El feurdj, the slit2.
El keuss, the vulva.
El kelmoune, the voluptuous3.
El ass4, the primitive5.
Ez zerzour, the starling.
Ech cheukk, the chink.
Abou tertour, the one with a crest6.128
Abou khochime, the one with a little nose.
El guenfond, the hedgehog.
Es sakouti, the silent one.
Ed deukkak, the crusher.
Et tseguil, the importunate7.
El fechefache, the watering-can.
El becha, the horror.
El taleb, the yearning8 one.
El hacene, the beautiful.
En neuffakh, the one that swells9.
Abou djebaha, the one with a projection10.
Elouasa, the vast one.
El dride, the large one.
Abou beldoum, the glutton11.
El mokaour, the bottomless.
Abou cheufrine, the two lipped.
Abou aungra, the humpbacked.
El rorbal, the seive.
El hezzaz, the restless.
El lezzaz, the unionist.
El moudd, the accommodating.
El moudine, the assistant.
El mokeubbeub, the vaulted13 one.
El meusboul, the long one.
El molki, the duellist14.
El mokabeul, the ever ready for the fray15.
Ei harrab, the fugitive16.
El sabeur, the resigned.
El maoui, the juicy.
El moseuffah, the barred one.
El mezour, the deep one.
El addad, the biter.
El menssass, the sucker.
El zeunbur, the wasp17.
El harr, the hot one.
El ladid, the delicious one.
As regards the vulva called el feurdi, the slit, it has got that name because it opens and shuts again when hotly yearning for the coitus, like the one of a mare18 in heat at the approach of the stallion. This word, ever, is applied19 indiscriminately to the natural parts of men and women, for God the Supreme20 has used this expression in the Koran, chap, xxxiii., v. 35, “El hafidine feuroudjahoum oul el hafidate.”129 The proper meaning of feurdj is slit, opening, passage; people say, “I have found a feurdj in the mountains, viz., a passage; there is then a soukoune upon the ra and a fatcha upon the djine, and in this sense it means also the natural parts of woman. But if the ra is marked with a fatcha it signifies the deliverance from misfortunes.130
The person who dreams of having seen the vulva, feurdj, of a woman will know that “if he is in trouble God will free him of it; if he is in a perplexity he will soon get out of it; and lastly if he is in poverty he will soon become wealthy, because feurdj, by transposing the vowels22, will mean the deliverance from evil. By analogy, if he wants a thing he will get it; if he has debts, they will be paid.”
It is considered more lucky to dream of the vulva as open. But if the one seen belongs to a young virgin23 it indicates that the door of consolation24 will remain closed, and the thing which is desired is not obtainable. It is a proved fact that the man who sees in his dream the vulva of a virgin that has never been touched will certainly be involved in difficulties, and will not be lucky in his affairs. But if the vulva is open so that he can look well into it, or even if it is hidden but he is free to enter it, he will bring the most difficult tasks to a successful end after having first failed in them, and this after a short delay, by the help of a person whom he never thought of.
He who has seen in his dream a man busy upon a young girl, and when the same is getting off her managed to see at that moment her vulva, will bring his business to a happy end, after having first failed to do so, by the help of the man he has seen. If it is himself who did the girl’s business, and he has seen her vulva, he will succeed by his own exertions25 to realize the most difficult problems, and be successful in every respect. Generally speaking, to see the vulva in dreams is a good sign; so it is of good augury26 to dream of coition, and he who sees himself in the act, and finishing with the ejaculation, will meet success in all his affairs. But it is not the same with the man who merely begins coition and does not finish it. He, on the contrary, will be unlucky in every enterprise.
It is supposed that the man who dreams of being busy with a woman will afterwards obtain from her what he wants.
The man who dreams of cohabiting with women with whom to have sexual intercourse27 is forbidden by religion, as for instance his mother, sister, etc. (maharime), must consider this as a presage28 that he will go to sacred places (moharreme); and, perhaps, even journey to the holy house of God, and look upon the grave of the Prophet.131
As regards the virile29 member, it has been previously30 mentioned that to dream of accident occurring to the organ means the loss of remembrance and extinction31 of the race.
The sight of a pair of pantaloons (seronal) prognosticates the appointment to a place (aulaia), by reason of the analogy of the letters composing the word seronal with those forming by transposition the two words sir, go, and ouali, named: “go to the post to which you are named.” It is related that a man who had dreamed that the Emir had given him a pair of pantaloons became Cadi. Dreaming of pantaloons is also a sign of protection for the natural parts, and foretells33 success in business.
The almond (louze), a word composed of the same letters as zal, to cease, seen in a dream by a man in trouble means that he will be liberated34 from it; to a man who is ill, that he will be cured; in short that all misfortunes will give away. Somebody having dreamed that he was eating almonds, asked a wise man the meaning of it; he received the answer, that by reason of the analogy of the letters in louze and zal, the ills that best him would disappear; and the event justified35 the explanation.
The sight of a molar tooth (deurss) in a dream indicates enmity. The man, therefore, who has seen his tooth drop out may be sure that his enemy is dead. This arises from the word deurss, signifying both an enemy and a molar, and one can say at the same time, “It is my tooth and it is my enemy.”132
The window (taga)133 and the shoe (medassa) reminds you of women. The vulva resembles in fact, when invaded by the verge36, a window with a man putting his head in to look about, or a shoe that is being put on. Consequently, he who sees himself in dreaming in the act of getting in at a window, or putting on a shoe, has the certainty of getting possession of a young woman or a virgin, if the window is newly built, or the shoe new and in good condition; but that the woman will be old according to the state of the window or shoe.
The loss of a shoe foretells to a man the loss of his wife.
To dream of something folded together, and which gets open, predicts that a secret will be divulged37 and made public. The same remaining folded up indicates, on the other hand, that the secret will be kept.
If you dream of reading a letter you will know that you will have news, which will be, according to the nature of the contents of the letter, good or bad.
The man who dreams of passages in the Koran or the Traditions, Hadits, will from the subjects treated therein draw his conclusions. For instance the passage, “He will grant you the help of God and immediate38 victory,” will signify to him victory and triumph. “Certainly he (God) has the decision in has hands.” “Heavens will open and offer its numerous portals.” And other similar passages indicate success. A passage treating of punishments prognosticates punishment; from those treating of benefits a lucky event may be concluded. Such is the passage in the Koran, which says: “He who forgives sins is terrible in his inflictions.”134
Dreams about poetry and songs contain their explanations in the contents of the objects of the dream.
He who dreams of horses, mules39, or asses40 may hope for good, for the Prophet (God’s salutation and goodness be with him!) has said, “Men’s fortunes are attached to the forelocks of their horses till to the day of resurrection!” and it is written in the Koran, “God the Highest has thus willed it that they serve you for mounts and for state.”135
The correctness of these prognostications is not subject to any doubt.
He who dreams of seeing himself mounted upon an ass as a courier, and arriving at his destination, will be lucky in all things; but he who tumbles off the ass on his way is advised that he will be subject to accidents and misfortune.
The fall of the turban from the head predicts ignominy, the turban being the Arab’s crown.
If you see yourself in a dream with naked feet it means a loss; and the bare head has the same significance.
By transposing the letters other analogies may be arrived at.
These explanations are here not in their place; but I have been induced to give them in this chapter on account of the use to which they may be put. Persons who would wish to know more on this subject have only to consult the treatise41 of Ben Sirine. I now return to the names given to the sexual parts of women.
El keuss (the vulva).136— This word serves as the name of a young woman’s vulva in particular. Such a vulva is very plump and round in every direction, with long lips, grand slit, the edges well divided and symmetrical and rounded; it is soft, seductive, perfect throughout. It is the most pleasant and no doubt the best of all the different sorts. May God grant us the possession of such a vulva! Amen. It is warm, tight and dry, so much so that one might expect to see fire burst out of it. Its form is graceful42, its odour pleasant; the whiteness of its outside sets off its carmine43-red middle. There is no imperfection about it.
El relmoune (the voluptuous).137— The name given to the vulva of a young virgin.
Ell ass (the primitive). — This is a name applicable to every kind of vulva.
Ez zerzour (the starting). — The vulva of a very young girl, or, as others pretend, of a brunette. Ech cheukk (the chink). — The vulva of a bony, lean woman. It is like a chink in a wall, with not a vestige44 of flesh. May God keep us from it!
Abou tertour (the crested45 one).138— Is the name given to a vulva furnished with a red comb, like that of a cock, which rises at the moment of the enjoyment46.
Abou khochime (the snubnose). — Is a vulva with thin lips and a small tongue.139
El guenfond (the hedgehog). — The vulva of the old, decrepit47 woman, dried up with age and with bristly hair.
El sakouti (the silent one). — This name has been given to the vulva that is noiseless. The member may enter it a hundred times a day but it will not say a word, and will be content to look on without murmur48.
Ed deukkak (the crusher). — So called from its crushing movements upon the member. It generally begins to push the member, directly it enters, to the right and to the left, and to grip it with the matrix, and would, if it could, absorb also the two testicles.
El tseguil (the importunate). — This is the vulva which is never tired of taking in the member. This latter might pass a hundred nights with it, and walk in a hundred times every night, still that vulva would not be sated — nay49, it would want still more, and would not allow the member to come out again at all, if it was possible. With such a vulva the parts are exchanged; the vulva is the pursuer, the member the pursued. Luckily it is a rarity, and only found in a small number of women, who are wild with passion, all on fire, and in flame.
El fechefache (the watering can). — A vulva with which certain women are gifted, and which, in passing water, emits from its orifice a sonorously50 sounding noise.
El becha (the horror). — A vulva of such horrible and repulsive51 aspect that its looks alone suffices to soften52 a member which is in erection. It is found in some women, and God keep us from it!
El taleb (the yearning one). —140This vagina is met with in a few women only. With some it is natural; with others it becomes what it is by long abstinence. It is burning for a member, and, having got one in its embrace, it refuses to part with it until its fire is extinguished.
El hacene (the beautiful). — This is the vulva which is white, plump, in form vaulted like a dome53, firm and without any deformity. You cannot take your eyes off it, and to look at it changes a feeble erection into a strong one.
El neuffagh (the swelling54 one). — So called because a torpid55 member coming near it, and rubbing its head against it a few times, at once swells and stands upright. To the woman who has such a one it procures56 excessive pleasure, for, at the moment of the crisis it opens and shuts convulsively, like the vulva of a mare.
Abou djbaha (one with a projection). — Some women have this sort of vulva, which is very large, with, a pubis prominent like a projecting, fleshy forehead.
El ouasa (the vast one). — A vulva surrounded by a very large pubis. Women of that build are said to be of large vagina, because, although on the approach of the member it appears firm and impenetrable to such a degree that not even a meroud141 seems likely to be passed in, as soon as it feels the friction57 of its gland58 against its centre it opens wide at once.
El aride (the large one). — This is the vulva which is as wide as it is long; that is to say, fully59 developed all round, from side to side, and from the pubis to the perineum. It is the most beautiful to look upon. As the poet has said:
“It has the splendid whiteness of a forehead,
In its dimensions it is like the moon,
The fire that radiates from it is like the sun’s.
And seems to burn the member which approaches;
Unless first moistened with saliva60 the member cannot enter.
The odour it emits is full of charms.”
It is also said that this name applies to the vagina of women who are plump and fat. When such a one crosses her thighs61 one over the other the vulva stands out like the head of calf62. If she lays it bare it resembles a saa142 for corn placed between her thighs; and, if she walks, it is apparent under her clothes by its wavy63 movement at each step. May God, in his goodness and generosity64, let us enjoy such a vagina! It is of all the most pleasing, the most celebrated65, the most wished for.
Abou belaoum (the glutton). — The vulva of a vast capacity of swallowing. If such a vulva has not been able to get to the coitus for some time it fairly engulfs66 a member that then comes near it, without leaving any trace of it outside, like as a man who is famished67 flings himself upon viands68 that are offered to him and would swallow them without mastication69.
El mokaour (the bottomless). — This is the vagina of indefinite length, having in consequence, the matrix lying very far back. It requires a member of the largest dimensions; any other could not succeed in rousing its amorous70 sensibilities.
Abou cheufrine (the two lipped). — This name is given to the amply developed vagina of an excessively stout71 woman. Also to the vagina the lips of which having become flaccid, owing to weakness, are long and pendulous72.
Abou aungra (the humpbacked). — This vulva has the mount of Venus prominent and hard, standing73 out like the hump on the back of a camel, and reaching down to between the thighs like the head of a calf. May God let us enjoy such a vulva! Amen!
El rorbal (the sieve). — This vulva on receiving a member seems to sift74 it all over, below, right and left, fore32 and aft, until the moment of pleasure arrives.
El hezzaz (the restless). — When this vagina has received the member it begins to move violently and without interruption until the member touches the matrix, and then knows no repose75 till it has hastened on the enjoyment and finished its work.
El lezzaz (the unionist). — The vagina which, having taken in the member, clings to it and pushes itself forward upon it so closely that, if the thing were possible, it would enfold the two testicles.
El moudd (the accommodating). — This name is applied to the vagina of a woman who has felt for a long time an ardent76 wish for coition. In rapture77 with the member it sees, it is glad to second its movements of come and go; it offers to the member its matrix by pressing its forward within reach, which is after all, the best gift it can offer. Whatever place inside of it the member wants to explore, this vulva will make him welcome to, gracefully78 according to its wish; there is no corner it will not help the member to get to.
When the crisis arrives, and the member is ready to ejaculate, it grips its head with matrix and womb, sucking the last drop of sperm79 into the matrix. And the woman does not feel happy until floods of the spermal fluid pour into the recesses80 of her matrix.
El mouaine (the assistant). — This vulva is thus named because it assists the member to go in and out, to go up and down, in short, in all its movements, in such a way that if it desires to do a thing, to enter or to retire, to move about, etc., the vulva hastens to give it all facilities, and answers to its appeal. By this aid the ejaculation is facilitated, and the enjoyment heightened; even a member that is tardy81 in ejaculation arrives rapidly at it, and soon spurts82 its sperm.
El mokeubbeub (the vaulted one). — This is a vulva of large size, surmounted83 by a protuberance, brawny84, dry, and shaped like a vault12, a compact mass of hard flesh and gristle. God preserve us from such a one!
El meusboul (the long one). — This name applies only to some vulvas; everyone knows that the vulvas are far from being all of the same conformation and aspect. This vulva extends from the pubis to the anus. It lengthens85 out when the woman is lying down or standing, and contracts when she is sitting, differing in this respect from the vulva of a round shape. It looks like a splendid cucumber lying between the thighs.143 With some women it shows projecting under light clothing, or when they are bending back.
El molki (the duelist). — This is the vulva which, on the introduction of a member, executes the movement of coming and going, pushes itself upon it for fear of its retiring before the pleasure arrives. There is no enjoyment for it but the shock given to its matrix by the member, and it is for this that it projects its matrix to grip and suck the member’s gland when the ejaculation takes place. Certain vulvas, wild with desire and lust86, be it natural or a consequence of long abstention, throw themselves upon the approaching member, opening the mouth like a famished infant to whom the mother offers the breast. In the same way this vulva advances and retires upon the member to bring it face to face with the matrix as if in fear that, unaided, it could not find the same.
The vulva and the member resemble thus two skilful87 duelists, each time that one of them rushes upon its antagonist88, the latter opposes its shield to parry the blow and repulse89 the assault. The member represents the sword, and the matrix the shield. The one who first ejaculates the sperm is vanquished90; while the one who is slowest is the victor; and, assuredly, it is a fine fight! I should like thus to fight without stopping to the day of my death.
As the poet says:
I have let them see the effect of a subtle shadow.
Spinning like an ever busy spider.
They said to me, “How long will you go on?”
I answered them, “I will work till I am dead.”
El mokabeul (ever ready for the fray). — Thus is called the vagina of the woman that is always hot after the virile member. Far from being afraid of a rigid91 and hard member, it looks upon it with contempt and asks for one that is still stiffer.
This is the vulva which is not shocked, nor does it blush as the others do, when the vestments are lifted up that cover it; which, on the contrary, makes the member heartily92 welcome, lets it repose upon its vaulted dome, and introduces it into its core as if to swallow it entirely93; so far, indeed, that the testicles are crying out, “Oh, what a misfortune! Our brother has disappeared! We are uneasy about him, for he has boldly thrown himself into that abyss! He must certainly be foolhardy to penetrate94 like a dragon into such a cavern95!” The vulva hearing those lamentations, and desirous to dispel97 their chagrin98, tells them, “Have no fear about this, he is alive, and his ears hear your words.” Upon which they reply, “If what you say is true, O master of the beautiful countenance99, let him come out, that we may see him.” The vulva then says, “I shall not let him come out living; not till death has struck him down.” The two testicles implore100 then, “What sin has he committed, that he should pay for it with his life? Imprisonment101 and blows should be sufficient punishment.” The vagina, “By the existence of him who has created the heavens, there is no way out of me until he is dead!” Then addressing the member, “Do you hear the words of your two brothers? Hasten to show yourself to them, for your absence has plunged102 them into great affliction!” After the ejaculation, the member returns to them reduced to nothing and like a shadow; but they do not know him, saying, “Who are you, you wonder of leanness?” “I am your brother, and have been ill,” says the member; “did you not see in what state I was when I entered? I have knocked at the doors of all the physicians to get advice. But what a prime physician have I found here! He has treated my complaint, and cured it without either auscultation or examination!” The two testicles answer, “O brother of ours, we suffer the same as you, for we are as one with you. Why did not God allot103 us the same cure?” Forthwith the sperm fills them and augments105 their volume. They then wish for the same treatment, saying, “Oh, hasten to take us to the same physician, that he may cure our illness, for he knows all maladies!” Here terminates the conversation of the two testicles with the member about its disappearance106, which made them fear that he might have fallen into a silo or pit.
El harrab (the fugitive). — The vagina which, being very tight and short, is hurt by the penetration107 of a very large and stiff member; it tries to escape to the right and left. It is thus, people say, with the vagina of most virgins108, which, not yet having made the acquaintance of the member and fearful of its approach, tries to get out of its way, when it glides109 in between the thighs to be admitted.
Es sabeur (the resigned). — This is the vulva which, having admitted the member, submits patiently to all its whims110 and movements. This vulva is strong enough to suffer resignedly the most violent and prolonged coition. If it were assaulted a hundred times it would not be vexed111 or annoyed; and instead of venting112 reproaches, it would give thanks to God. It will show the same patience if it has to do with several members who visit it successively.
This kind of vagina is found in women of a glowing temperament113. If they only knew how to do it, they would not allow the man to dismount, nor his member to retire for a single moment.
El maoui (the juicy). — The vagina thus named has one of the four most abominable114 defects which can affect a vagina; nay, the most repulsive of all, for the too great abundance of secretions115 detracts from the pleasures of coition. This imperfection grows still worse when the man by preliminary caresses116 provokes the issue of the moisture. God preserve us from them! Amen.
El moseuffah (the barrel one). — This kind of vagina is not often met with. The defect which distinguishes it is sometimes natural, sometimes it is the result of an unskilfully executed operation of circumcision upon the woman.144 It can happen that the operator makes a false move with his instrument and injures the two lips, or even only one of them. In healing there forms a thick scar, which bars the passage, and in order to make the vagina accessible to the member, a surgical117 operation and the use of the bistouri will have to be resorted to.
El merour (the deep one). — The vagina which has always the mouth open, and the bottom of which is beyond sight. The longest members only can reach it.
El addad {the biter). — The vulva which, when the member has got into it and is burning with passion, opens and shuts again upon the same fiercely. It is chiefly when the ejaculation is coming that the man feels the head of his member bitten by the mouth of the matrix. And certainly there is an attractive power in the same when it clings, yearning for sperm, to the gland, and draws it in as far as it can. If God in his power has decreed that the woman shall become pregnant the sperm gets concentrated in the matrix, where it is gradually vivified; but if, on the contrary, God does not permit the conception, the matrix expels the seed, which then runs over the vagina.
El meusass (the sucker). — This is a vagina which in its amorous heat in consequence of voluptuous toyings, or of long abstinence, begins to suck the member which has entered it so forcibly as to deprive it of all its sperm, dealing118 with it like a child draws the breast of the mother.
The poets have described it in the following verses:
“She — the woman — shows in turning up her robe
An object — the vulva — developed full and round.
In semblance119 like a cup turned upside down.
In placing thereupon your hand, you seem to feel
A well formed bosom120, springy, firm, and full.
In boring in your lance it gets well bitten.
And drawn121 in by a suction, as the breast is by a child
And after having finished, if you wish to recommence,
You’ll find it flaming hot as any furnace.”
Another poet (may God grant all his wishes in Paradise!) has composed on the same theme the following:
“Like to a man extended on his chest, she — the vulva — fills the hand
which has to be well stretched to cover it.
The place it occupies is standing forth104
Like an unopened bud of the blossom of a palm tree.
Assuredly the smoothness of its skin.
Is like the beardless cheek of adolescence122;
Its conduit is but narrow.
The entrance to it is not easy,
And he who essays to get in
Feels as though he was butting123 against a coat of mail.
And at the introduction it emits a sound
Like to the tearing of a woven stuff.
The member having filled its cavity,
Receives the lively welcome of a bite.
Such as the nipple of the nurse receives
When placed between the nursling’s lips for suction.
Its lips are burning,
Like a fire that is lighted.
And how sweet it is, this fire!
How delicious for me.”
El zenubour (the wasp). — This kind of vulva is known by the strength and roughness of its fur. When the member approaches and tries to enter it gets stung by the hairs as if by a wasp.
El harr (the hot one) — This is one of the most praiseworthy vulvas. Warmth is in fact very much esteemed124 in a vulva, and it may be said that the intensity125 of the enjoyment afforded by it is in proportion to the heat it develops. Poets have praised it in the following verses:
The vulva possesses an intrinsic heat;
Shut in a solid heart (interior) and pent up breast (matrix). —
Its fire communicates itself to him that enters it;
It equals in intensity the fire of love.
She is as tight as a well-fitting shoe,145
Smaller than the circle of the apple of the eye.”
El ladid (the delicious). — It has the reputation of procuring126 an unexampled pleasure, comparable only to the one felt by the beasts and birds of prey127, and for which they fight sanguinary combats. And if such effects are produced upon animals, what must they be for man. And so it is that all the wars spring from the search of the voluptuous pleasure which the vagina procures, and which is the highest fortune of this world; it is a part of the delights of paradise awarded to us by God as a fore-taste of what is waiting for us, namely, delights a thousand times superior, and above which only the sight of the Benevolent128 (God) is to be placed.
More names might certainly be found applicable to the sexual organs of woman, but the number of those mentioned above appears to me ample. The principal object of this work is to collect together all the remarkable129 and attractive matters concerning the coitus, so that he who is in trouble may find a conclusion in it, and the man to whom erection offers difficulties may be able to look into it for a remedy against his weakness. Wise physicians have written that people whose members have lost their strength, and are afflicted130 with impotence, should assiduously read books treating of coition, and study carefully the different kind of lovemaking, in order to recover their former vigour131. A certain means of provoking erection is to look at animals in the act of coition. As it is not always everywhere possible to see animals whilst in the act of copulation, books on the subject of generation are indispensable. In every country, large or small, both the rich and poor have a taste for this sort of books, which may be compared to the stone of philosophy transforming common metals into gold.
It is related (and God penetrates132 the most obscure matters, and he is the most wise!) that once upon a time, before the reign133 of the great Kalif Haroun er Rachid, there lived a buffoon134, who was the amusement of women, old people and children. His name was Djoaidi.146 Many women granted him their favours freely, and he was much liked and well received by all. By princes, vizirs and caids he was likewise very well treated; in general all the world pampered135 him; at that time, indeed, any man that was a buffoon enjoyed the greatest consideration, for which reason the poet has said:
“Oh, Time! Of all the dwellers136 here below
You only elevate buffoons137 or fools,
Or him whose mother was a prostitute,
Or him whose anus as an inkstand serves,147
Or him who from his youth has been a pander138;
Who has no other work but to bring the two sexes together.”
Djoaidi related the following story:
The History of Djoaidi and Fadehat el Djemal
I was in love with a woman who was all grace and perfection, beautiful of shape, and gifted with all imaginable charms. Her cheeks were like roses, her forehead lily white, her lips like coral; she had teeth like pearls, and breasts like pomegranates. Her mouth opened round like a ring; her tongue seemed to be incrusted with precious gems139; her eyes, black and finely slit, had the langour of slumber140, and her voice the sweetness of sugar. With her form pleasantly filled out, her flesh was mellow141 like fresh butter, and pure as the diamond.
As to her vulva, it was white, prominent, round as an arch; the centre of it was red, and breathed fire, and without a trace of humidity; for, sweet to the touch, it was quite dry. When she walked it showed in relief like a dome or an inverted142 cup. In reclining it was visible between her thighs, looking like a kid couched on a hillock. This woman was my neighbour.
All the others played and laughed with me, jested with me, and met my suggestions with great pleasure. I revelled143 in their kisses, their close embraces and nibblings, and in sucking their lips, breasts, and necks. I had coition with all of them, except my neighbour, and it was exactly her I wanted to possess in preference to all the rest; but instead of being kind to me, she avoided me rather. When I contrived145 to take her aside to trifle with her and try to rouse her gaiety, and spoke146 to her of my desires, she recited to me the following verses, the sense of which was a mystery to me:
“Among the mountain tops I saw a tent placed firmly.
Apparent to all eyes high up in mid-air.
But, oh, the pole that held it up was gone.
And like a vase without a handle it remained,
With all its cords undone147, its centre sinking in,
Forming a hollow like that of a kettle.”
Every time I told her of my passion she answered me with these verses, which to me were void of meaning, and to which I could make no reply, which, however, only excited my love all the more. I therefore inquired of all those I knew — amongst wise men, philosophers, and savants — the meaning, but not one of them could solve the riddle148 for me, so as to satisfy my heat and appease149 my passion.
Nevertheless I continued my investigations150, when at last I heard of a savant named Abou Nouass148 who lived in a far-off country, and who, I was told, was the only man capable of solving the enigma151. I betook myself to him, apprised152 him of the discourses153 I had with the woman, and recited to him the above-mentioned verses.
Abou Nouass said to me, “This woman loves you to the exclusion154 of every other man. She is very corpulent and plump.” I answered, “It is exactly as you say. You have given her likeness155 as if she were before you, excepting what you say in respect of her love for me, for, until now, she has never given me any proof of it.” “She has no husband.” “This is so,” I said. Then added, “I have reason to believe that your member is of small dimensions, and such a member cannot give her pleasure nor quench156 her fire; for what she wants is a lover with a member like that of an ass. Perhaps it may not be so. Tell me the truth about this!” When I had reassured157 him on that point, affirming that my member, which began to rise at the expression of his doubtings, was full-sized, he told me that in that case all difficulties would disappear, and explained to me the sense of the verses as follows:
The tent, firmly planted, represents the vulva of grand dimension and placed well forward, the mountains, between which it rises, are the thighs. The stake which supported its centre and has been torn up, means that she has no husband, comparing the stake or pole that supports the tent to the virile member holding up the lips of the vulva. She is like a vase without handle; this means if the pail is without a handle to hang it up by it is good for nothing, the pail representing the vulva, and the handle the verge. The cords are undone and its centre is sinking in; that is to say, as the tent without a supporting pole caves in at the center, inferior in this respect to the vault which remains158 upright without support, so can the woman who has no husband not enjoy complete happiness. From the words. It forms a hollow like that of a kettle, you may judge how lascivious159 God has made that woman in her comparisons; she likens her vulva to a kettle, which serves to prepare the tserid.149 Listen; if the tserid is placed in the kettle, to turn out well it must be stirred by means of a medeleuk150 long and solid, whilst the kettle is steadied by the feet and hands. Only in that way can it be prepared properly. It cannot be done with a small spoon; the cook would burn her hands, owing to the shortness of the handle, and the dish would not be well prepared. This is the symbol of this woman’s nature, O Djoaidi. If your member has not the dimensions of a respectable medeleuk, serviceable for the good preparation of the tserid, it will not give her satisfaction, and, moreover, if you do not hold her close to your chest, enlacing her with your hands and feet, it is useless to solicit160 her favours; finally if you let her consume herself by her own fire, like the bottom of the kettle which gets burnt if the medeleuk is not stirred upon it, you will not gratify her desire by the result.
You see now what prevented her from acceeding to your wishes; she was afraid that you would not be able to quench her flame after having fanned it.
But what is the name of this woman, O Djoaidi?
“Fadehat el Djemal (the sunrise of beauty),” I replied.
“Return to her,” said the sage21, “and take her these verses and your affair will come to a happy issue, please God! You will then come back to me, and inform me of what will have come to pass between you two.”
I gave my promise, and Abou Nouass recited to me the following lines:
“Have patience now, O Fadehat el Djemal,
I understand your words, and all shall see how I obey them.
O you! beloved and cherished by whoever
Can revel144 in your charms and glory in them!
O apple of my eye! You thought I was embarrassed
About the answer which I had to give you.
Yes, certainly! It was the love I bore you
Made me look foolish in the eyes of all you know.
They thought I was possessed161 of a demon162;
Called me a Merry Andrew and buffoon.
For God! What of buffoonery I’ve got,
Should it be, that
No other member is like mine? Here! see it, measure it!
What woman tastes it falls in love with me,
In violent love. It is a well known fact
That you from far may see it like a column.
If it erects163 itself it lifts my robe and shames me.
Now take it kindly164, put it in your tent,
Which is between the well-known mountains placed.
It will be quite at home there, you will find it
Not softening165 while inside, but sticking like a nail;
Take it to form a handle to your vase.
Come and examine it, and notice well
How vigorous it is and long in its erection!
If you but want a proper medeleuk,
A medeleuk to use between your thighs.
Take this to stir the centre of your kettle.
It will do good to you, O mistress mine!
Your kettle be it plated will be satisfied!151
Having learnt these verses by heart, I took my leave of Abou Nouass and returned to Fadehat el Djemal. She was, as usual, alone. I gave a slight knock at her door; she came out at once, beautiful as the rising sun, and coming up to me, she said, Oh! enemy of God, what business has brought you here to me at this time?”
I answered her, “O my mistress! a business of great importance.”
“Explain yourself, and I will see whether I can help you,” she said.
“I shall not speak to you about it until the door is locked,” I answered.
“Your boldness today is very great,” she said.
And I, “True, O my mistress! boldness is one of my qualities.”
She then addressed me thus, “O enemy of yourself! you most miserable166 of your race! If I were to lock the door, and you having nothing wherewith to satisfy my desires, what should I do with you? face of a Jew!”
“You will let me share your couch, and grant me your favours.”
She began to laugh; and after we had entered |the house, she told a slave to lock the house door. As usual, 1 asked her to respond to my proposals; she then recited to me again the above mentioned verses. When she had finished I recited to her those which Abou Nouass had taught me.
As I proceeded I saw her move and more moved, I observed her giving way, to yawn, to stretch herself, to sigh. I knew now I should arrive at the desired result. When I had finished my member was in such a state of erection that it became like a pillar, still lengthening167. When Fadehat el Djemal saw it in that condition she precipitated168 herself upon it, took it into her hands, and drew it towards her thighs. I then said, “O apple of my eyes! this may not be done here, let us go into your chamber169.”
She replied, “Leave me alone, O son of a debauched woman! Before God! I am losing my sense in seeing your member getting longer and longer, and lifting your robe. Oh, what a member! I never saw a finer one! Let it penetrate into this delicious, plump vulva, which maddens all who heard it described; for the sake of which so many died of love; and of which your superiors and masters themselves could not get possession.”
I repeated, “I shall not do it anywhere else than in your chamber.” She answered,
“If you do not enter this minute this tender vulva I shall die.”
As I still insisted upon repairing to her room, she cried, “No, it is quite impossible; I cannot wait so long!”
I saw in fact her lips tremble, her eyes filling with tears. A general tremour ran over her, she changed colour, and laid herself down upon her back, baring her thighs, the whiteness of which made her flesh appear like crystal tinged170 with carmine.
Then I examined her vulva — a white cupola with a purple centre, soft and charming. It opened like that of a mare on the approach of a stallion.
At that moment she seized my member and kissed it, saying, “by the religion of my father it must penetrate into my vulva!” and drawing nearer to me she pulled it towards her vagina.
I now hesitated no longer to assist her with my member, and placed it against the entrance to her vulva. As soon as the head of my member touched the lips, the whole body of Fedehat el Djemal trembled with excitement. Sighing and sobbing171, she held me pressed to her bosom.
Again I profited by this moment to admire the beauties of her vulva. It was magnificent, its purple centre setting off its whiteness all the more. It was round, and without any imperfection; projecting like a splendidly curved dome over her belly172. In one word, it was a masterpiece of creation as fine as could be seen. The blessing173 of God, the best creator, upon it.
And the woman who possessed this wonder had in her time no superior.
Seeing her then in such transports, trembling like a bird, the throat of which is being cut, I pushed my dart174 into her. But thinking she might not be able to take in the whole of my member, I had gone about cautiously, but she moved her buttocks furiously, saying to me, “This is not enough for my contentment.” Making a strong push, I lodged175 my member completely in her, which made her utter a painful cry, but the moment after she moved with greater fury than before. She cried, “Do not miss the corners, neither high nor low, but above all things do not neglect the centre! The centre!” she repeated. “If you feel it coming, let it go into my matrix so as to extinguish my fire.” Then we moved alternately in and out, which was delicious. Our legs were interlaced, our muscles unbent, and so we went on with kisses and claspings until the crisis came upon us simultaneously176. We then rested and took breath after this mutual177 conflict.
I wanted to withdraw my member, but she would not consent to this and begged of me not to take it out. I acceded178 to her wish, but a moment later she took it out herself, dried it, and replaced it in her vulva. We renewed our game, kissing, pressing, and moving in rhythm. After a short time, we rose and entered her chamber, without having this time accomplished179 the enjoyment. She gave me now a piece of an aromatic180 root,152 which she recommended me to keep in my mouth, assuring me that as long as I had it there my member would remain on the alert. Then she asked me to lie down, which I did. She mounted upon me, and taking my member into her hands, she made it enter entirely into her vagina. I was astonished at the vigour of her vulva and at the heat emitted from it. The opening of her matrix in particular excited my admiration181. I never had any experience like it; it closely clasped my member and pinched the gland.
With the exception of Fadehat el Djemal no woman had until then taken in my member in its full length. She was able to do so, I believe, owing to her being very plump and corpulent, and her vulva being large and deep.
Fadehat el Djemal, astride upon me, began to rise and descend182; she kept crying out, wept, went slower, then accelerated her movements again, ceased to move altogether; when part of my member became visible she looked at it, then took it out altogether to examine it closely, then plunged it in again until it had disappeared completely. So she continued until the enjoyment overcame her again. At last, having dismounted from me, she now laid herself down, and asked me to get on her. I did so, and she introduced my member entirely into her vulva.
We thus continued our caresses, changing our position in turns, until night came on. I thought it proper to show a wish to go now, but she would not agree to this, and I had to give her my word that I would remain. I said to myself, “this woman will not let me go at any price, but when daylight comes God will advise me.” I remained with her, and all night long we kept caressing183 each other, and took but scanty184 rest.
I counted during that day and night, I accomplished twenty-seven times the act of coition, and I became afraid that I should never be able to leave the woman’s house.
Having at last made good my escape, I went to visit Abou Nouass again, and informed him of all that had happened. He was surprised and stupefied, and the first words were, “O Djoaidi, you can have neither authority nor power over such a woman, and she would make you do penance185 for all the pleasure you have had with other women!”
However, Fadehat el Djemal proposed to me to become her legitimate186 husband, in order to put a stop to the vexatious rumours187 that were circulating about her conduct. I, on the other hand, was only on the look out for adultery. Asking the advice of Abou Nouass about it, he told me, “If you marry Fadehat el Djemal you will ruin your health, and God will withdraw his protection153 from you, and the worst of all will be that she will cuckold you, for she is insatiable with respect to the coitus, and would cover you with shame.” And I answered him, “Such is the nature of women; they are insatiable as far as their vulvas are concerned, and so that their lust gets satisfied they do not care whether it be with a buffoon, a negro, a valet, or even with a man that is despised and reprobated by society.”
On this occasion Abou Nouass depicted188 the character of women in the following verses:
“Women are demons189, and were born as such;
No one can trust them, as is known to all;
If they love a man, it is only out of caprice;
And he to whom they are most cruel loves them most.
Beings full of treachery and trickery, I aver96
The man that loves you truly is a lost man;
He who believes me not can prove my word
By letting woman’s love get hold of him for years!
If in your own generous mood you have given them
Your all and everything for years and years,
They will say afterwards, ‘I swear by God! my eyes
Have never seen a thing he gave me!’
After you impoverished190 yourself for their sake.
Their cry from day to day will be for ever ‘Give!
Give man, Get up and buy and borrow.154
If they cannot profit by you they’ll turn against you;
They will tell lies of you and calumniate191 you.
They do not recoil192 to use the slave in the master’s absence,
If once their passions are aroused, and they play tricks;
Assuredly, if once their vulva is in rut.
They only think of getting in some member in erection.
Preserve us God! from woman’s trickery;
And of old women in particular. So be it.”
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收听单词发音
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1
sundry
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| adj.各式各样的，种种的 | |
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2
slit
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| n.狭长的切口；裂缝；vt.切开，撕裂 | |
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3
voluptuous
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| adj.肉欲的，骄奢淫逸的 | |
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4
ass
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| n.驴；傻瓜，蠢笨的人 | |
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5
primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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6
crest
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| n.顶点；饰章；羽冠；vt.达到顶点；vi.形成浪尖 | |
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7
importunate
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| adj.强求的；纠缠不休的 | |
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8
yearning
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| a.渴望的；向往的；怀念的 | |
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9
swells
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| 增强( swell的第三人称单数 )； 肿胀； （使）凸出； 充满（激情） | |
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10
projection
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| n.发射，计划，突出部分 | |
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11
glutton
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| n.贪食者，好食者 | |
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12
vault
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| n.拱形圆顶，地窖，地下室 | |
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13
vaulted
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| adj.拱状的 | |
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14
duellist
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| n.决斗者；[体]重剑运动员 | |
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15
fray
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| v.争吵；打斗；磨损，磨破；n.吵架；打斗 | |
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16
fugitive
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| adj.逃亡的，易逝的；n.逃犯，逃亡者 | |
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17
wasp
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| n.黄蜂，蚂蜂 | |
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18
mare
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| n.母马，母驴 | |
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19
applied
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| adj.应用的；v.应用，适用 | |
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20
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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21
sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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22
vowels
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| n.元音，元音字母( vowel的名词复数 ) | |
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23
virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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24
consolation
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| n.安慰，慰问 | |
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25
exertions
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| n.努力( exertion的名词复数 )；费力；（能力、权力等的）运用；行使 | |
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26
augury
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| n.预言，征兆，占卦 | |
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27
intercourse
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| n.性交；交流，交往，交际 | |
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28
presage
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| n.预感，不祥感；v.预示 | |
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29
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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30
previously
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| adv.以前，先前（地） | |
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31
extinction
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| n.熄灭，消亡，消灭，灭绝，绝种 | |
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32
fore
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| adv.在前面；adj.先前的；在前部的；n.前部 | |
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33
foretells
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| v.预言，预示( foretell的第三人称单数 ) | |
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34
liberated
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| a.无拘束的，放纵的 | |
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35
justified
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| a.正当的，有理的 | |
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36
verge
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| n.边，边缘；v.接近，濒临 | |
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37
divulged
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| v.吐露，泄露( divulge的过去式和过去分词 ) | |
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38
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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39
mules
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| 骡( mule的名词复数 )； 拖鞋； 顽固的人； 越境运毒者 | |
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40
asses
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| n. 驴，愚蠢的人，臀部 adv. (常用作后置)用于贬损或骂人 | |
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41
treatise
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| n.专著；(专题)论文 | |
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42
graceful
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| adj.优美的，优雅的；得体的 | |
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43
carmine
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| n.深红色，洋红色 | |
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44
vestige
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| n.痕迹，遗迹，残余 | |
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45
crested
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| adj.有顶饰的，有纹章的，有冠毛的v.到达山顶（或浪峰）( crest的过去式和过去分词 )；到达洪峰，达到顶点 | |
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46
enjoyment
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| n.乐趣；享有；享用 | |
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47
decrepit
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| adj.衰老的，破旧的 | |
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48
murmur
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| n.低语，低声的怨言；v.低语，低声而言 | |
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49
nay
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| adv.不；n.反对票，投反对票者 | |
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50
sonorously
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| adv.圆润低沉地；感人地；堂皇地；朗朗地 | |
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51
repulsive
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| adj.排斥的，使人反感的 | |
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52
soften
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| v.(使)变柔软；(使)变柔和 | |
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53
dome
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| n.圆屋顶，拱顶 | |
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54
swelling
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| n.肿胀 | |
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55
torpid
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| adj.麻痹的，麻木的，迟钝的 | |
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56
procures
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| v.（努力）取得， （设法）获得( procure的第三人称单数 )；拉皮条 | |
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57
friction
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| n.摩擦，摩擦力 | |
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58
gland
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| n.腺体，(机)密封压盖，填料盖 | |
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59
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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60
saliva
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| n.唾液，口水 | |
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61
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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62
calf
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| n.小牛，犊，幼仔，小牛皮 | |
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63
wavy
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| adj.有波浪的，多浪的，波浪状的，波动的，不稳定的 | |
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64
generosity
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| n.大度，慷慨，慷慨的行为 | |
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65
celebrated
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| adj.有名的，声誉卓著的 | |
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66
engulfs
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| v.吞没，包住( engulf的第三人称单数 ) | |
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67
famished
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| adj.饥饿的 | |
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68
viands
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| n.食品，食物 | |
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69
mastication
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| n.咀嚼 | |
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70
amorous
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| adj.多情的；有关爱情的 | |
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72
pendulous
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| adj.下垂的；摆动的 | |
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73
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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74
sift
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| v.筛撒，纷落，详察 | |
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75
repose
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| v.(使)休息；n.安息 | |
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76
ardent
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| adj.热情的，热烈的，强烈的，烈性的 | |
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77
rapture
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| n.狂喜；全神贯注；着迷；v.使狂喜 | |
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78
gracefully
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| ad.大大方方地；优美地 | |
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79
sperm
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| n.精子，精液 | |
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80
recesses
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| n.壁凹( recess的名词复数 )；（工作或业务活动的）中止或暂停期间；学校的课间休息；某物内部的凹形空间v.把某物放在墙壁的凹处( recess的第三人称单数 )；将（墙）做成凹形，在（墙）上做壁龛；休息，休会，休庭 | |
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81
tardy
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| adj.缓慢的，迟缓的 | |
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82
spurts
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| 短暂而突然的活动或努力( spurt的名词复数 )； 突然奋起 | |
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83
surmounted
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| 战胜( surmount的过去式和过去分词 )； 克服（困难）； 居于…之上； 在…顶上 | |
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84
brawny
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| adj.强壮的 | |
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85
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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86
lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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87
skilful
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| (=skillful)adj.灵巧的，熟练的 | |
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88
antagonist
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| n.敌人，对抗者，对手 | |
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89
repulse
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| n.击退，拒绝；vt.逐退，击退，拒绝 | |
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90
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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91
rigid
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| adj.严格的，死板的；刚硬的，僵硬的 | |
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92
heartily
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| adv.衷心地，诚恳地，十分，很 | |
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93
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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94
penetrate
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| v.透(渗)入；刺入，刺穿；洞察，了解 | |
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95
cavern
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| n.洞穴，大山洞 | |
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96
aver
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| v.极力声明；断言；确证 | |
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97
dispel
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| vt.驱走，驱散，消除 | |
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98
chagrin
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| n.懊恼；气愤；委屈 | |
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99
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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100
implore
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| vt.乞求，恳求，哀求 | |
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101
imprisonment
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| n.关押，监禁，坐牢 | |
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102
plunged
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| v.颠簸( plunge的过去式和过去分词 )；暴跌；骤降；突降 | |
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103
allot
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| v.分配；拨给；n.部分；小块菜地 | |
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104
forth
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| adv.向前；向外，往外 | |
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105
augments
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| 增加，提高，扩大( augment的名词复数 ) | |
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106
disappearance
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| n.消失，消散，失踪 | |
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107
penetration
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| n.穿透，穿人，渗透 | |
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108
virgins
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| 处女，童男( virgin的名词复数 )； 童贞玛利亚（耶稣之母） | |
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109
glides
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| n.滑行( glide的名词复数 )；滑音；音渡；过渡音v.滑动( glide的第三人称单数 )；掠过；（鸟或飞机 ） 滑翔 | |
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110
WHIMS
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| 虚妄，禅病 | |
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111
vexed
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| adj.争论不休的；（指问题等）棘手的；争论不休的问题；烦恼的v.使烦恼( vex的过去式和过去分词 )；使苦恼；使生气；详细讨论 | |
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112
venting
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| 消除； 泄去； 排去； 通风 | |
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113
temperament
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| n.气质，性格，性情 | |
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114
abominable
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| adj.可厌的，令人憎恶的 | |
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115
secretions
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| n.分泌（物）( secretion的名词复数 ) | |
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116
caresses
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| 爱抚，抚摸( caress的名词复数 ) | |
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117
surgical
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| adj.外科的，外科医生的，手术上的 | |
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118
dealing
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| n.经商方法，待人态度 | |
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119
semblance
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| n.外貌，外表 | |
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120
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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121
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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122
adolescence
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| n.青春期，青少年 | |
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123
butting
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| 用头撞人（犯规动作） | |
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124
esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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125
intensity
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| n.强烈，剧烈；强度；烈度 | |
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126
procuring
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| v.（努力）取得， （设法）获得( procure的现在分词 )；拉皮条 | |
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127
prey
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| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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128
benevolent
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| adj.仁慈的，乐善好施的 | |
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129
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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130
afflicted
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| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
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131
vigour
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| （=vigor）n.智力，体力，精力 | |
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132
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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133
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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134
buffoon
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| n.演出时的丑角 | |
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135
pampered
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| adj.饮食过量的，饮食奢侈的v.纵容，宠，娇养( pamper的过去式和过去分词 ) | |
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136
dwellers
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| n.居民，居住者( dweller的名词复数 ) | |
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137
buffoons
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| n.愚蠢的人( buffoon的名词复数 )；傻瓜；逗乐小丑；滑稽的人 | |
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138
pander
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| v.迎合；n.拉皮条者，勾引者；帮人做坏事的人 | |
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139
gems
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| growth； economy； management； and customer satisfaction 增长 | |
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140
slumber
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| n.睡眠，沉睡状态 | |
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141
mellow
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| adj.柔和的；熟透的；v.变柔和；(使)成熟 | |
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142
inverted
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| adj.反向的，倒转的v.使倒置，使反转( invert的过去式和过去分词 ) | |
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143
revelled
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| v.作乐( revel的过去式和过去分词 )；狂欢；着迷；陶醉 | |
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144
revel
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| vi.狂欢作乐，陶醉；n.作乐，狂欢 | |
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145
contrived
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| adj.不自然的，做作的；虚构的 | |
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146
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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147
undone
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| a.未做完的，未完成的 | |
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148
riddle
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| n.谜，谜语，粗筛；vt.解谜，给…出谜，筛，检查，鉴定，非难，充满于；vi.出谜 | |
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149
appease
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| v.安抚，缓和，平息，满足 | |
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150
investigations
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| （正式的）调查( investigation的名词复数 )； 侦查； 科学研究； 学术研究 | |
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151
enigma
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| n.谜，谜一样的人或事 | |
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152
apprised
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| v.告知，通知( apprise的过去式和过去分词 )；评价 | |
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153
discourses
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| 论文( discourse的名词复数 )； 演说； 讲道； 话语 | |
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154
exclusion
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| n.拒绝，排除，排斥，远足，远途旅行 | |
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155
likeness
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| n.相像，相似（之处） | |
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156
quench
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| vt.熄灭，扑灭；压制 | |
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157
reassured
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| adj.使消除疑虑的；使放心的v.再保证，恢复信心( reassure的过去式和过去分词) | |
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158
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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159
lascivious
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| adj.淫荡的，好色的 | |
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160
solicit
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| vi.勾引；乞求；vt.请求，乞求；招揽(生意) | |
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161
possessed
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| adj.疯狂的；拥有的，占有的 | |
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162
demon
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| n.魔鬼，恶魔 | |
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163
erects
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| v.使直立，竖起( erect的第三人称单数 )；建立 | |
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164
kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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165
softening
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| 变软，软化 | |
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166
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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167
lengthening
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| （时间或空间）延长，伸长( lengthen的现在分词 )； 加长 | |
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168
precipitated
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| v.（突如其来地）使发生( precipitate的过去式和过去分词 )；促成；猛然摔下；使沉淀 | |
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169
chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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170
tinged
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| v.（使）发丁丁声( ting的过去式和过去分词 ) | |
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171
sobbing
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| <主方>Ⅰ adj.湿透的 | |
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172
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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173
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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174
dart
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| v.猛冲，投掷；n.飞镖，猛冲 | |
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175
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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176
simultaneously
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| adv.同时发生地，同时进行地 | |
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177
mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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178
acceded
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| v.（正式）加入( accede的过去式和过去分词 )；答应；（通过财产的添附而）增加；开始任职 | |
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179
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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180
aromatic
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| adj.芳香的，有香味的 | |
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181
admiration
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| n.钦佩，赞美，羡慕 | |
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182
descend
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| vt./vi.传下来，下来，下降 | |
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183
caressing
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| 爱抚的，表现爱情的，亲切的 | |
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184
scanty
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| adj.缺乏的，仅有的，节省的，狭小的，不够的 | |
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185
penance
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| n.（赎罪的）惩罪 | |
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186
legitimate
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| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
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187
rumours
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| n.传闻( rumour的名词复数 )；风闻；谣言；谣传 | |
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188
depicted
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| 描绘，描画( depict的过去式和过去分词 )； 描述 | |
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189
demons
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| n.恶人( demon的名词复数 )；恶魔；精力过人的人；邪念 | |
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190
impoverished
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| adj.穷困的，无力的，用尽了的v.使（某人）贫穷( impoverish的过去式和过去分词 )；使（某物）贫瘠或恶化 | |
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191
calumniate
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| v.诬蔑，中伤 | |
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192
recoil
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| vi.退却，退缩，畏缩 | |
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