There are innuendos alluding to female ejaculation in books
of the bible. Biblical scholars attest to the fact thatthere are erotic references to lovemaking techniques in the bible, and that includes female arousal, orgasm andejaculation.
One example is theSong of Solomon, in which three verses might be understood as references to femaleejaculation (4:11-12, 4:14-15, 5:1), although they may also be taken to imply her virginity and the male's intention toimpregnate her and bring her to childbirth
. One of these reads:
A garden enclosed is my beloved, my spouse; a spring shut up, a fountain ready to burst. —
(Song of Solomon 4:12)
More possible references to female ejaculation also exist later in Indian erotic texts, such as the
Kama Sutraof Vatsyayana
(Bechtel 1996) and the sixteenth century
Many Indian temples includingKhajuraho(Madhya Pradesh),Konark Sun Temple(Orissa) andVijayanagaratemples (Karnataka) have carved images depicting
female ejaculation. The
states (II,1: 186) that
Thesemenof women continues to fall from the beginning of the sexual union to the end, in the same way as that of the male
Chinese sex handbooks, such as
Secret Methods of the Plain Girl
bySu Nu Ching(Sui Dynasty590–618 AD), also
describe ejaculation "Copious emissions from her inner heart begin to exude outward".
Greek and Roman accounts
Greek and Roman writers accepted female ejaculation as normal and pleasurable, but there was debate as to whetherthe fluids, like male ejaculate, were progenitive (contained generative seed).
De Graaf claims that Galen mentionsHerophilos(335–280 BC) as describing aprostate-like organ in the fourth century BC, although this is debatable.
Aristotle(384–322 BC) did not believe that the fluids were progenitive,
andGalen(129–200 AD) stated that they were, the two semen theory.
In theGeneration of Animals, Aristotle argues that the function of the fluid is pleasure, not procreation;
Some think that the female contributes semen in coition because the pleasure she experiences is sometimes similar to that of the male, and also is attended by a liquiddischarge. But this discharge is not seminal...The amount of this discharge when it occurs, is sometimes on a different scale from the emission of semen and far exceeds it.
Hippocrates stated that "if the ejaculate of the man runs together directly with that from the woman, she willconceive",
whileGalendifferentiated procreative and pleasurable female fluids, attributing the latter to what hedescribed as theprostate.
The fluid in her prostate ...contributes nothing to the generation of offspring...it is poured outside when it has done its service...This liquid not only stimulates...thesexual act but also is able to give pleasure and moisten the passageway as it escapes. It manifestly flows from women as they experience the greatest pleasure incoitus...
Eventually it was this two semen theory that prevailed in Arabic, and then Western medical teaching.
16th to 18th century
In the 16th century, the English physician Laevinius Lemnius, refered to how a woman "draws forth the man's seed andcasts her own with it".
In the 17th century,François Mauriceaudescribed glands at the urethral meatus that "pour outgreat quantities of saline liquor during coition, which increases the heat and enjoyment of women".
This century sawan increasing understanding of female sexual anatomy and function,
in particular the work of theBartholinfamily inDenmark.
The Dutch anatomistRegnier de Graaf , wrote an influential treatise on the reproductive organs
Concerning theGenerative Organs of Women
which is much cited in the literature on this topic. De Graaf discussed the originalcontroversy but supported the Aristotelian view.
He identified the source as the glandular structures and ducts