MAN is divided into three classes, viz. the hare man, the bull man, and the horse man, according
to the size of his organ
.
Woman also, according to the depth of her organ, is either a female deer, a mare, or a female
elephant.
There are thus three equal unions between persons of corresponding dimensions, and there are
six unequal unions, when the dimensions do not correspond, or nine in all,
Hare Deer Hare Mare
Bull Mare Hare Elephant
Horse Elephant Bull Deer
Bull Elephant
Horse Deer
Horse Mare
In these unequal unions, when the male exceeds the female in point of size, his union with a
woman who is immediately next to him in size is called high union, and is of two kinds; while his
union with the woman most remote from his size is called the highest union, and is of one kind
only. On the other hand, when the female exceeds the male in point of size, her union with a man
immediately next to her in size is called low union, and is of two kinds; while her union with a man
most remote from her in size is called the lowest union, and is of one kind only. In other words,
the horse and mare, the bull and deer, form the high union, while the horse and deer form the
highest union. On the female side, the elephant and bull, the mare and hare, form low unions,
while the elephant has and the hare make the lowest unions. There are, then, nine kinds of union
according to dimensions. Amongst all these, equal unions are the best, those of a superlative
degree, i.e. the highest and the lowest, are the worst, and the rest are middling, and with them
the high are better than the low.
There are also nine kinds of union according to the force of passion or carnal desire, as follows:
Small Small Small Middling
Middling Middling Small Intense
Intense Intense Middling Small
Middling Intense
Intense Small
Intense Middling
A man is called a man of small passion whose desire at the time of sexual union is not great,
whose semen is scanty, and who cannot bear the warm embraces of the female. Those who
differ from this temperament are called men of middling passion, while those of intense passion
are full of desire. In the same way, women are supposed to have the three degrees of feeling as
specified above. Lastly, according to time there are three kinds of men and women, the shorttimed,
the moderate-timed, and the long-timed; and of these, as in the previous statements, there
are nine kinds of union. But on this last head there is a difference of opinion about the female,
which should be stated.
'Females do not emit as males do. The males simply remove their desire, while the
females, from their consciousness of desire, feel a certain kind of pleasure, which gives
them satisfaction, but it is impossible for them to tell you what kind of pleasure they feel.
The fact from which this becomes evident is, that males, when engaged in coition, cease
of themselves after emission, and are satisfied, but it is not so with females.'
This opinion is however objected to on the grounds that, if a male be a long-timed, the female
loves him the more, but if he be short-timed, she is dissatisfied with him. And this circumstance,
some say, would prove that the female emits also. But this opinion does not hold good, for if it
takes a long time to allay a woman's desire, and during this time she is enjoying great pleasure, it
is quite natural then that she should wish for its continuation.
And on this subject there is a verse as follows:
'By union with men the lust, desire, or passion of women is satisfied, and the pleasure derived
from the consciousness of it is called their satisfaction.' Some , say that the semen of women
continues to fall from the beginning of the sexual union to its end, and it is right that it should be
so, for if they had no semen there would be no embryo.
To this there is an objection. In the beginning of coition the passion of the woman is middling, and
she cannot bear the vigorous thrusts of her lover, but by degrees her passion increases until she
ceases to think about her body, and then finally she wishes to stop from further coition.
This objection, however, does not hold well, for even in ordinary things that revolve with great
force, such as a potter's wheel, or a top, we find that the motion at first is slow, but by degrees it
becomes very rapid. In the same way the passion of the woman having gradually increased, she
has a desire to discontinue coition, when all the semen has fallen away. And there is a verse with
regard to this as follows: 'The fall of the semen of the man takes place only at the end of coition,
while the semen of the woman falls continually, and after the semen of both has all fallen away
then they wish for the discontinuance of coition.' Lastly, we are of opinion that the semen of the
female falls in the same way as that of the male.
Now some may ask here: If men and women are beings of the same kind, and are engaged in
bringing about the same results, why should they have different works to do?
We say that this is so, because the ways of working as well as the consciousness of pleasure in
men and women are different. The difference in the ways of working, by which men are the
actors, and women are the persons acted upon, is owing to the nature of the male and the
female, otherwise the actor would be sometimes the person acted upon, and vice versa. And
from this difference in the ways of working follows the difference in the consciousness of
pleasure, for a man thinks, 'this woman is united with me', and a woman thinks, 'I am united with
this man'. It may be said that, if the ways of working in men and women are different, why
should not there be a difference, even in the pleasure they feel, and which is the result of those
ways. But this objection is groundless, for, the person acting and the person acted upon being of
different kinds, there is a reason for the difference in their ways of working; but there is no reason
for any difference in the pleasure they feel, because they both naturally derive pleasure from the
act they perform.
On this again some may say that when different persons are engaged in doing the same work,
we find that they accomplish the same end or purpose; while, on the contrary, in the case of men
and women we find that each of them accomplishes his or her own end separately, and this is
inconsistent. But this is a mistake, for we find that sometimes two things are done at the same
time, as for instance in the fighting of rams, both the rams receive the shock at the same time on
their heads, Again, in throwing one wood apple against another, and also in a fight or struggle of
wrestlers. If it be said that in these cases the things employed are of the same kind, it is
answered that even in the case of men and women, the nature of the two persons is the same.
And as the difference in their ways of working arises from the difference of their conformation
only, it follows that men experience the same kind of pleasure as women do.
There is also a verse on this subject as follows:
'Men and women, being of the same nature, feel the same kind of pleasure, and therefore a man
should marry such a woman as will love him ever afterwards.' The pleasure of men and women
being thus proved to be of the same kind, it follows that, in regard to time, there are nine kinds of
sexual intercourse, in the same way as there are nine kinds, according to the force of passion.
There being thus nine kinds of union with regard to dimensions, force of passion, and time,
respectively, by making combinations of them, innumerable kinds of union would be produced.
Therefore in each particular kind of sexual union, men should use such means as they may think
suitable for the occasion. At the first time of sexual union the passion of the male is intense, and
his time is short, but in subsequent unions on the same day the reverse of this is the case. With
the female, however, it is the contrary, for at the first time her passion is weak, and then her time
long, but on subsequent occasions on the same day, her passion is intense and her time short,
until her passion is satisfied. On the different Kind of Love Men learned in the humanities are of
opinion that love is of four kinds:
Love acquired by continual habit
Love resulting from the imagination
Love resulting from belief
Love resulting from the perception of external objects
Love resulting from the constant and continual performance of some act is called love acquired
by constant practice and habit, as for instance the love of sexual intercourse, the love of hunting,
the love of drinking, the love of gambling, etc., etc.
Love which is felt for things to which we are not habituated, and which proceeds entirely from
ideas, is called love resulting from imagination, as for instance that love which some men and
women and eunuchs feel for the oral sex, and that which is felt by all for such things as
embracing, kissing, etc., etc.
Love which is mutual on both sides, and proved to be true, when each looks upon the other as his
or her very own, such is called love resulting from belief by the learned.
The love resulting from the perception of external objects is quite evident and well known to the
world, because the pleasure which it affords is superior to the pleasure of the other kinds of love,
which exists only for its sake.
What has been said in this chapter upon the subject of sexual union is sufficient for the learned;
but for the edification of the ignorant, the same will now be treated of at length and in detail.
0 comments:
Post a Comment