Leg over Leg. Ahmad Faris al-Shidyaq

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СКАЧАТЬ the touching of one of them by the other no longer produces in the body of either the toucher or the touched any shaking, trembling, or tendency to faint, is able to keep going longer, penetrate more deeply, and maintain a harder erection than the stranger. The two last characteristic abilities³⁶ will elude the latter, either because of his voracity and discombobulation, or because the woman keeps going back to him after short breaks for more, or because what is forbidden is not always as appealing as what is permitted.

      4.2.14

      فاللذة معه جلّها ناشى عن التصور * اى عن تصور كونه غير زوجها * كما ان نغصها مع زوجها جلّه ناشى عن تصور كونه غير غريب * والّا فالواقع ان اللذة فى الحلال اقوى * غير ان التصور له موقع يقرب من الفعل * وبيانه لو اعتقد رجل مثلا ان امراة غير امراته تبيت معه ثم باتت معه امراته بعينها وهو لا يعلم ذلك كما جرى لسيدنا يعقوب عمٓ * لوجد امراته تلك الليلة متصفة بجميع الصفات التى تصورها فى غيرها * وكذا شان المراة * فبنآ على ما تقدم من اعتقاد المراة بان جميع ما فى الكون من الحسن والزينة والبهجه يناسبها كان تصورها صفات الحسن وتشاغلها به مطلقا عاما * غير انه اذا كان لها خاصّ قريبا منها تناولت ذلك الخاصّ متناول العام * حتى انه كثيرا ما يخطى فكرُها واحدا منهم بخصوصه * فيتجاذبه اثنان او ثلثة حتى تذهل عن الشاغل والاشغل * وهو فى الواقع تحوّف من اللذة كمن يريد ان يشرب من ثلث قلل يضعها على فيه فى وقت واحد * وقلت كلامك هذا ينظر الى قول الشاعر

اذا بتّ مشغول الفواد بما ترى	من الغيد عينى والجمال مفرّق
اركّب فى وهمى محيّا يشوقنى	على قامة اولى به ثم اشبق

      ولكن قد نهيتنى آنفا فى التغزل عن تصوّر ذات بخصوصها وقلت انه حرام فهلّا قلت بحرميّة هذا ايضا * قالت انما حرميّة ذاك لكونه ذاهبا فى الكلام سدى وسرفا * على ان الغزل كله كيفما كان لا خير فيه ولا جدوى *

      “‘The pleasure she gets from him derives largely from her conceptualization³⁷ (meaning her conceptualization of him as other than her husband) just as her boredom with her husband derives largely from her conceptualization of him as something familiar. This aside, it is a fact that licit pleasure is more powerful. Conceptualization, however, is almost as important as performance. The proof of this is that if a man believes that a woman other than his wife is going to spend the night with him and then his own wife does so without his knowing, as happened with Our Master Yaʿqūb,³⁸ peace be upon him, he’ll find that his wife, that night, possesses all the characteristics that he conceives of as being possessed by other women, and the same is true for a woman. Based then on what has been said above about the woman believing that every kind of beauty, adornment, and delight in the universe is most appropriately hers, she will conceptualize, and preoccupy herself with, the attributes of beauty as though they were a universal absolute. Should there, therefore, be a particular example close by, she will deal with it as she would with the universal, to the degree that her thoughts will often go on beyond any one man in his particularity, two or three men pulling them this way and that until she is reduced to a tizzy in her attempts to decide between the beguiling and the yet more beguiling, which amounts in reality to her being surrounded on all sides by sensual pleasure, like someone who wants to drink from three water pitchers and puts them all to his mouth at the same time.’ ‘Your words,’ I said, ‘put one in mind of the lines of the poet that go

      If my heart’s distracted by the young ladies

      My eye beholds, and whose beauty’s divided, a little to each,

      I mount in my fancy a face that attracts me

      On a body that suits it and then feel the itch.

      “‘Earlier, however, you forbade me to visualize any particular woman when celebrating women’s bodies in verse and said it was a sin, so wouldn’t you agree that what you’re suggesting is sinful too?’ ‘The former,’ she replied, ‘is sinful because it constitutes a pointless and excessive use of language. Words of dalliance have, in fact, no value and are worthless however used.

      4.2.15

      فاما فى الفعل من قبل النسآ فانه ينشا عنه صباحة الاولاد * ولذلك ترى انف بعضهم كانف زيد وفمه كفم عمرو وعينيه كعينى بكر * وهو ايضا جواب لمن قال ان فى رؤية الرجل نسآ كثيرة مصلحة تعود على امراته لاكتسابه منهن التمشير عند الاياب * بخلاف خروج المراة فان التمشير ملازم لها * فاما هولآ الحمقى الزاعمون ان تصوّر الرجل موثر فى توزيغ الولد فيلزمهم ان لا يروا امراة اصلا غير نسآئهم * لئلا تاتى ذريتهم كلها اناثا او فى الاقل خِناثا * وذلك لمناعفة التصوّرين من قبل الاب والام * اَلَا وانّ امراة لا تستبدل زوجها الا بالفكر والتخيّل لجديرة بان تكون قِبْلة كل مطرئ * وان لا يفكر زوجها الا فيها * قلت مقتضى كلامك ان النسآ المقصورات عن رؤية العموم لا لذة لهن مع الخصوص * قالت اما بالنسبة الى ناظرة العموم فلا * واما بالنسبة الى العدم فنعم * فان المآء مهما يكن سخنا يطفى النار * قلت وبالعكس اى ان النار مهما كانت باردة تسخن المآ * قالت يصح العكس لكن الطرد اولى *

      “‘As far as the act, on the other hand, is concerned, women view it as determining the comeliness of their children and this explains why you will find a child with a nose like Zayd’s, a mouth like ʿAmr’s, and eyes like Bakr’s;³⁹ this is also a riposte to those who claim that it is in the wife’s interest for her husband to see lots of other women because on his return his libido will have been increased by his contact with them.⁴⁰ It is different, however, when the woman goes out, for her libido is contained within her. СКАЧАТЬ