Know, O Vizir (to whom God be good!), that man’s member bears different names, as:96
Ed de keur, the virile2 member.
El kamera, the penis.
El air, the member for generation.
El hamama, the pigeon.
Et teunnana, the tinkler.
El heurmak, the indomitable.
El ahlil, the liberator3.
Ez zeub, the verge4.
El hammache, the exciter.
El fadelak, the deceiver.
En naasse, the sleeper5.
Ez zodamne, the crowbar.
El khiade, the tailor.
Mochefi el relil, the extinguisher of passion.
Ei khorrate, the turnabout.
El deukkak, the striker.
El aouame, the swimmer.
Ed dekhal, the housebreaker.
El khorradj, the sorter.
El aouar, the one-eyed.
El fortass, the bald.
Abou aine, the one with an eye.97
El atsar, the pusher.
Ed dommar, the strong-headed.
Abou rokba, the one with a neck.
Abou quetaia, the hairy one.
El besiss, the impudent6 one.
El mostahi, the shamefaced one.
El bekkai, the weeping one.
El hezzaz, the rummager7.
El lezzaz, the unionist.
Abou laaba, the expectorant.
Ech chebbac, the chopper.
El hattack, the digger.
El fattache, the searcher.
El hakkak, the rubber.
El mourekhi, the flabby one.
El motela, the ransacker9.
El mokcheuf, the discoverer.
As regards the names of kamera98 and dekeur, their meaning is plain. Dekeur is a word which signifies the male of all creatures, and is also used in the sense of “mention” and “memory.” When a man has met with an accident to his member, when it has been amputated, or has become weak, and he can, in consequence, no longer fulfil his conjugal10 duties, they say of him: “the member of such a one is dead”; which means: the remembrance of him will be lost, and his generation is cut off by the root. When he died they will say, “His member has been cut off,” meaning, “His memory is departed from the world.”99
The dekeur plays also an important part in dreams. The man who dreams that his member has been cut off is certain to live long after that dream, for, as said above, it presages12 his loss of memory and the extinction13 of his race.
I shall treat this subject more particularly in the explication of dreams.100
The teeth (senane) represent years (senine); if therefore a man sees in a dream a fine set of teeth, this is for him a sign of a long life.
If he sees his nail (defeur) reversed or upside down, this is an indication that the victory (defeur) which he has gained over his enemies will change sides; and from a victor; he will become the vanquished14; inversely15, if he sees the nail of his enemy turned the wrong way, he can conclude that the victory which had been with his enemy will soon return to him.
The sight of a lily (sonsana) is the prognostication of a misfortune lasting17 a year (son, misfortune; sena, year).
The appearance of ostriches18 (namate) in dreams is of bad augury19, because their name being formed of naa and mate, signifies “news of death,” namely, peril20.
To dream of a shield (henata) means the coming on of all sorts of misfortune, for this word, by a change of letters, gives koul afa, “all bad luck.”
The sight of a fresh rose (ourarde) announces the arrival (oroud) of a pleasure to make the heart tremble with joy; a faded rose indicates deceitful news. It is the same with baldness of the temples, and similar things.101
The pessamine (yasmine) is formed of yas, signifying deception21, or the happening of a thing contrary to your wish, and mine, which means untruth. The man, then, who sees a pessamine in his dream is to conclude that the deception, yas, in the name yasmine, is an untruth, and will thus be assured of the success of his enterprise.102 However, the prognostications furnished by the jessamine have not the same character of certainty as those given by the rose. It differs greatly from this latter flower, inasmuch as the slightest breath of wind will upset it.
The sight of a saucepan (beurma) announces the conclusion (anuberame) of affairs in which one is engaged. Abou Djahel103 (God’s curse be upon him!) has added that such conclusion would take place during the night.
A jar (khabia) is the sign of turpitude22 (khebets) in every kind of affair, unless it is one that has fallen into a pit or river and got broken, so as to let escape all the calamities23 contained in it.
Sawing wood (nechara) means good news (bechara).
The inkstand (douaia) indicates the remedy (doua), namely, the cure of a malady24, unless it be burnt, broken or lost, when it means the contrary.
The turban (amama) if seen to fall over the face and covering the eyes is a presage11 of blindness (aina), from which God preserve us!
The finding again in good condition a gem25 that has been lost or forgotten is a sign of success.
If one dreams that he gets out of a window (taga) he will know that he will come with advantage out of all transactions he may have, whether important or not. But if the window seen in the dream is narrow so that he had trouble to get out, it will be a sign to him that in order to be successful he will have to make efforts in proportion to the difficulty experienced by him in getting out.
The bitter orange signifies that from the place where it was seen calumnies26 will be issuing.104
Trees (achedjar) mean discussions (mechadjera).
The carrot (asefnaria) prognosticates misfortune (asef) and sorrow.
The turnip27 (cufte) means for the man that has seen it a matter that is past and gone (ameur fate), so that there is no going back to it. The matter is weighty if it appeared large, of no importance if seen small; in short important in proportion to the size of the turnip seen.105
A musket28 seen without its being fired means a complot contrived29 in secret, and of no importance. But if it is seen going off it is a sign that the moment has arrived for the realization31 of the complot.
The sight of fire is of bad augury.
If the pitcher32 (brik)106 of a man who has turned to God breaks, this is a sign that his repentance33 is in vain, but if the glass out of which he drinks wine breaks, this means that he returns to God.
If you have dreamed of feasts and sumptuous34 banquets, be sure that quite contrary things will come to pass.
If you have seen somebody bidding adieu to people on their going away you may be certain that it will be the later who will shortly wish him a good journey, for the poet says:
“If you have seen your friend saying good-bye, rejoice;
Let your soul be content as to him who is far away,
For you may look forward to his speedy return,
And the heart of him who said adieu will come back to you.”107
The coriander (keusbeur) signifies that the vulva (keuss) is in proper condition.
On this subject there is a story that the Sultan Haroun er Rachid having with him several persons of mark with whom he was familiar, rose and left them to go to one of his wives, with whom he wanted to enjoy himself. He found her suffering from the courses, and returned to his companions, resigned to his disappointment.
Now it happened that a moment afterwards the woman found herself free from her discharge. When she had assured herself of this, she made forthwith her ablutions, and sent to the Sultan by a negress, a plate of coriander.108
Haroun er Rachid was seated amongst his friends when the negress brought the plate to him. He took it and examined it, but did not understand the meaning of its being sent to him by his wife. At last he handed it to one of his poets, who, having looked at it attentively36, recited to him the following verses.
“She has sent you coriander (keusbeur),
White as sugar;
I have placed it in my palm,
And concentrated all my thoughts upon it,
In order to find out its meaning;
And I have seized it. O my master, what she wants to say.
It is, ‘My vulva is restored to health’ (keussi beuri).”
Er Rachid was surprised at the wit shown by the woman, and at the poet’s penetration37. Thus that which was to remain a mystery remained hidden, and that which was to be known was divulged38.
A drawn39 sword is a sign of war, and the victory will remain with him who holds its hilt.
A bridle40 means servitude and oppression.
A long beard points to good fortune and prosperity; but it is a sign of death if it reaches down to the ground.
Others pretend that the intelligence of each man is in an inverse16 proportion to the length of his beard; that is to say, a big beard denotes a small mind. A story goes in this respect, that a man who had a long beard saw one day a book with the following sentence inscribed41 on its back. “He whose chin is garnished42 with a large beard is as foolish as his beard is long.” Afraid of being taken for a fool by his acquaintances, he thought of getting rid of what there was too much of his beard, and to this end, it being night time, he grasped a handful of his beard close to the chin, and set the remainder on fire by the light of the lamp. The flame ran rapidly up the beard and reached his hand, which he had to withdraw precipitately43 on account of the heat. Thus his beard was burnt off entirely44. Then he wrote on the back of the book under the abovementioned sentence, “These words are entirely true. I, who am now writing this, have proved their truth.” Being himself convinced that the weakness of the intellect is proportioned to the length of the beard.109
On the same subject it is related that Haroun er Rachid, being in a kiosk, saw a man with a long beard. He ordered the man to be brought before him, and when he was there he asked him, “What is your name?” “Abou Arouba,” replied the man. “What is your profession?” “I am master in controversy45.
Haroum then gave him the following case to solve. A man buys a he-goat, who, in voiding his excrements, hits the buyer’s eye with part of it and injures the same. Who has to pay for the damages? “The seller,” promptly46 says Abou Arouba. “And why?” asked the Kalif. “Because he had sold the animal without warning the buyer that it had a catupult in its anus,” answered the man. At these words the Kalif began to laugh immoderately, and recited the following verses:
“When the beard of the young man
Has grown down to his navel,
The shortness of his intellect is in my eyes
Proportioned to the length his beard has grown.”
It is averred47 by many authors that amongst proper names there are such as bring luck and others that bring ill luck, according to the meaning they bear.
The names Ahmed, Mohammed, Hamdouna, Hamdoun indicate in encounters and dreams the lucky issue arrived at in a transaction.110 Ali, Alia indicate the height and elevation48 of rank.111 Naserouna, Naseur, Mansour, Naseur Allah, signify triumph over enemies.112 Salem, Salema Selim, Selimane indicate success in all affairs; also security for him who is in danger.113 Fetah Allah, Fetah indicate victory, like all the other names which in their meaning speak of lucky things.114 The names Rad, Raad signify thunder, tumult49, and comprise everything in connection with this meaning.115 Abou el Feurdj and Ferendj indicate joy; Ranem and Renime success, Khalf Allah and Khaleuf compensation for a loss, and benediction50. The sense of Abder Rassi, Hafid and Mahfond is favourable51. The names in which the words latif (benevolent), mourits (helpful), hanine (compassionate), aziz (beloved), carry with them, in conformity52 with the sense of these words, the ideas of benevolence53, lateuf (charity), iratsa (compassion), hanana, and aiz (favour). As an example of words of an unfavourable omen30 I will cite el ouar, el ouara, which imply the idea of difficulties.
As supporting the truth of the preceding observations I will refer to this saying of the Prophet (the salutation and benevolence of God to him!). Compare the names appearing in your dreams with their significance, so that you may draw therefrom your conclusions.”116
I must confess that this was not the place for treating of this subject, but one word leads on to more. I now return to the subject of this chapter, viz: the different names of the sexual parts of man.
The name of el air is derived54 from el kir (the smith’s bellows). In fact if you turn in the latter word the K, kef, so that it faces the opposite way, you will find the word to read ei air.117 The member is called so on count of its alternate swelling55 and subsiding56 again. If swollen57 up it stands erect58, and if not sinks down flaccid.
It is called el hamama (the pigeon), because after having been swelled59 out it resembles at the moment when it returns to repose60 a pigeon sitting on her eggs.118
El teunnana (the tinkler). — So called because when it enters or leaves the vulva in coition it makes a noise.
El heurmak (the indomitable).119— It has received this name because when in a state of erection it begins to move its head, searching for the entrance to the vulva till it has found it, and then walks in quite insolently61, without asking leave.
El ahlil (the liberator). — Thus called because in penetrating62 into the vulva of a woman thrice repudiated63 it gives her the liberty to return to her first husband.120
Ez zeub (the verge). — From the word deub, which means creeping. This name was given to the member because when it gets between a woman’s thighs64 and feels a plump vulva it begins to creep upon the thighs and the Mount of Venus, then approaches the entrance of the vulva, and keeps creeping in until it is in possession and is comfortably lodged65, and having it all its own way penetrates66 into the middle of the vulva, there to ejaculate.121
El hammache (the exciter). — It has received this name because it irritates the vulva by frequent entries and exits.
El fadelak (the deceiver). — It takes this name from its ruses68 and deceits. This expression signifies liar35. Calling somebody a fadelak means that he is a deceiver. When he desires coition he says, “If God gives me the chance to encounter a vulva I shall never part with it.” And when he has got at one he is soon sated; his presumption69 is apparent, and he looks at it despairingly, because he has been boasting that, once in, he would not come out again.
In coming near a woman it is getting again into erection, and seems to say to the vulva, “To-day I shall quench70 my desires with you, O my soul!” The vulva, seeing it erect, and stiff, is surprised at its dimensions, and seems to say, “Who could take in such a member?” For any other answer, it gets its head into the lips of the vulva, makes it open its mouth, and penetrate67 to its bottom. When it begins to move about, the vulva makes fun of it, saying, “How deceitful your movements is!” for before it has been in long it retires again; and the two testicles seem to say to each other, “Our member is dead; it has succumbed71 after the arrival of the pleasure, the quenching72 of its passion, and the emission73 of the sperm74!” The member itself, coming precipitately out of the vulva, tries to hold up its head, but it sinks down soft and sluggish75. The testicles repeat, “Our brother is dead! our brother is dead!” It protests, saying, “Nothing of the sort”; but the vulva cries, “Why did you retire? Oh you liar! You had said if you were once in you would never come out again.”
En naasse (the sleeper). From its deceitful appearance. When it gets into erection, it lengthens76 out and stiffens77 itself to such an extent that one might think it would never get soft again. But when it has left the vulva, after having satisfied its passion, it goes to sleep.
There are members that fall asleep while inside the vulva, but the majority of them come out firm; but at that moment they get drowsy78 and little by little they go to sleep.
Ez zoddame (the crowbar). — It is so called because when it meets the vulva and the same will not let it pass in directly, it forces the entrance with its head, breaking and tearing everything, like a wild beast in the rutting season.
El khiate (the tailor). — It takes this name from the circumstance that it does not enter the vulva until it has manoeuvred about the entrance, like a needle in the hand of a tailor, creeping and rubbing against it until it is sufficiently79 roused, after which it enters.
Mochefi el relil (the extinguisher of passion). — This name is given to a member which is large, strong, and slow to ejaculate; such a member satisfies most completely the amorous80 wishes of a woman; for, after having wrought81 her up to the highest pitch, it allays82 her excitement better than any other. And, in the same way, it calms the ardour of the man. When it wants to get into the vulva, and arriving at the portal, finds it closed, it laments83, begs and promises: “Oh! my love! let me come in, I will not stay long.” And when it has been admitted, it breaks its word, and makes a long stay, and does not take its leave till it has satisfied its ardour by the ejaculation of the sperm, coming and going, tilting84 high and low, and rummaging85 right and left. The vulva protests, “How about your word, you deceiver?” She says, “you said you would only stop in for a moment.” And the member answers, “Oh, certainly! I shall not retire until I have encountered your womb; but after having found it, I will engage to withdraw at once.” At these words, the vulva takes pity on him, and advances her matrix, which clasps and kisses its head, as if saluting86 it.122 The member then retires with its passion cooled down.
El khorrate (the turnabout). — This name was given to it because on arriving at the vulva it pretends to come on important business, knocks at the door, turns about everywhere, without shame or bashfulness, investigating every corner to the right and left, forward and backward, and then all at once darts87 right to the bottom of the vagina for the ejaculation.
Ed deukkak (the striker). — Thus called because on arriving at the entrance of the vulva it gives a slight knock. If the vulva opens the door, it enters; if there is no response, it begins to knock again and does not cease until it is admitted. The parasite123 who wants to get into the house of a rich man to present at a feast does the same, he knocks at the door; and if it is opened, he walks in; but if there is no response to his knock, he repeats it again and again until the door is opened. And similarly the deukkak with the door of the vulva.
By “knocking at the door” is meant the friction88 of the member against the entrance of the vulva until the latter becomes moist. The appearance of this moisture is the phenomenon alluded89 to by the expression “opening the door.”
El aouame (the swimmer). — Because when it enters the vulva it does not remain in one favourite place, but, on the contrary, turns to the right, to the left, goes forward, draws back, and then moves like swimming in the middle amongst its own sperm and the fluid furnished by the vulva, as if in fear of drowning and trying to save itself.
Ed dekhal (the housebreaker). — Merits that name because on coming to the door of the vulva this one asks, “What do you want?” “I want to come in!” “Impossible! I cannot take you in on account of your size.” Then the member insists that the other one should only receive its head, promising90 not to come in entirely; it then approaches, rubs its head twice or thrice between the vulva’s lips, till they get humid and thus lubricated, then introduces first its head, and after, with one push, plunges91 in up to the testicles.
El korradj (the coward). — So called because on approaching a vulva which has been deprived of the coitus for some time, and trying to get in, the vulva, in heat with amorous passion, says, “Yes! but on one condition, and that is, if you enter you must not leave again until you have ejaculated so and so many times.” Upon which the member replies, “I promise you that I will not withdraw until I have done you three times oftener than you have named.” Once in, the intense heat of the vulva promotes the enjoyment93; the member goes to and fro, burning for the perfect pleasure engendered94 by the alternate friction against the lips of the vulva and against the matrix. As soon as one ejaculation has taken place it tries promptly to withdraw, which causes the vulva to cry out, “Why do you leave, you liar? You should be called coward and liar.”
El aaouar (the one-eyed). — Because it has but one eye, which eye is not like other eyes, and does not see clearly.124
El fortass (the bald one). — Because there is no hair on its head, which makes it look bald.
Abou aine (he with one eye). — It has received this name because its one eye presents the peculiarity95 of being without pupil and eyelashes.
El atsar (the stumbler). — It is called so because if it wants to penetrate in the vulva, as it does not see the door, it beats about above and below, and thus continues to stumble as over stones in the road, until the lips of the vulva gets humid, when it manages to get inside. The vulva then says, “What has happened to you that made you stumble about so?” The member answers, “O my love, it was a stone lying in the road.”
Ed dommar (the odd-headed). — Because its head is different from all other heads.
Abou rokba (the one with a neck). — That is the being with a short neck, a well developed throat, and thick at the end, a bald head, and who, moreover, has coarse and bristly hair from the navel to the pubis.
Abou guetaia (the hairy one; who has a forest of hair). — It is given this name when the hair is abundant about it.
El besiss (the impudent). — It has received this name because from the moment that it gets stiff and long it does not care for anybody, lifts impudently96 the clothing of its master by raising its head fiercely, and makes him ashamed while itself feels no shame. It acts in the same unabashed way with women, turning up their clothes and laying bare their thighs. Its master may blush at this conduct, but as to itself its stiffness and determination to plunge92 into a vulva only increase.
El mostahi (the shame-faced). — This sort of member, which is met with sometimes, is capable of feeling ashamed and timid when facing a vulva which it does not know, and it is only after a little time that it gets bolder and stiffens. Sometimes it is even so much troubled that it remains97 incompetent98 for the coitus, which happens in particular when a stranger is present, in which case it becomes quite incapable99 of moving.
El bekkai (the weeper). — So called on account of the many tears it sheds; as soon as it gets in erection, it weeps; when it sees a pretty face, it weeps; handling a woman, it weeps. It even weeps tears sacred to memory.
El hezzaz (the rummager). — It is named thus because as soon as it penetrates into the vulva it begins to rummage8 about vigorously, until it has appeased100 its passion.
El lezzaz (the unionist). — Received that name because as soon as it is in the vulva it pushes and works till fur meets fur, and even makes efforts to force the testicles in.
Abou laaba (the expectorant). — Has received this name because when coming near a vulva, or when its master touches a woman or plays with her or kisses her, its saliva101 begins to move and it has tears in its eye; this saliva is particularly abundant when it has been for some time out of work, and it will even wet then his master’s dress. This member is very common, and there are but few people who are not furnished with it.
The liquid it sheds is cited by lawyers under the name of medi.125 Its production is the result of toyings and of lascivious102 thoughts. With some people it is so abundant as to fill the vulva, so that they may erroneously believe that it comes from the woman.
Ech chelbak (the chopper). — So called because when it enters a juicy vulva it makes a noise like the sounds produced by the chopping waves of a lake.
El hattak (the staver in). — This is the vigorous member which becomes very long and hard, like a staff or a bone. Its name signifies that it tears the membrane103 in the virginal vulva, and makes the blood run abundantly.126
El fattache (the searcher). — From its habit when in the vulva to turn in every direction as if in search of something, and that something is the matrix. It will know no rest until it has found it.
El hakkak (the rubber). — It has got this name because it will not enter the vagina until it has rubbed its head against the entrance and the lower part of the belly104. It is frequently mistaken for the next one.
El mourekhi (the flabby one). — The one who can never get in because it is too soft, and which is therefore content to rub its head against the entrance to the vulva until it ejaculates. It gives no pleasure to woman, but only inflames105 her passion without being able to satisfy it, and makes her cross and irritable106.
El motela (the ransacker). — So named because it penetrates into unusual places, makes itself well acquainted with the state of the vulvas, and can distinguish their qualities and faults.
El mokcheuf (the discoverer). — Has been thus denominated because in getting up and raising its head, it raises the vestments which hide it, and uncovers its master’s nudities, and because it is also not afraid to lay bare the vulvas which it does not yet know, and to lift up the clothes which cover them without shame. It is not accessible to any sense of bashfulness, cares for nothing and respects nothing. Nothing which concerns the coitus is strange to it; it has a profound knowledge of the state of humidity, freshness, dryness, tightness or warmth of vulvas, which it explores assiduously. There are, in fact, certain vulvas of an exquisite107 exterior108, plump and fine outside, while their inside leaves much to wish for, and they give no pleasure, owing to their being not warm, but very humid, and having other similar faults. It is for this reason that the mokcheuf tries to find out about things concerning the coitus, and has received this name.
These are the principal names that have been given to the virile member according to its qualities. Those that think that the number of these names is not exhaustive can look for more; but I think I have given a nomenclature long enough to satisfy my readers.
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1
sundry
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| adj.各式各样的，种种的 | |
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virile
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| adj.男性的；有男性生殖力的；有男子气概的；强有力的 | |
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3
liberator
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| 解放者 | |
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verge
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| n.边，边缘；v.接近，濒临 | |
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sleeper
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| n.睡眠者，卧车，卧铺 | |
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impudent
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| adj.鲁莽的，卑鄙的，厚颜无耻的 | |
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rummager
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| 搜查者，检查者，翻译者 | |
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rummage
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| v./n.翻寻，仔细检查 | |
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ransacker
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| 洗劫 | |
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conjugal
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| adj.婚姻的，婚姻性的 | |
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presage
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| n.预感，不祥感；v.预示 | |
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presages
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| v.预示，预兆( presage的第三人称单数 ) | |
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extinction
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| n.熄灭，消亡，消灭，灭绝，绝种 | |
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vanquished
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| v.征服( vanquish的过去式和过去分词 )；战胜；克服；抑制 | |
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inversely
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| adj.相反的 | |
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inverse
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| adj.相反的，倒转的，反转的；n.相反之物；v.倒转 | |
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lasting
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| adj.永久的，永恒的；vbl.持续，维持 | |
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ostriches
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| n.鸵鸟( ostrich的名词复数 )；逃避现实的人，不愿正视现实者 | |
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augury
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| n.预言，征兆，占卦 | |
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peril
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| n.(严重的)危险；危险的事物 | |
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deception
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| n.欺骗，欺诈；骗局，诡计 | |
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turpitude
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| n.可耻；邪恶 | |
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calamities
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| n.灾祸，灾难( calamity的名词复数 )；不幸之事 | |
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malady
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| n.病，疾病(通常做比喻) | |
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gem
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| n.宝石，珠宝；受爱戴的人 [同]jewel | |
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calumnies
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| n.诬蔑，诽谤，中伤（的话）( calumny的名词复数 ) | |
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turnip
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| n.萝卜，芜菁 | |
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musket
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| n.滑膛枪 | |
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contrived
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| adj.不自然的，做作的；虚构的 | |
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30
omen
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| n.征兆，预兆；vt.预示 | |
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realization
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| n.实现；认识到，深刻了解 | |
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pitcher
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| n.(有嘴和柄的)大水罐；(棒球)投手 | |
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repentance
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| n.懊悔 | |
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sumptuous
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| adj.豪华的，奢侈的，华丽的 | |
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35
liar
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| n.说谎的人 | |
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attentively
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| adv.聚精会神地；周到地；谛；凝神 | |
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penetration
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| n.穿透，穿人，渗透 | |
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38
divulged
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| v.吐露，泄露( divulge的过去式和过去分词 ) | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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bridle
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| n.笼头，束缚；vt.抑制，约束；动怒 | |
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41
inscribed
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| v.写，刻( inscribe的过去式和过去分词 )；内接 | |
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42
garnished
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| v.给（上餐桌的食物）加装饰( garnish的过去式和过去分词 ) | |
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43
precipitately
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| adv.猛进地 | |
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44
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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45
controversy
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| n.争论，辩论，争吵 | |
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promptly
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| adv.及时地，敏捷地 | |
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averred
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| v.断言( aver的过去式和过去分词 )；证实；证明…属实；作为事实提出 | |
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elevation
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| n.高度；海拔；高地；上升；提高 | |
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tumult
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| n.喧哗；激动，混乱；吵闹 | |
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benediction
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| n.祝福；恩赐 | |
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favourable
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| adj.赞成的，称赞的，有利的，良好的，顺利的 | |
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conformity
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| n.一致，遵从，顺从 | |
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benevolence
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| n.慈悲，捐助 | |
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derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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swelling
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| n.肿胀 | |
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subsiding
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| v.（土地）下陷（因在地下采矿）( subside的现在分词 )；减弱；下降至较低或正常水平；一下子坐在椅子等上 | |
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swollen
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| adj.肿大的，水涨的；v.使变大，肿胀 | |
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erect
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| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
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swelled
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| 增强( swell的过去式和过去分词 )； 肿胀； （使）凸出； 充满（激情） | |
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repose
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| v.(使)休息；n.安息 | |
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insolently
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| adv.自豪地，自傲地 | |
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penetrating
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| adj.（声音）响亮的，尖锐的adj.（气味）刺激的adj.（思想）敏锐的，有洞察力的 | |
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repudiated
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| v.（正式地）否认( repudiate的过去式和过去分词 )；拒绝接受；拒绝与…往来；拒不履行（法律义务） | |
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thighs
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| n.股，大腿( thigh的名词复数 )；食用的鸡（等的）腿 | |
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lodged
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| v.存放( lodge的过去式和过去分词 )；暂住；埋入；（权利、权威等）归属 | |
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penetrates
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| v.穿过( penetrate的第三人称单数 )；刺入；了解；渗透 | |
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penetrate
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| v.透(渗)入；刺入，刺穿；洞察，了解 | |
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ruses
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| n.诡计，计策( ruse的名词复数 ) | |
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presumption
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| n.推测，可能性，冒昧，放肆，[法律]推定 | |
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quench
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| vt.熄灭，扑灭；压制 | |
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succumbed
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| 不再抵抗（诱惑、疾病、攻击等）( succumb的过去式和过去分词 )； 屈从； 被压垮； 死 | |
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quenching
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| 淬火，熄 | |
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emission
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| n.发出物，散发物；发出，散发 | |
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sperm
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| n.精子，精液 | |
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sluggish
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| adj.懒惰的，迟钝的，无精打采的 | |
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lengthens
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| （时间或空间）延长，伸长( lengthen的第三人称单数 ) | |
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stiffens
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| （使）变硬，（使）强硬( stiffen的第三人称单数 ) | |
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drowsy
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| adj.昏昏欲睡的，令人发困的 | |
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sufficiently
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| adv.足够地，充分地 | |
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amorous
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| adj.多情的；有关爱情的 | |
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81
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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allays
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| v.减轻，缓和( allay的第三人称单数 ) | |
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83
laments
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| n.悲恸，哀歌，挽歌( lament的名词复数 )v.（为…）哀悼，痛哭，悲伤( lament的第三人称单数 ) | |
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tilting
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| 倾斜，倾卸 | |
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85
rummaging
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| 翻找，搜寻( rummage的现在分词 )； 海关检查 | |
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saluting
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| v.欢迎，致敬( salute的现在分词 )；赞扬，赞颂 | |
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darts
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| n.掷飞镖游戏；飞镖( dart的名词复数 )；急驰，飞奔v.投掷，投射( dart的第三人称单数 )；向前冲，飞奔 | |
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88
friction
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| n.摩擦，摩擦力 | |
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89
alluded
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| 提及，暗指( allude的过去式和过去分词 ) | |
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90
promising
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| adj.有希望的，有前途的 | |
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plunges
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| n.跳进，投入vt.使投入，使插入，使陷入vi.投入，跳进，陷入v.颠簸( plunge的第三人称单数 )；暴跌；骤降；突降 | |
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92
plunge
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| v.跳入，(使)投入，(使)陷入；猛冲 | |
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enjoyment
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| n.乐趣；享有；享用 | |
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94
engendered
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| v.产生（某形势或状况），造成，引起( engender的过去式和过去分词 ) | |
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peculiarity
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| n.独特性，特色；特殊的东西；怪癖 | |
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impudently
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97
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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incompetent
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| adj.无能力的，不能胜任的 | |
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99
incapable
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| adj.无能力的，不能做某事的 | |
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100
appeased
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| 安抚，抚慰( appease的过去式和过去分词 )； 绥靖（满足另一国的要求以避免战争） | |
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101
saliva
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| n.唾液，口水 | |
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102
lascivious
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| adj.淫荡的，好色的 | |
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103
membrane
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| n.薄膜，膜皮，羊皮纸 | |
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104
belly
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| n.肚子，腹部；(像肚子一样)鼓起的部分，膛 | |
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inflames
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| v.（使）变红，发怒，过热( inflame的第三人称单数 ) | |
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106
irritable
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| adj.急躁的；过敏的；易怒的 | |
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107
exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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exterior
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| adj.外部的，外在的；表面的 | |
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