The Perfumed Garden of the Shaykh Nefwazi

of the Shaykh Nefwazi Translated by Sir Richard Burton
[1886]
Notes of the Translator Respecting the Sheikh Nefzaoui
The name of the Sheikh has become known to posterity as the author of this work, which is the only one attributed to him.
In spite of the subject-matter of the book, and the manifold errors found in it and caused by the negligence and ignorance of the copyists, it is manifest that this treatise comes from the pen of a man of great erudition, who had a better knowledge in general of literature and medicine than is commonly found with Arabs.
According to the historical notice contained in the first leaves of the manuscript, and notwithstanding the apparent error respecting the name oft he Bey who was reigning in Tunis, it may be presumed that this work was written in the beginning of the sixteenth century, about the year 925 of the Hegira.
As regards the birthplace of the author, it may be taken for granted, considering that the Arabs habitually joined the name of their birth-place to their own, that he was born at Nefzaoua, a town situated in the district of that name on the shore of the lake Sebkha Melrir, in the south of the kingdom of Tunis.
The Sheikh himself records that he lived in Tunis, and it is most probable the book was written in that city. According to tradition, a particular motive induced him to undertake a work entirely at variance with his simple tastes and retired habits.
His knowledge of law and literature, as well as of medicine, having been reported to the Bey of Tunis, this ruler wished to invest him with the office of Cadi, although he was unwilling to occupy himself with public functions.
As he, however, desired not to give the Bey cause for offence, whereby he might have incurred danger, he merely requested a short delay, in order to be able to finish a work which he had in hand.
This having been granted, he set himself to compose the treatise which was then Occupying his mind, and which, becoming known, drew so much attention upon the author, that it became henceforth impossible to confide to him functions of the nature of those of a Cadi.
But this version, which is not supported by any authenticated proof, and which represents the Sheikh Nefzaoui as a man of light morals, does not seem to be admissible. One need only glance at the book to be convinced that its author was animated by the most praiseworthy intentions, and that, far from being in fault, he deserves gratitude for the services he has rendered to humanity. Contrary to the habits of the Arabs, there exists no commentary on this book; the reason may, perhaps, be found in the nature of the subject of which it treats, and which may have frightened, unnecessarily, the serious and the studious. I say unnecessarily, because this book, more than any other, ought to have commentaries; grave questions are treated in it, and open out a large field for work and meditation.
What can be more important, in fact, than the study of the principles upon which rest the happiness of man and woman, by reason of their mutual relations; relations which are themselves dependent upon character, health, temperament and the constitution, all of which it is the duty of philosophers to study.
In doubtful and difficult cases, and where the ideas of the author did not seem to be clearly set out, I have not hesitated to look for enlightenment to the savants of sundry confessions, and by their kind assistance many difficulties, which I believed insurmountable, were conquered. lam glad to render them here my thanks.
Amongst the authors who have treated of similar subjects, there is not one that can be entirely compared with the Sheikh; for his book reminds you, at the same time, of Aretin, of the book Conjugal Love, and of Rabelais. But what makes this treatise unique as a book of its kind, is the seriousness with which the most lascivious and obscene matters are presented. It is evident that the author is convinced of the importance of his subject, and that the desire to be of use to his fellowmen is the sole motive of his efforts.
With the view to giving more weight to his recommendations, he does not hesitate to multiply his religious citations, and in many cases invokes even the authority of the Koran, the most sacred book of the Mussulmans.
It may be assumed that this book, without being exactly a compilation, is not entirely due to the genius of the Sheikh Nefzaoui, and that several parts may have been borrowed from Arabian and Indian writers. For instance, all the record of Mo&cced;ailama and of Chedja is taken from the work of Mohammed ben Djerir el Taberi; the description of the