.

Чтение книги онлайн.

СКАЧАТЬ and the ears of the listener, but because men are not suited to it. Adornment is something one takes, receives, and assimilates and which then becomes an embellishment—modes more appropriate to women than to men. Based on this—which is to say, on the fact that everything in the universe was created for women, in part by design and in part through preference and predilection³¹—one of her beliefs is that the male sex too was created for her, albeit not in the sense that she should be wife to all men, for that would be an impossibility, from two perspectives. One is that no woman could survive such a thing, for the concubine of that certain Jew mentioned in Judges, chapter 19³² could not survive the men of a single village (Gibeah), few though they were, for a single night; on the contrary, she died the next morning and her master believed she was asleep; the story is mentioned there as a caution to women. The other is that, if women’s right to the exclusive possession and arbitrary disposal of men is admitted, then their right to everything else must be admitted too—though only in the sense that they’re qualified to keep company with all men and be acquainted with what they are up to. Thus they may entertain from one a word of flattery, from another a word of praise, from some other courtship, from yet another conversation, and so on, none of which need stand in the way of her feeling love and affection for her husband. Nay, on the contrary . . .’”

      4.2.10

      قال فقلت اتمّى هذه اللابليّة فانى اراها ترجمة لداهية من دواهى النسآ وعنوانا على مكيدة من مكايدهن * فضحكت وقالت ربّما دلّك على الراى الظنون * غير انى اخشى من ان تاخذك لبيانها شفشفة ورعدة فتتاخر عن السفر * او ان تظن ان هذا دابى معك * معاذ الله * انى لم اخُنْك بضِمْد^١ ولا بغيره * وانما علمت ما علمت من النسآ لان النسآ لا يكتم بعضهن عن بعض شيا من امور العشق واحوال الرجال * قلت اَوْجِزى فقد قلقت وفرقت وعرقت *

      ١ ١٨٥٥: بضَمْد.

      The Fāriyāq continued, “At this I said, ‘Go straight to the end of this “nay-on-the-contrary”—as far as I can see it’s just the preface to another example of the cunning ways of women and the introduction to another of their wiles.’ She laughed and said, ‘Likely your misgivings about women make you say so. Nevertheless, I’m afraid that fear and trembling will overtake you as you try to understand it and you’ll find yourself unable to leave on time, or will suppose that that’s how I conduct myself where you are concerned. God forbid! Never have I betrayed you, with friend or with foe. Everything I know I have learned from other women, for women hide nothing from one another where love and the ways of men are concerned.’ ‘Be brief, then,’ said I, ‘for I’m disquieted and frightened, and my perspiration level’s heightened.’

      4.2.11

      قالت اعلم ان بعض النسآ لا يتحرّجن من وصال غير بعولتهن لسببين * الاول لعدم اكتفائهن بالقدر المرتب لهن منهم * فانهم يعودونهن اوّلا على ما يعجزون عن ادائه اليهن آخرا * ولا يخفى ان من النسآ المُدقِم وهى التى تلتهم كل شى * ومنهن الشفيرة وهى القانعة من البعال بايسره * ومنهن الضامد وهى التى تتخذ خليلين * ومنهن المِطْماع وهى التى تُطمع ولا تمكّن * ومنهن المَرْيَم وهى التى تحب حديث الرجال ولا تفجر وهو خُلقى * قال فقلت اللهم امين * قالت واللاعة وهى التى تغازلك ولا تمكنك *

      “‘Know then,’ she said, ‘that there are two reasons why some women feel no qualms about making love to men other than their husbands. The first is their failure to get from the latter their established due, for men accustom them at the beginning to what they are incapable of giving them at the end, and it’s no secret that there are, among women,³³ the nymphomaniac, who “devours everything,” the sworn virgin, who “abstains completely from intercourse,”³⁴ the two-timer, who “takes two lovers,” the prick teaser, who “incites without making herself available,” and the bluestocking, who “loves the conversation of men but does not fornicate” (which is the way I am) . . .’” The Fāriyāq continued, saying, “‘Thank God for that!’ said I, and she said, ‘ . . . and the ball-breaker, “who flirts with you but doesn’t avail you of herself.”

      4.2.12

      والسبب الثانى لاستطلاع احوال الرجال واختبار الابتع منهم وغير الابتع لمجرد العلم كيلا يفوتهن حال من احوالهم * ومنهن مَن تعتقد ان زوجها يخونها عند كل فرصة تسنح له * لما تقرر فى عقول النسآ ان الرجال لا شغل لهم الا مغازلتهن ومباغمتهن * فهى على هذا لا تجد سبيلا للشطح الا وتزفّ فيه * اعتقاد انها اخذت بثارها جَزْما اى قبل وقته الموقوت * ومع ذلك فلا يحلن عن محبة بعولتهن * بل ربما كان ذلك الشطح ادعى لزيادة حبّهن لهم *

      “‘The second reason is her desire to find out what men are about and to put them all, sturdy and weak alike, to the test, simply in order to know, so that nothing about them may escape her. There are those too who suppose, given women’s firmly established belief that men have no interest in anything but flirting with and sweet-talking women, that their husbands will betray them at the first opportunity. Thinking so, any time she finds a means of leaving the strait and narrow, she hurries to seize it, imagining that she is taking revenge preemptively, which is to say before the time otherwise allotted for it—despite which women never lose their love for their husbands. On the contrary, any such straying may be conducive to an increase in love for them on their part.’

      4.2.13

      قلت لا متّعنى الله بحبٍ ناشى عن مدقميّة ولا ضمد * ولكن كيف يكون هذا التخليط ادعى الى زيادة الحبّ والمراة اذا ذاقت البكبك والعُجارم والقازح والكُباس لم تقتنع بعد ذلك بزوجها حالة كونه لا يحول عن الصفة التى فُطر عليها * وكذا الرجل ايضا اذا ذاق الرشوف والرصوف والحزنبل والعَضُوض والاكبس فانه يرى زوجته بعد ذلك ناقصة * СКАЧАТЬ