to see animals whilst in the act of copulation, books on the subject of generation are indispensable. In every country, large or small, both the rich and poor have a taste for this sort of book, which may be compared to the stone of philosophy transforming common metals into gold.

It is related (and God penetrates the most obscure matters, and is most wise!) that once upon a time, before the reign of the great Caliph Haroun er Rachid, there lived a buffoon, who was the amusement of women, old people and children. His name was Djoâidi. Many women granted him their favours freely, and he was much liked and well received by all. By princes, vizirs and caïds he was likewise very well treated; in general all the world pampered him; at that time, indeed, any man that was a buffoon enjoyed the greatest consideration, for which reason the poet has said:

    Oh, Time! Of all the dwellers here below
    You only elevate buffoons or fools,
    Or him whose mother was a prostitute,
    Or him whose anus as an inkstand serves,
    Or him who from his youth has been a pander;
    Who has no other work but to bring the two sexes together.

Djoâidi related the following story:

The History of Djoâidi and Fadehat el Djemal

I was in love with a woman who was all grace and perfection, beautiful of shape, and gifted with all imaginable charms. Her cheeks were like roses, her forehead lily white, her lips like coral; she had teeth like pearls, and breasts like pomegranates. Her mouth opened round like a ring; her tongue seemed to be incrusted with precious gems; her eyes, black and finely slit, had the languor of slumber, and her voice the sweetness of sugar. With her form pleasantly filled out, her flesh was mellow like fresh butter, and pure as the diamond.

As to her vulva, it was white, prominent, round as an arch; the centre of it was red, and breathed fire, without a trace of humidity; for, sweet :o the touch, it was quite dry. When she walked it showed in relief like a dome or an inverted cup. In reclining it was visible between her thighs, looking like a kid couched on a hillock.

This woman was my neighbour. All the others played and laughed with me, jested with me, and met my suggestions with great pleasure. I revelled in their kisses, their close embraces and nibbling, and in sucking their lips, breasts, and necks. I had coition with all of them, except my neighbour, and it was exactly her I wanted to possess in preference to all the rest; but instead of being kind to me, she avoided me rather. When I contrived to take her aside to trifle with her and try to rouse her gaiety, and spoke to her of my desires, she recited to me the following verses, the sense of which was a mystery to me:

    Among the mountain tops I saw a tent placed firmly,
    Apparent to all eyes high up in mid-air.
    But, oh! the pole that held it up was gone.
    And like a vase without a handle it remained,
    With all its cords undone, its centre sinking in,
    Forming a hollow like that of a kettle.

Every time I told her of my passion she answered me with these verses, which to me were void of meaning, and to which I could make no reply, which, however, only excited my love all the more. I therefore inquired of all those I knew - amongst wise men, philosophers, and savants - the meaning, but not one of them could solve the riddle for me, so as to satisfy my heat and appease my passion.

Nevertheless I continued my investigations, until at last I heard of a savant named Abou Nouass, who lived in a far-off country, and who, I was told, was the only man capable of solving the enigma. I betook to him, apprised him of the distress I had with the woman, and recited to him the above-mentioned verses.

Abou Nouass said to me, `This woman loves you to the exclusion of every other man. She is very corpulent and plump.' I answered, `It is exactly as you say. You have given her likeness as if she were before you, excepting what you say in respect of her love for me, for, until now, she has never given me any proof of it.'

`She has no husband.'

`This is so,' I said.

Then he added, `I have reason to believe that your member is of small dimensions, and such a member cannot give her pleasure nor quench her fire; for what she wants is a lover with a member like that of an ass. Perhaps it may not be so. Tell me the truth about this!' When I had reassured him on that point, affirming that my member, which began to rise at the expression of his doubtings, was full-sized, he told me that in that case all difficulties would disappear, and explained to me the sense of the verses as follows:

`The tent, firmly planted, represents the vulva of grand dimension and placed well forward, the mountains, between which it rises, are the thighs. The stake which supported its centre and has been torn up means that she has no husband, comparing the stake or pole that supports the tent to the virile member holding up the lips of the vulva. She is like a vase without a handle; this means if the pail is without a handle to hang it up by it is good for nothing, the pail representing the vulva, and the handle the verge. The cords are undone and its centre is sinking in; that is to say, as the tent without a supporting pole caves in at the centre, inferior in this respect to the vault which remains upright without support, so can the woman who has no husband not enjoy complete happiness. From the words, It forms a hollow like that of a kettle, you may judge how lascivious God has made that woman in her comparisons; she likens her vulva to a kettle, which serves to prepare the tserid. Listen; if the tserid is placed in the kettle, to turn out well it must be stirred by means of a medeleuk, long and solid, whilst the kettle is steadied by the feet and hands. Only in that way can it be properly prepared. It cannot be done with a small spoon; the cook would burn her hands, owing to the shortness of the handle, and the dish would not be well prepared. This is the symbol of this woman's nature, O Djoâidi. If your member has not the dimensions of a respectable medeleuk, serviceable for the good preparation of the tserid, it will not give her satisfaction, and, moreover, if you do not hold her close to your chest, enlacing her with your hands and feet, it is useless to solicit her favours; finally if you let her consume herself by her own fire, like the bottom of the kettle which gets burnt if the medeleuk is not stirred upon it, you will not gratis her desire by the result.

`You see now what prevented her from acceding to your wishes; she was afraid that you would not be able to quench her flame after having fanned it.

`But what is the name of this woman, O Djoâidi?'

`Fadehat el Djemal' (the sunrise of beauty), I replied.

`Return to her,' said the sage, `and take her these verses, and your affair will come to a happy issue, please God! You will then come back to me, and inform me of what will have come to pass between you two.'

I gave my promise, and Abou Nouass recited to me the following lines:

    Have patience now, O Fadehat el Djemal,
    I understand your words, and all shall see howl obey them.
    O you! beloved and cherished by whoever
    Can revel in your charms and glory in them!
    O apple of my eye! You thought I was embarrassed
    About the answer which I had to give you
    Yes, certainly! It was the love I bore you
    Made me look foolish in the eyes of all you know.
    They thought I was possessed of a demon;
    Called me a Merry Andrew and buffoon.
    For God! What of buffoonery I've got,
    Should it be that
    No other member is like mine?
    Here! see it, measure it!
    What woman tastes it falls in love with me,
    In violent love. It is a well-known fact
    That you from far may see it like a column.
    If it erects itself it lifts my robe and shames me.
    Now take it kindly, put it in your tent,
    Which is between the well-known mountains placed.
    It will be quite at home there, you will find it
    Not softening while inside, but sticking like a nail;
    Take it to form a handle to your vase.
    Come and examine it, and notice well
    How vigorous it is and long in its erect:ion!
    If you but want a proper medeleuk,
    A medeleuk to use between your thighs,
    Take this to stir the centre of your kettle.
    It will do good to you, O mistress mine!
    Your kettle be it plated will be satisfied!

Having learnt these verses by heart, I took my leave of Abou Nouass and returned to Fadehat el Djemal. She was, as usual, alone. I gave a slight knock at her door; she came out at once, beautiful as the rising sun, and coming up to me, she said, `Oh! enemy of God, what business has brought you here to me at this time?'

I answered her, `O my mistress! a business of great importance.'

`Explain yourself, and I will see whether I can help you,' she said.

`I shall not speak to you about it until the door is locked,' I answered.

`Your boldness today is very great,' she said.

And I, `True, O my mistress! boldness is one of my qualities.'

She then addressed me thus, `O enemy of yourself! O you most miserable of your race! If I were to lock the door, and you have nothing wherewith to satisfy my desires, what should I do with you? face of a Jew!'

`You will let me share your couch, and grant me your favours.

She began to laugh; and after we had entered the house, she told a slave to lock the house door. As usual, I asked her to respond to my proposals; she then recited to me again the above-mentioned verses. When she had finished I began to recite to her those which Abou Nouass had taught me.

As I proceeded I saw her more and more moved, I observed her giving way to yawns, to stretch herself, to sigh. I knew now I should arrive at the desired result. When I had finished, my member was in such a state of erection that it became like a pillar, still lengthening. When Fadehat el Djemal saw it in that condition she precipitated herself upon it' took it into her hands, and drew it towards her thighs. I then said, `O apple of my eyes! this may not be done here, let us go into your chamber.'

She replied, `Leave me alone, O son of a debauched woman! Before God! I am losing my senses in seeing your member getting longer and longer, and lifting your robe. Oh, what a member! I never saw a finer one! Let it penetrate into this delicious, plump vulva, which maddens all who hear it described; for the sake of which so many have died of love; and of which your superiors and masters themselves have not been able to get possession.'

I repeated, `I shall not do it anywhere else than in your chamber.'

She answered, `If you do not enter this minute this tender vulva, I shall die.'

As I still insisted upon repairing to her room, she cried, `No, it is quite impossible; I cannot wait so long!'

I saw in fact her lips tremble, her eyes filling with tears. A general tremor ran over her, she changed colour, and laid herself down upon her back, baring her thighs, the whiteness of which made her flesh appear like crystal tinged with carmine.

Then I examined her vulva - a white cupola with a purple centre, soft and charming. It opened like that of a mare on the approach of a stallion.

At that moment she seized my member and kissed it, saying, `By the religion of my father! it must penetrate into my vulva!' and drawing nearer to me she pulled it towards her vagina.

I now hesitated no longer to assist her with my member, and placed it against the entrance to her vulva. As soon as the head of my member touched the lips, the whole body of Fadehat el Djemal trembled with excitement. Sighing and sobbing, she held me pressed to her bosom.

Again I profited by this moment to admire the beauties of her vulva. It was magnificent, its purple centre setting off its whiteness all the more. It was round, and without any imperfection; projecting like a splendidly curved dome over her belly. In one word, it was a masterpiece of creation as fine as could be seen. The blessing of God, the best creator, upon it.

And the woman who possessed this wonder had in her time no superior.

Seeing her then in such transports, trembling like a bird, the throat of which is being cut, I pushed my dart into her. Thinking she might not be able to take in the whole of my member, I had entered cautiously, but she moved her buttocks furiously, saying to me, `This is not enough for my contentment.' Making a strong push, I lodged my member completely in her, which made her utter a painful cry, but the moment after she moved with greater fury than before. She cried, `Do not miss the comers, neither high nor low, but above all things do not neglect the centre! The centre!' she repeated. `If you feel it coming, let it go into my matrix so as to extinguish my fire.' Then we moved alternately in and out, which was delicious. Our legs were interlaced, our muscles unbent, and so we went on with kisses and claspings until the crisis came upon us simultaneously. We then rested and took breath after this mutual conflict.

I wanted to withdraw my member, but she would not consent to this and begged of me not to take it out. I acceded to her wish, but a moment later she took it out herself, dried it, and replaced it in her vulva. We renewed our game, kissing, pressing, and moving in rhythm. After a short time, we rose and entered her chamber, without having this time accomplished the enjoyment. She gave me now a piece of an aromatic root, which she recommended me to keep in my mouth, assuring me that as long as I had it there my member would remain on the alert. Then she asked me to lie down, which I did. She mounted upon me, and taking my member into her hands, she made it enter entirely into her vagina. I was astonished at the vigour of her vulva and at the heat emitted from it. The opening of her matrix in particular excited my admiration. I never had any experience like it; it closely clasped my member and pinched the gland.

With the exception of Fadehat el Djemal no woman had until then taken in my member to its full length. She was able to do so, I believe, owing to her being very plump and corpulent, and her vulva being large and deep.

Fadehat el Djemal, astride upon me, began to rise and descend; she kept crying out, wept, went slower, then accelerated her movements again, ceased to move altogether; when part of my member became visible she looked at it' then took it out altogether to examine it closely, then plunged it in again until it had appeared completely. So she continued until the enjoyment overcame her again. At last, having dismounted from me, she now laid herself down, and asked me to get on to her. I did so, and she introduced my member entirely into her vulva.

We thus continued our caresses, changing our positions in turns, until night came on. I thought it proper to show a wish to go now, but she would not agree to this, and I had to give her my word that I would remain. I said to myself. `This woman will not let me go at any price, but when daylight comes God will advise me.' I remained with her, and all night long we kept caressing each other, and took but scanty rest.

I counted that during that day and night, I accomplished twenty-seven times the act of coitus, and I became afraid that I should nevermore be able to leave the house of that woman.

Having at last made good my escape, I went to visit Abou Nouass again, and informed him of all that had happened. He was surprised and stupefied, and his first words were, `O Djoâidi, you can have neither authority nor power over such a woman, and she would make you do penance for all the pleasure you have had with other women!'

However, Fadehat el Djemal proposed to me to become her legitimate husband, in order to put a stop to the vexatious rumours that were circulating about her conduct. I, on the other hand, was only on the look out for adultery. Asking the advice of Abou Nouass about it, he told me, `If you marry Fadehat el Djemal you will ruin your health, and God will withdraw his protection from you, and the worst of all will be that she will cuckold you, for she is insatiable with respect to the coitus, and would cover you with shame.' And I answered him, `Such is the nature of women; they are insatiable as far as their vulvas are concerned, and so long as their lust is satisfied they do not care whether it be with a buffoon, a negro, a valet, or even with a man that is despised and reprobated by society.'

On this occasion Abou Nouass depicted the character of women in the following verses:

    Women are demons, and were born as such; No one can trust them, as is known to all; If they love a man, it is only out of caprice; And he to whom they are most cruel loves them most; Beings full of treachery and trickery, I aver The man that loves you truly is a lost man; He who believes me not can prove my word By letting woman's love get hold of him for years! If in your own generous mood you have given them Your all and everything for years and years, They will say afterwards, `I swear by God! my eyes Have never seen a thing he gave me!' After you have impoverished yourself for their sake, Their cry from day to day will be for ever, `Give! Give, man. Get up and buy and borrow.' If they cannot profit by you they'll turn against you; They will tell lies about you and calumniate you. They do not recoil to use a slave in the master's absence, If once their passions are aroused, and they play tricks; Assuredly, if once their vulva is in rut, They only think of getting in some member in erection. Preserve us, God! from woman's trickery; And of old women in particular. So be it.

Chapter 10

Concerning the Organs of Generation of animals

Know, O Vizir (God's blessing be with you!), that the sexual organs of the various male animals are not analogous with the different natures of the virile members which I have mentioned. The verges of animals are classed according to the species to which they belong, and these species are four in number.

1. The verges of animals with hoofs, as the horse, mule, ass, which verges are of large size.

El vermoul, the colossus Abou dommar, the one with a head El kass, the serpent rolled up Abou beurnita, the one with a hat El fellag, the splitter El keurkite, the pointed staff El zellate, the club El keuntra, the bridge El heurmak, the indomitable El rezama, the mallet El meunefoukh, the swollen Abou sella, the fighter

2. The verges of animals which have the kind of feet called akhefaf as, for instance, the camel.

El mâloum, the well-known El beurkal, the swinging one El tonil, the long one El mokheubbi, the hidden one El cherita, the riband El châaf the tuft El mostakime, the firm one Tsequil el ifaha, the slow-coach

3. The verges of animals with split hoofs, like the ox, the sheep, etc.

El aceub, the nerve Requig er ras, the small head El heurbadj, the rod El tonil, the long one El sonte, the whip El aïcoub, the nervous (for the ram)

4. And lastly, the members of animals with claws, as the lion, fox, dog, and other animals of this species.

El kedib, the verge El metemerole, the one that will lengthen El kibouss, the great gland

It is believed that of all the animals of God's creation the lion is the most expert in respect to coition. If he meets the lioness he examines her before copulation. He will know if she has already been covered by a male. When she comes to him he smells at her, and if she has allowed herself to be crossed by a boar he knows it immediately by the odour that animal has left upon her. He then smells her urine, and if the examination proves unfavourable, he gets into a rage, and begins to lash with his tail right and left. Woe to the animal that comes at that time near him; it is certain to be torn to pieces. He then returns to the lioness, who, seeing that he knows all, trembles with terror. He smells again at her, utters a roar which makes the mountains shake, and, falling upon her, lacerates her back with his claws. He even will go so far as to kill her, and then befoul her body with his urine.

It is said that the lion is the most jealous and most intelligent of all animals. It is also averred that he is generous, and spares him who gets round him by fair words.

A man who on meeting a lion uncovers his sexual parts causes him to take to flight.

Whoever pronounces before a lion the name of Daniel (hail be to him!) also sends him flying, because the prophet (hail be to him!) has enjoined this upon the lion in respect to the invocation of his name. Therefore, when this name is pronounced, the lion departs without doing any Ii arm. Several cases which prove this fact are cited.

Chapter 11

On the Deceits and Treacheries of Women

Know, O Vizir (to whom God be good!), that the stratagems of women are numerous and ingenious. Their tricks will deceive Satan himself, for God the Highest has said Koran, chapter xii, verse 28) that the deceptive faculties of women are great, and he has likewise said (Koran, chapter vi, verse 38) that the stratagems of Satan are weak. Comparing the word of God as to the ruses of Satan and woman, contained in those two verses, it is easy to see how great these latter ones are.

Deceived Husband being Convicted Himself of Infidelity

It is related that a man fell in love with a woman of great beauty, and possessing all perfections imaginable. He had made many advances to her, which were repulsed; then he had endeavoured to seduce her by rich presents, which were likewise declined. He lamented, complained, and was prodigal with his money in order to conquer her, but to no purpose. and he grew lean as a spectre.

This lasted for some time, when he made the acquaintance of an old woman, whom he took into his confidence, complaining bitterly about it. She said to him, `I shall help you, please God.'

Forthwith she made her way to the house of the woman, in order to get an interview with her; but on arriving there the neighbours told her that she could not get in, because the house was guarded by a ferocious bitch, who did not allow anyone to come in or to depart, and in her malignity always flew at the faces of people.

Hearing this, the old woman rejoiced, and said to herself, `I shall succeed, please God.' She then went home, and filled a basket with bits of meat. Thus provided, she returned to the woman's house, and went in.

The bitch, on seeing her, rose to spring at her; but she produced the basket with its contents, and showed it her. As soon as the brute saw the viands, it showed its satisfaction by the movements of its tail and nostrils. The old woman putting down the basket before it, spoke to it as follows, `Eat, O my sister. Your absence has been painful to me; I did not know what had become of you, and I have been looking for you a long time. Appease your hunger!'

While the animal was eating, and she stroked its back, the mistress of the house came to see who was there, and was not a little surprised to see the bitch, which would never suffer anybody to come near her, so friendly with a strange person. She said, `O old woman, how is it that you know our dog?' The old woman gave no reply, but continued to caress the animal, and utter lamentations.

Then said the mistress of the house to h, er, `My heart aches to see you thus. Tell me the cause of your sorrow.

`This bitch,' said the woman, `was formerly a woman, and my best friend. One fine day she was invited with me to a wedding; she put on her best clothes, and adorned herself with her finest ornaments. We then went together. On our way we were accosted by a man, who at her sight was seized with the most violent love; but she would not listen to him. Then he offered brilliant presents, which she also declined. This man, meeting her some days later, said to her, "Surrender yourself to my passion, or else I shall conjure God to change you into a bitch." She answered, "Conjure as much as you like." The man then called the maledictions of heaven upon that woman, and she was changed into a bitch, as you see here.

At these words the mistress of the house began to cry and lament, saying, `O my mother! I am afraid that I shaD meet the same fate as this bitch.' `Why what have you done?' said the old woman. The other answered, `There is a man who has loved me since a long time, and I have refused to accede to his desires, nor did I listen to him, though the saliva was dried up in his mouth by his supplications; and in spite of the large expenses he had gone to in order to gain my favour, I have always answered him that I should not consent; and now, O my mother, lam afraid that he might call to God to curse me.

`Tell me how to know this man,' said the old woman, `for fear that you might become like this animal.'

`But how will you he able to find him, and whom could I send to him?'

The old woman answered, `Me, daughter of mine! I shall render you this service, and find him.'

`Make haste, O my mother, and see him before he conjures God against me.'

`I shall find him still this day,' answered the old woman, `and please God, you shall meet him tomorrow.'

With this, the old woman took her leave, went on the same day to the man who had made her his confidant, and told him of the meeting arranged for next day.

So the next day the mistress of the house went to the old woman, for they had agreed that the rendezvous should take place there. When she arrived at the house she waited for some time, but the lover did not come. No doubt he had been prevented from making his appearance by some matter of importance.

The old woman, reflecting upon this mischance, thought to herself, `There is no might nor power but in God, the Great.' But she could not imagine what might have kept him away. Looking at the woman, she saw that she was agitated, and it was apparent that she wanted coition hotly. She got more and more restless, and presently asked, `Why does he not come?' The old woman made answer, `O my daughter, some serious affair must have interfered, probably necessitating a journey. But I shall help you under these circumstances.' She then put on her melahfa, and went to look for the young man. But it was to no purpose, as she could not find out anything about him.

Still continuing her search, the old woman was thinking, `This woman is at this moment eagerly coveting a man. Why not try today another young man, who might calm her ardour? Tomorrow I shall find the right one.' As she was thus walking and thinking she met a young man of very pleasing exterior. She saw, at once, that he was a fit lover, and likely to help her out of her perplexity; and she spoke to him: `O my son, if I were to set you in connection with a lady, beautiful, graceful and perfect, would you make love to her?' `If your words are truth, I would give you this golden dinar!' said he. The old woman, quite enchanted, took the money, and conducted him to her house.

Now, it so happened that this young man was the husband of the lady, which the old woman did not know till she had brought him. And the way she found it out was this: She went first into the house and said to the lady, `I have not been able to find the slightest trace of your lover; but, failing him, I hake brought you somebody to quench your fire for today. We will save the other for tomorrow. God has inspired me to do so.'

The lady then went to the window to take a look at him whom the old woman wanted to bring to her, and, getting sight of him, she recognized her husband, just on the point of entering the house. She did not hesitate, but hastily donning her melahfa, she went straight to meet him, and striking him in the face, she exclaimed, `O! enemy of God and of yourself, what are you doing here? You surely came with the intention to commit adultery. I have been suspecting you for a long time, and waited here every day, while I was sending out the old woman to inveigle you to come in. This day I have found you out, and denial is of no use. And you always told me that you were not a rake! I shall demand a divorce this very day, now I know your conduct!'

The husband, believing that his wife spoke the truth, remained silent and abashed.

Learn from this the deceitfulness of woman, and what she is capable of.