By Alazar

In the event you benefit from the rigors of a superb exercise routine, there is not anything like a few difficult rope tips to get the kinks out! Or at the least that is a technique of describing the fetish-filled-fun of bondage illustrator Alazar's moment tome of too-many knots! within the culture of Eric Stanton and John Willie, Alazar makes the exceedingly uncomfortable glance amazingly inviting! web page after web page of curvacious cutie, sure helpless and straining opposed to her merciless imprisonment! A long-time fan favourite, Alazar has equipped a potent military of B&D devotees, all awaiting their master's most modern construction! good, the following it truly is, and the consequences are only as fascinating and erotic as Alazar's quick-selling first e-book of bondage!

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9 cm, excluding the binding, which is not original to the manuscript. Its margins were trimmed at some point in its history, as evidenced by losses of marginal illumination. The first folio is missing. Folios 2–25 comprise the Kitāb al-sumūm of Shānāq; the Kitāb al-diryāq fills folios 26–73. According to Manfred Ullmann, Shānāq flourished around 320 BCE. A number of additional manuscript copies of the treatise exist; Ullmann 1970, pp. 324–25 and p. 324, n. 8. See also Strauss 1935 and Levey 1973, pp.

Thus, for reasons that may be psychological or commercial, the identification of a time of making was more frequent than that of a space, but does any chronological sequence make sense without a space for it? But then not a single manuscript provides the name of a patron, although I know of one Dioscorides manuscript in Paris (arabe 2849) dated 1219 which was assembled for an isfahsālār, a rather common title for a middling official, with the interesting name of Abū Is āq Ibrāhīm ibn Ya qūb. A systematic survey of other manuscripts may yield other names, but it is curious that the sponsors of the thirteen illustrated Maqāmāt manuscripts or of the pseudo-scientific texts attributed to Galen or Dioscorides are unknown.

55 Kerner 2004, pp. 66–67, 85–89, and 139–44. 56 Kerner 2004, pp. 89–104. 57 For an example, see Farès 1953a, pl. XX. In regular usage, the term ma būkh simply means ‘cooked,’ but it is also an epithet for cooked flesh or meat. Lane, ed. 1980, Part V, 1822. A portion of the text preceding the recipes provides detailed instructions for the preparation of snake flesh for medicinal use; in the context of the Kitāb al-diryāq, the term would appear to refer to prepared snake flesh. In a forthcoming article, however, Françoise Micheau introduces literary evidence for the identification of ma būkh as cooked wine; Micheau forthcoming.

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