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       | | | Persianate Erotic Library | |  |
       | | |         (Farsiyya         | |  |
       | | |    Kitabistan-e-Lizzat)   | |  |
       | |_| http://asstr.org/~mughal  |_|  |
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  |                                               | 
  | Erotic Stories in Iranianate Languages (Farsi,|
  | Urdu, Punjabi, Hindustani or Hindi for short, |
  | Bengali, Oudhi, Sindhi & Kashmiri), Prakritic | 
  | Indo-Aryan (Guzerati, Marathi, Braj, Sanskrit,|
  | Concani, Oriya, Assamese, Maithili, Magadhi,  |
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 Title: Tale of the Consort of the Malabar Rakkini
 Author: Moollah Nizamoollah Najm Asaf-Jah "Hazrat Shudralingayat" (His Highness the Shudra Penis-Worshipper)
 Codes: kali, kali pooja, shudrani, shudra woman, black woman, black goddess, negress, 
  rakkini, dravidian queen, dravidian goddess, dravidian,  
  begum, sultana, mistress, dominatrix, domme,

 In the name of Allah, the Compassionate, the Merciful, the Creator of the Universe and All Things, Seen and
Unseen ! By the grace of the Khaleefa, Aurangzeb the Great, Shahanshah of the Mughal Sultanate, Khaleefa of the
Timurid Caliphate, Successor of the hoary Kayanians (Achaemenidae), the wise Sassanians (Sassanidae), the pious
Umayyads and the opulent Abbasids ! In the name of the Timurid Khaleefat (Caliphate), extending from Turkestan
and Tibat (Tibet) to Lanka (Ceylon), the Largest, Most Populous and Most Wealthy Empire ever to Grace the World!
 
 It was during the seventh regnal year of the Khaleefa Aurangzeb the Great, Shahanshah of the Timurid Caliphate,
that I was despatched by the royal Timurid government to explore the Malabar coast. After having conquered the
Deccan Shahates (Kingdoms) and annexed Tibat (Tibet), the Caliph Aurangzeb was eager to extend the benefits of
beneficial Timurid rule to the furthest ends of the continent of Hind (India). In prticular the Huzoor (master)
desired to develop the mineral resources of the Dravidian regions. Being a Deccani, and in particular, a
Hyderabadi, I was in close contact with Dravidian civilization from early on. And given my experience in the
Dravidian lands, and my knowledge of several Dravidian languages, I was a natural choice. In particular, I had
been tasked with investigating the legendary goldfields of Wynaad, high in the Malabar mountain ranges. 

 As it is often asked, I must first elaborate on what comparises the legendary land of Malabar. Malabar is
generally the name given to the coast south of Concan. For the Concan coast is of course, a mixed
Portoghalee-Aryan land, with the locus of the heavy Catholic Portoghalee (Portuguese) influence of course in
Goa, the capital of the Portoghalee Empire of Asia, the very pride of the Concan coast. South of the Concan,
however, the land becomes Dravidian, and the term Malabar is universally given to the entire coastal stretch
south of Concan, including the high mountain ranges which stretch along the long coast. Anthropologically, the
population are Blackamoors, or of Negro-Dravidian stock, which some observers prefer to call as
Negroid-Australoid, others simply Dravidoid or Negroid. To this has been added centuries of immigrations of
Sudanee (Sudanic) and Habashiyya (Abyssinian or Ethiopian) migrants, who naturally intermixed freely with their
Blackamoor Dravidian brethren, so that a much more recent, heavy Sudanee-Habashiyya influence has occurred. 
However, due to the great physical similiarities between the Sudani Blackamoors and the Dravidian Blackamoors,
this is often virtually impossible to ascertain. Linguistically, the Malabar region includes the speakers of
Malayalam, Tulu and the Nilgiri languages. In addition, there are virtually scores of other languages, spoken
often in just a few valleys, which are unknown and unrecorded by the outside world.

 For half a year I had travelled through the Deccan till I finally reached the land of Malabar.  I had to travel
through swamps, cross large waste-lands and cross rivers. All along, I was escorted by several Mughal Lashkaris
(warriors).  Finally I stood on a high mountain, gazing down on the wonderful valley of Wynaad.

 That was when I began the last stage of my journey. And that stage was to be conducted alone, so as not to
arouse suspicion. Now, I knew that there were no rickshaws in the land I was visiting.  So, as per the custom of
the Malabar country, I was carried on the shoulders of glossily-muscled Malabar porters. Perched on the
shoulders of a burly black Malabar porter, I was borne down the mountain into the valley [+].  With difficulty
my porter carried me through the gathering crowds, mobbed on all sides and stared at like some mythical beast.
For the fair-skinned Aryan man was virtually unknown in these parts.

 Now, the buttocks of the Dravidian women are naturally large and well-developed. Hoewver, as I passed several
small villages, I noticed that the women of the Malabar region were especially well-endowed with regard to their
posteriors. 

 Soon, I came in sight of Wynaad, the capital of the local Malabar kingdom, and seat of the royal palace. 

 Forsooth, it is saith that puissant Shahzadas (princes) and potent Sultans (kings) before Orats (women) ever
humbly do bend and on them for delight depend. Verily, it is truthfully said, "They rule over necks and rob
hearts." These Orats! How many a rich man, how many an opulent prince have they not paupered, how many a
powerful man have they not prostrated !

 No sooner had I arrived at the stone walls of the town, than I was summoned to the court of the ruler. Clearly,
news of my arrival had spread fast.  Then we ascended the series of defensive ramparts and entered the palace
itself.  We passed a large chamber decorated on all sides with the hides of terrifying animals. 

 I also spotted large nuggets of gold, the item I had come to search for. In between I also saw large diamonds,
and I wondered if these were from Golconda, or from some hitherto unknown source.  I was manoeuvred through the
ranks of courtiers and dignitaries until I was facing a large majestic marble throne, raised on a platform.
There I was set down on my feet. 

 I glanced up at the throne and saw that those nearest, and hence those most powerful, were beautiful
black-skinned Dravidian Begums and Aurats. In fact, all the innermost rows closest to the throne were occupied
by women, with the men being relegated to the inferior places far away from the throne. What is more, none of
the menial posts were held by women, all being the sole preserve of males.  Their hands and feet of gracious
mould like unto ingots of virgin gold.

 This naturally brings up the widely discussed topic of the superior status of the woman in the Malabar lands. 
For the land of Malabar is strictly matriarchal, in fact forming an Orat-Shahi, a kingdom of women, that is,
what the Greeks term a gyneocracy.  And while it may be embarassing for many a northern Aryan Sahib, but this
form of government has indeed successfully run for several Hazar (thousands) of years.  The head of state of the
Malabar Orat-Shahis (queendoms) has always been a woman since time immemorial. This female supremacy percolates
downwards to the lowest rungs of society, so that it is the Malabari Orat (woman) who dosth lord over her
Showhar (husband). In the nothern lands, I am often asked as to why the woman has such power over the men in
Malabar, and how this peculiar situation came about. The answer lies in a combination of factors. For the
natural aggressiveness and muscularity of the Dravidian race led to her challenging the superiority of their
menfolk.  Moreover, the size of the female hips attains a remarkable dimension amongst the womenfolk of the
Malabar countries, on account of the hot and humid climate. This leads to an enlargement of the posteriors, as
well as a deepening of the vagina [@, #, $]. It is hence that a single man cannot satisfy the incredible demands
of these inherently more womanly females, so that they are naturally polyandrous.  As they require multiple men
to satisfy their voracious lustful demands for copulation, they naturally lose respect for men and become
polyandrous. These facts enhance their naturally dominant attitude, and increase their lustfulness. 
 
 Conversely, in regions where the men are well-endowed and can perform for long time, thereby conquering the
female lustfulness, it is the man which dominates. This is the case with the Arabian countries, where the
stamina and penis size of the males implies that they can dominate over the Arabian women. 
 
 The only other northern region which remotely approaches the system in Malabar is, of course, Bengal. But even
there the females have not established such a leadership over the menfolk as those of Malabar. Indeed, the fact
that Kali, the black Dravidian goddess, is a figure of worship in the Bengal deltas, indicates that some form of
Dravidian Malabari influence exists even in the matriarchal and gyneocratic systems of Bengal, and that perhaps 
the Bengali system of female supremacy has its inspiration in the Dravidian land of Malabar.

 A short while later, a totally nangoo young Malabar man entered the hall.  He possessed one characteristic
which stood out noticeably.  While I hesitate to say it, but he had the most enormous penis. 

 Then, to my surprise, the Malabari man promptly lay down on his back on the floor under the Malabari throne.
Meanwhile, two Malabar Amazons tied his hands on the sides. The man's face was now forced to protrude, like a
mask left on a kursi, through an opening in the seat of the throne. The rest of his body extended forwards, his
long black legs dangling over the steps on the staircase leading to the throne. These actions seemed to be
routine. 

 Then there was a louder beating of the drums. Then the Queen herself majestically entered the hall.  She was
solemnly greeted by her subjects.  She was Rakkaki Vairavi the Seventh, of the line of the Chera dynasty. They
claimed descent from the legendary sisters of Ravana, the Dravidian King of Lanka. 

 She was of middle age, and wore her sari in the Malabar fashion, that is, only about her hips, leaving her
large black Dravidian breasts uncovered.  Like the Shudra females of our nothern lands, she walked barefoot, her
her rough black Dravidian feet easily able to absorb the abrasion of rough stones and sand on the roads. Below
her waist her figure expanded dramatically, giving her an enormous posterior.  The Malabaris prized the
proportions of a woman's hind parts above all other feminine attributes. Moreover, it was an accepted form of
dominance in their matriarchal society, so that ladies with larger posteriors were accorded more respect and
admiration. In fact, there was a clear hierarchy, so that the larger the lady's buttocks, the higher the status
she was accorded by society, and the greater the respect she was paid, both by the Malabari men as well as the
Malabari women. And the Queen's buttocks, following this pattern, were the largest and most magnificent of the
well-endowed Begums of the entire Malabar court. 
 
 The Black Dravidian Queen swayed self-consciously across the court towards her majestic throne.  Turning her
back to the throne, she lifted up her sari and bent backwards. Unfortunately, I was seated on the side and hence
could not obtain a view of her wondrously large black Malabari buttocks. Then she plumped herself down on the
throne and wiggled about a bit, so as to ensure that the man's face was positioned between her buttock cheeks. 
Once she was comfortable, she raised her eyes. [*]

 Now, as the Dravidian Queen sank her buttocks over the man's face, his large black Shudra member ascended to an
erect position. Remarkably it remained that way for a long time, much to my astonishment. And when it softened,
the attendant Amazon guards used their hands to restore it to its former upright position. So, the male's large
black organ remained upright for the rest of the day. 

 As a hardened traveller to the Dravidian lands I am often asked in the northern Aryan lands about the size of
the Dravidian penis. Now, I can assure the curious reader that the tales one hears of the large size of the
Dravidian penis are founded reliably on fact. Having measured several specimens, I can reliably state that the
organ is, on average, twice the length of the Aryan average of five angulis (inches). The reason for this and
the other peculiarities of the Dravidian races can be traced to the exceedingly warm and humid climate of these
regions.  It is these causes which lead to a natural blackening and thickening of the skin, a broadening of the
nasal root, the eversion of the lips, the curling of the hair, and, in the case of the female, an enlargement of
the hips. In case of the males, it leads to an enlargement of the penis, which is also a requirement to
fertilize the naturally large and deep vagina of the Dravidian female. In contrast, the adaptation to the cold
northern climates, with the consequent need to preserve heat, has led to the development of fair skin, narrow
noses, and a shortening of the masculine organ. Hence, I always advise Sahibs to never take their womenfolk to
the lands South of the Deccan, and to definitely never let them travel South of Hyderabad unattended. 'Tis a
saying amongst us Hyderabadis to never let our womenfolk travel to the lands south of our Shahr (city). The
Portoghalees and Concanis, likewise, are careful to shield their womenfolk from what they call the "Malabar
Nigros" (Malabar Negroes), and the Brahmanas had to enforce the strict caste system of Manu and the
Dharma-Shastras to prevent the corruption of their Orats (women) by the Shudras, who, by the by, are of
Dravidian stock. For in these Dravidian lands they would be subject to enormous temptations which would
irreversibly corrupt them. I know of several cases of unattended Aryan lady travellers who never returned,
having been irreversibly transfixed, and permanently Dravidianized, by the magnificent masculine organ of these
regions. 

 But the male selected by the Queen was remarkable even amongst the men of that well-endowed landmass.
 
 It was then that she accosted me.  Since I was well-versed in Telugu, I could understand her Malabar dialect
very well. I explained that I wanted to make a study of the Malabar region and its customes, and that my lord,
the Navab of Oudh, sent his greetings.  The Queen promised to assist my researches in any way possible and
invited me to dine with her that evening.  Then she gestured me to a seat some distance from her thorne, which
afforded a very commanding view of the ceremonies. 

 At the roll of drums, several almost nanga (naked) Malabari men were brought into the court.  They were made to
wrestle each other. 

 During my travels to the Dravidian lands, I had of course witnessed several wrestling matches. And of course,
the land of Malabar, which translated means "Land of Wrestlers", was famous for the strength and skills of its
fighters. The sight of Mal-Yudam (wrestling) and Kallari-Payaddu (Dravidian martial arts) fighters displaying
their skills was always impressive. But I had never seen a nangoo fight. 

 The fighters fought one another. Finally, one wrestler won. 

 The courtiers then brought forth the victor. He was extremely muscular, and was well-endowed. 

 I could see that I was not the only one impressed.

 The Queen gestured the man over and talked to him. 

 "As victor, you will be my first choice tonight. What is your name ?" she asked. 

 "Maha-Lingam," he replied, his eyes cast to the ground. From my knowledge of the Dravidian languages, I
realized that this meant "Big Penis", and wondered how appropriate the name was in his case. 

 The Queen then clapped her hands in what was clearly a very significant gesture. For, the entire hall fell
silent.

 She then made an announcement, which was I was able to translate to, "He will do as a husband for me, at least
for a few days, till I tire of him." 

 The Rakkini (Queen) then rose and stood on her rough feet. Smiling, she turned her back towards the man, and
slowly lifted her sari, exposing an enormous, coal-black set of nangi (naked) female buttocks. She wiggled her
posterior seductively at the male. Then she let out a loud cry, which when I realized what it meant, made me
feel somewhat abashed. While I hesitate to translate it, her words meant, "Kiss my Anus in Marriage, Man with
Penis like Buffalo !"

 All the people in the hall threw themselves onto their knees and then pursed out their lips like a kiss. The
man was pushed forward, till his face was level wtih the Rakkini's posterior. Then he shut his eyes and leaned
forward, pushing out his lips. Two courtiers pushed his face till it was firmly enbedded between the Queen's
large black Dravidian buttocks. The priests uttered a series of incantations for a while, as the two courtiers
held his face in position. All this while, the Queen gyrated her Malabar buttocks, moving them up and down, and
sideways. 

 When the priests finished their chants, the courtiers relaxed their grip and Maha-Lingam was able to draw back
his face. He was breathing heavily. Then the Rakkini talked to the two stout Malabari Amazons on her flanks.  I
heard her tell them to give him a bath, shave his pubis, put coconut oil on his hair and scent him with
sandlewood. She then told them to feed him with roast buffalo and watermelons, and then too bring him to her
royal bed-chambers at mid-night. 

 Satisfied, the Queen then sat down on her other Showhar's face. 

 Thus the wrestling matches continued for the rest of the day. But Maha-Lingam was the only Showhar selected
that day. Some of the other noble Malabari ladies also selected some men from the wrestling ring.  The losers
were despatched to the labour camps.

 The whole proceedings took place with such light-heartedness on the part of the Queen and her Begums, and with
such merriment and enjoyment, that I myself came to enjoy these proceedings. 

 After the proceedings the Queen asked me to dine with her privately that evening. She was impressed that I, a
fair-skinned Aryan foreigner, could converse with her in her native Dravidian Malabari language. Of course, the
Telugu and the Malabari languages were different tongues, but they had no doubt shared a single common ancestry
as a primeval Dravidian mother-language. Hence, by using modifications of the Telugu language I was able to
converse with Her Majesty. During the conversation the Rakkini informed me that she was curious as to what it
would be like to copulate with a fair-skinned Aryan man. The reason being that she had forgotten what it was
like to be with a refined fair Aryan man, having experienced them only long back. 

 That night we had a nice dinner, and I could sense she was becoming more interested in me. After a few days, 
she ordered me to marry her. I could not refuse. 

 Then I was whisked off by two Malabar strongmen to a room assigned to me in the palace.  Far from the primitive
room some might have imagined, the room was luxurious and had all the elegance of a Delhi caravan-sarai.
Moreover, I was also supplied a body-guard holding a spear to guard my darwaza.

 That day I was the one led, nangoo into the court. I walked about, and the audience cheered me. 

 I was pulled towards her. Then she pulled up her sari, and stuck out her large voluptuous backside towards me. 
The utmost beauty of it struck me.  Above all, it was the large size of her Dravidian Popo (buttocks) which made
me feel naturally submissive to this powerful and dominant Malabar lady. 

 "Kiss my anus," she ordered. 

 Then I felt a hand behind my head and my face was forced deep into the cleft between the Queen's large black
Dravidian buttocks. It was held there so firmly that I could not move. As I inhaled the strong musky fragrance
of her backside, I could hear drums and the exclamations of approval from the crowd behind me. When I was
finally allowed to move my face, the Queen smoothed down her sari and twisted to look down at me with a dominant
smile. 

 "Good Man," she said, speaking to me in her native Malabari. "You are now my two hundred and fifty seventh 
husband."

 With that I was taken away to a room and prepared for the night.  As I was being prepared for our honeymoon
night, one of the Malabari noble-ladies informed me as to what was expected of me. 

 "Never dare to insolently disobey your Rakkini," she said. "First you must reverently worship her Qadams (feet)
with your worthless man-Zaban. Make sure you carefully clean all of her feet, for they would have become very
sweaty by end of her hard working day governing the entire queendom. Then only can you move upwards, and then to
her breasts. Only then will you be even allowed anywhere near her magnificent womanly buttocks. In our land, an
Orat's buttocks are considered the most womanly part of her body, and it is an awesome privilege for you, a mere
man, that too a mere commoner, to be able to worship her posterior. And should the Rakkini grant you the
privilege of drinking the precious nectar from her large Fuddi (vagina), then you must profusely thank her. For
in our culture it is an awesome privilege for a man to be able to drink of the nectar of his Bibi. For any man
in the entire kingdom would willingly take your place."

 I prepared myself, and when I was done I was led to the Rakkini's bed-chambers.

 That night she taught me how to pay proper respect to an Orat. She first asked me the various names of the body
parts in our northern languages. I told her the names of body parts in Farsi, Kashmiri, Oudhi, Deccani and
Punjabi, to which she was very amused. She especially was interested in the Farsi words, as that language had
the richest and greatest variety of words relating to the genital organs.  In turn, I learned from her the names
of private parts in the Dravidian languages. Of course, I already knew many of them, but I learned their
Malabari forms, as I had till then focussed on the Telugu dialect, and given the wide divergences of the 
Dravidian languages, there were several terms I did not know.

 Then she motioned me to start work on her feet. The sight of female feet always excited me. Even when I was in
the northern Deccani lands, and the Islamicized Indus and Ganges valleys, I used to always admire the fair toes
and feet, encased in precious sandals, of our Begums of the Deccan, Punjab, Oudh and Bengal. When I came to the
Dravidian lands, the custom of walking barefoot was naturally like a gift sent by Allah to me, and the sight of
totally naked black Dravidian female feet had an exceedingly exciting effect on me. This, along with the large
size of the Dravidian female buttocks, was in fact one of the reasons I enjoyed travelling in the Dravidian
lands so much.  I had to first boso (kiss) the upper part and the sides of her musky black feet, so as to show
my respect.  Then I had to suck on her large and thick black Dravidian toes, cleaning the space under her long
talon-like toe-nails, as well as the spaces between them.  Then I had to lick the musky sweat off her Shudra
soles, starting from the bottom.

 Only after I had done this well did she then grant me the right to worship her large black Malabar breasts.  I
had to use my Zaban all over them, and clean the space both under, as well as between, her large dark mammaries. 

 Then she turned her magnificent posterior to me. The sight of a woman's posterior always made me feel weak. And
seeing the Dravidian Queen's large womanly black posteriors made me feel much weaker than I ever felt before. 
First she swayed her large black Dravidian buttocks right in front of my face, making me smell her wonderful
backside. Following my extremely close observations , I can state that the Fuddi (vagina) of the Dravidian
female is situated closer to the anus than in the case of our Aryan females.  Moroever, the Fuddi is naturally
large and deep in size. Furthermore, the Dravidian vagina has a much stronger musky smell than the Aryan vagina,
and is like the smell of a female elephant or a female buffalo. This fact is of course, due to centuries of
adaptation to the warm and humid Dravidian climate, which leads to a widening of the hips in case of the female,
a blackening and thickening of the skin, and a remarkable enlargening of the buttocks, in order to conserve
heat. The resultant thickening of the skin, as well as the requirement for continuous sweating under the
Dravidian sun, implies a natural oiliness and sweatiness of the Shudra skin. 

 "How does it smell ?" she asked me in Malabari. 

 "My Malabar Queen, it smells wonderful," I replied. "Kindly grant me permission to use my Zaban to worship it," 
I begged. 
 
  With that she let me worship her buttocks.  Using my Zaban I reverently kissed all over her large black
Malabar buttocks, making sure I covered each and every part of it.  Once I had cleaned up her thick black
Dravidian posterior glutes, she ordered me to worship her Koon (anus) as she bent forward. Reverently I pushed
apart her fat abnusi (ebony) buttocks, thereby exposing her dark anal crack and stared at her puckered anus. 
Then I licked up and down her steamy Dravidian anal crack, rubbing my Zaban firmly against her taut anal skin,
thereby absorbing her anal oils in the process.  I carefully and slowly chusoed (sucked) up and down the entire
length of her crack, right from the lower part of her steamy Malabari Fuddi up to the very base of her spine. 
Some times I also let my Zaban enjoy the taste of the lower part of her Fuddi, eagerly lapping up her Malabar
Fuddi oils.  Finally I used my Zaban to lick at her puckered anus. Once I had performed this ritual, she ordered
me to push my Zaban inside and clean the interior of her Koon. Accordingly I pushed my mouth firmly against her
Koon, my lips forming a circle pressed against the ring of her anus. Then, sucking tightly, at the same time I
pushed my Zaban inside her rectum. As I rotated my Zaban in a circle around her anus, I could hear my Dravidian
Queen's moans of satisfaction. 

 When I was done, she stood up in satisfaction. Then she honoured me by taking a glass and urinating into it.
Smiling, she handed me her steamy decoction and I reverently drank it up, thanking her for granting me that
awesome privilege of drinking her Fuddi nectar. 

 Satisfied with my preliminaries, she then told me to show her my Lund. Anxious I pulled down my pyjamas and
showed her my erect Aryan Muslim manhood. Given the size of my Dravidian rivals, I was worried she would be
displeased by my annoyingly small Aryan Lund. Yet, she seemed happy with my size. 

 "That is a big Lund, for a Safedoo (whitey)," she said. "My last Safed Admi was a Brahmin man, and his Lund was
half as big as yours."

 Then she lay back and allowed me to insert my Aryan Lund into her Kali Malabari Fuddi.  That is where my
problems started. For, my fair northern Aryan organ was not of the thickness, nor of the length of the oversized
black Dravidian Love-weapons the Queen was used to. This was despite the fact that I was circumcised, so that my
Lund had grown larger than normal than it would have otherwise. Still, I could barely touch the sides of her
large and cavernous Dravidian Fuddi. I tried my best, but it was like a scimtar being thrust into a darwaza, or
like a spoon being thrust into a glass. Try as I might, I was unable to quench the thirst of my hungry Malabari
Dravidian Rakkini (queen).

  The following morning, as I knelt busily between her muscular black legs while she had her hair combed by one
of her atendants, the Queen announced herself only partially satisfied with my efforts and had me returned to
the palace quarters to be brought up to standard. I was made to perform various exercises. I was also given some
different food, which was said to enhance my libido, and various fruits which I was informed would enhance the
size of my organ.

 Nourished on these Dravidian concoctions, my own Lund expanded remarkably in thickness in a short period of
time.  With my stamina, I was able to put it to good use. The Rakkini also was able to squeeze her Fuddi and
hold my Lund inside it for long periods [#] The Queen pronounced herself most satisfied with the raising of my
standards. 

 She taught me that it was an awesome privilege for me to have her seat her large black Dravidian buttocks on my
face in the throne room.  Soon, I was enjoying the privilege. 

 I was the one who had the privilege of putting my face up through her throne, and of having her seat her
backside on my face. Over time, I came to enjoy smelling the musky smell of her large black Dravidian buttocks.

 Unfortunately, this golden period was coming to an end. For, while the preparations had considerably enhanced 
my thickness, they could not substantially increase my length. Hence, while I stretched her out, I could not 
fully penetrate the Queen the way she was used to. 

 As I had feared this period cmae to an end when one Shiva-Lingam came to the royal scene. 

 I was unable to witness myself the expression on her face when Shiva-Lingam entered the ring, as I had my face
up her sari at that time. However, I sensed from the way she was wiggling on my nose that something was exciting
her. Some of the other ladies told me later that it was as if her jaw had dropped as her tongue hung out. I also
heard her cheer him on very loudly during the wrestling matches. 

 When he was brought into the Showhar quarters later that day I could see why Shiva-Lingam had produced this
reaction. It hung almost all the way down to his knee. So great was that Lund of his that you had to check twice
to make sure it was real.

 The next morning, the Queen summoned me. It had been my first night alone for many weeks. 

 She was seated at her dressing table while her assistants arranged her hair and applied lipstick. In the
mirror, I could see she had a big smile

 "Come here," ordered the Queen.

 I stepped forward as she looked me up and down for a moment. 

 "I have married again," she said dreamily.
 "Yes, my Rakkini," I said. 
 "You have met my new Showhar ?" she asked.
 "Yes, my Rakkini," I replied. 

 "You know what I do with my old Showhars ?" she asked slyly.
 "Yes, my Rakkini," I replied. My mind darted to the hard labour I would have to perform in the sugar and
coconut plantations.

 "But I shall make an exception," she said. My heart gladdened. 

 "Our Malabari men prize fair skin like yours in an Aurat. In fact, they would even like to bokk a Sahib like 
you from behind," she said. My heart sank.

 "So, I shall offer you as an attraction to the second winners of our contets," she said. I felt so low then. 

 I plodded back to my bedroom dragging my heart behind me along the floor. I had come to truly worship the 
Rakkini, and to have been rejected hurt me. 

 There, i was made to wear ladies' sari. Her attendants applied lipstick and kohl to my eyes.  They applied
henna to my hands and feet, and made me wear bangles and aklets. I also had to wear earrings. My hair grew long
and luxuriant. They also gave me new food, including a lot of sweets, and my bottom started becoming plump.

 It was a long time before i was finally presented to the Queen.  She laughed uncontrollably as I stood there,
wearing tight shalwar kameez, my long hair tumpling over my eyes lined with kohl.  Then she nodded downwards and
I knelt to kiss her naked foot, for the privilege of kissing the Queen's backside was restricted to her main
Showhar. 

 That day after the wrestling match, the Queen offered me to the winner. I was really humbled, as the muscular
Malabari wrestler sodomized me. For months thereafter, I was forced to become a Gandoo for the victorious
Malabaris, the Queen occasionally selecting one for herself. 

 This life of mine finally came to an end when the armies of the Caliph Aurangzeb liberated Malabar. I was set 
free, and that is how I have come to tell this tale. 

 Footnotes
 %%%%%%%%%

 [ + ] In Malabar, porters carry men on their shoulders.

 [ * ] The Italian traveller from Rome, Pietro Della Valle travelled to
South India in 1623-25 wrote about the marked steatopygia of the Negro-Dravidian 
women of Malabar and noted that they walked topless :

  " The queen of Olaza [ a place near Mangalore ] was as black as an
 Ethiopian. She was corpulent and gross, but not heavy, for she walked   
 nimbly enough. She appeared to be about 40 years of age. She wore a plain
 piece of cotton cloth from her waist downwards, but nothing at all from
 her waist upwards, except a cloth about her head, which hung down a litle
 upon her bereasts and shoulders. She walked barefoot, but that was the
 custom of all Hindu [ Dravidian ] women."

 - `European Travellers in India' by James Talboys Wheeler
 and Michael Macmillan, p.30, reprint Susil Gupta India Ltd. Calcutta, 1956.

[$] Smara Dipika describes the Negro-Dravidian or Dravidoid (Negroid-
Australoid) females of India: 

  "Smara Dipika has described [the Australoid females of India] as Hastini
  with relaxed vulvo-vagina and a poor sexual urge and orgasm, possibly
  because her genitalia has the colour of dark brownish elephant and
  her rutting odours are similar. ' -- [Candra Cakravarti, 
  Sex Life in Ancient India, p.14]

 [@] Describing the genitalia of Australoid females, Candra Cakravarti notes: 
   
  " [ The ] Australoid [female has the] vulva is posteriorly situated nearer
  to the anus. The hymen is tough."
  `Sex Life in Ancient India' by Candra Cakravarti, 
  Agents Firma K.L.Mukhopadhyay, Calcutta 1963, ftnote p.13

[&] - The Sudroid women are said to have a larger clitoris and fleshy
 vaginal lips. They are also said to have the largest vagina of all the
 races of women. Thus, the 15th-century Ananga Ranga states:

   " The Elephant-Woman or Hastini has a yoni twelve fingers 
     [ 9 inches ] in depth. the most undesirable of the four types 
     ... [H]er sexual capacity is that of a rabid beast in rut.
     Coarse and indelicate, she is the bodily extreme with thick
     protruding labia and clitoris; pudendum which suggests the
     condition of genital elephantiasis. Her vulva is nigh to 
     impenetrable because of hair, and her copious love water bears
     the savour of the juice that flows in spring from an elephant's
     temples."  
                                          -- [ Ananga Ranga III.2 ]        
 
 Likewise, Chandra Chakravarti noted the larger size of the Shudrani
 vagina:

    " They [Negroid and Dravidoid women] have been called 
      Vrishas, possibly after the Bishari tribe of the Beja
      who formed the Beshari tribe of India, as they possess
      bull-like neck; and Sankhini [mollusc], possibly 
      because ... of its large size. Sankha - conch is 
      regarded as a vulva symbol in most countries; 
      in French, conque means a woman with a large vulva' 
      -- [ `Sex Life in Ancient India' - Candra Cakravarti,
            Agents Firma K. L. Mukhopadhyay, Calcutta 1963;
            footnote 1, p.14 ] 

[#] This most pleasurable crushing of the penis in the vagina is said to be 
  common amongst the Telugu women of Negro-Dravidian or Dravidoid stock :

   `When the woman forcibly holds the lingam in her yoni 
   [it is known as the ] `mare's position' [and is] 
   found chiefly among the women of the Andhra country' 
      -- [` The Kama Sutra of Vatsyayana' ,
           tr. Sir Richard F. Burton, Penguin India,
            N.Delhi 1993, Part II, Ch.6 p.113 ]

 This custom is also prevalent amongst the Habashiyya or Abyssinians, further 
indicating the common ancestry of the Sudanese and Shudra populations.

The End