# The Perfumed Garden/Chapter 8

CHAPTER VIII
THE SUNDRY NAMES TO THE SEXUAL PARTS OF MAN
Know, O Vizir (to whom God be good!), that man's member bears different names, as:
Ed de keur, the virile member. El kamera, the penis. El air, the member for generation. El hamama, the pigeon. Et teunnana, the tinkler. El heurmak, the indomitable. El ahlil, the liberator. Ez zeub, the verge. El hammache, the exciter. El fadelak, the deceiver. En naasse, the sleeper. Ez zodamne, the crowbar. El khiade, the tailor. Mochefi el relil, the extinguisher of passion. Ei khorrate, the turnabout. El deukkak, the striker. El aouame, the swimmer. Ed dekhal, the housebreaker. El khorradj, the sorter. El aouar, the one-eyed. El fortass, the bald.
Abou aine, the one with an eye. El atsar, the pusher. Ed dommar, the strong-headed. Abou rokba, the one with a neck. Abou quetaia, the hairy one. El besiss, the impudent one. El mostahi, the shamefaced one. El bekkai, the weeping one. El hezzaz, the rummager. El lezzaz, the unionist. Abou laaba, the expectorant. Ech chebbac, the chopper. El hattack, the digger. El fattache, the searcher. El hakkak, the rubber. El mourekhi, the flabby one. El motela, the ransacker. El mokcheuf, the discoverer.
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 a one is dead"; which means: the remembrance of him will be lost, and his generation is cut off by the root. When he died 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 to live long after that dream, for, as said above, it presages his loss of 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 a sign of a long 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 lasting a year (son, misfortune; sena, year).
To dream of a shield (henata) 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 (ourarde) announces the arrival (oroud) of a pleasure to make the heart tremble with joy; a faded rose indicates deceitful news. It is the same with baldness of the temples, and similar things.
The pessamine (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 pessamine 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 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 river and got broken, so as to let escape all the calamities contained in it.
Sawing wood (nechara) means good news (bechara).
The inkstand (douaia) indicates the remedy (doua), namely, the cure of a malady, unless it be burnt, broken or lost, when it means the contrary.
The turban (amama) if seen to fall over the face and covering the eyes is a presage of blindness (aina), 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 will 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 trouble to get out, it will be a sign to him 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) mean discussions (mechadjera).
The carrot (asefnaria) prognosticates misfortune (asef) and sorrow.
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 realization 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 later who will shortly wish him a good journey, for the poet says:
"If you have seen your friend saying good-bye, 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, with whom he wanted to enjoy himself. He ​found her suffering from the courses, and returned to his companions, resigned to his disappointment.
Now it 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 a negress, 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 (keusbeur), 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. It is, 'My vulva is restored to health' (keussi beuri)."
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 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 his beard, 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 abovementioned 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 master in controversy.
Haroum 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 the damages? "The seller," promptly says Abou Arouba. "And why?" asked the Kalif. "Because he had sold the animal without warning the buyer that it had a catupult in its anus," answered the man. At these words the Kalif 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, Hamdouna, Hamdoun indicate in encounters and dreams the lucky issue arrived at in a transaction. Ali, Alia indicate the height and elevation of rank. Naserouna, Naseur, Mansour, Naseur Allah, signify triumph over enemies. Salem, Salema Selim, Selimane indicate success in all affairs; also security for him who is in danger. Fetah Allah, Fetah indicate victory, like all the other names which in their meaning speak of lucky things. The names Rad, ​Raad 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 the words latif (benevolent), mourits (helpful), hanine (compassionate), 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, 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 significance, 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 subject of this chapter, viz: the different names of the sexual parts of man.
The name of el air 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 ei air. The member is called so on ​count of its alternate swelling and subsiding again. If swollen up it stands erect, and if not 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 when it enters or leaves 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 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 hammache (the exciter).—It has received this name because it irritates the vulva by frequent entries and exits.
El fadelak (the deceiver).—It takes this name from its ruses and deceits. This expression signifies liar. Calling somebody a fadelak means that he is a deceiver. When he desires coition he says, "If God gives me the chance to encounter a vulva I shall never part with it." And when he has got at one he is soon sated; his presumption is apparent, and he looks at it despairingly, because he has been boasting that, once in, he would not come out again.
In coming near a woman it is getting again into erection, and seems to say to the vulva, "To-day I shall quench my desires with you, O my soul!" The vulva, seeing it erect, and stiff, is surprised at its dimensions, and seems to say, "Who could take in such a member?" For any other answer, it gets its head into the lips of the vulva, makes it open its mouth, and penetrate to its bottom. When it begins to move about, the vulva makes fun of it, saying, "How deceitful your movements is!" for before it has been in long it retires again; and the two testicles seem to say to each other, "Our member is dead; it has succumbed after the arrival of the pleasure, the quenching of its passion, and the emission of the sperm!" The member itself, coming precipitately out of the vulva, tries to hold up its head, but it sinks down soft and sluggish. The testicles repeat, "Our brother is dead! our brother is dead!" It protests, saying, "Nothing of the sort"; but the vulva cries, "Why did you retire? Oh you liar! You had said if you were once in you would never come out again."
En naasse (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 fall asleep while inside the vulva, but the majority of them come out firm; but at that moment they get drowsy and little by little they go to sleep.
Ez zoddame (the crowbar).—It is so called 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 khiate (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 until ​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.
Ed 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 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 aouame (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 swimming 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.
Ed 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 korradj (the coward).—So called because on approaching a vulva which has been deprived of the coitus for some time, and trying to get in, the vulva, in heat with amorous passion, says, "Yes! but on one condition, and that is, if you enter you must not leave again until you have ejaculated so and so many times." Upon which the member replies, "I promise you that I will not withdraw until I have done you three times oftener than you have named." Once in, the intense heat of the vulva promotes the enjoyment; the member goes to and fro, burning for the perfect pleasure engendered by the alternate friction against the lips of the vulva and against the matrix. As soon as one ejaculation has taken place it tries promptly to withdraw, which causes the vulva to ​cry out, "Why do you leave, you liar? You should be called coward and liar."
El aaouar (the one-eyed).—Because it has but one eye, which eye is not like other eyes, and does not see clearly.
El fortass (the bald one).—Because there is no hair on its head, which makes it look bald.
Abou aine (he with one eye).—It has received this name because its one eye presents the peculiarity of being without pupil and eyelashes.
El atsar (the stumbler).—It is called so because if it wants to penetrate in the vulva, as it does not see the door, it beats about above and below, and thus continues to stumble as over stones in the road, until the lips of the vulva gets 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."
Ed dommar (the odd-headed).—Because its head is different from all other heads.
Abou rokba (the one with a neck).—That is the being with a short neck, a well developed throat, and thick at the end, a bald head, and who, moreover, has coarse and bristly hair from the navel to the pubis.
Abou guetaia (the hairy one; who has a forest of hair).—It is given this name when the hair is abundant about it.
El besiss (the impudent).—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).—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 bekkai (the weeper).—So called on account of the many tears it sheds; as soon as it gets in erection, it weeps; when it sees a pretty face, it weeps; handling a woman, it weeps. It even weeps 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 in.
Abou laaba (the expectorant).—Has received this name because when coming near a vulva, 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 may erroneously believe that it comes from the woman.
Ech chelbak (the chopper).—So called because when it enters a juicy vulva it makes a noise like the sounds produced by the chopping waves of a lake.
El hattak (the staver in).—This is the vigorous member which becomes very long and hard, like a staff or a bone. Its name signifies that it tears the membrane in the virginal vulva, and makes the blood run abundantly.
El fattache (the searcher).—From its habit when in the vulva to turn 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).—The one who can never get in because it is too soft, and which 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 her cross and irritable.
El motela (the ransacker).—So named because it ​penetrates into unusual places, makes itself well acquainted with the state of the 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 the state of humidity, freshness, dryness, tightness or warmth of vulvas, which it explores assiduously. There are, in fact, certain vulvas of an exquisite exterior, plump and fine outside, while their inside leaves 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 has received this name.
These are the principal names that have been given to the virile member according to its qualities. Those that 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.
* ↑ Rabelais also gives in his history of Pantagruel divers more or less curious names to the organ of generation of man.
* ↑ The word "abou" signifies father, and "abou aine," literally translated, means father of the eye. But in reality the word used in this way indicates the possession, and means who has. See the "Chrestomathie Arabe" of Bresnier, page 67, second edition, note 2 of No. xv. There are a great many similar combinations of words forming surnames or nicknames. Frequent recurrences in this sense will appear in this work.
* ↑ Kamera also signifies the "gland of the penis." The root of it, kemeur, means, "to have a larger penis or gland than any other man," and in a third form, "rivalling any body with re spect to the size of the penis.
* ↑ Note of the autograph edition.—There is here a play of words respecting the different meanings of dekeur, and which it is impossible to give in English.
* ↑ The explication of these dreams turns generally upon words with several meanings, or upon references to the radical letters of which they are composed.
* ↑ Some Mussulmans have the hairs plucked from the temples in order to look younger. This operation, which does not realize, in the eyes of strangers, the appearance of a reality, is considered by the author as being like the announcements of lying news.
* ↑ This play of words upon jessamine is taken from the work of Azzedine el Mocadesi, called, "The Birds and the Flowers."
* ↑ Abou Djahel, one of the foremost men of the Koreichites, was a sworn enemy of Mohammed and of his doctrine. His real name is Ameur ben Heichame, of the family of Moukhzoum. He received also the surname of Abou el Heukoum, the man gifted with wisdom.
* ↑ The connection no doubt originates with the fact that calumny bears bitter fruits, like the one in question.
* ↑ It must be confessed, looking at the forced relationship between "cufte" and "ameur fate," that the author gets easily over any difficulties in his explanations of dreams.
* ↑ The "brik" is a small earthenware pitcher provided with a handle, which the Arab generally carries about with him filled with water for quenching his thirst. It has a peculiar shaped neck, which allows the water to be drunk easily.
* ↑ This is again a play of words by transposing letters, which the author employs for explaining dreams, like the one given in Note 2 on p. 117. The case here rests upon the words "aoud" and "oudaa," adieu.
* ↑ The coriander, "keusbeur," preserves, viands, as salt does. The viands dried and seasoned with spices, are called "khelia." They will keep good for a year and longer. Coriander is, moreover, a stimulant.
* ↑ This little tale brings out, not without humour, the double stupidity of the man who is its hero, and who, not content with burning off his whole beard, and probably also burning his skin, is writing down a certificate of his imbecility in the inscription which he adds with his own hand on the back of the book. One may, up to a certain point, discern here a connection between this demonstration and the famous argument: Epimenides says, "That the Cretans are liars." Now Epimenides is a Cretan.
* ↑ The root of these names is "hamd," which means to praise, glorify, to bear oneself worthy of praise.
* ↑ The root is "ala," signifying high, elevated both in reality and figuratively.
* ↑ From "neseur," meaning to help, and by extension to carry off the victory. The word God is understood; helped by God is being victorious.
* ↑ From the root "selem," which means to be right and well, to escape from a danger, to be safe.
* ↑ Ahmed, Mohammed, etc.
* ↑ The root "rad" signifies to thunder, menace as a verb; and tumult, trembling, misfortune, calamity as a substantive.
* ↑ See the hadits, or traditions left by Mohammed.
* ↑ This origin of the word air, although ingenious, is unlikely. It rests upon turning the Arab letter kef, preceded by the letter lam making it lam alif. It is thus that kir, turning the kef the other way, will read air.
* ↑ In Arabic the word which signifies eggs is also used for testicles, hence the comparison made by the author.
* ↑ Heurmak is not a common Arabian word. It signifies a fiery, violent, indomitable stallion.
* ↑ Note of the autograph edition.—According to the Mussulman law a wife that has been divorced by the thrice repeated formula cannot marry again her first husband until she has married another man, and been divorced from him.
* ↑ In several passages of this work the man is advised when in coition to place his member well in the centre of the vagina at the crisis. The Arabian sages are not agreed upon the sense of this advice.
* ↑ Note of the autograph edition.—This image is drawn from a kind of salute very much in use by the lower class of Mussulmans when meeting a superior by seizing the head of the latter, and drawing it down so as to be able to kiss it.
* ↑ The word teufil of the text rendered in the translation with "parasite" is the name of a man who lived in Coufa, an important town, in Irak, and whom they had nicknamed Teufil el Aaress, the wedding teufil, because he always came to a wedding feast without invitation.
* ↑ The epithet of one-eyed is also given by Martial to the virile member.
* ↑ Note of the autograph edition.—Medi, sperm exuding by the mere touching of a woman.—"Dictionary of Kasimirski," page 182. No doubt the prostatic moisture is alluded to here.
* ↑ The root of the word "hattak," used by the author, does not only mean to tear a veil, but also to violate, take the flower of a virgin. It thus becomes a membrane which is violently broken by the efforts of the member.