{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_27827/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_27827","id":"gutenberg_27827","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/27827","summary":null,"tags":["Banned Books from Anne Haight's list","Category: Mythology, Legends & Folklore","Category: Philosophy & Ethics","Category: Sexuality & Erotica","Erotic Fiction","Love","Sex","Sociology"],"text":"Produced by Bruce Albrecht, Carla Foust, Jon Noring and\nthe Online Distributed Proofreading Team at\nhttps://www.pgdp.net\n\n\n\n\n\n\n\n\n\nTranscriber's note\n\n\nMinor punctuation errors have been changed without notice. Printer\nerrors have been changed and are listed at the end.\n\n\n\n\n   THE\n\n   KAMA SUTRA\n\n   OF\n\n   VATSYAYANA.\n\n   TRANSLATED FROM THE SANSCRIT.\n\n   IN SEVEN PARTS,\n\n   WITH\n\n   PREFACE, INTRODUCTION,\n\n   AND\n\n   CONCLUDING REMARKS.\n\n   Reprint:\n\n   _Cosmopoli: MDCCCLXXXIII: for the Kama Shastra Society of\n   London and Benares, and for private circulation only._\n\n\n\n\n   DEDICATED\n\n   TO THAT SMALL PORTION OF THE BRITISH PUBLIC\n   WHICH TAKES ENLIGHTENED INTEREST IN\n   STUDYING THE MANNERS AND CUSTOMS\n   OF THE OLDEN EAST.\n\n\n\n\nPREFACE.\n\n\nIn the literature of all countries there will be found a certain number\nof works treating especially of love. Everywhere the subject is dealt\nwith differently, and from various points of view. In the present\npublication it is proposed to give a complete translation of what is\nconsidered the standard work on love in Sanscrit literature, and which\nis called the 'Vatsyayana Kama Sutra,' or Aphorisms on Love, by\nVatsyayana.\n\nWhile the introduction will bear with the evidence concerning the date\nof the writing, and the commentaries written upon it, the chapters\nfollowing the introduction will give a translation of the work itself.\nIt is, however, advisable to furnish here a brief analysis of works of\nthe same nature, prepared by authors who lived and wrote years after\nVatsya had passed away, but who still considered him as a great\nauthority, and always quoted him as the chief guide to Hindoo erotic\nliterature.\n\nBesides the treatise of Vatsyayana the following works on the same\nsubject are procurable in India:--\n\n     1. The Ratirahasya, or secrets of love.\n\n     2. The Panchasakya, or the five arrows.\n\n     3. The Smara Pradipa, or the light of love.\n\n     4. The Ratimanjari, or the garland of love.\n\n     5. The Rasmanjari, or the sprout of love.\n\n     6. The Anunga Runga, or the stage of love; also called\n          Kamaledhiplava, or a boat in the ocean of love.\n\nThe author of the 'Secrets of Love' (No. 1) was a poet named Kukkoka. He\ncomposed his work to please one Venudutta, who was perhaps a king. When\nwriting his own name at the end of each chapter he calls himself \"Siddha\npatiya pandita,\" _i.e._, an ingenious man among learned men. The work\nwas translated into Hindi years ago, and in this the author's name was\nwritten as Koka. And as the same name crept into all the translations\ninto other languages in India, the book became generally known, and the\nsubject was popularly called Koka Shastra, or doctrines of Koka, which\nis identical with the Kama Shastra, or doctrines of love, and the words\nKoka Shastra and Kama Shastra are used indiscriminately.\n\nThe work contains nearly eight hundred verses, and is divided into ten\nchapters, which are called Pachivedas. Some of the things treated of in\nthis work are not to be found in the Vatsyayana, such as the four\nclasses of women, viz., the Padmini, Chitrini, Shankini and Hastini, as\nalso the enumeration of the days and hours on which the women of the\ndifferent classes become subject to love. The author adds that he wrote\nthese things from the opinions of Gonikaputra and Nandikeshwara, both of\nwhom are mentioned by Vatsyayana, but their works are not now extant. It\nis difficult to give any approximate idea as to the year in which the\nwork was composed. It is only to be presumed that it was written after\nthat of Vatsyayana, and previous to the other works on this subject that\nare still extant. Vatsyayana gives the names of ten authors on the\nsubject, all of whose works he had consulted, but none of which are\nextant, and does not mention this one. This would tend to show that\nKukkoka wrote after Vatsya, otherwise Vatsya would assuredly have\nmentioned him as an author in this branch of literature along with the\nothers.\n\nThe author of the 'Five Arrows' (No. 2 in the list) was one Jyotirisha.\nHe is called the chief ornament of poets, the treasure of the sixty-four\narts, and the best teacher of the rules of music. He says that he\ncomposed the work after reflecting on the aphorisms of love as revealed\nby the gods, and studying the opinions of Gonikaputra, Muladeva,\nBabhravya, Ramtideva, Nundikeshwara and Kshemandra. It is impossible to\nsay whether he had perused all the works of these authors, or had only\nheard about them; anyhow, none of them appear to be in existence now.\nThis work contains nearly six hundred verses, and is divided into five\nchapters, called Sayakas or Arrows.\n\nThe author of the 'Light of Love' (No. 3) was the poet Gunakara, the son\nof Vechapati. The work contains four hundred verses, and gives only a\nshort account of the doctrines of love, dealing more with other\nmatters.\n\n'The Garland of Love' (No. 4) is the work of the famous poet Jayadeva,\nwho said about himself that he is a writer on all subjects. This\ntreatise is, however, very short, containing only one hundred and\ntwenty-five verses.\n\nThe author of the 'Sprout of Love' (No. 5) was a poet called Bhanudatta.\nIt appears from the last verse of the manuscript that he was a resident\nof the province of Tirhoot, the son of a Brahman named Ganeshwar, who\nwas also a poet. The work, written in Sanscrit, gives the descriptions\nof different classes of men and women, their classes being made out from\ntheir age, description, conduct, etc. It contains three chapters, and\nits date is not known, and cannot be ascertained.\n\n'The Stage of Love' (No. 6) was composed by the poet Kullianmull, for\nthe amusement of Ladkhan, the son of Ahmed Lodi, the same Ladkhan being\nin some places spoken of as Ladana Mull, and in others as Ladanaballa.\nHe is supposed to have been a relation or connection of the house of\nLodi, which reigned in Hindostan from A.D. 1450-1526. The work would,\ntherefore, have been written in the fifteenth or sixteenth century. It\ncontains ten chapters, and has been translated into English, but only\nsix copies were printed for private circulation. This is supposed to be\nthe latest of the Sanscrit works on the subject, and the ideas in it\nwere evidently taken from previous writings of the same nature.\n\nThe contents of these works are in themselves a literary curiosity.\nThere are to be found both in Sanscrit poetry and in the Sanscrit drama\na certain amount of poetical sentiment and romance, which have, in every\ncountry and in every language, thrown an immortal halo round the\nsubject. But here it is treated in a plain, simple, matter of fact sort\nof way. Men and women are divided into classes and divisions in the same\nway that Buffon and other writers on natural history have classified and\ndivided the animal world. As Venus was represented by the Greeks to\nstand forth as the type of the beauty of woman, so the Hindoos describe\nthe Padmini or Lotus woman as the type of most perfect feminine\nexcellence, as follows:\n\nShe in whom the following signs and symptoms appear is called a Padmini.\nHer face is pleasing as the full moon; her body, well clothed with\nflesh, is soft as the Shiras or mustard flower, her skin is fine,\ntender and fair as the yellow lotus, never dark coloured. Her eyes are\nbright and beautiful as the orbs of the fawn, well cut, and with reddish\ncorners. Her bosom is hard, full and high; she has a good neck; her nose\nis straight and lovely, and three folds or wrinkles cross her\nmiddle--about the umbilical region. Her yoni resembles the opening lotus\nbud, and her love seed (Kama salila) is perfumed like the lily that has\nnewly burst. She walks with swan-like gait, and her voice is low and\nmusical as the note of the Kokila bird, she delights in white raiments,\nin fine jewels, and in rich dresses. She eats little, sleeps lightly,\nand being as respectful and religious as she is clever and courteous,\nshe is ever anxious to worship the gods, and to enjoy the conversation\nof Brahmans. Such, then, is the Padmini or Lotus woman.\n\nDetailed descriptions then follow of the Chitrini or Art woman; the\nShankhini or Conch woman, and the Hastini or Elephant woman, their days\nof enjoyment, their various seats of passion, the manner in which they\nshould be manipulated and treated in sexual intercourse, along with the\ncharacteristics of the men and women of the various countries in\nHindostan. The details are so numerous, and the subjects so seriously\ndealt with, and at such length, that neither time nor space will permit\nof their being given here.\n\nOne work in the English language is somewhat similar to these works of\nthe Hindoos. It is called 'Kalogynomia: or the Laws of Female Beauty,'\nbeing the elementary principles of that science, by T. Bell, M.D., with\ntwenty-four plates, and printed in London in 1821. It treats of Beauty,\nof Love, of Sexual Intercourse, of the Laws regulating that Intercourse,\nof Monogamy and Polygamy, of Prostitution, of Infidelity, ending with a\n_catalogue raisonnee_ of the defects of female beauty.\n\nOther works in English also enter into great details of private and\ndomestic life. 'The Elements of Social Science, or Physical, Sexual and\nNatural Religion,' by a Doctor of Medicine, London, 1880, and 'Every\nWoman's Book,' by Dr. Waters, 1826. To persons interested in the above\nsubjects these works will be found to contain such details as have been\nseldom before published, and which ought to be thoroughly understood by\nall philanthropists and benefactors of society.\n\nAfter a perusal of the Hindoo work, and of the English books above\nmentioned, the reader will understand the subject, at all events from a\nmaterialistic, realistic and practical point of view. If all science is\nfounded more or less on a stratum of facts, there can be no harm in\nmaking known to mankind generally certain matters intimately connected\nwith their private, domestic, and social life.\n\nAlas! complete ignorance of them has unfortunately wrecked many a man\nand many a woman, while a little knowledge of a subject generally\nignored by the masses would have enabled numbers of people to have\nunderstood many things which they believed to be quite incomprehensible,\nor which were not thought worthy of their consideration.\n\n\n\n\nINTRODUCTION.\n\n\nIt may be interesting to some persons to learn how it came about that\nVatsyayana was first brought to light and translated into the English\nlanguage. It happened thus. While translating with the pundits the\n'Anunga runga, or the stage of love,' reference was frequently found to\nbe made to one Vatsya. The sage Vatsya was of this opinion, or of that\nopinion. The sage Vatsya said this, and so on. Naturally questions were\nasked who the sage was, and the pundits replied that Vatsya was the\nauthor of the standard work on love in Sanscrit literature, that no\nSanscrit library was complete without his work, and that it was most\ndifficult now to obtain in its entire state. The copy of the manuscript\nobtained in Bombay was defective, and so the pundits wrote to Benares,\nCalcutta and Jeypoor for copies of the manuscript from Sanscrit\nlibraries in those places. Copies having been obtained, they were then\ncompared with each other, and with the aid of a Commentary called\n'Jayamangla' a revised copy of the entire manuscript was prepared, and\nfrom this copy the English translation was made. The following is the\ncertificate of the chief pundit:--\n\n\"The accompanying manuscript is corrected by me after comparing four\ndifferent copies of the work. I had the assistance of a Commentary\ncalled 'Jayamangla' for correcting the portion in the first five parts,\nbut found great difficulty in correcting the remaining portion, because,\nwith the exception of one copy thereof which was tolerably correct, all\nthe other copies I had were far too incorrect. However, I took that\nportion as correct in which the majority of the copies agreed with each\nother.\"\n\nThe 'Aphorisms on Love,' by Vatsyayana, contains about one thousand two\nhundred and fifty slokas or verses, and are divided into parts, parts\ninto chapters, and chapters into paragraphs. The whole consists of\nseven parts, thirty-six chapters, and sixty-four paragraphs. Hardly\nanything is known about the author. His real name is supposed to be\nMallinaga or Mrillana, Vatsyayana being his family name. At the close of\nthe work this is what he writes about himself:\n\n\"After reading and considering the works of Babhravya and other ancient\nauthors, and thinking over the meaning of the rules given by them, this\ntreatise was composed, according to the precepts of the Holy Writ, for\nthe benefit of the world, by Vatsyayana, while leading the life of a\nreligious student at Benares, and wholly engaged in the contemplation of\nthe Deity. This work is not to be used merely as an instrument for\nsatisfying our desires. A person acquainted with the true principles of\nthis science, who preserves his Dharma (virtue or religious merit), his\nArtha (worldly wealth) and his Kama (pleasure or sensual gratification),\nand who has regard to the customs of the people, is sure to obtain the\nmastery over his senses. In short, an intelligent and knowing person,\nattending to Dharma and Artha and also to Kama, without becoming the\nslave of his passions, will obtain success in everything that he may\ndo.\"\n\nIt is impossible to fix the exact date either of the life of Vatsyayana\nor of his work. It is supposed that he must have lived between the first\nand the sixth centuries of the Christian era, on the following\ngrounds:--He mentions that Satkarni Srtvahan, a king of Kuntal, killed\nMalayevati his wife with an instrument called kartari by striking her in\nthe passion of love, and Vatsya quotes this case to warn people of the\ndanger arising from some old customs of striking women when under the\ninfluence of this passion. Now this king of Kuntal is believed to have\nlived and reigned during the first century A.C., and consequently Vatsya\nmust have lived after him. On the other hand, Virahamihira, in the\neighteenth chapter of his 'Brihatsanhita,' treats of the science of\nlove, and appears to have borrowed largely from Vatsyayana on the\nsubject. Now Virahamihira is said to have lived during the sixth century\nA.D., and as Vatsya must have written his works previously, therefore\nnot earlier than the first century, A.C., and not later than the sixth\ncentury A.D., must be considered as the approximate date of his\nexistence.\n\nOn the text of the 'Aphorisms on Love,' by Vatsyayana, only two\ncommentaries have been found. One called 'Jayamangla' or 'Sutrabashya,'\nand the other 'Sutra vritti.' The date of the 'Jayamangla' is fixed\nbetween the tenth and thirteenth centuries A.D., because while treating\nof the sixty-four arts an example is taken from the 'Kavyaprakasha,'\nwhich was written about the tenth century A.D. Again, the copy of the\ncommentary procured was evidently a transcript of a manuscript which\nonce had a place in the library of a Chaulukyan king named Vishaladeva,\na fact elicited from the following sentence at the end of it:--\n\n\"Here ends the part relating to the art of love in the commentary on the\n'Vatsyayana Kama Sutra,' a copy from the library of the king of kings,\nVishaladeva, who was a powerful hero, as it were a second Arjuna, and\nhead jewel of the Chaulukya family.\"\n\nNow it is well known that this king ruled in Guzerat from 1244 to 1262\nA.D., and founded a city called Visalnagur. The date, therefore, of the\ncommentary is taken to be not earlier than the tenth and not later than\nthe thirteenth century. The author of it is supposed to be one\nYashodhara, the name given him by his preceptor being Indrapada. He\nseems to have written it during the time of affliction caused by his\nseparation from a clever and shrewd woman, at least that is what he\nhimself says at the end of each chapter. It is presumed that he called\nhis work after the name of his absent mistress, or the word may have\nsome connection with the meaning of her name.\n\nThis commentary was most useful in explaining the true meaning of\nVatsyayana, for the commentator appears to have had a considerable\nknowledge of the times of the older author, and gives in some places\nvery minute information. This cannot be said of the other commentary,\ncalled \"Sutra vritti,\" which was written about A.D., by Narsing Shastri,\na pupil of a Sarveshwar Shastri; the latter was a descendant of Bhaskur,\nand so also was our author, for at the conclusion of every part he calls\nhimself Bhaskur Narsing Shastra. He was induced to write the work by\norder of the learned Raja Vrijalala, while he was residing in Benares,\nbut as to the merits of this commentary it does not deserve much\ncommendation. In many cases the writer does not appear to have\nunderstood the meaning of the original author, and has changed the text\nin many places to fit in with his own explanations.\n\nA complete translation of the original work now follows. It has been\nprepared in complete accordance with the text of the manuscript, and is\ngiven, without further comments, as made from it.\n\n\n\n\nPART I.\n\nTHE VATSYAYANA SUTRA.\n\nINTRODUCTORY PREFACE.\n\nSALUTATION TO DHARMA, ARTHA AND KAMA.\n\n\nIn the beginning, the Lord of Beings created men and women, and in the\nform of commandments in one hundred thousand chapters laid down rules\nfor regulating their existence with regard to Dharma,[1] Artha,[2] and\nKama.[3] Some of these commandments, namely those which treated of\nDharma, were separately written by Swayambhu Manu; those that related to\nArtha were compiled by Brihaspati; and those that referred to Kama were\nexpounded by Nandi, the follower of Mahadeva, in one thousand chapters.\n\nNow these 'Kama Sutra' (Aphorisms on Love), written by Nandi in one\nthousand chapters, were reproduced by Shvetaketu, the son of Uddvalaka,\nin an abbreviated form in five hundred chapters, and this work was again\nsimilarly reproduced in an abridged form, in one hundred and fifty\nchapters, by Babhravya, an inhabitant of the Punchala (South of Delhi)\ncountry. These one hundred and fifty chapters were then put together\nunder seven heads or parts named severally--\n\n1st. Sadharana (general topics).\n\n2nd. Samprayogika (embraces, etc.).\n\n3rd. Kanya Samprayuktaka (union of males and females).\n\n4th. Bharyadhikarika (on one's own wife).\n\n5th. Paradika (on the wives of other people).\n\n6th. Vaisika (on courtesans).\n\n7th. Aupamishadika (on the arts of seduction, tonic medicines, etc.).\n\nThe sixth part of this last work was separately expounded by Dattaka at\nthe request of the public women of Pataliputra (Patna), and in the same\nway Charayana explained the first part of it. The remaining parts, viz.,\nthe second, third, fourth, fifth, and seventh were each separately\nexpounded by--\n\nSuvarnanabha (second part).\n\nGhotakamukha (third part).\n\nGonardiya (fourth part).\n\nGonikaputra (fifth part).\n\nKuchumara (seventh part), respectively.\n\nThus the work being written in parts by different authors was almost\nunobtainable, and as the parts which were expounded by Dattaka and the\nothers treated only of the particular branches of the subject to which\neach part related, and moreover as the original work of Babhravya was\ndifficult to be mastered on account of its length, Vatsyayana,\ntherefore, composed his work in a small volume as an abstract of the\nwhole of the works of the above-named authors.\n\nFOOTNOTES:\n\n[Footnote 1: Dharma is acquisition of religious merit, and is fully\ndescribed in Chapter 5, Volume III., of Talboys Wheeler's 'History of\nIndia,' and in the edicts of Asoka.]\n\n[Footnote 2: Artha is acquisition of wealth and property, etc.]\n\n[Footnote 3: Kama is love, pleasure and sensual gratification.\n\nThese three words are retained throughout in their original, as\ntechnical terms. They may also be defined as virtue, wealth and\npleasure, the three things repeatedly spoken of in the Laws of Manu.]\n\n\n\n\nPART I.\n\n\nCHAPTER I.\n\nBEING THE INDEX TO OR CONTENTS OF THE WORK.\n\n\n     Chapter II. Observations on the three worldly attainments of\n                    Virtue, Wealth and Love.\n\n        \"   III. On the study of the Sixty-four Arts.\n\n        \"    IV. On the Arrangements of a House, and Household Furniture;\n                    and about the Daily Life of a Citizen, his\n                    Companions, Amusements, &c.\n\n        \"     V. About classes of Women fit and unfit for Congress with\n                    the Citizen, and of Friends, and Messengers.\n\n\nPART II.\n\nON SEXUAL UNION.\n\n     Chapter I. Kinds of Union according to Dimensions, Force of Desire,\n                   and Time; and on the different kinds of Love.\n\n        \"   II. Of the Embrace.\n\n        \"  III. On Kissing.\n\n        \"   IV. On Pressing or Marking with the Nails.\n\n        \"    V. On Biting, and the ways of Love to be employed with\n                   regard to Women of different countries.\n\n        \"   VI. On the various ways of Lying Down, and the different\n                   kinds of Congress.\n\n        \"  VII. On the various ways of Striking, and of the Sounds\n                   appropriate to them.\n\n        \" VIII. About females acting the part of Males.\n\n        \"   IX. On holding the Lingam in the Mouth.\n\n        \"    X. How to begin and how to end the Congress. Different\n                   kinds of Congress, and Love Quarrels.\n\n\nPART III.\n\nABOUT THE ACQUISITION OF A WIFE.\n\n     Chapter I. Observations on Betrothal and Marriage.\n\n        \"   II. About creating Confidence in the Girl.\n\n        \"  III. Courtship, and the manifestations of the feelings by\n                   outward signs and deeds.\n\n        \"   IV. On things to be done only by the Man, and the\n                   acquisition of the Girl thereby. Also what to be done\n                   by a Girl to gain over a Man and subject him to her.\n\n        \"    V. On the different Forms of Marriage.\n\n\nPART IV.\n\nABOUT A WIFE.\n\n     Chapter I. On the manner of living of a virtuous Woman, and of her\n                   behaviour during the absence of her Husband.\n\n        \"   II. On the conduct of the eldest Wife towards the other\n                   Wives of her husband, and of the younger Wife towards\n                   the elder ones. Also on the conduct of a Virgin Widow\n                   re-married; of a Wife disliked by her Husband; of the\n                   Women in the King's Harem; and of a Husband who has\n                   more than one Wife.\n\n\nPART V.\n\nABOUT THE WIVES OF OTHER PEOPLE.\n\n     Chapter I. On the Characteristics of Men and Women, and the reason\n                   why Women reject the Addresses of Men. About Men who\n                   have Success with Women, and about Women who are\n                   easily gained over.\n\n        \"   II. About making Acquaintance with the Woman, and of the\n                   efforts to gain her over.\n\n        \"  III. Examination of the State of a Woman's mind.\n\n        \"   IV. The business of a Go-between.\n\n        \"    V. On the Love of Persons in authority with the Wives of\n                   other People.\n\n        \"   VI. About the Women of the Royal Harem, and of the keeping\n                   of one's own Wife.\n\n\nPART VI.\n\nABOUT COURTESANS.\n\n     Chapter I. Of the Causes of a Courtesan resorting to Men; of the\n                   means of Attaching to herself the Man desired, and\n                   the kind of Man that it is desirable to be acquainted\n                   with.\n\n        \"   II. Of a Courtesan living with a Man as his Wife.\n\n        \"  III. Of the means of getting Money; of the Signs of a Lover\n                   who is beginning to be weary, and of the way to get\n                   rid of him.\n\n        \"   IV. About a Re-union with a former Lover.\n\n        \"    V. Of different kinds of Gain.\n\n        \"   VI. Of Gains and Losses, attendant Gains and Losses, and\n                   Doubts; and lastly, the different kinds of\n                   Courtesans.\n\n\nPART VII.\n\nON THE MEANS OF ATTRACTING OTHERS TO ONE'S SELF.\n\n     Chapter I. On Personal Adornment, subjugating the hearts of others,\n                   and of tonic medicines.\n\n        \"   II. Of the Means of exciting Desire, and of the ways of\n                   enlarging the Lingam. Miscellaneous Experiments and\n                   Receipts.\n\n\n\n\nPART I.\n\n\n\n\nCHAPTER II.\n\nON THE ACQUISITION OF DHARMA, ARTHA AND KAMA.\n\n\nMan, the period of whose life is one hundred years, should practise\nDharma, Artha, and Kama at different times and in such a manner that\nthey may harmonize together and not clash in any way. He should acquire\nlearning in his childhood, in his youth and middle age he should attend\nto Artha and Kama, and in his old age he should perform Dharma, and thus\nseek to gain Moksha, _i.e._, release from further transmigration. Or, on\naccount of the uncertainty of life, he may practise them at times when\nthey are enjoined to be practised. But one thing is to be noted, he\nshould lead the life of a religious student until he finishes his\neducation.\n\n_Dharma_ is obedience to the command of the Shastra or Holy Writ of the\nHindoos to do certain things, such as the performance of sacrifices,\nwhich are not generally done because they do not belong to this world,\nand produce no visible effect; and not to do other things, such as\neating meat, which is often done because it belongs to this world, and\nhas visible effects.\n\nDharma should be learnt from the Shruti (Holy Writ), and from those\nconversant with it.\n\n_Artha_ is the acquisition of arts, land, gold, cattle, wealth,\nequipages and friends. It is, further, the protection of what is\nacquired, and the increase of what is protected.\n\nArtha should be learnt from the king's officers, and from merchants who\nmay be versed in the ways of commerce.\n\n_Kama_ is the enjoyment of appropriate objects by the five senses of\nhearing, feeling, seeing, tasting, and smelling, assisted by the mind\ntogether with the soul. The ingredient in this is a peculiar contact\nbetween the organ of sense and its object, and the consciousness of\npleasure which arises from that contact is called Kama.\n\nKama is to be learnt from the Kama Sutra (aphorisms on love) and from\nthe practice of citizens.\n\nWhen all the three, viz., Dharma, Artha, and Kama come together, the\nformer is better than the one which follows it, _i.e._, Dharma is better\nthan Artha, and Artha is better than Kama. But Artha should be always\nfirst practised by the king, for the livelihood of men is to be obtained\nfrom it only. Again, Kama being the occupation of public women, they\nshould prefer it to the other two, and these are exceptions to the\ngeneral rule.\n\n\n_Objection 1._\n\nSome learned men say that as Dharma is connected with things not\nbelonging to this world, it is appropriately treated of in a book; and\nso also is Artha, because it is practised only by the application of\nproper means, and a knowledge of those means can only be obtained by\nstudy and from books. But Kama being a thing which is practised even by\nthe brute creation, and which is to be found everywhere, does not want\nany work on the subject.\n\n\n_Answer._\n\nThis is not so. Sexual intercourse being a thing dependent on man and\nwoman requires the application of proper means by them, and those means\nare to be learnt from the Kama Shastra. The non-application of proper\nmeans, which we see in the brute creation, is caused by their being\nunrestrained, and by the females among them only being fit for sexual\nintercourse at certain seasons and no more, and by their intercourse not\nbeing preceded by thought of any kind.\n\n\n_Objection 2._\n\nThe Lokayatikas[4] say:--Religious ordinances should not be observed,\nfor they bear a future fruit, and at the same time it is also doubtful\nwhether they will bear any fruit at all. What foolish person will give\naway that which is in his own hands into the hands of another?\nMoreover, it is better to have a pigeon to-day than a peacock to-morrow;\nand a copper coin which we have the certainty of obtaining, is better\nthan a gold coin, the possession of which is doubtful.\n\n\n_Answer._\n\nIt is not so. 1st. Holy Writ, which ordains the practice of Dharma, does\nnot admit of a doubt.\n\n2nd. Sacrifices such as those made for the destruction of enemies, or\nfor the fall of rain, are seen to bear fruit.\n\n3rd. The sun, moon, stars, planets and other heavenly bodies appear to\nwork intentionally for the good of the world.\n\n4th. The existence of this world is effected by the observance of the\nrules respecting the four classes[5] of men and their four stages of\nlife.\n\n5th. We see that seed is thrown into the ground with the hope of future\ncrops.\n\nVatsyayana is therefore of opinion that the ordinances of religion must\nbe obeyed.\n\n\n_Objection 3._\n\nThose who believe that destiny is the prime mover of all things say:--We\nshould not exert ourselves to acquire wealth, for sometimes it is not\nacquired although we strive to get it, while at other times it comes to\nus of itself without any exertion on our part. Everything is therefore\nin the power of destiny, who is the lord of gain and loss, of success\nand defeat, of pleasure and pain. Thus we see the Bali[6] was raised to\nthe throne of Indra by destiny, and was also put down by the same power,\nand it is destiny only that can re-instate him.\n\n\n_Answer._\n\nIt is not right to say so. As the acquisition of every object\npre-supposes at all events some exertion on the part of man, the\napplication of proper means may be said to be the cause of gaining all\nour ends, and this application of proper means being thus necessary\n(even where a thing is destined to happen), it follows that a person who\ndoes nothing will enjoy no happiness.\n\n\n_Objection 4._\n\nThose who are inclined to think that Artha is the chief object to be\nobtained argue thus. Pleasures should not be sought for, because they\nare obstacles to the practice of Dharma and Artha, which are both\nsuperior to them, and are also disliked by meritorious persons.\nPleasures also bring a man into distress, and into contact with low\npersons; they cause him to commit unrighteous deeds, and produce\nimpurity in him; they make him regardless of the future, and encourage\ncarelessness and levity. And lastly, they cause him to be disbelieved by\nall, received by none, and despised by everybody, including himself. It\nis notorious, moreover, that many men who have given themselves up to\npleasure alone, have been ruined along with their families and\nrelations. Thus, King Dandakya,[7] of the Bhoja dynasty, carried off a\nBrahman's daughter with evil intent, and was eventually ruined and lost\nhis kingdom. Indra, too, having violated the chastity of Ahalya,[8] was\nmade to suffer for it. In a like manner the mighty Kichaka,[9] who tried\nto seduce Draupadi, and Ravana,[10] who attempted to gain over Sita, were\npunished for their crimes. These and many others fell by reason of their\npleasures.\n\n\n_Answer._\n\nThis objection cannot be sustained, for pleasures, being as necessary\nfor the existence and well being of the body as food, are consequently\nequally required. They are, moreover, the results of Dharma and Artha.\nPleasures are, therefore, to be followed with moderation and caution. No\none refrains from cooking food because there are beggars to ask for it,\nor from sowing seed because there are deer to destroy the corn when it\nis grown up.\n\nThus a man practising Dharma, Artha and Kama enjoys happiness both in\nthis world and in the world to come. The good perform those actions in\nwhich there is no fear as to what is to result from them in the next\nworld, and in which there is no danger to their welfare. Any action\nwhich conduces to the practice of Dharma, Artha and Kama together, or of\nany two, or even one of them, should be performed, but an action which\nconduces to the practice of one of them at the expense of the remaining\ntwo should not be performed.\n\nFOOTNOTES:\n\n[Footnote 4: These were certainly materialists who seemed to think that\na bird in the hand was worth two in the bush.]\n\n[Footnote 5: Among the Hindoos the four classes of men are the Brahmans\nor priestly class, the Kshutrya or warlike class, the Vaishya or\nagricultural and mercantile class, and the Shoodra or menial class. The\nfour stages of life are, the life of a religious student, the life of a\nhouseholder, the life of a hermit, and the life of a Sunyasi or\ndevotee.]\n\n[Footnote 6: Bali was a demon who had conquered Indra and gained his\nthrone, but was afterwards overcome by Vishnu at the time of his fifth\nincarnation.]\n\n[Footnote 7: Dandakya is said to have abducted from the forest the\ndaughter of a Brahman, named Bhargava, and being cursed by the Brahman,\nwas buried with his kingdom under a shower of dust. The place was called\nafter his name the Dandaka forest, celebrated in the Ramayana, but now\nunknown.]\n\n[Footnote 8: Ahalya was the wife of the sage Gautama. Indra caused her\nto believe that he was Gautama, and thus enjoyed her. He was cursed by\nGautama and subsequently afflicted with a thousand ulcers on his body.]\n\n[Footnote 9: Kichaka was the brother-in-law of King Virata, with whom\nthe Pandavas had taken refuge for one year. Kichaka was killed by Bhima,\nwho assumed the disguise of Draupadi. For this story the Mahabarata\nshould be referred to.]\n\n[Footnote 10: The story of Ravana is told in the Ramayana, which with the\nMahabarata form the two great epic poems of the Hindoos; the latter was\nwritten by Vyasa, and the former by Valmiki.]\n\n\n\n\nCHAPTER III.\n\nON THE ARTS AND SCIENCES TO BE STUDIED.\n\n\nMan should study the Kama Sutra and the arts and sciences subordinate\nthereto, in addition to the study of the arts and sciences contained in\nDharma and Artha. Even young maids should study this Kama Sutra along\nwith its arts and sciences before marriage, and after it they should\ncontinue to do so with the consent of their husbands.\n\nHere some learned men object, and say that females, not being allowed to\nstudy any science, should not study the Kama Sutra.\n\nBut Vatsyayana is of opinion that this objection does not hold good, for\nwomen already know the practice of Kama Sutra, and that practice is\nderived from the Kama Shastra, or the science of Kama itself. Moreover,\nit is not only in this but in many other cases that though the practice\nof a science is known to all, only a few persons are acquainted with the\nrules and laws on which the science is based. Thus the Yadnikas or\nsacrificers, though ignorant of grammar, make use of appropriate words\nwhen addressing the different Deities, and do not know how these words\nare framed. Again, persons do the duties required of them on auspicious\ndays, which are fixed by astrology, though they are not acquainted with\nthe science of astrology. In a like manner riders of horses and\nelephants train these animals without knowing the science of training\nanimals, but from practice only. And similarly the people of the most\ndistant provinces obey the laws of the kingdom from practice, and\nbecause there is a king over them, and without further reason.[11] And\nfrom experience we find that some women, such as daughters of princes\nand their ministers, and public women, are actually versed in the Kama\nShastra.\n\nA female, therefore, should learn the Kama Shastra, or at least a part\nof it, by studying its practice from some confidential friend. She\nshould study alone in private the sixty-four practices that form a part\nof the Kama Shastra. Her teacher should be one of the following persons,\nviz., the daughter of a nurse brought up with her and already\nmarried,[12] or a female friend who can be trusted in everything, or the\nsister of her mother (_i.e._, her aunt), or an old female servant, or a\nfemale beggar who may have formerly lived in the family, or her own\nsister, who can always be trusted.\n\nThe following are the arts to be studied, together with the Kama\nSutra:--\n\n1. Singing.\n\n2. Playing on musical instruments.\n\n3. Dancing.\n\n4. Union of dancing, singing, and playing instrumental music.\n\n5. Writing and drawing.\n\n6. Tattooing.\n\n7. Arraying and adorning an idol with rice and flowers.\n\n8. Spreading and arraying beds or couches of flowers, or flowers upon\nthe ground.\n\n9. Colouring the teeth, garments, hair, nails, and bodies, _i.e._,\nstaining, dyeing, colouring and painting the same.\n\n10. Fixing stained glass into a floor.\n\n11. The art of making beds, and spreading out carpets and cushions for\nreclining.\n\n12. Playing on musical glasses filled with water.\n\n13. Storing and accumulating water in aqueducts, cisterns and\nreservoirs.\n\n14. Picture making, trimming and decorating.\n\n15. Stringing of rosaries, necklaces, garlands and wreaths.\n\n16. Binding of turbans and chaplets, and making crests and top-knots of\nflowers.\n\n17. Scenic representations. Stage playing.\n\n18. Art of making ear ornaments.\n\n19. Art of preparing perfumes and odours.\n\n20. Proper disposition of jewels and decorations, and adornment in\ndress.\n\n21. Magic or sorcery.\n\n22. Quickness of hand or manual skill.\n\n23. Culinary art, _i.e._, cooking and cookery.\n\n24. Making lemonades, sherbets, acidulated drinks, and spirituous\nextracts with proper flavour and colour.\n\n25. Tailor's work and sewing.\n\n26. Making parrots, flowers, tufts, tassels, bunches, bosses, knobs,\n&c., out of yarn or thread.\n\n27. Solution of riddles, enigmas, covert speeches, verbal puzzles and\nenigmatical questions.\n\n28. A game, which consisted in repeating verses, and as one person\nfinished, another person had to commence at once, repeating another\nverse, beginning with the same letter with which the last speaker's\nverse ended, whoever failed to repeat was considered to have lost, and\nto be subject to pay a forfeit or stake of some kind.\n\n29. The art of mimicry or imitation.\n\n30. Reading, including chanting and intoning.\n\n31. Study of sentences difficult to pronounce. It is played as a game\nchiefly by women and children, and consists of a difficult sentence\nbeing given, and when repeated quickly, the words are often transposed\nor badly pronounced.\n\n32. Practice with sword, single stick, quarter staff, and bow and arrow.\n\n33. Drawing inferences, reasoning or inferring.\n\n34. Carpentry, or the work of a carpenter.\n\n35. Architecture, or the art of building.\n\n36. Knowledge about gold and silver coins, and jewels and gems.\n\n37. Chemistry and mineralogy.\n\n38. Colouring jewels, gems and beads.\n\n39. Knowledge of mines and quarries.\n\n40. Gardening; knowledge of treating the diseases of trees and plants,\nof nourishing them, and determining their ages.\n\n41. Art of cock fighting, quail fighting and ram fighting.\n\n42. Art of teaching parrots and starlings to speak.\n\n43. Art of applying perfumed ointments to the body, and of dressing the\nhair with unguents and perfumes and braiding it.\n\n44. The art of understanding writing in cypher, and the writing of words\nin a peculiar way.\n\n45. The art of speaking by changing the forms of words. It is of various\nkinds. Some speak by changing the beginning and end of words, others by\nadding unnecessary letters between every syllable of a word, and so on.\n\n46. Knowledge of language and of the vernacular dialects.\n\n47. Art of making flower carriages.\n\n48. Art of framing mystical diagrams, of addressing spells and charms,\nand binding armlets.\n\n49. Mental exercises, such as completing stanzas or verses on receiving\na part of them; or supplying one, two or three lines when the remaining\nlines are given indiscriminately from different verses, so as to make\nthe whole an entire verse with regard to its meaning; or arranging the\nwords of a verse written irregularly by separating the vowels from the\nconsonants, or leaving them out altogether; or putting into verse or\nprose sentences represented by signs or symbols. There are many other\nsuch exercises.\n\n50. Composing poems.\n\n51. Knowledge of dictionaries and vocabularies.\n\n52. Knowledge of ways of changing and disguising the appearance of\npersons.\n\n53. Knowledge of the art of changing the appearance of things, such as\nmaking cotton to appear as silk, coarse and common things to appear as\nfine and good.\n\n54. Various ways of gambling.\n\n55. Art of obtaining possession of the property of others by means of\nmuntras or incantations.\n\n56. Skill in youthful sports.\n\n57. Knowledge of the rules of society, and of how to pay respects and\ncompliments to others.\n\n58. Knowledge of the art of war, of arms, of armies, &c.\n\n59. Knowledge of gymnastics.\n\n60. Art of knowing the character of a man from his features.\n\n61. Knowledge of scanning or constructing verses.\n\n62. Arithmetical recreations.\n\n63. Making artificial flowers.\n\n64. Making figures and images in clay.\n\nA public woman, endowed with a good disposition, beauty and other\nwinning qualities, and also versed in the above arts, obtains the name\nof a Ganika, or public woman of high quality, and receives a seat of\nhonour in an assemblage of men. She is, moreover, always respected by\nthe king, and praised by learned men, and her favour being sought for by\nall, she becomes an object of universal regard. The daughter of a king\ntoo, as well as the daughter of a minister, being learned in the above\narts, can make their husbands favourable to them, even though these may\nhave thousands of other wives besides themselves. And in the same\nmanner, if a wife becomes separated from her husband, and falls into\ndistress, she can support herself easily, even in a foreign country, by\nmeans of her knowledge of these arts. Even the bare knowledge of them\ngives attractiveness to a woman, though the practice of them may be only\npossible or otherwise according to the circumstances of each case. A man\nwho is versed in these arts, who is loquacious and acquainted with the\narts of gallantry, gains very soon the hearts of women, even though he\nis only acquainted with them for a short time.\n\nFOOTNOTES:\n\n[Footnote 11: The author wishes to prove that a great many things are\ndone by people from practice and custom, without their being acquainted\nwith the reason of things, or the laws on which they are based, and this\nis perfectly true.]\n\n[Footnote 12: The proviso of being married applies to all the teachers.]\n\n\n\n\nCHAPTER IV.\n\nTHE LIFE OF A CITIZEN.[13]\n\n\nHaving thus acquired learning, a man, with the wealth that he may have\ngained by gift, conquest, purchase, deposit,[14] or inheritance from his\nancestors, should become a householder, and pass the life of a citizen.\nHe should take a house in a city, or large village, or in the vicinity\nof good men, or in a place which is the resort of many persons. This\nabode should be situated near some water, and divided into different\ncompartments for different purposes. It should be surrounded by a\ngarden, and also contain two rooms, an outer and an inner one. The inner\nroom should be occupied by the females, while the outer room, balmy with\nrich perfumes, should contain a bed, soft, agreeable to the sight\ncovered with a clean white cloth, low in the middle part, having\ngarlands and bunches of flowers[15] upon it, and a canopy above it, and\ntwo pillows, one at the top, another at the bottom. There should be also\na sort of couch besides, and at the head of this a sort of stool, on\nwhich should be placed the fragrant ointments for the night, as well as\nflowers, pots containing collyrium and other fragrant substances, things\nused for perfuming the mouth, and the bark of the common citron tree.\nNear the couch, on the ground, there should be a pot for spitting, a box\ncontaining ornaments, and also a lute hanging from a peg made of the\ntooth of an elephant, a board for drawing, a pot containing perfume,\nsome books, and some garlands of the yellow amaranth flowers. Not far\nfrom the couch, and on the ground, there should be a round seat, a toy\ncart, and a board for playing with dice; outside the outer room\nthere should be cages of birds,[16] and a separate place for spinning,\ncarving, and such like diversions. In the garden there should be a\nwhirling swing and a common swing, as also a bower of creepers covered\nwith flowers, in which a raised parterre should be made for sitting.\n\nNow the householder having got up in the morning and performed his\nnecessary duties,[17] should wash his teeth, apply a limited quantity of\nointments and perfumes to his body, put some ornaments on his person and\ncollyrium on his eyelids and below his eyes, colour his lips with\nalacktaka,[18] and look at himself in the glass. Having then eaten betel\nleaves, with other things that give fragrance to the mouth, he should\nperform his usual business. He should bathe daily, anoint his body with\noil every other day, apply a lathering[19] substance to his body every\nthree days, get his head (including face) shaved every four days, and\nthe other parts of his body every five or ten days.[20] All these things\nshould be done without fail, and the sweat of the armpits should also be\nremoved. Meals should be taken in the forenoon, in the afternoon, and\nagain at night, according to Charayana. After breakfast, parrots and\nother birds should be taught to speak, and the fighting of cocks,\nquails, and rams should follow. A limited time should be devoted to\ndiversions with Pithamardas, Vitas, and Vidushakas,[21] and then should\nbe taken the midday sleep.[22] After this the householder, having put on\nhis clothes and ornaments, should, during the afternoon, converse with\nhis friends. In the evening there should be singing, and after that the\nhouseholder, along with his friend, should await in his room, previously\ndecorated and perfumed, the arrival of the woman that may be attached to\nhim, or he may send a female messenger for her, or go for her himself.\nAfter her arrival at his house, he and his friend should welcome her,\nand entertain her with a loving and agreeable conversation. Thus end the\nduties of the day.\n\nThe following are the things to be done occasionally as diversions or\namusements.\n\n1. Holding festivals[23] in honour of different Deities.\n\n2. Social gatherings of both sexes.\n\n3. Drinking parties.\n\n4. Picnics.\n\n5. Other social diversions.\n\n\n_Festivals._\n\nOn some particular auspicious day, an assembly of citizens should be\nconvened in the temple of Saraswati.[24] There the skill of singers, and\nof others who may have come recently to the town, should be tested, and\non the following day they should always be given some rewards. After\nthat they may either be retained or dismissed, according as their\nperformances are liked or not by the assembly. The members of the\nassembly should act in concert, both in times of distress as well as in\ntimes of prosperity, and it is also the duty of these citizens to show\nhospitality to strangers who may have come to the assembly. What is said\nabove should be understood to apply to all the other festivals which may\nbe held in honour of the different Deities, according to the present\nrules.\n\n\n_Social Gatherings._\n\nWhen men of the same age, disposition and talents, fond of the same\ndiversions and with the same degree of education, sit together in\ncompany with public women,[25] or in an assembly of citizens, or at the\nabode of one among themselves, and engage in agreeable discourse with\neach other, such is called a sitting in company or a social gathering.\nThe subjects of discourse are to be the completion of verses half\ncomposed by others, and the testing the knowledge of one another in the\nvarious arts. The women who may be the most beautiful, who may like the\nsame things that the men like, and who may have power to attract the\nminds of others, are here done homage to.\n\n\n_Drinking Parties._\n\nMen and women should drink in one another's houses. And here the men\nshould cause the public women to drink, and should then drink\nthemselves, liquors such as the Madhu, Aireya, Sara, and Asawa, which\nare of bitter and sour taste; also drinks concocted from the barks of\nvarious trees, wild fruits and leaves.\n\n\n_Going to Gardens or Picnics._\n\nIn the forenoon, men, having dressed themselves should go to gardens on\nhorseback, accompanied by public women and followed by servants. And\nhaving done there all the duties of the day, and passed the time in\nvarious agreeable diversions, such as the fighting of quails, cocks and\nrams, and other spectacles, they should return home in the afternoon in\nthe same manner, bringing with them bunches of flowers, &c.\n\nThe same also applies to bathing in summer in water from which wicked or\ndangerous animals have previously been taken out, and which has been\nbuilt in on all sides.\n\n\n_Other Social Diversions._\n\nSpending nights playing with dice. Going out on moonlight nights.\nKeeping the festive day in honour of spring. Plucking the sprouts and\nfruits of the mangoe trees. Eating the fibres of lotuses. Eating the\ntender ears of corn. Picnicing in the forests when the trees get their\nnew foliage. The Udakakashvedika or sporting in the water. Decorating\neach other with the flowers of some trees. Pelting each other with the\nflowers of the Kadamba tree, and many other sports which may either be\nknown to the whole country, or may be peculiar to particular parts of\nit. These and similar other amusements should always be carried on by\ncitizens.\n\nThe above amusements should be followed by a person who diverts himself\nalone in company with a courtesan, as well as by a courtesan who can do\nthe same in company with her maid servants or with citizens.\n\nA Pithamarda[26] is a man without wealth, alone in the world, whose only\nproperty consists of his Mallika,[27] some lathering, substance and a\nred cloth, who comes from a good country, and who is skilled in all the\narts; and by teaching these arts is received in the company of citizens,\nand in the abode of public women.\n\nA Vita[28] is a man who has enjoyed the pleasures of fortune, who is a\ncompatriot of the citizens with whom he associates, who is possessed of\nthe qualities of a householder, who has his wife with him, and who is\nhonoured in the assembly of citizens, and in the abodes of public women,\nand lives on their means and on them.\n\nA Vidushaka[29] (also called a Vaihasaka, _i.e._, one who provokes\nlaughter) is a person only acquainted with some of the arts who is a\njester, and who is trusted by all.\n\nThese persons are employed in matters of quarrels and reconciliations\nbetween citizens and public women.\n\nThis remark applies also to female beggars, to women with their heads\nshaved, to adulterous women, and to old public women skilled in all the\nvarious arts.\n\nThus a citizen living in his town or village, respected by all, should\ncall on the persons of his own caste who may be worth knowing. He should\nconverse in company and gratify his friends by his society, and obliging\nothers by his assistance in various matters, he should cause them to\nassist one another in the same way.\n\nThere are some verses on this subject as follows:--\n\nA citizen discoursing, not entirely in the Sanscrit language,[30] nor\nwholly in the dialects of the country, on various topics in society,\nobtains great respect. The wise should not resort to a society disliked\nby the public, governed by no rules, and intent on the destruction of\nothers. But a learned man living in a society which acts according to\nthe wishes of the people, and which has pleasure for its only object is\nhighly respected in this world.\n\nFOOTNOTES:\n\n[Footnote 13: This term would appear to apply generally to an inhabitant\nof Hindoostan. It is not meant only for a dweller in a city, like the\nLatin Urbanus as opposed to Rusticus.]\n\n[Footnote 14: Gift is peculiar to a Brahman, conquest to a Kshatrya,\nwhile purchase, deposit, and other means of acquiring wealth belongs to\nthe Vaishya.]\n\n[Footnote 15: Natural garden flowers.]\n\n[Footnote 16: Such as quails, partridges, parrots, starlings, &c.]\n\n[Footnote 17: The calls of nature always performed by the Hindoos the\nfirst thing in the morning.]\n\n[Footnote 18: A colour made from lac.]\n\n[Footnote 19: This would act instead of soap, which was not introduced\nuntil the rule of the Mahomedans.]\n\n[Footnote 20: Ten days are allowed when the hair is taken out with a pair\nof pincers.]\n\n[Footnote 21: These are characters generally introduced in the Hindoo\ndrama; their characteristics will be explained further on.]\n\n[Footnote 22: Noonday sleep is only allowed in summer, when the nights\nare short.]\n\n[Footnote 23: These are very common in all parts of India.]\n\n[Footnote 24: In the 'Asiatic Miscellany,' and in Sir W. Jones's works,\nwill be found a spirited hymn addressed to this goddess, who is adored\nas the patroness of the fine arts, especially of music and rhetoric, as\nthe inventress of the Sanscrit language, &c., &c. She is the goddess of\nharmony, eloquence, and language, and is somewhat analogous to Minerva.\nFor further information about her, see Edward Moor's 'Hindoo Pantheon.']\n\n[Footnote 25: The public women, or courtesans (Vesya), of the early\nHindoos have often been compared with the Hetera of the Greeks. The\nsubject is dealt with at some length in H. H. Wilson's 'Select Specimens\nof the Theatre of the Hindoos,' in two volumes, Trubner & Co., 1871. It\nmay be fairly considered that the courtesan was one of the elements, and\nan important element too, of early Hindoo society, and that her\neducation and intellect were both superior to that of the women of the\nhousehold. Wilson says, \"By the Vesya or courtesan, however, we are not\nto understand a female who has disregarded the obligation of law or the\nprecepts of virtue, but a character reared by a state of manners\nunfriendly to the admission of wedded females into society, and opening\nit only at the expense of reputation to women who were trained for\nassociation with men by personal and mental acquirements to which the\nmatron was a stranger.\"]\n\n[Footnote 26: According to this description a Pithamarda would be a sort\nof professor of all the arts, and as such received as the friend and\nconfidant of the citizens.]\n\n[Footnote 27: A seat in the form of the letter T.]\n\n[Footnote 28: The Vita is supposed to represent somewhat the character\nof the Parasite of the Greek comedy. It is possible that he was retained\nabout the person of the wealthy and dissipated as a kind of private\ninstructor, as well as an entertaining companion.]\n\n[Footnote 29: Vidushaka is evidently the buffoon and jester. Wilson says\nof him that he is the humble companion, not the servant, of a prince or\nman of rank, and it is a curious peculiarity that he is always a\nBrahman. He bears more affinity to Sancho Panza, perhaps, than any other\ncharacter in western fiction, imitating him in his combination of\nshrewdness and simplicity, his fondness of good living and his love of\nease. In the dramas of intrigue he exhibits some of the talents of\nMercury, but with less activity and ingenuity, and occasionally suffers\nby his interference. According to the technical definition of his\nattributes he is to excite mirth by being ridiculous in person, age, and\nattire.]\n\n[Footnote 30: This means, it is presumed, that the citizen should be\nacquainted with several languages. The middle part of this paragraph\nmight apply to the Nihilists and Fenians of the day, or to secret\nsocieties. It was perhaps a reference to the Thugs.]\n\n\n\n\nCHAPTER V.\n\nABOUT THE KINDS OF WOMEN RESORTED TO BY THE CITIZENS, AND OF FRIENDS AND\nMESSENGERS.\n\n\nWhen Kama is practised by men of the four castes according to the rules\nof the Holy Writ (_i.e._, by lawful marriage) with virgins of their own\ncaste, it then becomes a means of acquiring lawful progeny and good\nfame, and it is not also opposed to the customs of the world. On the\ncontrary the practice of Kama with women of the higher castes, and with\nthose previously enjoyed by others, even though they be of the same\ncaste, is prohibited. But the practice of Kama with women of the lower\ncastes, with women excommunicated from their own caste, with public\nwomen, and with women twice married,[31] is neither enjoined nor\nprohibited. The object of practising Kama with such women is pleasure\nonly.\n\nNayikas,[32] therefore, are of three kinds, viz., maids, women twice\nmarried, and public women. Gonikaputra has expressed an opinion that\nthere is a fourth kind of Nayika, viz., a woman who is resorted to on\nsome special occasion even though she be previously married to another.\nThese special occasions are when a man thinks thus:--\n\n     (_a_). This woman is self-willed, and has been previously enjoyed\n              by many others besides myself. I may, therefore, safely\n              resort to her as to a public woman though she belongs to a\n              higher caste than mine, and in so doing I shall not be\n              violating the ordinances of\n              Dharma.\n\nOr thus:--\n\n     (_b_). This is a twice-married woman and has been enjoyed by others\n              before me, there is, therefore, no objection to my\n              resorting to her.\n\nOr thus:--\n\n     (_c_). This woman has gained the heart of her great and powerful\n              husband, and exercises a mastery over him, who is a friend\n              of my enemy; if, therefore, she becomes united with me,\n              she will cause her husband to abandon my enemy.\n\nOr thus:--\n\n     (_d_). This woman will turn the mind of her husband, who is very\n              powerful, in my favour, he being at present disaffected\n              towards me, and intent on doing me some harm.\n\nOr thus:--\n\n     (_e_). By making this woman my friend I shall gain the object of\n              some friend of mine, or shall be able to effect the ruin\n              of some enemy, or shall accomplish some other difficult\n              purpose.\n\nOr thus:--\n\n     (_f_). By being united with this woman, I shall kill her husband,\n              and so obtain his vast riches which I covet.\n\nOr thus:--\n\n     (_g_). The union of this woman with me is not attended with any\n              danger, and will bring me wealth, of which, on account of\n              my poverty and inability to support myself, I am very much\n              in need. I shall, therefore, obtain her vast riches in\n              this way without any difficulty.\n\nOr thus:--\n\n     (_h_). This woman loves me ardently, and knows all my weak points,\n              if therefore, I am unwilling to be united with her, she\n              will make my faults public, and thus tarnish my character\n              and reputation. Or she will bring some gross accusation\n              against me, of which it may be hard to clear myself, and I\n              shall be ruined. Or perhaps she will detach from me her\n              husband, who is powerful, and yet under her control, and\n              will unite him to my enemy, or will herself join the latter.\n\nOr thus:--\n\n     (_i_). The husband of this woman has violated the chastity of my\n              wives, I shall therefore return that injury by seducing\n              his wives.\n\nOr thus:--\n\n     (_j_). By the help of this woman I shall kill an enemy of the king,\n              who has taken shelter with her, and whom I am ordered by\n              the king to destroy.\n\nOr thus:\n\n     (_k_). The woman whom I love is under the control of this woman. I\n              shall, through the influence of the latter, be able to get\n              at the former.\n\nOr thus:--\n\n     (_l_). This woman will bring to me a maid, who possesses wealth and\n              beauty, but who is hard to get at, and under the control\n              of another.\n\nOr, lastly, thus:--\n\n     (_m_). My enemy is a friend of this woman's husband, I shall\n              therefore cause her to join him, and will thus create an\n              enmity between her husband and him.\n\nFor these and similar other reasons the wives of other men may be\nresorted to, but it must be distinctly understood that is only allowed\nfor special reasons, and not for mere carnal desire.\n\nCharayana thinks that under these circumstances there is also a fifth\nkind of Nayika, viz., a woman who is kept by a minister, and who repairs\nto him occasionally; or a widow who accomplishes the purpose of a man\nwith the person to whom she resorts.\n\nSuvarnanabha adds that a woman who passes the life of an ascetic and in\nthe condition of a widow may be considered as a sixth kind of Nayika.\n\nGhotakamukha says that the daughter of a public woman, and a female\nservant, who are still virgins, form a seventh kind of Nayika.\n\nGonardiya puts forth his doctrine that any woman born of good family,\nafter she has come of age, is an eighth kind of Nayika.\n\nBut these four latter kinds of Nayikas do not differ much from the first\nfour kinds of them, as there is no separate object in resorting to\nthem. Therefore Vatsyayana is of opinion that there are only four kinds\nof Nayikas, _i.e._, the maid, the twice married woman, the public woman,\nand the woman resorted to for a special purpose.\n\nThe following women are not to be enjoyed:--\n\nA leper.\n\nA lunatic.\n\nA woman turned out of caste.\n\nA woman who reveals secrets.\n\nA woman who publicly expresses desire for sexual intercourse.\n\nA woman who is extremely white.\n\nA woman who is extremely black.\n\nA bad-smelling woman.\n\nA woman who is a near relation.\n\nA woman who is a female friend.\n\nA woman who leads the life of an ascetic.\n\nAnd, lastly, the wife of a relation, of a friend, of a learned Brahman,\nand of the king.\n\nThe followers of Babhravya say that any woman who has been enjoyed by\nfive men is a fit and proper person to be enjoyed. But Gonikaputra is of\nopinion that even when this is the case, the wives of a relation, of a\nlearned Brahman and of a king should be excepted.\n\nThe following are the kind of friends:--\n\nOne who has played with you in the dust, _i.e._, in childhood.\n\nOne who is bound by an obligation.\n\nOne who is of the same disposition and fond of the same things.\n\nOne who is a fellow student.\n\nOne who is acquainted with your secrets and faults, and whose faults and\nsecrets are also known to you.\n\nOne who is a child of your nurse.\n\nOne who is brought up with you.\n\nOne who is an hereditary friend.\n\nThese friends should possess the following qualities:--\n\nThey should tell the truth.\n\nThey should not be changed by time.\n\nThey should be favourable to your designs.\n\nThey should be firm.\n\nThey should be free from covetousness.\n\nThey should not be capable of being gained over by others.\n\nThey should not reveal your secrets.\n\nCharayana says that citizens form friendship with washermen, barbers,\ncowherds, florists, druggists, betel-leaf sellers, tavern keepers,\nbeggars, Pithamardas, Vitas and Vidushekas, as also with the wives of\nall these people.\n\nA messenger should possess the following qualities:--\n\nSkilfulness.\n\nBoldness.\n\nKnowledge of the intention of men by their outward signs.\n\nAbsence of confusion, _i.e._, no shyness.\n\nKnowledge of the exact meaning of what others do or say.\n\nGood manners.\n\nKnowledge of appropriate times and places for doing different things.\n\nIngenuity in business.\n\nQuick comprehension.\n\nQuick application of remedies, _i.e._, quick and ready resources.\n\nAnd this part ends with a verse:--\n\nThe man who is ingenious and wise, who is accompanied by a friend, and\nwho knows the intentions of others, as also the proper time and place\nfor doing everything, can gain over, very easily, even a woman who is\nvery hard to be obtained.\n\nFOOTNOTES:\n\n[Footnote 31: This term does not apply to a widow, but to a woman who\nhad probably left her husband, and is living with some other person as a\nmarried woman, maritalement, as they say in France.]\n\n[Footnote 32: Any woman fit to be enjoyed without sin. The object of the\nenjoyment of women is twofold, viz., pleasure and progeny. Any woman who\ncan be enjoyed without sin for the purpose of accomplishing either the\none or the other of these two objects is a Nayika. The fourth kind of\nNayika which Vatsya admits further on is neither enjoyed for pleasure or\nfor progeny, but merely for accomplishing some special purpose in hand.\nThe word Nayika is retained as a technical term throughout.]\n\n=END OF PART I.=\n\n\n\n\nPART II.\n\nOF SEXUAL UNION.\n\n\n\n\nCHAPTER I.\n\nKINDS OF SEXUAL UNION ACCORDING TO\n\n     (_a_) DIMENSIONS.\n     (_b_) FORCE OF DESIRE OR PASSION.\n     (_c_) TIME.\n\n_Kinds of Union._\n\nMan is divided into three classes, viz., the hare man, the bull man, and\nthe horse man, according to the size of his lingam.\n\nWoman also, according to the depth of her yoni, is either a female deer,\na mare, or a female elephant.\n\nThere are thus three equal unions between persons of corresponding\ndimensions, and there are six unequal unions, when the dimensions do not\ncorrespond, or nine in all, as the following table shows:\n\n   +--------------------+--------------------+\n   |      EQUAL.        |      UNEQUAL.      |\n   +--------------------+--------------------+\n   |  MEN.  |   WOMEN.  |  MEN.  | WOMEN.    |\n   +--------+-----------+--------|-----------+\n   |        |           |        |           |\n   | Hare.  | Deer.     | Hare.  | Mare.     |\n   | Bull.  | Mare.     | Hare.  | Elephant. |\n   | Horse. | Elephant. | Bull.  | Deer.     |\n   |        |           | Bull.  | Elephant. |\n   |        |           | Horse. | Deer.     |\n   |        |           | Horse. | Mare.     |\n   +--------+-----------+--------+-----------+\n\nIn these unequal unions, when the male exceeds the female in point of\nsize, his union with a woman who is immediately next to him in size is\ncalled high union, and is of two kinds; while his union with the woman\nmost remote from him in size is called the highest union, and is of one\nkind only. On the other hand when the female exceeds the male in point\nof size, her union with a man immediately next to her in size is called\nlow union, and is of two kinds; while her union with a man most remote\nfrom her in size is called the lowest union, and is of one kind only.\n\nIn other words, the horse and mare, the bull and deer, form the high\nunion, while the horse and deer form the highest union. On the female\nside, the elephant and bull, the mare and hare, form low unions, while\nthe elephant and the hare make the lowest unions.\n\nThere are then, nine kinds of union according to dimensions. Amongst all\nthese, equal unions are the best, those of a superlative degree, _i.e._,\nthe highest and the lowest, are the worst, and the rest are middling,\nand with them the high[33] are better than the low.\n\nThere are also nine kinds of union according to the force of passion or\ncarnal desire, as follows:\n\n   +-----------+-----------+-----------+-----------+\n   |    MEN.   |   WOMEN.  |    MEN.   |   WOMEN.  |\n   +-----------+-----------+-----------|-----------+\n   |           |           |           |           |\n   | Small.    | Small.    | Small.    | Middling. |\n   | Middling. | Middling. | Small.    | Intense.  |\n   | Intense.  | Intense.  | Middling. | Small.    |\n   |           |           | Middling. | Intense.  |\n   |           |           | Intense.  | Small.    |\n   |           |           | Intense.  | Middling. |\n   +-----------+-----------+-----------+-----------+\n\nA man is called a man of small passion whose desire at the time of\nsexual union is not great, whose semen is scanty, and who cannot bear\nthe warm embraces of the female.\n\nThose who differ from this temperament are called men of middling\npassion, while those of intense passion are full of desire.\n\nIn the same way, women are supposed to have the three degrees of feeling\nas specified above.\n\nLastly, according to time there are three kinds of men and women, viz.,\nthe short-timed, the moderate-timed, and the long-timed, and of these as\nin the previous statements, there are nine kinds of union.\n\nBut on this last head there is a difference of opinion about the female,\nwhich should be stated.\n\nAuddalika says, \"Females do not emit as males do. The males simply\nremove their desire, while the females, from their consciousness of\ndesire, feel a certain kind of pleasure, which gives them satisfaction,\nbut it is impossible for them to tell you what kind of pleasure they\nfeel. The fact from which this becomes evident is, that males, when\nengaged in coition, cease of themselves after emission, and are\nsatisfied, but it is not so with females.\"\n\nThis opinion is, however, objected to on the grounds that if a male be a\nlong-timed, the female loves him the more, but if he be short-timed, she\nis dissatisfied with him. And this circumstance, some say, would prove\nthat the female emits also.\n\nBut this opinion does not hold good, for if it takes a long time to\nallay a woman's desire, and during this time she is enjoying great\npleasure, it is quite natural then that she should wish for its\ncontinuation. And on this subject there is a verse as follows:\n\n\"By union with men the lust, desire, or passion of women is satisfied,\nand the pleasure derived from the consciousness of it is called their\nsatisfaction.\"\n\nThe followers of Babhravya, however, say that the semen of women\ncontinues to fall from the beginning of the sexual union to its end, and\nit is right that it should be so, for if they had no semen there would\nbe no embryo.\n\nTo this there is an objection. In the beginning of coition the passion\nof the woman is middling, and she cannot bear the vigorous thrusts of\nher lover, but by degrees her passion increases until she ceases to\nthink about her body, and then finally she wishes to stop from further\ncoition.\n\nThis objection, however, does not hold good, for even in ordinary things\nthat revolve with great force, such as a potter's wheel, or a top, we\nfind that the motion at first is slow, but by degrees it becomes very\nrapid. In the same way the passion of the woman having gradually\nincreased, she has a desire to discontinue coition, when all the semen\nhas fallen away. And there is a verse with regard to this as follows:\n\n\"The fall of the semen of the man takes place only at the end of\ncoition, while the semen of the woman falls continually, and after the\nsemen of both has all fallen away then they wish for the discontinuance\nof coition.\"[34]\n\nLastly, Vatsyayana is of opinion that the semen of the female falls in\nthe same way as that of the male.\n\nNow some may ask here: If men and women are beings of the same kind, and\nare engaged in bringing about the same result, why should they have\ndifferent works to do.\n\nVatsya says that this is so, because the ways of working as well as the\nconsciousness of pleasure in men and women are different. The difference\nin the ways of working, by which men are the actors, and women are the\npersons acted upon, is owing to the nature of the male and the female,\notherwise the actor would be sometimes the person acted upon, and vice\nversa. And from this difference in the ways of working follows the\ndifference in the consciousness of pleasure, for a man thinks, \"this\nwoman is united with me,\" and a woman thinks, \"I am united with this\nman.\"\n\nIt may be said that if the ways of working in men and women are\ndifferent, why should not there be a difference, even in the pleasure\nthey feel, and which is the result of those ways.\n\nBut this objection is groundless, for the person acting and the person\nacted upon being of different kinds, there is a reason for the\ndifference in their ways of working; but there is no reason for any\ndifference in the pleasure they feel, because they both naturally derive\npleasure from the act they perform.[35]\n\nOn this again some may say that when different persons are engaged in\ndoing the same work, we find that they accomplish the same end or\npurpose: while, on the contrary, in the case of men and women we find\nthat each of them accomplishes his or her own end separately, and this\nis inconsistent. But this is a mistake, for we find that sometimes two\nthings are done at the same time, as for instance in the fighting of\nrams, both the rams receive the shock at the same time on their heads.\nAgain, in throwing one wood apple against another, and also in a fight\nor struggle of wrestlers. If it be said that in these cases the things\nemployed are of the same kind, it is answered that even in the case of\nmen and women, the nature of the two persons is the same. And as the\ndifference in their ways of working arises from the difference of their\nconformation only, it follows that men experience the same kind of\npleasure as women do.\n\nThere is also a verse on this subject as follows: \"Men and women being\nof the same nature, feel the same kind of pleasure, and therefore a man\nshould marry such a woman as will love him ever afterwards.\"\n\nThe pleasure of men and women being thus proved to be of the same kind,\nit follows that in regard to time, there are nine kinds of sexual\nintercourse, in the same way as there are nine kinds, according to the\nforce of passion.\n\nThere being thus nine kinds of union with regard to dimensions, force of\npassion, and time, respectively, by making combinations of them,\ninnumerable kinds of union would be produced. Therefore in each\nparticular kind of sexual union, men should use such means as they may\nthink suitable for the occasion.[36]\n\nAt the first time of sexual union the passion of the male is intense,\nand his time is short, but in subsequent unions on the same day the\nreverse of this is the case. With the female, however, it is the\ncontrary, for at the first time her passion is weak, and then her time\nlong, but on subsequent occasions on the same day, her passion is\nintense and her time short, until her passion is satisfied.\n\n\n_On the different kinds of Love._\n\nMen learned in the humanities are of opinion that love is of four kinds,\nviz.:\n\n1. Love acquired by continual habit.\n\n2. Love resulting from the imagination.\n\n3. Love resulting from belief.\n\n4. Love resulting from the perception of external objects.\n\n(1). Love resulting from the constant and continual performance and\nhabit, as for instance the love of sexual intercourse, the love of\nhunting, the love of drinking, the love of gambling, etc., etc.\n\n(2). Love which is felt for things to which we are not habituated, and\nwhich proceeds entirely from ideas, is called love resulting from\nimagination, as for instance, that love which some men and women and\neunuchs feel for the Auparishtaka or mouth congress, and that which is\nfelt by all for such things as embracing, kissing, etc., etc.\n\n(3). The love which is mutual on both sides, and proved to be true, when\neach looks upon the other as his or her very own, such is called love\nresulting from belief by the learned.\n\n(4). The love resulting from the perception of eternal objects is quite\nevident and well-known to the world, because the pleasure which it\naffords is superior to the pleasure of the other kinds of love, which\nexists only for its sake.\n\nWhat has been said in this chapter upon the subject of sexual union is\nsufficient for the learned; but for the edification of the ignorant, the\nsame will now be treated of at length and in detail.\n\nFOOTNOTES:\n\n[Footnote 33: High unions are said to be better than low ones, for in\nthe former it is possible for the male to satisfy his own passion\nwithout injuring the female, while in the latter it is difficult for the\nfemale to be satisfied by any means.]\n\n[Footnote 34: The strength of passion with women varies a great deal,\nsome being easily satisfied, and others eager and willing to go on for a\nlong time. To satisfy these last thoroughly a man must have recourse to\nart. It is certain that a fluid flows from the woman in larger or\nsmaller quantities, but her satisfaction is not complete until she has\nexperienced the \"spasme genesique,\" as described in a French work\nrecently published and called \"Breviare de l'Amour Experimental par le\nDr. Jules Guyot.\"]\n\n[Footnote 35: This is a long dissertation very common among Sanscrit\nauthors, both when writing and talking socially. They start certain\npropositions, and then argue for and against them. What it is presumed\nthe author means, is, that though both men and women derive pleasure\nfrom the act of coition, the way it is produced is brought about by\ndifferent means, each individual performing his own work in the matter,\nirrespective of the other, and each deriving individually their own\nconsciousness of pleasure from the act they perform. There is a\ndifference in the work that each does, and a difference in the\nconsciousness of pleasure that each has, but no difference in the\npleasure they feel, for each feels that pleasure to a greater or lesser\ndegree.]\n\n[Footnote 36: This paragraph should be particularly noted, for it\nspecially applies to married men and their wives. So many men utterly\nignore the feelings of the women, and never pay the slightest attention\nto the passion of the latter. To understand the subject thoroughly, it\nis absolutely necessary to study it, and then a person will know that,\nas dough is prepared for baking, so must a woman be prepared for sexual\nintercourse, if she is to derive satisfaction from it.]\n\n\n\n\nCHAPTER II.\n\nOF THE EMBRACE.\n\n\nThis part of the Kama Shastra, which treats of sexual union, is also\ncalled \"Sixty-four\" (Chatushshashti). Some old authors say that it is\ncalled so, because it contains sixty-four chapters. Others are of\nopinion that the author of this part being a person named Panchala, and\nthe person who recited the part of the Rig Veda called Dashatapa, which\ncontains sixty-four verses, being also called Panchala, the name\n\"sixty-four\" has been given to the part of the work in honour of the Rig\nVedas. The followers of Babhravya say on the other hand that this part\ncontains eight subjects, viz., the embrace, kissing, scratching with the\nnails or fingers, biting, lying down, making various sounds, playing the\npart of a man, and the Auparishtaka, or mouth congress. Each of these\nsubjects being of eight kinds, and eight multiplied by eight being\nsixty-four, this part is therefore named \"sixty-four.\" But Vatsyayana\naffirms that as this part contains also the following subjects, viz.,\nstriking, crying, the acts of a man during congress, the various kinds\nof congress, and other subjects, the name \"sixty-four\" is given to it\nonly accidentally. As, for instance, we say this tree is \"Saptaparna,\"\nor seven-leaved, this offering of rice is \"Panchavarna,\" or\nfive-coloured, but the tree has not seven leaves, neither has the rice\nfive colours.\n\nHowever the part sixty-four is now treated of, and the embrace, being\nthe first subject, will now be considered.\n\nNow the embrace which indicates the mutual love of a man and woman who\nhave come together is of four kinds, viz.:\n\n   Touching.\n   Piercing.\n   Rubbing.\n   Pressing.\n\nThe action in each case is denoted by the meaning of the word which\nstands for it.\n\n(1). When a man under some pretext or other goes in front or alongside\nof a woman and touches her body with his own, it is called the \"touching\nembrace.\"\n\n(2). When a woman in a lonely place bends down, as if to pick up\nsomething, and pierces, as it were, a man sitting or standing, with her\nbreasts, and the man in return takes hold of them, it is called a\n\"piercing embrace.\"\n\nThe above two kinds of embrace takes place only between persons who do\nnot, as yet, speak freely with each other.\n\n(3). When two lovers are walking slowly together, either in the dark, or\nin a place of public resort, or in a lonely place, and rub their bodies\nagainst each other, it is called a \"rubbing embrace.\"\n\n(4). When on the above occasion one of them presses the other's body\nforcibly against a wall or pillar, it is called a \"pressing embrace.\"\n\nThese two last embraces are peculiar to those who know the intentions of\neach other.\n\nAt the time of the meeting the four following kinds of embrace are used,\nviz.:\n\n_Jataveshtitaka_, or the twining of a creeper.\n\n_Vrikshadhirudhaka_, or climbing a tree.\n\n_Tila-Tandulaka_, or the mixture of sesamum seed with rice.\n\n_Kshiraniraka_, or milk and water embrace.\n\n(1). When a woman, clinging to a man as a creeper twines round a tree,\nbends his head down to hers with the desire of kissing him and slightly\nmakes the sound of sut sut, embraces him, and looks lovingly towards\nhim, it is called an embrace like the \"twining of a creeper.\"\n\n(2). When a woman, having placed one of her feet on the foot of her\nlover, and the other on one of his thighs, passes one of her arms round\nhis back, and the other on his shoulders, makes slightly the sounds of\nsinging and cooing, and wishes, as it were, to climb up him in order to\nhave a kiss, it is called an embrace like the \"climbing of a tree.\"\n\nThese two kinds of embrace take place when the lover is standing.\n\n(3). When lovers lie on a bed, and embrace each other so closely that\nthe arms and thighs of the one are encircled by the arms and thighs of\nthe other, and are, as it were, rubbing up against them, this is called\nan embrace like \"the mixture of sesamum seed with rice.\"\n\n(4). When a man and a woman are very much in love with each other, and\nnot thinking of any pain or hurt, embrace each other as if they were\nentering into each other's bodies, either while the woman is sitting on\nthe lap of the man or in front of him, or on a bed, then it is called an\nembrace like a \"mixture of milk and water.\"\n\nThese two kinds of embrace take place at the time of sexual union.\n\nBabhravya has thus related to us the above eight kinds of embraces.\n\nSuvarnanabha, moreover, gives us four ways of embracing simple members\nof the body, which are:\n\nThe embrace of the thighs.\n\nThe embrace of the jaghana, _i.e._, the part of the body from the navel\ndownwards to the thighs.\n\nThe embrace of the breasts.\n\nThe embrace of the forehead.\n\n(1). When one of two lovers presses forcibly one or both of the thighs\nof the other between his or her own, it is called the \"embrace of\nthighs.\"\n\n(2). When a man presses the jaghana or middle part of the woman's body\nagainst his own, and mounts upon her to practise, either scratching with\nthe nail or finger, or biting, or striking, or kissing, the hair of the\nwoman being loose and flowing, it is called the \"embrace of the\njaghana.\"\n\n(3). When a man places his breast between the breasts of a woman, and\npresses her with it, it is called the \"embrace of the breasts.\"\n\n(4). When either of the lovers touches the mouth, the eyes and the\nforehead of the other with his or her own, it is called the \"embrace of\nthe forehead.\"\n\nSome say that even shampooing is a kind of embrace, because there is a\ntouching of bodies in it. But Vatsyayana thinks that shampooing is\nperformed at a different time, and for a different purpose, and it is\nalso of a different character, it cannot be said to be included in the\nembrace.\n\nThere are also some verses on the subject as follows: \"The whole subject\nof embracing is of such a nature that men who ask questions about it, or\nwho hear about it, or who talk about it, acquire thereby a desire for\nenjoyment. Even those embraces that are not mentioned in the Kama\nShastra should be practised at the time of sexual enjoyment, if they are\nin any way conducive to the increase of love or passion. The rules of\nthe Shastra apply so long as the passion of man is middling, but when\nthe wheel of love is once set in motion, there is then no Shastra and no\norder.\"\n\n\n\n\nCHAPTER III.\n\nON KISSING.\n\n\nIt is said by some that there is no fixed time or order between the\nembrace, the kiss, and the pressing or scratching with the nails or\nfingers, but that all these things should be done generally before\nsexual union takes place, while striking and making the various sounds\ngenerally takes place at the time of the union. Vatsyayana, however,\nthinks that anything may take place at any time, for love does not care\nfor time or order.\n\nOn the occasion of the first congress, kissing and the other things\nmentioned above should be done moderately, they should not be continued\nfor a long time, and should be done alternately. On subsequent\noccasions, however, the reverse of all this may take place, and\nmoderation will not be necessary, they may continue for a long time, and\nfor the purpose of kindling love, they may be all done at the same time.\n\nThe following are the places for kissing, viz., the forehead, the eyes,\nthe cheeks, the throat, the bosom, the breasts, the lips, and the\ninterior of the mouth. Moreover, the people of the Lat country kiss also\non the following places, viz., the joints of the thighs, the arms, and\nthe navel. But Vatsyayana thinks that though kissing is practised by\nthese people in the above places on account of the intensity of their\nlove, and the customs of their country, it is not fit to be practised by\nall.\n\nNow in a case of a young girl there are three sort of kisses, viz.:\n\n   The nominal kiss.\n   The throbbing kiss.\n   The touching kiss.\n\n(1). When a girl only touches the mouth of her lover with her own, but\ndoes not herself do anything, it is called the \"nominal kiss.\"\n\n(2). When a girl, setting aside her bashfulness a little, wishes to\ntouch the lip that is pressed into her mouth, and with that object\nmoves her lower lip, but not the upper one, it is called the \"throbbing\nkiss.\"\n\n(3). When a girl touches her lover's lip with her tongue, and having\nshut her eyes, places her hands on those of her lover, it is called the\n\"touching kiss.\"\n\nOther authors describe four other kinds of kisses, viz.:\n\n   The straight kiss.\n   The bent kiss.\n   The turned kiss.\n   The pressed kiss.\n\n(1). When the lips of two lovers are brought into direct contact with\neach other, it is called a \"straight kiss.\"\n\n(2). When the heads of two lovers are bent towards each other, and when\nso bent kissing takes place, it is called a \"bent kiss.\"\n\n(3). When one of them turns up the face of the other by holding the head\nand chin, and then kissing, it is called a \"turned kiss.\"\n\n(4). Lastly, when the lower lip is pressed with much force, it is called\na \"pressed kiss.\"\n\nThere is also a fifth kind of kiss called the \"greatly pressed kiss,\"\nwhich is effected by taking hold of the lower lip between two fingers,\nand then after touching it with the tongue, pressing it with great force\nwith the lip.\n\nAs regards kissing, a wager may be laid as to which will get hold of the\nlips of the other first. If the woman loses, she should pretend to cry,\nshould keep her lover off by shaking her hands, and turn away from him\nand dispute with him, saying \"let another wager be laid.\" If she loses\nthis a second time, she should appear doubly distressed, and when her\nlover is off his guard or asleep, she should get hold of his lower lip,\nand hold it in her teeth, so that it should not slip away, and then she\nshould laugh, make a loud noise, deride him, dance about, and say\nwhatever she likes in a joking way, moving her eyebrows, and rolling her\neyes. Such are the wagers and quarrels as far as kissing is concerned,\nbut the same may be applied with regard to the pressing or scratching\nwith the nails and fingers, biting and striking. All these, however, are\nonly peculiar to men and women of intense passion.\n\nWhen a man kisses the upper lip of a woman, while she in return kisses\nhis lower lip, it is called the \"kiss of the upper lip.\"\n\nWhen one of them takes both the lips of the other between his or her\nown, it is called \"a clasping kiss.\" A woman, however, only takes this\nkind of kiss from a man who has no moustache. And on the occasion of\nthis kiss, if one of them touches the teeth, the tongue, and the palate\nof the other, with his or her tongue, it is called the \"fighting of the\ntongue.\" In the same way, the pressing of the teeth of the one against\nthe mouth of the other is to be practised.\n\nKissing is of four kinds, viz., moderate, contracted, pressed, and soft,\naccording to the different parts of the body which are kissed, for\ndifferent kinds of kisses are appropriate for different parts of the\nbody.\n\nWhen a woman looks at the face of her lover while he is asleep, and\nkisses it to show her intention or desire, it is called a \"kiss that\nkindles love.\"\n\nWhen a woman kisses her lover while he is engaged in business, or while\nhe is quarrelling with her, or while he is looking at something else, so\nthat his mind may be turned away, it is called a \"kiss that turns away.\"\n\nWhen a lover coming home late at night kisses his beloved, who is asleep\nor in bed, in order to show her his desire, it is called a \"kiss that\nawakens.\" On such an occasion the woman may pretend to be asleep at the\ntime of her lover's arrival, so that she may know his intention and\nobtain respect from him.\n\nWhen a person kisses the reflection of the person he loves in a mirror,\nin water, or on a wall, it is called a \"kiss showing the intention.\"\n\nWhen a person kisses a child sitting on his lap, or a picture, or an\nimage, or figure, in the presence of the person beloved by him, it is\ncalled a \"transferred kiss.\"\n\nWhen at night at a theatre, or in an assembly of caste men, a man coming\nup to a woman kisses a finger of her hand if she be standing, or a toe\nof her foot if she be sitting, or when a woman is shampooing her lover's\nbody, places her face on his thigh (as if she was sleepy) so as to\ninflame his passion, and kisses his thigh or great toe, it is called a\n\"demonstrative kiss.\"\n\nThere is also a verse on the subject as follows:--\n\n\"Whatever things may be done by one of the lovers to the other, the same\nshould be returned by the other, _i.e._, if the woman kisses him he should\nkiss her in return, if she strikes him he should also strike her in\nreturn.\"\n\n\n\n\nCHAPTER IV.\n\nON PRESSING, OR MARKING, OR SCRATCHING WITH THE NAILS.\n\n\nWhen love becomes intense, pressing with the nails or scratching the\nbody with them is practised, and it is done on the following occasions:\nOn the first visit; at the time of setting out on a journey; on the\nreturn from a journey; at the time when an angry lover is reconciled;\nand lastly when the woman is intoxicated.\n\nBut pressing with the nails is not an usual thing except with those who\nare intensely passionate, _i.e._, full of passion. It is employed together\nwith biting, by those to whom the practice is agreeable.\n\nPressing with the nails is of the eight following kinds, according to\nthe forms of the marks which are produced, viz.:\n\n1. Sounding.\n\n2. Half moon.\n\n3. A circle.\n\n4. A line.\n\n5. A tiger's nail or claw.\n\n6. A peacock's foot.\n\n7. The jump of a hare.\n\n8. The leaf of a blue lotus.\n\nThe places that are to be pressed with the nails are as follows: the arm\npit, the throat, the breasts, the lips, the jaghana, or middle parts of\nthe body, and the thighs. But Suvarnanabha is of opinion that when the\nimpetuosity of passion is excessive, then the places need not be\nconsidered.\n\nThe qualities of good nails are that they should be bright, well set,\nclean, entire, convex, soft, and glossy in appearance. Nails are of\nthree kinds according to their size, viz.:\n\n   Small.\n   Middling.\n   Large.\n\nLarge nails, which give grace to the hands, and attract the hearts of\nwomen from their appearance, are possessed by the Bengalees.\n\nSmall nails, which can be used in various ways, and are to be applied\nonly with the object of giving pleasure, are possessed by the people of\nthe southern districts.\n\nMiddling nails, which contain the properties of both the above kinds,\nbelong to the people of the Maharashtra.\n\n(1). When a person presses the chin, the breasts, the lower lip, or the\njaghana of another so softly that no scratch or mark is left, but only\nthe hair on the body becomes erect from the touch of the nails, and the\nnails themselves make a sound, it is called a \"sounding or pressing with\nthe nails.\"\n\nThis pressing is used in the case of a young girl when her lover\nshampoos her, scratches her head, and wants to trouble or frighten her.\n\n(2). The curved mark with the nails, which is impressed on the neck and\nthe breasts, is called the \"half moon.\"\n\n(3). When the half moons are impressed opposite to each other, it is\ncalled a \"circle.\" This mark with the nails is generally made on the\nnavel, the small cavities about the buttocks, and on the joints of the\nthigh.\n\n(4). A mark in the form of a small line, and which can be made on any\npart of the body, is called a \"line.\"\n\n(5). This same line, when it is curved, and made on the breast, is\ncalled a \"tiger's nail.\"\n\n(6). When a curved mark is made on the breast by means of the five\nnails, it is called a \"peacock's foot.\" This mark is made with the\nobject of being praised, for it requires a great deal of skill to make\nit properly.\n\n(7). When five marks with the nails are made close to one another near\nthe nipple of the breast, it is called \"the jump of a hare.\"\n\n(8). A mark made on the breast or on the hips in the form of a leaf of\nthe blue lotus, is called the \"leaf of a blue lotus.\"\n\nWhen a person is going on a journey, and makes a mark on the thighs, or\non the breast, it is called a \"token of remembrance.\" On such an\noccasion three or four lines are impressed close to one another with the\nnails.\n\nHere ends the marking with the nails. Marks of other kinds than the\nabove may also be made with the nails, for the ancient authors say,\nthat as there are innumerable degrees of skill among men (the practice\nof this art being known to all), so there are innumerable ways of making\nthese marks. And as pressing or marking with the nails is independent of\nlove, no one can say with certainty how many different kinds of marks\nwith the nails do actually exist. The reason of this is, Vatsyayana\nsays, that as variety is necessary in love, so love is to be produced by\nmeans of variety. It is on this account that courtezans, who are well\nacquainted with various ways and means, become so desirable, for if\nvariety is sought in all the arts and amusements, such as archery and\nothers, how much more should it be sought after in the present case.\n\nThe marks of the nails should not be made on married women, but\nparticular kinds of marks may be made on their private parts for the\nremembrance and increase of love.\n\nThere are also some verses on the subject, as follows:\n\n\"The love of a woman who sees the marks of nails on the private parts of\nher body, even though they are old and almost worn out, becomes again\nfresh and new. If there be no marks of nails to remind a person of the\npassages of love, then love is lessened in the same way as when no union\ntakes place for a long time.\"\n\nEven when a stranger sees at a distance a young woman with the marks of\nnails on her breast,[37] he is filled with love and respect for her.\n\nA man, also, who carries the marks of nails and teeth on some parts of\nhis body, influences the mind of a woman, even though it be ever so\nfirm. In short, nothing tends to increase love so much as the effects of\nmarking with the nails, and biting.\n\nFOOTNOTE:\n\n[Footnote 37: From this it would appear that in ancient times the\nbreasts of women were not covered, and this is seen in the painting of\nthe Ajunta and other caves, where we find that the breasts of even royal\nladies and others are exposed.]\n\n\n\n\nCHAPTER V.\n\nON BITING, AND THE MEANS TO BE EMPLOYED WITH REGARD TO WOMEN OF\nDIFFERENT COUNTRIES.\n\n\nAll the places that can be kissed, are also the places that can be\nbitten, except the upper lip, the interior of the mouth, and the eyes.\n\nThe qualities of good teeth are as follows: They should be equal,\npossessed of a pleasing brightness, capable of being coloured, of proper\nproportions, unbroken, and with sharp ends.\n\nThe defects of teeth on the other hand are, that they are blunt,\nprotruding from the gums, rough, soft, large, and loosely set.\n\nThe following are the different kinds of biting, viz.:\n\n   The hidden bite.\n   The swollen bite.\n   The point.\n   The line of points.\n   The coral and the jewel.\n   The line of jewels.\n   The broken cloud.\n   The biting of the boar.\n\n(1). The biting which is shown only by the excessive redness of the skin\nthat is bitten, is called the \"hidden bite.\"\n\n(2). When the skin is pressed down on both sides, it is called the\n\"swollen bite.\"\n\n(3). When a small portion of the skin is bitten with two teeth only, it\nis called the \"point.\"\n\n(4). When such small portions of the skin are bitten with all the teeth,\nit is called the \"line of points.\"\n\n(5). The biting which is done by bringing together the teeth and the\nlips, is called the \"coral and the jewel.\" The lip is the coral, and the\nteeth the jewel.\n\n(6). When biting is done with all the teeth, it is called the \"line of\njewels.\"\n\n(7). The biting which consists of unequal risings in a circle, and which\ncomes from the space between the teeth, is called the \"broken cloud.\"\nThis is impressed on the breasts.\n\n(8). The biting which consists of many broad rows of marks near to one\nanother, and with red intervals, is called the \"biting of a boar.\" This\nis impressed on the breasts and the shoulders; and these two last modes\nof biting are peculiar to persons of intense passion.\n\nThe lower lip is the place on which the \"hidden bite,\" the \"swollen\nbite,\" and the \"point\" are made; again the \"swollen bite,\" and the\n\"coral and the jewel\" bite are done on the cheek. Kissing, pressing with\nthe nails, and biting are the ornaments of the left cheek, and when the\nword cheek is used it is to be understood as the left cheek.\n\nBoth the \"line of points\" and the \"line of jewels\" are to be impressed\non the throat, the arm pit, and the joints of the thighs; but the \"line\nof points\" alone is to be impressed on the forehead and the thighs.\n\nThe marking with the nails, and the biting of the following things,\nviz., an ornament of the forehead, an ear ornament, a bunch of flowers,\na betel leaf, or a tamala leaf, which are worn by, or belong to the\nwoman that is beloved, are signs of the desire of enjoyment.\n\nHere end the different kinds of biting.\n\n       *       *       *       *       *\n\nIn the affairs of love a man should do such things as are agreeable to\nthe women of different countries.\n\nThe women of the central countries (_i.e._, between the Ganges and the\nJumna) are noble in their character, not accustomed to disgraceful\npractices, and dislike pressing the nails and biting.\n\nThe women of the Balhika country are gained over by striking.\n\nThe women of Avantika are fond of foul pleasures, and have not good\nmanners.\n\nThe women of the Maharashtra are fond of practising the sixty-four arts,\nthey utter low and harsh words, and like to be spoken to in the same\nway, and have an impetuous desire of enjoyment.\n\nThe women of Pataliputra (_i.e._, the modern Patna) are of the same nature\nas the women of the Maharashtra, but show their likings only in secret.\n\nThe women of the Dravida country, though they are rubbed and pressed\nabout at the time of sexual enjoyment, have a slow fall of semen, that\nis they are very slow in the act of coition.\n\nThe women of Vanavasi are moderately passionate, they go through every\nkind of enjoyment, cover their bodies, and abuse those who utter low,\nmean and harsh words.\n\nThe women of Avanti hate kissing, marking with the nails, and biting,\nbut they have a fondness for various kinds of sexual union.\n\nThe women of Malwa like embracing and kissing, but not wounding, and\nthey are gained over by striking.\n\nThe women of Abhira, and those of the country about the Indus and five\nrivers (_i.e._, the Punjab), are gained over by the Auparishtaka or mouth\ncongress.\n\nThe women of Aparatika are full of passion, and make slowly the sound\n\"Sit.\"\n\nThe women of the Lat country have even more impetuous desire, and also\nmake the sound \"Sit.\"\n\nThe women of the Stri Rajya, and of Koshola (Oude), are full of\nimpetuous desire, their semen falls in large quantities, and they are\nfond of taking medicine to make it do so.\n\nThe women of the Audhra country have tender bodies, they are fond of\nenjoyment, and have a liking for voluptuous pleasures.\n\nThe women of Ganda have tender bodies, and speak sweetly.\n\nNow Suvarnanabha is of opinion that that which is agreeable to the\nnature of a particular person, is of more consequence than that which is\nagreeable to a whole nation, and that therefore the peculiarities of the\ncountry should not be observed in such cases. The various pleasures, the\ndress, and the sports of one country are in time borrowed by another,\nand in such a case these things must be considered as belonging\noriginally to that country.\n\nAmong the things mentioned above, viz., embracing, kissing, etc., those\nwhich increase passion should be done first, and those which are only\nfor amusement or variety should be done afterwards.\n\nThere are also some verses on this subject as follows:\n\n\"When a man bites a woman forcibly, she should angrily do the same to\nhim with double force. Thus a 'point' should be returned with a 'line of\npoints,' and a 'line of points' with a 'broken cloud,' and if she be\nexcessively chafed, she should at once begin a love quarrel with him. At\nsuch a time she should take hold of her lover by the hair, and bend his\nhead down, and kiss his lower lip, and then, being intoxicated with\nlove, she should shut her eyes and bite him in various places. Even by\nday, and in a place of public resort, when her lover shows her any mark\nthat she may have inflicted on his body, she should smile at the sight\nof it, and turning her face as if she were going to chide him, she\nshould show him with an angry look the marks on her own body that have\nbeen made by him. Thus if men and women act according to each other's\nliking, their love for each other will not be lessened even in one\nhundred years.\"\n\n\n\n\nCHAPTER VI.\n\nOF THE DIFFERENT WAYS OF LYING DOWN, AND VARIOUS KINDS OF CONGRESS.\n\n\nOn the occasion of a \"high congress\" the Mrigi (Deer) woman should lie\ndown in such a way as to widen her yoni, while in a \"low congress\" the\nHastini (Elephant) woman should lie down so as to contract hers. But in\nan \"equal congress\" they should lie down in the natural position. What\nis said above concerning the Mrigi and the Hastini applies also to the\nVadawa (Mare) woman. In a \"low congress\" the women should particularly\nmake use of medicine, to cause her desires to be satisfied quickly.\n\nThe Deer-woman has the following three ways of lying down.\n\n   The widely opened position.\n   The yawning position.\n   The position of the wife of Indra.\n\n(1). When she lowers her head and raises her middle parts, it is called\nthe \"widely opened position.\" At such a time the man should apply some\nunguent, so as to make the entrance easy.\n\n(2). When she raises her thighs and keeps them wide apart and engages in\ncongress, it is called the \"yawning position.\"\n\n(3). When she places her thighs with her legs doubled on them upon her\nsides, and thus engages in congress, it is called the position of\nIndrani, and this is learnt only by practice. The position is also\nuseful in the case of the \"highest congress.\"\n\nThe \"clasping position\" is used in \"low congress,\" and in the \"lowest\ncongress,\" together with the \"pressing position,\" the \"twining\nposition\", and the \"mare's position.\"\n\nWhen the legs of both the male and the female are stretched straight\nout over each other, it is called the \"clasping position.\" It is of two\nkinds, the side position and the supine position, according to the way\nin which they lie down. In the side position the male should invariably\nlie on his left side, and cause the woman to lie on her right side, and\nthis rule is to be observed in lying down with all kinds of women.\n\nWhen, after congress has begun in the clasping position, the woman\npresses her lover with her thighs, it is called the \"pressing position.\"\n\nWhen the woman places one of her thighs across the thigh of her lover,\nit is called the \"twining position.\"\n\nWhen a woman forcibly holds in her yoni the lingam after it is in, it is\ncalled the \"mare's position.\" This is learnt by practice only, and is\nchiefly found among the women of the Andra country.\n\nThe above are the different ways of lying down, mentioned by Babhravya;\nSuvarnanabha, however, gives the following in addition.\n\nWhen the female raises both of her thighs straight up, it is called the\n\"rising position.\"\n\nWhen she raises both of her legs, and places them on her lover's\nshoulders, it is called the \"yawning position.\"\n\nWhen the legs are contracted, and thus held by the lover before his\nbosom, it is called the \"pressed position.\"\n\nWhen only one of her legs is stretched out, it is called the \"half\npressed position.\"\n\nWhen the woman places one of her legs on her lover's shoulder, and\nstretches the other out, and then places the latter on his shoulder, and\nstretches out the other, and continues to do so alternately, it is\ncalled the \"splitting of a bamboo.\"\n\nWhen one of her legs is placed on the head, and the other is stretched\nout, it is called the \"fixing of a nail.\" This is learnt by practice\nonly.\n\nWhen both the legs of the woman are contracted, and placed on her\nstomach, it is called the \"crab's position.\"\n\nWhen the thighs are raised and placed one upon the other, it is called\nthe \"packed position.\"\n\nWhen the shanks are placed one upon the other, it is called the\n\"lotus-like position.\"\n\nWhen a man, during congress, turns round, and enjoys the woman without\nleaving her, while she embraces him round the back all the time, it is\ncalled the \"turning position,\" and is learnt only by practice.\n\nThus says Suvarnanabha, these different ways of lying down, sitting, and\nstanding should be practised in water, because it is easy to do so\ntherein. But Vatsyayana is of opinion that congress in water is\nimproper, because it is prohibited by the religious law.\n\nWhen a man and a woman support themselves on each other's bodies, or on\na wall, or pillar, and thus while standing engage in congress, it is\ncalled the \"supported congress.\"\n\nWhen a man supports himself against a wall, and the woman, sitting on\nhis hands joined together and held underneath her, throws her arms round\nhis neck, and putting her thighs alongside his waist, moves herself by\nher feet, which are touching the wall against which the man is leaning,\nit is called the \"suspended congress.\"\n\nWhen a woman stands on her hands and feet like a quadruped, and her\nlover mounts her like a bull, it is called the \"congress of a cow.\" At\nthis time everything that is ordinarily done on the bosom should be done\non the back.\n\nIn the same way can be carried on the congress of a dog, the congress of\na goat, the congress of a deer, the forcible mounting of an ass, the\ncongress of a cat, the jump of a tiger, the pressing of an elephant, the\nrubbing of a boar, and the mounting of a horse. And in all these cases\nthe characteristics of these different animals should be manifested by\nacting like them.\n\nWhen a man enjoys two women at the same time, both of whom love him\nequally, it is called the \"united congress.\"\n\nWhen a man enjoys many women altogether, it is called the \"congress of a\nherd of cows.\"\n\nThe following kinds of congress, viz., sporting in water, or the\ncongress of an elephant with many female elephants, which is said to\ntake place only in the water, the congress of a collection of goats, the\ncongress of a collection of deer, take place in imitation of these\nanimals.\n\nIn Gramaneri many young men enjoy a woman that may be married to one of\nthem, either one after the other, or at the same time. Thus one of them\nholds her, another enjoys her, a third uses her mouth, a fourth holds\nher middle part, and in this way they go on enjoying her several parts\nalternately.\n\nThe same things can be done when several men are sitting in company with\none courtesan, or when one courtesan is alone with many men. In the same\nway this can be done by the women of the King's harem when they\naccidentally get hold of a man.\n\nThe people in the Southern countries have also a congress in the anus,\nthat is called the \"lower congress.\"\n\nThus ends the various kinds of congress. There are also two verses on\nthe subject as follows.\n\n\"An ingenious person should multiply the kinds of congress after the\nfashion of the different kinds of beasts and of birds. For these\ndifferent kinds of congress, performed according to the usage of each\ncountry, and the liking of each individual, generate love, friendship,\nand respect in the hearts of women.\"\n\n\n\n\nCHAPTER VII.\n\nOF THE VARIOUS MODES OF STRIKING, AND OF THE SOUNDS APPROPRIATE TO THEM.\n\n\nSexual intercourse can be compared to a quarrel, on account of the\ncontrarieties of love and its tendency to dispute. The place of striking\nwith passion is the body, and on the body the special places are:\n\n   The shoulders.\n   The head.\n   The space between the breasts.\n   The back.\n   The jaghana, or middle part of the body.\n   The sides.\n\nStriking is of four kinds, viz.:\n\n   Striking with the back of the hand.\n   Striking with the fingers a little contracted.\n   Striking with the fist.\n   Striking with the open palm of the hand.\n\nOn account of its causing pain, striking gives rise to the hissing\nsound, which is of various kinds, and to the eight kinds of crying,\nviz.:\n\n   The sound Hin.\n   The thundering sound.\n   The cooing sound.\n   The weeping sound.\n   The sound Phut.\n   The sound Phat.\n   The sound Sut.\n   The sound Plat.\n\nBesides these, there are also words having a meaning, such as \"mother,\"\nand those that are expressive of prohibition, sufficiency, desire of\nliberation, pain or praise, and to which may be added sounds like those\nof the dove, the cuckoo, the green pigeon, the parrot, the bee, the\nsparrow, the flamingo, the duck, and the quail, which are all\noccasionally made use of.\n\nBlows with the fist should be given on the back of the woman, while she\nis sitting on the lap of the man, and she should give blows in return,\nabusing the man as if she were angry, and making the cooing and the\nweeping sounds. While the woman is engaged in congress the space between\nthe breasts should be struck with the back of the hand, slowly at first,\nand then proportionately to the increasing excitement, until the end.\n\nAt this time the sounds Hin and others may be made, alternately or\noptionally, according to habit. When the man, making the sound Phat,\nstrikes the woman on the head, with the fingers of his hand a little\ncontracted, it is called Prasritaka, which means striking with the\nfingers of the hand a little contracted. In this case the appropriate\nsounds are the cooing sound, the sound Phat, and the sound Phut in the\ninterior of the mouth, and at the end of congress the sighing and\nweeping sounds. The sound Phat is an imitation of the sound of a bamboo\nbeing split, while the sound Phut is like the sound made by something\nfalling into water. At all times when kissing and such like things are\nbegun, the woman should give a reply with a hissing sound. During the\nexcitement when the woman is not accustomed to striking, she continually\nutters words expressive of prohibition, sufficiently, or desire of\nliberation, as well as the words \"father,\" \"mother,\" intermingled with\nthe sighing, weeping and thundering sounds.[38] Towards the conclusion\nof the congress, the breasts, the jaghana, and the sides of the woman\nshould be pressed with the open palms of the hand, with some force,\nuntil the end of it, and then sounds like those of the quail, or the\ngoose should be made.\n\nThere are also two verses on the subject as follows:\n\n\"The characteristics of manhood are said to consist of roughness and\nimpetuosity, while weakness, tenderness, sensibility, and an inclination\nto turn away from unpleasant things are the distinguishing marks of\nwomanhood. The excitement of passion, and peculiarities of habit may\nsometimes cause contrary results to appear, but these do not last long,\nand in the end the natural state is resumed.\"\n\nThe wedge on the bosom, the scissors on the head, the piercing\ninstrument on the cheeks, and the pinchers on the breasts and sides, may\nalso be taken into consideration with the other four modes of striking,\nand thus give eight ways altogether. But these four ways of striking\nwith instruments are peculiar to the people of the southern countries,\nand the marks caused by them are seen on the breasts of their women.\nThey are local peculiarities, but Vatsyayana is of opinion that the\npractice of them is painful, barbarous, and base, and quite unworthy of\nimitation.\n\nIn the same way anything that is a local peculiarity should not always\nbe adopted elsewhere, and even in the place where the practice is\nprevalent, excess of it should always be avoided. Instances of the\ndangerous use of them may be given as follows. The King of the Panchalas\nkilled the courtezan Madhavasena by means of the wedge during congress.\nKing Shatakarni Shatavahana of the Kuntalas deprived his great Queen\nMalayavati of her life by a pair of scissors, and Naradeva, whose hand\nwas deformed, blinded a dancing girl by directing a piercing instrument\nin a wrong way.\n\nThere are also two verses on the subject as follows:\n\n\"About these things there cannot be either enumeration or any definite\nrule. Congress having once commenced, passion alone gives birth to all\nthe acts of the parties.\"\n\nSuch passionate actions and amorous gesticulations or movements, which\narise on the spur of the moment, and during sexual intercourse, cannot\nbe defined, and are as irregular as dreams. A horse having once attained\nthe fifth degree of motion goes on with blind speed, regardless of pits,\nditches, and posts in his way; and in the same manner a loving pair\nbecome blind with passion in the heat of congress, and go on with great\nimpetuosity, paying not the least regard to excess. For this reason one\nwho is well acquainted with the science of love, and knowing his own\nstrength, as also the tenderness, impetuosity, and strength of the young\nwoman, should act accordingly. The various modes of enjoyment are not\nfor all times or for all persons, but they should only be used at the\nproper time, and in the proper countries and places.\n\nFOOTNOTE:\n\n[Footnote 38: Men who are well acquainted with the art of love are well\naware how often one woman differs from another in her sighs and sounds\nduring the time of congress. Some women like to be talked to in the most\nloving way, others in the most abusive way, and so on. Some women enjoy\nthemselves with closed eyes in silence, others make a great noise over\nit, and some almost faint away. The great art is to ascertain what gives\nthem the greatest pleasure, and what specialities they like best.]\n\n\n\n\nCHAPTER VIII.\n\nABOUT WOMEN ACTING THE PART OF A MAN; AND OF THE WORK OF A MAN.\n\n\nWhen a woman sees that her lover is fatigued by constant congress,\nwithout having his desire satisfied, she should, with his permission,\nlay him down upon his back, and give him assistance by acting his part.\nShe may also do this to satisfy the curiosity of her lover, or her own\ndesire of novelty.\n\nThere are two ways of doing this, the first is when during congress she\nturns round, and gets on the top of her lover, in such a manner as to\ncontinue the congress, without obstructing the pleasure of it; and the\nother is when she acts the man's part from the beginning. At such a\ntime, with flowers in her hair hanging loose, and her smiles broken by\nhard breathings, she should press upon her lover's bosom with her own\nbreasts, and lowering her head frequently, should do in return the same\nactions which he used to do before, returning his blows and chaffing\nhim, should say, \"I was laid down by you, and fatigued with hard\ncongress, I shall now therefore lay you down in return.\" She should then\nagain manifest her own bashfulness, her fatigue, and her desire of\nstopping the congress. In this way she should do the work of a man,\nwhich we shall presently relate.\n\nWhatever is done by a man for giving pleasure to a woman is called the\nwork of a man, and is as follows:--\n\nWhile the woman is lying on his bed, and is as it were abstracted by his\nconversation, he should loosen the knot of her under garments, and when\nshe begins to dispute with him, he should overwhelm her with kisses.\nThen when his lingam is erect he should touch her with his hands in\nvarious places, and gently manipulate various parts of the body. If the\nwoman is bashful, and if it is the first time that they have come\ntogether, the man should place his hands between her thighs, which she\nwould probably keep close together, and if she is a very young girl, he\nshould first get his hands upon her breasts, which she would probably\ncover with her own hands, and under her armpits and on her neck. If\nhowever she is a seasoned woman, he should do whatever is agreeable\neither to him or to her, and whatever is fitting for the occasion. After\nthis he should take hold of her hair, and hold her chin in his fingers\nfor the purpose of kissing her. On this, if she is a young girl, she\nwill become bashful and close her eyes. Any how he should gather from\nthe action of the woman what things would be pleasing to her during\ncongress.\n\nHere Suvarnanabha says that while a man is doing to the woman what he\nlikes best during congress, he should always make a point of pressing\nthose parts of her body on which she turns her eyes.\n\nThe signs of the enjoyment and satisfaction of the women are as follows:\nher body relaxes, she closes her eyes, she puts aside all bashfulness,\nand shows increased willingness to unite the two organs as closely\ntogether as possible. On the other hand, the signs of her want of\nenjoyment and of failing to be satisfied are as follows: she shakes her\nhands, she does not let the man get up, feels dejected, bites the man,\nkicks him, and continues to go on moving after the man has finished. In\nsuch cases the man should rub the yoni of the woman with his hand and\nfingers (as the elephant rubs anything with his trunk) before engaging\nin congress, until it is softened, and after that is done he should\nproceed to put his lingam into her.\n\nThe acts to be done by the man are:\n\n   Moving forward.\n   Friction or churning.\n   Piercing.\n   Rubbing.\n   Pressing.\n   Giving a blow.\n   The blow of a boar.\n   The blow of a bull.\n   The sporting of a sparrow.\n\n(1). When the organs are brought together properly and directly it is\ncalled \"moving the organ forward.\"\n\n(2). When the lingam is held with the hand, and turned all round in the\nyoni, it is called \"churning.\"\n\n(3). When the yoni is lowered, and the upper part of it is struck with\nthe lingam, it is called \"piercing.\"\n\n(4). When the same thing is done on the lower part of the yoni, it is\ncalled \"rubbing.\"\n\n(5). When the yoni is pressed by the lingam for a long time, it is\ncalled \"pressing.\"\n\n(6). When the lingam is removed to some distance from the yoni, and then\nforcibly strikes it, it is called \"giving a blow.\"\n\n(7). When only one part of the yoni is rubbed with the lingam, it is\ncalled the \"blow of a boar.\"\n\n(8). When both sides of the yoni are rubbed in this way, it is called\nthe \"blow of a bull.\"\n\n(9). When the lingam is in the yoni, and moved up and down frequently,\nand without being taken out, it is called the \"sporting of a sparrow.\"\nThis takes place at the end of congress.\n\nWhen a woman acts the part of a man, she has the following things to do\nin addition to the nine given above, viz.\n\n   The pair of tongs.\n   The top.\n   The swing.\n\n(1). When the woman holds the lingam in her yoni, draws it in, presses\nit, and keeps it thus in her for a long time, it is called the \"pair of\ntongs.\"\n\n(2). When, while engaged in congress, she turns round like a wheel, it\nis called the \"top.\" This is learnt by practice only.\n\n(3). When, on such an occasion, the man lifts up the middle part of his\nbody, and the woman turns round her middle part, it is called the\n\"swing.\"\n\nWhen the woman is tired, she should place her forehead on that of her\nlover, and should thus take rest without disturbing the union of the\norgans, and when the woman has rested herself the man should turn round\nand begin the congress again.\n\nThere are also some verses on the subject as follows:\n\n\"Though a woman is reserved, and keeps her feelings concealed, yet when\nshe gets on the top of a man, she then shows all her love and desire. A\nman should gather from the actions of the woman of what disposition she\nis, and in what way she likes to be enjoyed. A woman during her monthly\ncourses, a woman who has been lately confined, and a fat woman should\nnot be made to act the part of a man.\"\n\n\n\n\nCHAPTER XI.\n\nOF THE AUPARISHTAKA[39] OR MOUTH CONGRESS.\n\n\nThere are two kinds of eunuchs, those that are disguised as males, and\nthose that are disguised as females. Eunuchs disguised as females\nimitate their dress, speech, gestures, tenderness, timidity, simplicity,\nsoftness and bashfulness. The acts that are done on the jaghana or\nmiddle parts of women, are done in the mouths of these eunuchs, and this\nis called Auparishtaka. These eunuchs derive their imaginable pleasure,\nand their livelihood from this kind of congress, and they lead the life\nof courtezans. So much concerning eunuchs disguised as females.\n\nEunuchs disguised as males keep their desires secret, and when they wish\nto do anything they lead the life of shampooers. Under the pretence of\nshampooing, an eunuch of this kind embraces and draws towards himself\nthe thighs of the man whom he is shampooing, and after this he touches\nthe joints of his thighs and his jaghana, or central portions of his\nbody. Then, if he finds the lingam of the man erect, he presses it with\nhis hands, and chaffs him for getting into that state. If after this,\nand after knowing his intention, the man does not tell the eunuch to\nproceed, then the latter does it of his own accord and begins the\ncongress. If however he is ordered by the man to do it, then he disputes\nwith him, and only consents at last with difficulty.\n\nThe following eight things are then done by the eunuch one after the\nother, viz.\n\n   The nominal congress.\n   Biting the sides.\n   Pressing outside.\n   Pressing inside.\n   Kissing.\n   Rubbing.\n   Sucking a mangoe fruit.\n   Swallowing up.\n\nAt the end of each of these the eunuch expresses his wish to stop, but\nwhen one of them is finished, the man desires him to do another, and\nafter that is done, then the one that follows it, and so on.\n\n(1). When, holding the man's lingam with his hand, and placing it\nbetween his lips, the eunuch moves about his mouth, it is called the\n\"nominal congress.\"\n\n(2). When, covering the end of the lingam with his fingers collected\ntogether like the bud of a plant or flower, the eunuch presses the sides\nof it with his lips, using his teeth also, it is called \"biting the\nsides.\"\n\n(3). When, being desired to proceed, the eunuch presses the end of the\nlingam with his lips closed together, and kisses it as if he were\ndrawing it out, it is called the \"outside pressing.\"\n\n(4). When, being asked to go on, he put the lingam further into his\nmouth, and presses it with his lips and then takes it out, it is called\nthe \"inside pressing.\"\n\n(5). When, holding the lingam in his hand, the eunuch kisses it as if he\nwere kissing the lower lip, it is called \"kissing.\"\n\n(6). When, after kissing it, he touches it with his tongue everywhere,\nand passes the tongue over the end of it, it is called \"rubbing.\"\n\n(7). When, in the same way, he puts the half of it into his mouth, and\nforcibly kisses and sucks it, this is called \"sucking a mangoe fruit.\"\n\n(8). And lastly, when, with the consent of the man, the eunuch puts the\nwhole lingam into his mouth, and presses it to the very end, as if he\nwere going to swallow it up, it is called \"swallowing up.\"\n\nStriking, scratching, and other things may also be done during this kind\nof congress.\n\nThe Auparishtaka is practised only by unchaste and wanton women, female\nattendants and serving maids, _i.e._, those who are not married to\nanybody, but who live by shampooing.\n\nThe Acharyas (_i.e._, ancient and venerable authors) are of opinion that\nthis Auparishtaka is the work of a dog and not of a man, because it is a\nlow practice, and opposed to the orders of the Holy Writ, and because\nthe man himself suffers by bringing his lingam into contact with the\nmouths of eunuchs and women. But Vatsyayana says that the orders of the\nHoly Writ do not affect those who resort to courtezans, and the law\nprohibits the practice of the Auparishtaka with married women only. As\nregards the injury to the male, that can be easily remedied.\n\nThe people of Eastern India do not resort to women who practise the\nAuparishtaka.\n\nThe people of Ahichhatra resort to such women, but do nothing with them,\nso far as the mouth is concerned.\n\nThe people of Saketa do with these women every kind of mouth congress,\nwhile the people of Nagara do not practise this, but do every other\nthing.\n\nThe people of the Shurasena country, on the southern bank of the Jumna,\ndo everything without any hesitation, for they say that women being\nnaturally unclean, no one can be certain about their character, their\npurity, their conduct, their practices, their confidences, or their\nspeech. They are not however on this account to be abandoned, because\nreligious law, on the authority of which they are reckoned pure, lays\ndown that the udder of a cow is clean at the time of milking, though the\nmouth of a cow, and also the mouth of her calf, are considered unclean\nby the Hindoos. Again a dog is clean when he seizes a deer in hunting,\nthough food touched by a dog is otherwise considered very unclean. A\nbird is clean when it causes a fruit to fall from a tree by pecking at\nit, though things eaten by crows and other birds are considered unclean.\nAnd the mouth of a woman is clean for kissing and such like things at\nthe time of sexual intercourse. Vatsyayana moreover thinks that in all\nthese things connected with love, everybody should act according to the\ncustom of his country, and his own inclination.\n\nThere are also the following verses on the subject.\n\n\"The male servants of some men carry on the mouth congress with their\nmasters. It is also practised by some citizens, who know each other\nwell, among themselves. Some women of the harem, when they are amorous,\ndo the acts of the mouth on the yonis of one another, and some men do\nthe same thing with women. The way of doing this (_i.e._, of kissing the\nyoni) should be known from kissing the mouth. When a man and woman lie\ndown in an inverted order, _i.e._, with the head of the one towards the\nfeet of the other and carry on this congress, it is called the \"congress\nof a crow.\"\n\nFor the sake of such things courtezans abandon men possessed of good\nqualities, liberal and clever, and become attached to low persons, such\nas slaves and elephant drivers. The Auparishtaka, or mouth congress,\nshould never be done by a learned Brahman, by a minister that carries on\nthe business of a state, or by a man of good reputation, because though\nthe practice is allowed by the Shastras, there is no reason why it\nshould be carried on, and need only be practised in particular cases. As\nfor instance, the taste, and the strength, and the digestive qualities\nof the flesh of dogs are mentioned in works on medicine, but it does not\ntherefore follow that it should be eaten by the wise. In the same way\nthere are some men, some places and some times, with respect to which\nthese practices can be made use of. A man should therefore pay regard to\nthe place, to the time, and to the practice which is to be carried out,\nas also as to whether it is agreeable to his nature and to himself, and\nthen he may or may not practise these things according to circumstances.\nBut after all, these things being done secretly, and the mind of the man\nbeing fickle, how can it be known what any person will do at any\nparticular time and for any particular purpose.\n\nFOOTNOTE:\n\n[Footnote 39: This practice appears to have been prevalent in some parts\nof India from a very ancient time. The \"Shushruta,\" a work on medicine\nsome two thousand years old, describes the wounding of the lingam with\nthe teeth as one of the causes of a disease treated upon in that work.\nTraces of the practice are found as far back as the eighth century, for\nvarious kinds of the Auparishtaka are represented in the sculptures of\nmany Shaiva temples at Bhuvaneshwara, near Cuttack, in Orissa, and which\nwere built about that period. From these sculptures being found in such\nplaces, it would seem that this practice was popular in that part of the\ncountry at that time. It does not seem to be so prevalent now in\nHindustan, its place perhaps is filled up by the practice of sodomy,\nintroduced since the Mahomedan period.]\n\n\n\n\nCHAPTER X.\n\nOF THE WAY HOW TO BEGIN AND HOW TO END THE CONGRESS.\n\nDIFFERENT KINDS OF CONGRESS AND LOVE QUARRELS.\n\n\nIn the pleasure-room, decorated with flowers, and fragrant with\nperfumes, attended by his friends and servants, the citizen should\nreceive the woman, who will come bathed and dressed, and will invite her\nto take refreshment and to drink freely. He should then seat her on his\nleft side, and holding her hair, and touching also the end and knot of\nher garment, he should gently embrace her with his right arm. They\nshould then carry on an amusing conversation on various subjects, and\nmay also talk suggestively of things which would be considered as\ncoarse, or not to be mentioned generally in society. They may then sing,\neither with or without gesticulations, and play on musical instruments,\ntalk about the arts, and persuade each other to drink. At last when the\nwoman is overcome with love and desire, the citizen should dismiss the\npeople that may be with him, giving them flowers, ointment, and betel\nleaves, and then when the two are left alone, they should proceed as has\nbeen already described in the previous chapters.\n\nSuch is the beginning of sexual union. At the end of the congress, the\nlovers with modesty, and not looking at each other, should go separately\nto the washing-room. After this, sitting in their own places, they\nshould eat some betel leaves, and the citizen should apply with his own\nhand to the body of the woman some pure sandal wood ointment, or\nointment of some other kind. He should then embrace her with his left\narm, and with agreeable words should cause her to drink from a cup held\nin his own hand, or he may give her water to drink. They can then eat\nsweetmeats, or anything else, according to their likings, and may drink\nfresh juice,[40] soup, gruel, extracts of meat, sherbet, the juice of\nmangoe fruits, the extract of the juice of the citron tree mixed with\nsugar, or anything that may be liked in different countries, and known\nto be sweet, soft, and pure. The lovers may also sit on the terrace of\nthe palace or house, and enjoy the moonlight, and carry on an agreeable\nconversation. At this time, too, while the woman lies in his lap, with\nher face towards the moon, the citizen should show her the different\nplanets, the morning star, the polar star, and the seven Rishis, or\nGreat Bear.\n\nThis is the end of sexual union.\n\nCongress is of the following kinds, viz.:\n\n   Loving congress.\n   Congress of subsequent love.\n   Congress of artificial love.\n   Congress of transferred love.\n   Congress like that of eunuchs.\n   Deceitful congress.\n   Congress of spontaneous love.\n\n(1). When a man and a woman, who have been in love with each other for\nsome time, come together with great difficulty, or when one of the two\nreturns from a journey, or is reconciled after having been separated on\naccount of a quarrel, then congress is called the \"loving congress.\" It\nis carried on according to the liking of the lovers, and as long as they\nchoose.\n\n(2). When two persons come together, while their love for each other is\nstill in its infancy, their congress is called the \"congress of\nsubsequent love.\"\n\n(3). When a man carries on the congress by exciting himself by means of\nthe sixty-four ways, such as kissing, etc., etc., or when a man and a\nwoman come together, though in reality they are both attached to\ndifferent persons, their congress is then called \"congress of artificial\nlove.\" At this time all the ways and means mentioned in the Kama Shastra\nshould be used.\n\n(4). When a man, from the beginning to the end of the congress, though\nhaving connection with the women, thinks all the time that he is\nenjoying another one whom he loves, it is called the \"congress of\ntransferred love.\"\n\n(5). Congress between a man and a female water carrier, or a female\nservant of a caste lower than his own, lasting only until the desire is\nsatisfied, is called \"congress like that of eunuchs.\" Here external\ntouches, kisses, and manipulations are not to be employed.\n\n(6). The congress between a courtezan and a rustic, and that between\ncitizens and the women of villages, and bordering countries, is called,\n\"deceitful congress.\"\n\n(7). The congress that takes place between two persons who are attached\nto one another, and which is done according to their own liking is\ncalled \"spontaneous congress.\"\n\nThus ends the kinds of congress.\n\nWe shall now speak of love quarrels.\n\nA woman who is very much in love with a man cannot bear to hear the name\nof her rival mentioned, or to have any conversation regarding her, or to\nbe addressed by her name through mistake. If such takes place, a great\nquarrel arises, and the woman cries, becomes angry, tosses her hair\nabout, strikes her lover, falls from her bed or seat, and, casting aside\nher garlands and ornaments, throws herself down on the ground.\n\nAt this time, the lover should attempt to reconcile her with\nconciliatory words, and should take her up carefully and place her on\nher bed. But she, not replying to his questions, and with increased\nanger, should bend down his head by pulling his hair, and having kicked\nhim once, twice, or thrice on his arms, head, bosom or back, should then\nproceed to the door of the room. Dattaka says that she should then sit\nangrily near the door and shed tears, but should not go out, because she\nwould be found fault with for going away. After a time, when she thinks\nthat the conciliatory words and actions of her lover have reached their\nutmost, she should then embrace him, talking to him with harsh and\nreproachful words, but at the same time showing a loving desire for\ncongress.\n\nWhen the woman is in her own house, and has quarrelled with her lover,\nshe should go to him and show how angry she is, and leave him.\nAfterwards the citizen having sent the Vita,[41] the Vidushaka[41] or\nthe Pithamurda[41] to pacify her, she should accompany them back to the\nhouse, and spend the night with her lover.\n\nThus end the love quarrels.\n\nIn conclusion.\n\nA man, employing the sixty-four means mentioned by Babhravya, obtains\nhis object, and enjoys the woman of the first quality. Though he may\nspeak well on other subjects, if he does not know the sixty-four\ndivisions, no great respect is paid to him in the assembly of the\nlearned. A man, devoid of other knowledge, but well acquainted with the\nsixty-four divisions, becomes a leader in any society of men and women.\nWhat man will not respect the sixty-four parts,[42] considering they are\nrespected by the learned, by the cunning, and by the courtezans. As the\nsixty-four parts are respected, are charming, and add to the talent of\nwomen, they are called by the Acharyas dear to women. A man skilled in\nthe sixty-four parts is looked upon with love by his own wife, by the\nwives of others, and by courtezans.\n\nFOOTNOTES:\n\n[Footnote 40: The fresh juice of the cocoa nut tree, the date tree, and\nother kinds of palm trees are drunk in India. It will not keep fresh\nvery long, but ferments rapidly, and is then distilled into liquor.]\n\n[Footnote 41: The characteristics of these three individuals have been\ngiven in Part I. page 31.]\n\n[Footnote 42: A definition of the sixty-four parts, or divisions, is\ngiven in Chapter II., page 45.]\n\n=END OF PART II.=\n\n\n\n\nPART III.\n\nABOUT THE ACQUISITION OF A WIFE.\n\n\n\n\nCHAPTER I.\n\nON MARRIAGE.\n\n\nWhen a girl of the same caste, and a virgin, is married in accordance\nwith the precepts of Holy Writ, the results of such an union are: the\nacquisition of Dharma and Artha, offspring, affinity, increase of\nfriends, and untarnished love. For this reason a man should fix his\naffections upon a girl who is of good family, whose parents are alive,\nand who is three years or more younger than himself. She should be born\nof a highly respectable family, possessed of wealth, well connected, and\nwith many relations and friends. She should also be beautiful, of a good\ndisposition, with lucky marks on her body, and with good hair, nails,\nteeth, ears, eyes, and breasts, neither more nor less than they ought to\nbe, and no one of them entirely wanting, and not troubled with a sickly\nbody. The man should, of course, also possess these qualities himself.\nBut at all events, says Ghotakamukha, a girl who has been already joined\nwith others (_i.e._, no longer a maiden) should never be loved, for it\nwould be reproachable to do such a thing.\n\nNow in order to bring about a marriage with such a girl as described\nabove, the parents and relations of the man should exert themselves, as\nalso such friends on both sides as may be desired to assist in the\nmatter. These friends should bring to the notice of the girl's parents,\nthe faults, both present and future, of all the other men that may wish\nto marry her, and should at the same time extol even to exaggeration\nall the excellencies, ancestral, and paternal, of their friend, so as to\nendear him to them, and particularly to those that may be liked by the\ngirl's mother. One of the friends should also disguise himself as an\nastrologer and declare the future good fortune and wealth of his friend\nby showing the existence of all the lucky omens[43] and signs,[44] the\ngood influence of planets, the auspicious entrance of the sun into a\nsign of the Zodiac, propitious stars and fortunate marks on his body.\nOthers again should rouse the jealousy of the girl's mother by telling\nher that their friend has a chance of getting from some other quarter\neven a better girl than hers.\n\nA girl should be taken as a wife, as also given in marriage, when\nfortune, signs, omens, and the words[45] of others are favourable, for,\nsays Ghotakamukha, a man should not marry at any time he likes. A girl\nwho is asleep, crying, or gone out of the house when sought in marriage,\nor who is betrothed to another, should not be married. The following\nalso should be avoided:\n\n   One who is kept concealed.\n   One who has an ill-sounding name.\n   One who has her nose depressed.\n   One who has her nostril turned up.\n   One who is formed like a male.\n   One who is bent down.\n   One who has crooked thighs.\n   One who has a projecting forehead.\n   One who has a bald head.\n   One who does not like purity.\n   One who has been polluted by another.\n   One who is afflicted with the Gulma.[46]\n   One who is disfigured in any way.\n   One who has fully arrived at puberty.\n   One who is a friend.\n   One who is a younger sister.\n   One who is a Varshakari.[47]\n\nIn the same way a girl who is called by the name of one of the\ntwenty-seven stars, or by the name of a tree, or of a river, is\nconsidered worthless, as also a girl whose name ends in \"r\" or \"l.\" But\nsome authors say that prosperity is gained only by marrying that girl to\nwhom one becomes attached, and that therefore no other girl but the one\nwho is loved should be married by anyone.\n\nWhen a girl becomes marriageable her parents should dress her smartly,\nand should place her where she can be easily seen by all. Every\nafternoon, having dressed her and decorated her in a becoming manner,\nthey should send her with her female companions to sports, sacrifices,\nand marriage ceremonies, and thus show her to advantage in society,\nbecause she is a kind of merchandise. They should also receive with kind\nwords and signs of friendliness those of an auspicious appearance who\nmay come accompanied by their friends and relations for the purpose of\nmarrying their daughter, and under some pretext or other having first\ndressed her becomingly, should then present her to them. After this they\nshould await the pleasure of fortune, and with this object should\nappoint a future day on which a determination could be come to with\nregard to their daughter's marriage. On this occasion when the persons\nhave come, the parents of the girl should ask them to bathe and dine,\nand should say, \"Everything will take place at the proper time,\" and\nshould not then comply with the request, but should settle the matter\nlater.\n\nWhen a girl is thus acquired, either according to the custom of the\ncountry, or according to his own desire, the man should marry her in\naccordance with the precepts of the Holy Writ, according to one of the\nfour kinds of marriage.\n\nThus ends marriage.\n\nThere are also some verses on the subject as follows:--\n\nAmusement in society, such as completing verses begun by others,\nmarriages, and auspicious ceremonies should be carried on neither with\nsuperiors, nor inferiors, but with our equals. That should be known as a\nhigh connection when a man, after marrying a girl, has to serve her and\nher relations afterwards like a servant, and such a connection is\ncensured by the good. On the other hand, that reproachable connection,\nwhere a man, together with his relations, lords it over his wife, is\ncalled a low connection by the wise. But when both the man and the woman\nafford mutual pleasure to each other, and when the relatives on both\nsides pay respect to one another, such is called a connection in the\nproper sense of the word. Therefore a man should contract neither a high\nconnection by which he is obliged to bow down afterwards to his kinsmen,\nnor a low connection, which is universally reprehended by all.\n\nFOOTNOTES:\n\n[Footnote 43: The flight of a blue jay on a person's left side is\nconsidered a lucky omen when one starts on any business; the appearance\nof a cat before anyone at such a time is looked on as a bad omen. There\nare many omens of the same kind.]\n\n[Footnote 44: Such as the throbbing of the right eye of men and the left\neye of women, etc.]\n\n[Footnote 45: Before anything is begun it is a custom to go early in the\nmorning to a neighbour's house, and overhear the first words that may be\nspoken in his family, and according as the words heard are of good or\nbad import, so draw an inference as to the success or failure of the\nundertaking.]\n\n[Footnote 46: A disease consisting of any glandular enlargement in any\npart of the body.]\n\n[Footnote 47: A woman, the palms of whose hands and the soles of whose\nfeet are always perspiring.]\n\n\n\n\nCHAPTER II.\n\nOF CREATING CONFIDENCE IN THE GIRL.\n\n\nFor the first three days after marriage, the girl and her husband should\nsleep on the floor, abstain from sexual pleasures, and eat their food\nwithout seasoning it either with alkali or salt. For the next seven days\nthey should bathe amidst the sounds of auspicious musical instruments,\nshould decorate themselves, dine together, and pay attention to their\nrelations as well as to those who may have come to witness their\nmarriage. This is applicable to persons of all castes. On the night of\nthe tenth day the man should begin in a lonely place with soft words,\nand thus create confidence in the girl. Some authors say that for the\npurpose of winning her over he should not speak to her for three days,\nbut the followers of Babhravya are of opinion that if the man does not\nspeak with her for three days, the girl may be discouraged by seeing him\nspiritless like a pillar, and, becoming dejected, she may begin to\ndespise him as an eunuch. Vatsyayana says that the man should begin to\nwin her over, and to create confidence in her, but should abstain at\nfirst from sexual pleasures. Women being of a tender nature, want tender\nbeginnings, and when they are forcibly approached by men with whom they\nare but slightly acquainted, they sometimes suddenly become haters of\nsexual connection, and sometimes even haters of the male sex. The man\nshould therefore approach the girl according to her liking, and should\nmake use of those devices by which he may be able to establish himself\nmore and more into her confidence. These devices are as follows:--\n\nHe should embrace her first of all in a way she likes most, because it\ndoes not last for a long time.\n\nHe should embrace her with the upper part of his body because that is\neasier and simpler. If the girl is grown up, or if the man has known\nher for some time, he may embrace her by the light of a lamp, but if he\nis not well acquainted with her, or if she is a young girl, he should\nthen embrace her in darkness.\n\nWhen the girl accepts the embrace, the man should put a \"tambula\" or\nscrew of betel nut and betel leaves in her mouth, and if she will not\ntake it, he should induce her to do so by conciliatory words,\nentreaties, oaths, and kneeling at her feet, for it is an universal rule\nthat however bashful or angry a woman may be, she never disregards a man\nkneeling at her feet. At the time of giving this \"tambula\" he should\nkiss her mouth softly and gracefully without making any sound. When she\nis gained over in this respect he should then make her talk, and so that\nshe may be induced to talk he should ask her questions about things of\nwhich he knows or pretends to know nothing, and which can be answered in\na few words. If she does not speak to him, he should not frighten her,\nbut should ask her the same thing again and again in a conciliatory\nmanner. If she does not then speak he should urge her to give a reply,\nbecause as Ghotakamukha says, \"all girls hear everything said to them by\nmen, but do not themselves sometimes say a single word.\" When she is\nthus importuned, the girl should give replies by shakes of the head, but\nif she quarrelled with the man she should not even do that. When she is\nasked by the man whether she wishes for him, and whether she likes him,\nshe should remain silent for a long time, and when at last importuned to\nreply, should give him a favourable answer by a nod of the head. If the\nman is previously acquainted with the girl he should converse with her\nby means of a female friend, who may be favourable to him, and in the\nconfidence of both, and carry on the conversation on both sides. On such\nan occasion the girl should smile with her head bent down, and if the\nfemale friend say more on her part than she was desired to do, she\nshould chide her and dispute with her. The female friend should say in\njest even what she is not desired to say by the girl, and add, \"she says\nso,\" on which the girl should say indistinctly and prettily, \"O no! I\ndid not say so,\" and she should then smile and throw an occasional\nglance towards the man.\n\nIf the girl is familiar with the man, she should place near him,\nwithout saying anything, the tambula, the ointment, or the garland that\nhe may have asked for, or she may tie them up in his upper garment.\nWhile she is engaged in this, the man should touch her young breasts in\nthe sounding way of pressing with the nails, and if she prevents him\ndoing this he should say to her, \"I will not do it again if you will\nembrace me,\" and should in this way cause her to embrace him. While he\nis being embraced by her he should pass his hand repeatedly over and\nabout her body. By and bye he should place her in his lap, and try more\nand more to gain her consent, and if she will not yield to him he should\nfrighten her by saying, \"I shall impress marks of my teeth and nails on\nyour lips and breasts, and then make similar marks on my own body, and\nshall tell my friends that you did them. What will you say then?\" In\nthis and other ways, as fear and confidence are created in the minds of\nchildren, so should the man gain her over to his wishes.\n\nOn the second and third nights, after her confidence has increased still\nmore, he should feel the whole of her body with his hands, and kiss her\nall over; he should also place his hands upon her thighs and shampoo\nthem, and if he succeed in this he should then shampoo the joints of her\nthighs. If she tries to prevent him doing this he should say to her,\n\"What harm is there in doing it?\" and should persuade her to let him do\nit. After gaining this point he should touch her private parts, should\nloosen her girdle and the knot of her dress, and turning up her lower\ngarment should shampoo the joints of her naked thighs. Under various\npretences he should do all these things, but he should not at that time\nbegin actual congress. After this he should teach her the sixty-four\narts, should tell her how much he loves her, and describe to her the\nhopes which he formerly entertained regarding her. He should also\npromise to be faithful to her in future, and should dispel all her fears\nwith respect to rival women, and, at last, after having overcome her\nbashfulness, he should begin to enjoy her in a way so as not to frighten\nher. So much about creating confidence in the girl; and there are,\nmoreover, some verses on the subject as follows:--\n\nA man acting according to the inclinations of a girl should try and gain\nher over so that she may love him and place her confidence in him. A\nman does not succeed either by implicitly following the inclination of a\ngirl, or by wholly opposing her, and he should therefore adopt a middle\ncourse. He who knows how to make himself beloved by women, as well as to\nincrease their honour and create confidence in them, this man becomes an\nobject of their love. But he, who neglects a girl thinking she is too\nbashful, is despised by her as a beast ignorant of the working of the\nfemale mind. Moreover, a girl forcibly enjoyed by one who does not\nunderstand the hearts of girls becomes nervous, uneasy, and dejected,\nand suddenly begins to hate the man who has taken advantage of her; and\nthen, when her love is not understood or returned, she sinks into\ndespondency, and becomes either a hater of mankind altogether, or,\nhating her own man, she has recourse to other men.[48]\n\nFOOTNOTE:\n\n[Footnote 48: These last few lines have been exemplified in many ways in\nmany novels of this century.]\n\n\n\n\nCHAPTER III.\n\nON COURTSHIP, AND THE MANIFESTATION OF THE FEELINGS BY OUTWARD SIGNS AND\nDEEDS.\n\n\nA poor man possessed of good qualities, a man born of a low family\npossessed of mediocre qualities, a neighbour possessed of wealth, and\none under the control of his father, mother or brothers, should not\nmarry without endeavouring to gain over the girl from her childhood to\nlove and esteem them. Thus a boy separated from his parents, and living\nin the house of his uncle, should try to gain over the daughter of his\nuncle, or some other girl, even though she be previously betrothed to\nanother. And this way of gaining over a girl, says Ghotakamukha, is\nunexceptional, because Dharma can be accomplished by means of it, as\nwell as by any other way of marriage.\n\nWhen a boy has thus begun to woo the girl he loves, he should spend his\ntime with her and amuse her with various games and diversions fitted for\ntheir age and acquaintanceship, such as picking and collecting flowers,\nmaking garlands of flowers, playing the parts of members of a fictitious\nfamily, cooking food, playing with dice, playing with cards, the game of\nodd and even, the game of finding out the middle finger, the game of six\npebbles, and such other games as may be prevalent in the country, and\nagreeable to the disposition of the girl. In addition to this, he should\ncarry on various amusing games played by several persons together, such\nas hide and seek, playing with seeds, hiding things in several small\nheaps of wheat and looking for them, blind-man's buff, gymnastic\nexercises, and other games of the same sort, in company with the girl,\nher friends and female attendants. The man should also show great\nkindness to any woman whom the girl thinks fit to be trusted, and should\nalso make new acquaintances, but above all he should attach to himself\nby kindness and little services the daughter of the girl's nurse, for\nif she be gained over, even though she comes to know of his design, she\ndoes not cause any obstruction, but is sometimes even able to effect an\nunion between him and the girl. And though she knows the true character\nof the man, she always talks of his many excellent qualities to the\nparents and relations of the girl, even though she may not be desired to\ndo so by him.\n\nIn this way the man should do whatever the girl takes most delight in,\nand he should get for her whatever she may have a desire to possess.\nThus he should procure for her such playthings as may be hardly known to\nother girls. He may also show her a ball dyed with various colours, and\nother curiosities of the same sort; and should give her dolls made of\ncloth, wood, buffalo-horn, ivory, wax, flour, or earth; also utensils\nfor cooking food, and figures in wood, such as a man and woman standing,\na pair of rams, or goats, or sheep; also temples made of earth, bamboo,\nor wood, dedicated to various goddesses; and cages for parrots, cuckoos,\nstarlings, quails, cocks, and partridges; water-vessels of different\nsorts and of elegant forms, machines for throwing water about, guitars,\nstands for putting images upon, stools, lac, red arsenic, yellow\nointment, vermilion and collyrium, as well as sandal-wood, saffron,\nbetel nut and betel leaves. Such things should be given at different\ntimes whenever he gets a good opportunity of meeting her, and some of\nthem should be given in private, and some in public, according to\ncircumstances. In short, he should try in every way to make her look\nupon him as one who would do for her everything that she wanted to be\ndone.\n\nIn the next place he should get her to meet him in some place privately,\nand should then tell her that the reason of his giving presents to her\nin secret was the fear that the parents of both of them might be\ndispleased, and then he may add that the things which he had given her\nhad been much desired by other people. When her love begins to show\nsigns of increasing he should relate to her agreeable stories if she\nexpresses a wish to hear such narratives. Or if she takes delight in\nlegerdemain, he should amaze her by performing various tricks of\njugglery; or if she feels a great curiosity to see a performance of the\nvarious arts, he should show his own skill in them. When she is\ndelighted with singing he should entertain her with music, and on\ncertain days, and at the time of going together to moonlight fairs and\nfestivals, and at the time of her return after being absent from home,\nhe should present her with bouquets of flowers, and with chaplets for\nthe head, and with ear ornaments and rings, for these are the proper\noccasions on which such things should be presented.\n\nHe should also teach the daughter of the girl's nurse all the sixty-four\nmeans of pleasure practised by men, and under this pretext should also\ninform her of his great skill in the art of sexual enjoyment. All this\ntime he should wear a fine dress, and make as good an appearance as\npossible, for young women love men who live with them, and who are\nhandsome, good looking and well dressed. As for the saying that though\nwomen may fall in love, they still make no effort themselves to gain\nover the object of their affections, that is only a matter of idle talk.\n\nNow a girl always shows her love by outward signs and actions, such as\nthe following:--She never looks the man in the face, and becomes abashed\nwhen she is looked at by him; under some pretext or other she shows her\nlimbs to him; she looks secretly at him though he has gone away from her\nside; hangs down her head when she is asked some question by him, and\nanswers in indistinct words and unfinished sentences, delights to be in\nhis company for a long time, speaks to her attendants in a peculiar tone\nwith the hope of attracting his attention towards her when she is at a\ndistance from him, does not wish to go from the place where he is, under\nsome pretext or other she makes him look at different things, narrates\nto him tales and stories very slowly so that she may continue conversing\nwith him for a long time, kisses and embraces before him a child sitting\nin her lap, draws ornamental marks on the foreheads of her female\nservants, performs sportive and graceful movements when her attendants\nspeak jestingly to her in the presence of her lover, confides in her\nlover's friends, and respects and obeys them, shows kindness to his\nservants, converses with them, and engages them to do her work as if she\nwere their mistress, and listens attentively to them when they tell\nstories about her lover to somebody else, enters his house when induced\nto do so by the daughter of her nurse, and by her assistance manages to\nconverse and play with him, avoids being seen by her lover when she is\nnot dressed and decorated, gives him by the hand of her female friend\nher ear ornament, ring, or garland of flowers that he may have asked to\nsee, always wears anything that he may have presented to her, become\ndejected when any other bridegroom is mentioned by her parents, and does\nnot mix with those who may be of her party, or who may support his\nclaims.\n\nThere are also some verses on the subject as follows:--\n\nA man, who has seen and perceived the feelings of the girl towards him,\nand who has noticed the outward signs and movements by which those\nfeelings are expressed, should do everything in his power to effect an\nunion with her. He should gain over a young girl by childlike sports, a\ndamsel come of age by his skill in the arts, and a girl that loves him\nby having recourse to persons in whom she confides.\n\n\n\n\nCHAPTER IV.\n\nABOUT THINGS TO BE DONE ONLY BY THE MAN, AND THE ACQUISITION OF THE GIRL\nTHEREBY. ALSO WHAT IS TO BE DONE BY A GIRL TO GAIN OVER A MAN, AND\nSUBJECT HIM TO HER.\n\n\nNow when the girl begins to show her love by outward signs and motions,\nas described in the last chapter, the lover should try to gain her over\nentirely by various ways and means, such as the following:--\n\nWhen engaged with her in any game or sport he should intentionally hold\nher hand. He should practise upon her the various kinds of embraces,\nsuch as the touching embrace, and others already described in a\npreceeding chapter (Part II. Chapter 2). He should show her a pair of\nhuman beings cut out of the leaf of a tree, and such like things, at\nintervals. When engaged in water sports, he should dive at a distance\nfrom her, and come up close to her. He should show an increased liking\nfor the new foliage of trees and such like things. He should describe to\nher the pangs he suffers on her account. He should relate to her the\nbeautiful dream that he has had with reference to other women. At\nparties and assemblies of his caste he should sit near her, and touch\nher under some pretence or other, and having placed his foot upon her's,\nhe should slowly touch each of her toes, and press the ends of the\nnails; if successful in this, he should get hold of her foot with his\nhand and repeat the same thing. He should also press a finger of her\nhand between his toes when she happens to be washing his feet; and\nwhenever he gives anything to her or takes anything from her, he should\nshow her by his manner and look how much he loves her.\n\nHe should sprinkle upon her the water brought for rinsing his mouth; and\nwhen alone with her in a lonely place, or in darkness, he should make\nlove to her, and tell her the true state of his mind without distressing\nher in any way.\n\nWhenever he sits with her on the same seat or bed he should say to her,\n\"I have something to tell you in private,\" and then, when she comes to\nhear it in a quiet place, he should express his love to her more by\nmanner and signs than by words. When he comes to know the state of her\nfeelings towards him he should pretend to be ill, and should make her\ncome to his house to speak to him. There he should intentionally hold\nher hand and place it on his eyes and forehead, and under the pretence\nof preparing some medicine for him he should ask her to do work for his\nsake in the following words: \"This work must be done by you, and by\nnobody else.\" When she wants to go away he should let her go, with an\nearnest request to come and see him again. This device of illness should\nbe continued for three days and three nights. After this, when she\nbegins coming to see him frequently, he should carry on long\nconversations with her, for, says Ghotakamukha, \"though a man loves a\ngirl ever so much, he never succeeds in winning her without a great deal\nof talking.\" At last, when the man finds the girl completely gained\nover, he may then begin to enjoy her. As for the saying that women grow\nless timid than usual during the evening, and in darkness, and are\ndesirous of congress at those times, and do not oppose men then and\nshould only be enjoyed at these hours, it is a matter of talk only.\n\nWhen it is impossible for the man to carry on his endeavours alone, he\nshould, by means of the daughter of her nurse, or of a female friend in\nwhom she confides, cause the girl to be brought to him without making\nknown to her his design, and he should then proceed with her in the\nmanner above described. Or he should in the beginning send his own\nfemale servant to live with the girl as her friend, and should then gain\nher over by her means.\n\nAt last, when he knows the state of her feelings by her outward manner\nand conduct towards him at religious ceremonies, marriage ceremonies,\nfairs, festivals, theatres, public assemblies, and such like occasions,\nhe should begin to enjoy her when she is alone, for Vatsyayana lays it\ndown, that women, when resorted to at proper times and in proper\nplaces, do not turn away from their lovers.\n\nWhen a girl, possessed of good qualities and well-bred, though born in a\nhumble family, or destitute of wealth, and not therefore desired by her\nequals, or an orphan girl, or one deprived of her parents, but observing\nthe rules of her family and caste, should wish to bring about her own\nmarriage when she comes of age, such a girl should endeavour to gain\nover a strong and good looking young man, or a person whom she thinks\nwould marry her on account of the weakness of his mind, and even without\nthe consent of his parents. She should do this by such means as would\nendear her to the said person, as well as by frequently seeing and\nmeeting him. Her mother also should constantly cause them to meet by\nmeans of her female friends, and the daughter of her nurse. The girl\nherself should try to get alone with her beloved in some quiet place,\nand at odd times should give him flowers, betel nut, betel leaves and\nperfumes. She should also show her skill in the practice of the arts, in\nshampooing, in scratching and in pressing with the nails. She should\nalso talk to him on the subjects he likes best, and discuss with him the\nways and means of gaining over and winning the affections of a girl.\n\nBut old authors say that although the girl loves the man ever so much,\nshe should not offer herself, or make the first overtures, for a girl\nwho does this loses her dignity, and is liable to be scorned and\nrejected. But when the man shows his wish to enjoy her, she should be\nfavourable to him and should show no change in her demeanour when he\nembraces her, and should receive all the manifestations of his love as\nif she were ignorant of the state of his mind. But when he tries to kiss\nher she should oppose him; when he begs to be allowed to have sexual\nintercourse with her she should let him touch her private parts only and\nwith considerable difficulty; and though importuned by him, she should\nnot yield herself up to him as if of her own accord, but should resists\nhis attempts to have her. It is only, moreover, when she is certain that\nshe is truly loved, and that her lover is indeed devoted to her, and\nwill not change his mind, that she should then give herself up to him,\nand persuade him to marry her quickly. After losing her virginity she\nshould tell her confidential friends about it.\n\nHere ends the efforts of a girl to gain over a man.\n\nThere are also some verses on the subject as follows: A girl who is much\nsought after should marry the man that she likes, and whom she thinks\nwould be obedient to her, and capable of giving her pleasure. But when\nfrom the desire of wealth a girl is married by her parents to a rich man\nwithout taking into consideration the character or looks of the\nbridegroom, or when given to a man who has several wives, she never\nbecomes attached to the man, even though he be endowed with good\nqualities, obedient to her will, active, strong, and healthy, and\nanxious to please her in every way.[49] A husband who is obedient but\nyet master of himself, though he be poor and not good looking, is better\nthan one who is common to many women, even though he be handsome and\nattractive. The wives of rich men, where there are many wives, are not\ngenerally attached to their husbands, and are not confidential with\nthem, and even though they possess all the external enjoyments of life,\nstill have recourse to other men. A man who is of a low mind, who has\nfallen from his social position, and who is much given to travelling,\ndoes not deserve to be married; neither does one who has many wives and\nchildren, or one who is devoted to sport and gambling, and who comes to\nhis wife only when he likes. Of all the lovers of a girl he only is her\ntrue husband who possesses the qualities that are liked by her, and such\na husband only enjoys real superiority over her, because he is the\nhusband of love.\n\nFOOTNOTE:\n\n[Footnote 49: There is a good deal of truth in the last few\nobservations. Woman is a monogamous animal, and loves but one, and likes\nto feel herself alone in the affections of one man, and cannot bear\nrivals. It may also be taken as a general rule that women either married\nto, or kept by, rich men love them for their wealth, but not for\nthemselves.]\n\n\n\n\nCHAPTER V.\n\nON CERTAIN FORMS OF MARRIAGE[50]\n\n\nWhen a girl cannot meet her lover frequently in private, she should send\nthe daughter of her nurse to him, it being understood that she has\nconfidence in her, and had previously gained her over to her interests.\nOn seeing the man, the daughter of the nurse should, in the course of\nconversation, describe to him the noble birth, the good disposition, the\nbeauty, talent, skill, knowledge of human nature and affection of the\ngirl in such a way as not to let him suppose that she has been sent by\nthe girl, and should thus create affection for the girl in the heart of\nthe man. To the girl also she should speak about the excellent qualities\nof the man, especially of those qualities which she knows are pleasing\nto the girl. She should, moreover, speak with disparagement of the other\nlovers of the girl, and talk about the avarice and indiscretion of their\nparents, and the fickleness of their relations. She should also quote\nsamples of many girls of ancient times, such as Sakuntala and others,\nwho, having united themselves with lovers of their own caste and their\nown choice, were ever happy afterwards in their society. And she should\nalso tell of other girls who married into great families, and being\ntroubled by rival wives, became wretched and miserable, and were finally\nabandoned. She should further speak of the good fortune, the continual\nhappiness, the chastity, obedience, and affection of the man, and if the\ngirl gets amorous about him, she should endeavour to allay her shame[51]\nand her fear as well as her suspicions about any disaster that might\nresult from the marriage. In a word, she should act the whole part of a\nfemale messenger by telling the girl all about the man's affection for\nher, the places he frequented, and the endeavours he made to meet her,\nand by frequently repeating, \"It will be all right if the man will take\nyou away forcibly and unexpectedly.\"\n\n\n_The Forms of Marriage._\n\nWhen the girl is gained over, and acts openly with the man as his wife,\nhe should cause fire to be brought from the house of a Brahman, and\nhaving spread the Kusha grass upon the ground, and offered an oblation\nto the fire he should marry her according to the precepts of the\nreligious law. After this he should inform his parents of the fact,\nbecause it is the opinion of ancient authors that a marriage solemnly\ncontracted in the presence of fire cannot afterwards be set aside.\n\nAfter the consummation of the marriage, the relations of the man should\ngradually be made acquainted with the affair, and the relations of the\ngirl should also be apprised of it in such a way that they may consent\nto the marriage, and overlook the manner in which it was brought about,\nand when this is done they should afterwards be reconciled by\naffectionate presents and favourable conduct. In this manner the man\nshould marry the girl according to the Gandharva form of marriage.\n\nWhen the girl cannot make up her mind, or will not express her readiness\nto marry, the man should obtain her in any one of the following ways:--\n\n(1). On a fitting occasion, and under some excuse, he should by means of\na female friend with whom he is well acquainted, and whom he can trust,\nand who also is well known to the girl's family, get the girl brought\nunexpectedly to his house, and he should then bring fire from the house\nof a Brahman, and proceed as before described.\n\n(2.) When the marriage of the girl with some other person draws near,\nthe man should disparage the future husband to the utmost in the mind of\nthe mother of the girl, and then having got the girl to come with her\nmother's consent to a neighbouring house, he should bring fire from the\nhouse of a Brahman, and proceed as above.\n\n(3.) The man should become a great friend of the brother of the girl,\nthe said brother being of the same age as himself, and addicted to\ncourtesans, and to intrigues with the wives of other people, and should\ngive him assistance in such matters, and also give him occasional\npresents. He should then tell him about his great love for his sister,\nas young men will sacrifice even their lives for the sake of those who\nmay be of the same age, habits, and dispositions as themselves. After\nthis the man should get the girl brought by means of her brother to some\nsecure place, and having brought fire from the house of a Brahman,\nshould proceed as before.\n\n(4.) The man should on the occasion of festivals get the daughter of the\nnurse to give the girl some intoxicating substance, and then cause her\nto be brought to some secure place under the pretence of some business,\nand there having enjoyed her before she recovers from her intoxication,\nshould bring fire from the house of a Brahman, and proceed as before.\n\n(5.) The man should, with the connivance of the daughter of the nurse,\ncarry off the girl from her house while she is asleep, and then, having\nenjoyed her before she recovers from her sleep, should bring fire from\nthe house of a Brahman, and proceed as before.\n\n(6.) When the girl goes to a garden, or to some village in the\nneighbourhood, the man should, with his friends, fall on her guards, and\nhaving killed them, or frightened them away, forcibly carry her off, and\nproceed as before.\n\nThere are verses on the subject as follows:--In all the forms of\nmarriage given in this chapter of this work, the one that precedes is\nbetter than the one that follows it, on account of its being more in\naccordance with the commands of religion, and therefore it is only when\nit is impossible to carry the former into practice that the latter\nshould be resorted to. As the fruit of all good marriages is love, the\nGandharva[52] form of marriage is respected, even though it is formed\nunder unfavourable circumstances, because it fulfils the object sought\nfor. Another cause of the respect accorded to the Gandharva form of\nmarriage is, that it brings forth happiness, causes less trouble in its\nperformance than any other forms of marriage, and is above all the\nresult of previous love.\n\nFOOTNOTE:\n\n[Footnote 50: These forms of marriage differ from the four kinds of\nmarriage mentioned in Chapter I., and are only to be made use of when\nthe girl is gained over in the way mentioned in Chapters III. and IV.]\n\n[Footnote 51: About this, see a story on the fatal effects of love at\npage 114 of \"Early Ideas; a Group of Hindoo Stories,\" collected and\ncollated by Anaryan. W. H. Allen and Co., London, 1881.]\n\n[Footnote 52: About the Gandharvavivaha form of marriage, see note to\npage 28 of Captain R. F. Burton's \"Vickram and the Vampire; or Tales of\nHindu Devilry.\" Longman, Green & Co., London, 1870. This form of\nmatrimony was recognised by the ancient Hindus, and is frequent in\nbooks. It is a kind of Scotch Wedding--ultra-Caledonian--taking place by\nmutual consent without any form or ceremony. The Gandharvas are heavenly\nminstrels of Indra's court, who are supposed to be witnesses.]\n\n=END OF PART III.=\n\n\n\n\nPART IV.\n\nABOUT A WIFE.\n\n\n\n\nCHAPTER I.\n\nON THE MANNER OF LIVING OF A VIRTUOUS WOMAN, AND OF HER BEHAVIOUR DURING\nTHE ABSENCE OF HER HUSBAND.\n\n\nA virtuous woman, who has affection for her husband, should act in\nconformity with his wishes as if he were a divine being, and with his\nconsent should take upon herself the whole care of his family. She\nshould keep the whole house well cleaned, and arrange flowers of various\nkinds in different parts of it, and make the floor smooth and polished\nso as to give the whole a neat and becoming appearance. She should\nsurround the house with a garden, and place ready in it all the\nmaterials required for the morning, noon and even sacrifices. Moreover\nshe should herself revere the sanctuary of the Household Gods, for says\nGonardiya, \"nothing so much attracts the heart of a householder to his\nwife as a careful observance of the things mentioned above.\"\n\nTowards the parents, relations, friends, sisters, and servants of her\nhusband she should behave as they deserve. In the garden she should\nplant beds of green vegetables, bunches of the sugar cane, and clumps of\nthe fig tree, the mustard plant, the parsley plant, the fennel plant,\nand the xanthochymus pictorius. Clusters of various flowers, such as the\ntrapa bispinosa, the jasmine, the gasminum grandiflorum, the yellow\namaranth, the wild jasmine, the tabernamontana coronaria, the\nnadyaworta, the china rose and others, should likewise be planted,\ntogether with the fragrant grass andropogon schaenanthus, and the\nfragrant root of the plant andropogon miricatus. She should also have\nseats and arbours made in the garden, in the middle of which a well,\ntank, or pool should be dug.\n\nThe wife should always avoid the company of female beggars, female\nbuddish mendicants, unchaste and roguish women, female fortune tellers\nand witches. As regards meals she should always consider what her\nhusband likes and dislikes, and what things are good for him, and what\nare injurious to him. When she hears the sounds of his footsteps coming\nhome she should at once get up, and be ready to do whatever he may\ncommand her, and either order her female servant to wash his feet, or\nwash them herself. When going anywhere with her husband, she should put\non her ornaments, and without his consent she should not either give or\naccept invitations, or attend marriages and sacrifices, or sit in the\ncompany of female friends, or visit the temples of the Gods. And if she\nwants to engage in any kind of games or sports, she should not do it\nagainst his will. In the same way she should always sit down after him,\nand get up before him, and should never awaken him when he is asleep.\nThe kitchen should be situated in a quiet and retired place, so as not\nto be accessible to strangers, and should always look clean.\n\nIn the event of any misconduct on the part of her husband, she should\nnot blame him excessively though she be a little displeased. She should\nnot use abusive language towards him, but rebuke him with conciliatory\nwords, whether he be in the company of friends or alone. Moreover, she\nshould not be a scold, for says Gonardiya, \"there is no cause of dislike\non the part of a husband so great as this characteristic in a wife.\"\nLastly she should avoid bad expressions, sulky looks, speaking aside,\nstanding in the doorway, and looking at passers-by, conversing in the\npleasure groves, and remaining in a lonely place for a long time; and\nfinally she should always keep her body, her teeth, her hair, and\neverything belonging to her tidy, sweet, and clean.\n\nWhen the wife wants to approach her husband in private her dress should\nconsist of many ornaments, various kinds of flowers, and a cloth\ndecorated with different colours, and some sweet-smelling ointments or\nunguents. But her every-day dress should be composed of a thin,\nclose-textured cloth, a few ornaments and flowers, and a little scent,\nnot too much. She should also observe the fasts and vows of her husband,\nand when he tries to prevent her doing this, she should persuade him to\nlet her do it.\n\nAt appropriate times of the year, and when they happen to be cheap, she\nshould buy earth, bamboos, firewood, skins, and iron pots, as also salt\nand oil. Fragrant substances, vessels made of the fruit of the plant\nwrightea antidysenterica, or oval leaved wrightea, medicines, and other\nthings which are always wanted, should be obtained when required and\nkept in a secret place of the house. The seeds of the radish, the\npotato, the common beet, the Indian wormwood, the mangoe, the cucumber,\nthe egg plant, the kushmanda, the pumpkin gourd, the surana, the\nbignonia indica, the sandal wood, the premna spinosa, the garlic plant,\nthe onion, and other vegetables, should be bought and sown at the proper\nseasons.\n\nThe wife, moreover, should not tell to strangers the amount of her\nwealth, nor the secrets which her husband has confided to her. She\nshould surpass all the women of her own rank in life in her cleverness,\nher appearance, her knowledge of cookery, her pride, and her manner of\nserving her husband. The expenditure of the year should be regulated by\nthe profits. The milk that remains after the meals should be turned into\nghee or clarified butter. Oil and sugar should be prepared at home;\nspinning and weaving should also be done there; and a store of ropes and\ncords, and barks of trees for twisting into ropes should be kept. She\nshould also attend to the pounding and cleaning of rice, using its small\ngrain and chaff in some way or other. She should pay the salaries of the\nservants, look after the tilling of the fields, and keeping of the\nflocks and herds, superintend the making of vehicles, and take care of\nthe rams, cocks, quails, parrots, starlings, cuckoos, peacocks, monkeys,\nand deer; and finally adjust the income and expenditure of the day. The\nworn-out clothes should be given to those servants who have done good\nwork, in order to show them that their services have been appreciated,\nor they may be applied to some other use. The vessels in which wine is\nprepared, as well as those in which it is kept, should be carefully\nlooked after, and put away at the proper time. All sales and purchases\nshould also be well attended to. The friends of her husband she should\nwelcome by presenting them with flowers, ointment, incense, betel\nleaves, and betel nut. Her father-in-law and mother-in law she should\ntreat as they deserve, always remaining dependant on their will, never\ncontradicting them, speaking to them in few and not harsh words, not\nlaughing loudly in their presence, and acting with their friends and\nenemies as with her own. In addition to the above she should not be\nvain, or too much taken up with her enjoyments. She should be liberal\ntowards her servants, and reward them on holidays and festivals; and not\ngive away anything without first making it known to her husband.\n\nThus ends the manner of living of a virtuous woman.\n\nDuring the absence of her husband on a journey the virtuous woman should\nwear only her auspicious ornaments, and observe the fasts in honour of\nthe Gods. While anxious to hear the news of her husband, she should\nstill look after her household affairs. She should sleep near the elder\nwomen of the house, and make herself agreeable to them. She should look\nafter and keep in repair the things that are liked by her husband, and\ncontinue the works that have been begun by him. To the abode of her\nrelations she should not go except on occasions of joy and sorrow, and\nthen she should go in her usual travelling dress, accompanied by her\nhusband's servants, and not remain there for a long time. The fasts and\nfeasts should be observed with the consent of the elders of the house.\nThe resources should be increased by making purchases and sales\naccording to the practice of the merchants, and by means of honest\nservants, superintended by herself. The income should be increased, and\nthe expenditure diminished as much as possible. And when her husband\nreturns from his journey, she should receive him at first in her\nordinary clothes, so that he may know in what way she has lived during\nhis absence, and should bring to him some presents, as also materials\nfor the worship of the Deity.\n\nThus ends the part relating to the behaviour of a wife during the\nabsence of her husband on a journey.\n\nThere are also some verses on the subject as follows.\n\n\"The wife, whether she be a woman of noble family, or a virgin widow[53]\nre-married, or a concubine, should lead a chaste life, devoted to her\nhusband, and doing every thing for his welfare. Women acting thus,\nacquire Dharma, Artha, and Kama, obtain a high position, and generally\nkeep their husbands devoted to them.\"\n\nFOOTNOTE:\n\n[Footnote 53: This probably refers to a girl married in her infancy, or\nwhen very young, and whose husband had died before she arrived at the\nage of puberty. Infant marriages are still the common custom of the\nHindoos.]\n\n\n\n\nCHAPTER II.\n\nON THE CONDUCT OF THE ELDER WIFE TOWARDS THE OTHER WIVES OF HER HUSBAND,\nAND ON THAT OF A YOUNGER WIFE TOWARDS THE ELDER ONES. ALSO ON THE\nCONDUCT OF A VIRGIN WIDOW RE-MARRIED; OF A WIFE DISLIKED BY HER HUSBAND;\nOF THE WOMEN IN THE KING'S HAREM; AND LASTLY ON THE CONDUCT OF A HUSBAND\nTOWARDS MANY WIVES.\n\n\nThe causes of re-marrying during the lifetime of the wife are as\nfollows:\n\n(1). The folly or ill temper of the wife.\n\n(2). Her husband's dislike to her.\n\n(3). The want of offspring.\n\n(4). The continual birth of daughters.\n\n(5). The incontinence of the husband.\n\nFrom the very beginning the wife should endeavour to attract the heart\nof her husband, by showing to him continually her devotion, her good\ntemper, and her wisdom. If however she bears him no children, she should\nherself tell her husband to marry another woman. And when the second\nwife is married, and brought to the house, the first wife should give\nher a position superior to her own, and look upon her as a sister. In\nthe morning the elder wife should forcibly make the younger one decorate\nherself in the presence of their husband, and should not mind all the\nhusband's favour being given to her. If the younger wife does anything\nto displease her husband the elder one should not neglect her, but\nshould always be ready to give her most careful advice, and should teach\nher to do various things in the presence of her husband. Her children\nshe should treat as her own, her attendants she should look upon with\nmore regard, even than on her own servants, her friends she should\ncherish with love and kindness, and her relations with great honour.\n\nWhen there are many other wives besides herself, the elder wife should\nassociate with the one who is immediately next to her in rank and age,\nand should instigate the wife who has recently enjoyed her husband's\nfavour to quarrel with the present favourite. After this she should\nsympathize with the former, and having collected all the other wives\ntogether, should get them to denounce the favourite as a scheming and\nwicked woman, without however committing herself in any way. If the\nfavourite wife happens to quarrel with the husband, then the elder wife\nshould take her part and give her false encouragement, and thus cause\nthe quarrel to be increased. If there be only a little quarrel between\nthe two, the elder wife should do all she can to work it up into a large\nquarrel. But if after all this she finds the husband still continues to\nlove his favourite wife she should then change her tactics, and\nendeavour to bring about a conciliation between them, so as to avoid her\nhusband's displeasure.\n\nThus ends the conduct of the elder wife.\n\nThe younger wife should regard the elder wife of her husband as her\nmother, and should not give anything away, even to her own relations,\nwithout her knowledge. She should tell her everything about herself, and\nnot approach her husband without her permission. Whatever is told to her\nby the elder wife she should not reveal to others, and she should take\ncare of the children of the senior even more than of her own. When alone\nwith her husband she should serve him well, but should not tell him of\nthe pain she suffers from the existence of a rival wife. She may also\nobtain secretly from her husband some marks of his particular regard for\nher, and may tell him that she lives only for him, and for the regard\nthat he has for her. She should never reveal her love for her husband,\nnor her husband's love for her to any person, either in pride or in\nanger, for a wife that reveals the secrets of her husband is despised by\nhim. As for seeking to obtain the regard of her husband, Gonardiya says,\nthat it should always be done in private, for fear of the elder wife. If\nthe elder wife be disliked by her husband, or be childless, she should\nsympathize with her, and should ask her husband to do the same, but\nshould surpass her in leading the life of a chaste woman.\n\nThus ends the conduct of the younger wife towards the elder.\n\nA widow in poor circumstances, or of a weak nature, and who allies\nherself again to a man, is called a widow re-married.\n\nThe followers of Babhravya say that a virgin widow should not marry a\nperson whom she may be obliged to leave on account of his bad character,\nor of his being destitute of the excellent qualities of a man, she thus\nbeing obliged to have recourse to another person. Gonardya is of opinion\nthat as the cause of a widow's marrying again is her desire for\nhappiness, and as happiness is secured by the possession of excellent\nqualities in her husband, joined to love of enjoyment, it is better\ntherefore to secure a person endowed with such qualities in the first\ninstance. Vatsyayana however thinks that a widow may marry any person\nthat she likes, and that she thinks will suit her.\n\nAt the time of her marriage the widow should obtain from her husband the\nmoney to pay the cost of drinking parties, and picnics with her\nrelations, and of giving them and her friends kindly gifts and presents;\nor she may do these things at her own cost if she likes. In the same way\nshe may wear either her husband's ornaments or her own. As to the\npresents of affection mutually exchanged between the husband and herself\nthere is no fixed rule about them. If she leaves her husband after\nmarriage of her own accord, she should restore to him whatever he may\nhave given her, with the exception of the mutual presents. If however\nshe is driven out of the house by her husband she should not return\nanything to him.\n\nAfter her marriage she should live in the house of her husband like one\nof the chief members of the family, but should treat the other ladies of\nthe family with kindness, the servants with generosity, and all the\nfriends of the house with familiarity and good temper. She should show\nthat she is better acquainted with the sixty-four arts than the other\nladies of the house, and in any quarrels with her husband she should not\nrebuke him severely, but in private do everything that he wishes, and\nmake use of the sixty-four ways of enjoyment. She should be obliging to\nthe other wives of her husband, and to their children she should give\npresents, behave as their mistress, and make ornaments and play things\nfor their use. In the friends and servants of her husband she should\nconfide more than in his other wives, and finally she should have a\nliking for drinking parties, going to picnics, attending fairs and\nfestivals, and for carrying out all kinds of games and amusements.\n\nThus ends the conduct of a virgin widow re-married.\n\nA woman who is disliked by her husband, and annoyed and distressed by\nhis other wives, should associate with the wife who is liked most by her\nhusband, and who serves him more than the others, and should teach her\nall the arts with which she is acquainted. She should act as the nurse\nof her husband's children, and having gained over his friends to her\nside, should through them make him acquainted of her devotion to him. In\nreligious ceremonies she should be a leader, as also in vows and fasts,\nand should not hold too good an opinion of herself. When her husband is\nlying on his bed she should only go near him when it is agreeable to\nhim, and should never rebuke him, or show obstinacy in any way. If her\nhusband happens to quarrel with any of his other wives, she should\nreconcile them to each other, and if he desires to see any woman\nsecretly, she should manage to bring about the meeting between them. She\nshould moreover make herself acquainted with the weak points of her\nhusband's character, but always keep them secret, and on the whole\nbehave herself in such an way as may lead him to look upon her as a good\nand devoted wife.\n\nHere ends the conduct of a wife disliked by her husband.\n\nThe above sections will show how all the women of the King's seraglio\nare to behave, and therefore we shall now speak separately only about\nthe king.\n\nThe female attendants in the harem (called severally Kanchukiyas,[54]\nMahallarikas,[55] and Mahallikas,[56]) should bring flowers, ointments\nand clothes from the King's wives to the King, and he having received\nthese things should give them as presents to the servants, along with\nthe things worn by him the previous day. In the afternoon the King,\nhaving dressed and put on his ornaments, should interview the women of\nthe harem, who should also be dressed and decorated with jewels. Then\nhaving given to each of them such a place and such respect as may suit\nthe occasion and as they may deserve, he should carry on with them a\ncheerful conversation. After that he should see such of his wives as may\nbe virgin widows re-married, and after them the concubines and dancing\ngirls. All of these should be visited in their own private rooms.\n\nWhen the King rises from his noonday sleep, the woman whose duty it is\nto inform the King regarding the wife who is to spend the night with him\nshould come to him accompanied by the female attendants of that wife\nwhose turn may have arrived in the regular course, and of her who may\nhave been accidentally passed over as her turn arrived, and of her who\nmay have been unwell at the time of her turn. These attendants should\nplace before the King the ointments and unguents sent by each of these\nwives, marked with the seal of her ring, and their names and their\nreasons for sending the ointments should be told to the King. After this\nthe King accepts the ointment of one of them, who then is informed that\nher ointment has been accepted, and that her day has been settled.[57]\n\nAt festivals, singing parties and exhibitions, all the wives of the King\nshould be treated with respect and served with drinks.\n\nBut the women of the harem should not be allowed to go out alone,\nneither should any women outside the harem be allowed to enter it except\nthose whose character is well known. And lastly the work which the\nKing's wives have to do should not be too fatiguing.\n\nThus ends the conduct of the King towards the women of the harem, and of\ntheir own conduct.\n\nA man marrying many wives should act fairly towards them all. He should\nneither disregard nor pass over their faults, and should not reveal to\none wife the love, passion, bodily blemishes, and confidential\nreproaches of the other. No opportunity should be given to any one of\nthem of speaking to him about their rivals, and if one of them should\nbegin to speak ill of another, he should chide her and tell her that she\nhas exactly the same blemishes in her character. One of them he should\nplease by secret confidence, another by secret respect, and another by\nsecret flattery, and he should please them all by going to gardens, by\namusements, by presents, by honouring their relations, by telling them\nsecrets, and lastly by loving unions. A young woman who is of a good\ntemper, and who conducts herself according to the precepts of the Holy\nWrit, wins her husband's attachment, and obtains a superiority over her\nrivals.\n\nThus ends the conduct of a husband towards many wives.\n\nFOOTNOTES:\n\n[Footnote 54: A name given to the maid servants of the zenana of the\nKings in ancient times, on account of their always keeping their breasts\ncovered with a cloth called Kanchuki. It was customary in the olden time\nfor the maid servants to cover their breasts with a cloth, while the\nQueens kept their breasts uncovered. This custom is distinctly to be\nseen in the Ajunta cave paintings.]\n\n[Footnote 55: The meaning of this word is a superior woman, so it would\nseem that a Mahallarika must be a person in authority over the maid\nservants of the house.]\n\n[Footnote 56: This was also appertaining to the rank of women employed\nin the harem. In latter times this place was given to eunuchs.]\n\n[Footnote 57: As Kings generally had many wives, it was usual for them\nto enjoy their wives by turns. But as it happened sometimes that some of\nthem lost their turns owing to the King's absence, or to their being\nunwell, then in such cases the women whose turns had been passed over,\nand those whose turns had come, used to have a sort of lottery, and the\nointment of all the claimants were sent to the King, who accepted the\nointment of one of them, and thus settled the question.]\n\n=END OF PART IV.=\n\n\n\n\nPART V.\n\nABOUT THE WIVES OF OTHER MEN.\n\n\n\n\nCHAPTER I.\n\nOF THE CHARACTERISTICS OF MEN AND WOMEN.--THE REASONS WHY WOMEN REJECT\nTHE ADDRESSES OF MEN.--ABOUT MEN WHO HAVE SUCCESS WITH WOMEN, AND ABOUT\nWOMEN WHO ARE EASILY GAINED OVER.\n\n\nThe wives of other people may be resorted to on the occasions already\ndescribed in Part I., Chapter 5, of this work, but the possibility of\ntheir acquisition, their fitness for cohabitation, the danger to oneself\nin uniting with them, and the future effect of these unions, should\nfirst of all be examined. A man may resort to the wife of another, for\nthe purpose of saving his own life, when he perceives that his love for\nher proceeds from one degree of intensity to another. These degrees are\nten in number, and are distinguished by the following marks:\n\n1. Love of the eye.\n\n2. Attachment of the mind.\n\n3. Constant reflection.\n\n4. Destruction of sleep.\n\n5. Emaciation of the body.\n\n6. Turning away from objects of enjoyment.\n\n7. Removal of shame.\n\n8. Madness.\n\n9. Fainting.\n\n10. Death.\n\nAncient authors say that a man should know the disposition,\ntruthfulness, purity, and will of a young woman, as also the intensity,\nor weakness of her passions, from the form of her body, and from her\ncharacteristic marks and signs. But Vatsyayana is of opinion that the\nforms of bodies, and the characteristic marks or signs are but erring\ntests of character, and that women should be judged by their conduct, by\nthe outward expression of their thoughts, and by the movements of their\nbodies.\n\nNow as a general rule Gonikaputra says that a woman falls in love with\nevery handsome man she sees, and so does every man at the sight of a\nbeautiful woman, but frequently they do not take any further steps,\nowing to various considerations. In love the following circumstances are\npeculiar to the woman. She loves without regard to right or wrong,[58]\nand does not try to gain over a man simply for the attainment of some\nparticular purpose. Moreover, when a man first makes up to her she\nnaturally shrinks from him, even though she may be willing to unite\nherself with him. But when the attempts to gain her are repeated and\nrenewed, she at last consents. But with a man, even though he may have\nbegun to love, he conquers his feelings from a regard for morality and\nwisdom, and although his thoughts are often on the woman, he does not\nyield, even though an attempt be made to gain him over. He sometimes\nmakes an attempt or effort to win the object of his affections, and\nhaving failed, he leaves her alone for the future. In the same way, when\na woman is once gained, he often becomes indifferent about her. As for\nthe saying that a man does not care for what is easily gained, and only\ndesires a thing which cannot be obtained without difficulty, it is only\na matter of talk.\n\nThe causes of a woman rejecting the addresses of a man are as follows:\n\n1. Affection for her husband.\n\n2. Desire of lawful progeny.\n\n3. Want of opportunity.\n\n4. Anger at being addressed by the man too familiarly.\n\n5. Difference in rank of life.\n\n6. Want of certainty on account of the man being devoted to travelling.\n\n7. Thinking that the man may be attached to some other person.\n\n8. Fear of the man's not keeping his intentions secret.\n\n9. Thinking that the man is too devoted to his friends, and has too\ngreat a regard for them.\n\n10. The apprehension that he is not in earnest.\n\n11. Bashfulness on account of his being an illustrious man.\n\n12. Fear on account of his being powerful, or possessed of too impetuous\npassion, in the case of the deer woman.\n\n13. Bashfulness on account of his being too clever.\n\n14. The thought of having once lived with him on friendly terms only.\n\n15. Contempt of his want of knowledge of the world.\n\n16. Distrust of his low character.\n\n17. Disgust at his want of perception of her love for him.\n\n18. In the case of an elephant woman, the thought that he is a hare man,\nor a man of weak passion.\n\n19. Compassion lest any thing should befall him on account of his\npassion.\n\n20. Despair at her own imperfections.\n\n21. Fear of discovery.\n\n22. Disillusion at seeing his grey hair or shabby appearance.\n\n23. Fear that he may be employed by her husband to test her chastity.\n\n24. The thought that he has too much regard for morality.\n\nWhichever of the above causes a man may detect, he should endeavour to\nremove it from the very beginning. Thus, the bashfulness that may arise\nfrom his greatness or his ability, he should remove by showing his great\nlove and affection for her. The difficulty of the want of opportunity,\nor if his inaccessibility, he should remove by showing her some easy way\nof access. The excessive respect entertained by the woman for him should\nbe removed by making himself very familiar. The difficulties that arise\nfrom his being thought a low character he should remove by showing his\nvalour and his wisdom; those that come from neglect by extra attention;\nand those that arise from fear by giving her proper encouragement.\n\nThe following are the men who generally obtain success with women.\n\n1. Men well versed in the science of love.\n\n2. Men skilled in telling stories.\n\n3. Men acquainted with women from their childhood.\n\n4. Men who have secured their confidence.\n\n5. Men who send presents to them.\n\n6. Men who talk well.\n\n7. Men who do things that they like.\n\n8. Men who have not loved other women previously.\n\n9. Men who act as messengers.\n\n10. Men who knew their weak points.\n\n11. Men who are desired by good women.\n\n12. Men who are united with their female friends.\n\n13. Men who are good looking.\n\n14. Men who have been brought up with them.\n\n15. Men who are their neighbours.\n\n16. Men who are devoted to sexual pleasures, even though these be their\nown servants.\n\n17. The lovers of the daughters of their nurse.\n\n18. Men who have been lately married.\n\n19. Men who like picnics and pleasure parties.\n\n20. Men who are liberal.\n\n21. Men who are celebrated for being very strong (Bull men).\n\n22. Enterprising and brave men.\n\n23. Men who surpass their husbands in learning and good looks, in good\nquality, and in liberality.\n\n24. Men whose dress and manner of living are magnificent.\n\nThe following are the women who are easily gained over.\n\n1. Women who stand at the doors of their houses.\n\n2. Women who are always looking out on the street.\n\n3. Women who sit conversing in their neighbour's house.\n\n4. A woman who is always staring at you.\n\n5. A female messenger.\n\n6. A woman who looks sideways at you.\n\n7. A woman whose husband has taken another wife without any just cause.\n\n8. A woman who hates her husband or who is hated by him.\n\n9. A woman who has nobody to look after her, or keep her in check.\n\n10. A woman who has not had any children.\n\n11. A woman whose family or caste is not well known.\n\n12. A woman whose children are dead.\n\n13. A woman who is very fond of society.\n\n14. A woman who is apparently very affectionate with her husband.\n\n15. The wife of an actor.\n\n16. A widow.\n\n17. A poor woman.\n\n18. A woman fond of enjoyments.\n\n19. The wife of a man with many younger brothers.\n\n20. A vain woman.\n\n21. A woman whose husband is inferior to her in rank or abilities.\n\n22. A woman who is proud of her skill in the arts.\n\n23. A woman disturbed in mind by the folly of her husband.\n\n24. A woman who has been married in her infancy to a rich man, and not\nliking him when she grows up, desires a man possessing a disposition,\ntalents, and wisdom suitable to her own tastes.\n\n25. A woman who is slighted by her husband without any cause.\n\n26. A woman who is not respected by other women of the same rank or\nbeauty as herself.\n\n27. A woman whose husband is devoted to travelling.\n\n28. The wife of a jeweller.\n\n29. A jealous woman.\n\n30. A covetous woman.\n\n31. An immoral woman.\n\n32. A barren woman.\n\n33. A lazy woman.\n\n34. A cowardly woman.\n\n35. A humpbacked woman.\n\n36. A dwarfish woman.\n\n37. A deformed woman.\n\n38. A vulgar woman.\n\n39. An ill-smelling woman.\n\n40. A sick woman.\n\n41. An old woman.\n\nThere was also two verses on the subject as follows:\n\n\"Desire, which springs from nature, and which is increased by art, and\nfrom which all danger is taken away by wisdom, becomes firm and secure.\nA clever man, depending on his own ability, and observing carefully the\nideas and thoughts of women, and removing the causes of their turning\naway from men, is generally successful with them.\"\n\nFOOTNOTE:\n\n[Footnote 58: On peut tout attendre et tout supposer d'une femme\namoureuse.--Balzac.]\n\n\n\n\nCHAPTER II.\n\nABOUT MAKING ACQUAINTANCE WITH THE WOMAN, AND OF THE EFFORTS TO GAIN HER\nOVER.\n\n\nAncient authors are of opinion that girls are not so easily seduced by\nemploying female messengers as by the efforts of the man himself, but\nthat the wives of others are more easily got at by the aid of female\nmessengers than by the personal efforts of a man. But Vatsyayana lays it\ndown that whenever it is possible a man should always act himself in\nthese matters, and it is only when such is impracticable, or impossible,\nthat female messengers should be employed. As for the saying that women\nwho act and talk boldly and freely are to be won by the personal efforts\nof the man, and that women who do not possess those qualities are to be\ngot at by female messengers, it is only a matter of talk.\n\nNow when a man acts himself in the matter he should first of all make\nthe acquaintance of the woman he loves in the following manner.\n\n1st. He should arrange to be seen by the woman either on a natural or\nspecial opportunity. A natural opportunity is when one of them goes to\nthe house of the other, and a special opportunity is when they meet\neither at the house of a friend, or a caste-fellow, or a minister, or a\nphysician, as also on the occasion of marriage ceremonies, sacrifices,\nfestivals, funerals, and garden parties.\n\n2nd. When they do meet, the man should be careful to look at her in such\na way as to cause the state of his mind to be made known to her; he\nshould pull about his moustache, make a sound with his nails, cause his\nown ornaments to tinkle, bite his lower lip, and make various other\nsigns of that description. When she is looking at him he should speak\nto his friends about her and other women, and should show to her his\nliberality and his appreciation of enjoyments. When sitting by the side\nof a female friend he should yawn and twist his body, contract his\neyebrows, speak very slowly as if he were weary, and listen to her\nindifferently. A conversation having two meanings should also be carried\non with a child or some other person, apparently having regard to a\nthird person, but really having reference to the woman he loves, and in\nthis way his love should be made manifest under the pretext of referring\nto others rather than to herself. He should make marks that have\nreference to her, on the earth with his nails, or with a stick, and\nshould embrace and kiss a child in her presence, and give it the mixture\nof betel nut and betel leaves with his tongue, and press its chin with\nhis fingers in a caressing way. All these things should be done at the\nproper time and in proper places.\n\n3rd. The man should fondle a child that may be sitting on her lap, and\ngive it something to play with, and also take the same back again.\nConversation with respect to the child may also be held with her, and in\nthis manner he should gradually become well acquainted with her, and he\nshould also make himself agreeable to her relations. Afterwards, this\nacquaintance should be made a pretext for visiting her house frequently,\nand on such occasions he should converse on the subject of love in her\nabsence, but within her hearing. As his intimacy with her increases he\nshould place in her charge some kind of deposit or trust, and take away\nfrom it a small portion at a time; or he may give her some fragrant\nsubstances, or betel nuts to be kept for him by her. After this he\nshould endeavour to make her well acquainted with his own wife, and get\nthem to carry on confidential conversations, and to sit together in\nlonely places. In order to see her frequently he should arrange that the\nsame goldsmith, the same jeweller, the same basket maker, the same dyer,\nand the same washerman should be employed by the two families. And he\nshould also pay her long visits openly under the pretence of being\nengaged with her on business, and one business should lead to another,\nso as to keep up the intercourse between them. Whenever she wants\nanything, or is in need of money, or wishes to acquire skill in one of\nthe arts, he should cause her to understand that he is willing and able\nto do anything that she wants, to give her money, or teach her one of\nthe arts, all these things being quite within his ability and power. In\nthe same way he should hold discussions with her in company with other\npeople, and they should talk of the doings and sayings of other persons,\nand examine different things, like jewellery, precious stones, etc. On\nsuch occasions he should show her certain things with the values of\nwhich she may be unacquainted, and if she begins to dispute with him\nabout the things or their value, he should not contradict her, but point\nout that he agrees with her in every way.\n\nThus ends the ways of making the acquaintance of the woman desired.\n\nNow after a girl has become acquainted with the man as above described,\nand has manifested her love to him by the various outward signs; and by\nthe motions of her body, the man should make every effort to gain her\nover. But as girls are not acquainted with sexual union, they should be\ntreated with the greatest delicacy, and the man should proceed with\nconsiderable caution, though in the case of other women, accustomed to\nsexual intercourse, this is not necessary. When the intentions of the\ngirl are known, and her bashfulness put aside, the man should begin to\nmake use of her money, and an interchange of clothes, rings, and flowers\nshould be made. In this the man should take particular care that the\nthings given by him are handsome and valuable. He should moreover\nreceive from her a mixture of betel nut and betel leaves, and when he is\ngoing to a party he should ask for the flower in her hair, or for the\nflower in her hand. If he himself gives her a flower it should be a\nsweet smelling one, and marked with marks made by his nails or teeth.\nWith increasing assiduity he should dispel her fears, and by degrees get\nher to go with him to some lonely place, and there he should embrace and\nkiss her. And finally at the time of giving her some betel nut, or of\nreceiving the same from her, or at the time of making an exchange of\nflowers, he should touch and press her private parts, thus bringing his\nefforts to a satisfactory conclusion.\n\nWhen a man is endeavouring to seduce one woman, he should not attempt to\nseduce any other at the same time. But after he had succeeded with the\nfirst, and enjoyed her for a considerable time, he can keep her\naffections by giving her presents that she likes, and then commence\nmaking up to another woman. When a man sees the husband of a woman going\nto some place near his house, he should not enjoy the woman then, even\nthough she may be easily gained over at that time. A wise man having a\nregard for his reputation should not think of seducing a woman who is\napprehensive, timid, not to be trusted, well guarded, or possessed of a\nfather-in-law, or mother-in-law.\n\n\n\n\nCHAPTER III.\n\nEXAMINATION OF THE STATE OF A WOMAN'S MIND.\n\n\nWhen a man is trying to gain over a woman he should examine the state of\nher mind, and acts as follows.\n\nIf she listens to him, but does not manifest to him in any way her own\nintentions, he should then try to gain her over by means of a\ngo-between.\n\nIf she meets him once, and again comes to meet him better dressed than\nbefore, or comes to him in some lonely place, he should be certain that\nshe is capable of being enjoyed by the use of a little force. A woman\nwho lets a man make up to her, but does not give herself up, even after\na long time, should be considered as a trifler in love, but owing to the\nfickleness of the human mind, even such a woman can be conquered by\nalways keeping up a close acquaintance with her.\n\nWhen a woman avoids the attentions of a man, and on account of respect\nfor him, and pride in herself, will not meet him or approach him, she\ncan be gained over with difficulty, either by endeavouring to keep on\nfamiliar terms with her, or else by an exceedingly clever go-between.\n\nWhen a man makes up to a woman, and she reproaches him with harsh words,\nshe should be abandoned at once.\n\nWhen a woman reproaches a man, but at the same time acts affectionately\ntowards him, she should be made love to in every way.\n\nA woman who meets a man in lonely places, and puts up with the touch of\nhis foot, but pretends, on account of the indecision of her mind, not to\nbe aware of it, should be conquered by patience, and by continued\nefforts as follows:\n\nIf she happens to go to sleep in his vicinity he should put his left arm\nround her, and see when she awakes whether she repulses him in reality,\nor only repulses him in such a way as if she were desirous of the same\nthing being done to her again. And what is done by the arm can also be\ndone by the foot. If the man succeeds in this point he should embrace\nher more closely, and if she will not stand the embrace and gets up, but\nbehaves with him as usual the next day, he should consider then that she\nis not unwilling to be enjoyed by him. If however she does not appear\nagain, the man should try to get over her by means of a go-between; and\nif, after having disappeared for some time she again appears, and\nbehaves with him as usual, the man should then consider that she would\nnot object to be united with him.\n\nWhen a woman gives a man an opportunity, and makes her own love manifest\nto him, he should proceed to enjoy her. And the signs of a woman\nmanifesting her love are these:\n\n1. She calls out to a man without being addressed by him in the first\ninstance.\n\n2. She shows herself to him in secret places.\n\n3. She speaks to him tremblingly and inarticulately.\n\n4. She has the fingers of her hand, and the toes of her feet moistened\nwith perspiration, and her face blooming with delight.\n\n5. She occupies herself with shampooing his body and pressing his head.\n\n6. When shampooing him she works with one hand only, and with the other\nshe touches and embraces parts of his body.\n\n7. She remains with both hands placed on his body motionless as if she\nhad been surprised by something, or was overcome by fatigue.\n\n8. She sometimes bends down her face upon his thighs, and when asked to\nshampoo them does not manifest any unwillingness to do so.\n\n9. She places one of her hands quite motionless on his body, and even\nthough the man should press it between two members of his body, she does\nnot remove it for a long time.\n\n10. Lastly, when she has resisted all the efforts of the man to gain her\nover, she returns to him next day to shampoo his body as before.\n\nWhen a woman neither gives encouragement to a man, nor avoids him, but\nhides herself and remains in some lonely place, she must be got at by\nmeans of the female servant who may be near her. If when called by the\nman she acts in the same way, then she should be gained over by means of\na skilful go-between. But if she will have nothing to say to the man, he\nshould consider well about her before he begins any further attempts to\ngain her over.\n\nThus ends the examination of the state of a woman's mind.\n\nA man should first get himself introduced to a woman, and then carry on\na conversation with her. He should give her hints of his love for her,\nand if he finds from her replies that she receives these hints\nfavourably, he should then set to work to gain her over without any\nfear. A woman who shows her love by outward signs to the man at his\nfirst interview should be gained over very easily. In the same way a\nlascivious woman, who when addressed in loving words replies openly in\nwords expressive of her love, should be considered to have been gained\nover at that very moment. With regard to all women, whether they be\nwise, simple, or confiding, this rule is laid down that those who make\nan open manifestation of their love are easily gained over.\n\n\n\n\nCHAPTER IV.\n\nABOUT THE BUSINESS OF A GO-BETWEEN.\n\n\nIf a woman has manifested her love or desire, either by signs or by\nmotions of her body, and is afterwards rarely or never seen any where,\nor if a woman is met for the first time, the man should get a go-between\nto approach her.\n\nNow the go-between, having wheedled herself into the confidence of the\nwoman by acting according to her disposition, should try to make her\nhate or despise her husband by holding artful conversations with her, by\ntelling her about medicines for getting children, by talking to her\nabout other people, by tales of various kinds, by stories about the\nwives of other men, and by praising her beauty, wisdom, generosity, and\ngood nature, and then saying to her: \"It is indeed a pity that you, who\nare so excellent a woman in every way, should be possessed of a husband\nof this kind. Beautiful lady, he is not fit even to serve you.\" The\ngo-between should further talk to the woman about the weakness of the\npassion of her husband, his jealousy, his roguery, his ingratitude, his\naversion to enjoyments, his dullness, his meanness, and all the other\nfaults that he may have, and with which she may be acquainted. She\nshould particularly harp upon that fault or that failing by which the\nwife may appear to be the most affected. If the wife be a deer woman,\nand the husband a hare man, then there would be no fault in that\ndirection, but in the event of his being a hare man, and she a mare\nwoman or elephant woman, then this fault should be pointed out to her.\n\nGonikaputra is of opinion that when it is the first affair of the woman,\nor when her love has only been very secretly shown, the man should then\nsecure and send to her a go-between, with whom she may be already\nacquainted, and in whom she confides.\n\nBut to return to our subject. The go-between should tell the woman about\nthe obedience and love of the man, and as her confidence and affection\nincrease, she should then explain to her the thing to be accomplished in\nthe following way. \"Hear this, Oh beautiful lady, that this man, born of\na good family, having seen you, has gone mad on your account. The poor\nyoung man, who is tender by nature, has never been distressed in such a\nway before, and it is highly probable that he will succumb under his\npresent affliction, and experience the pains of death.\" If the woman\nlistens with a favourable ear, then on the following day the go-between,\nhaving observed marks of good spirits in her face, in her eyes, and in\nher manner of conversation, should again converse with her on the\nsubject of the man, and should tell her the stories of Ahalya[59] and\nIndra, of Sakoontala[60] and Dushyanti, and such others as may be fitted\nfor the occasion. She should also describe to her the strength of the\nman, his talents, his skill in the sixty-four sorts of enjoyments\nmentioned by Babhravya, his good looks, and his liaison with some\npraiseworthy woman, no matter whether this last ever took place or not.\n\nIn addition to this, the go-between should carefully note the behaviour\nof the woman, which if favourable would be as follows: She would address\nher with a smiling look, would seat herself close beside her, and ask\nher, \"Where have you been? What have you been doing? Where did you dine?\nWhere did you sleep? Where have you been sitting?\" Moreover the woman\nwould meet the go-between in lonely places and tell her stories there,\nwould yawn contemplatively, draw long sighs, give her presents, remember\nher on occasions of festivals, dismiss her with a wish to see her again,\nand say to her jestingly, \"Oh, well-speaking woman, why do you speak\nthese bad words to me?\" would discourse on the sin of her union with the\nman, would not tell her about any previous visits or conversations that\nshe may have had with him, but wish to be asked about these, and lastly\nwould laugh at the man's desire, but would not reproach him in any way.\n\nThus ends the behaviour of the woman with the go-between.\n\nWhen the woman manifests her love in the manner above described, the\ngo-between should increase it by bringing to her love tokens from the\nman. But if the woman be not acquainted with the man personally, the\ngo-between should win her over by extolling and praising his good\nqualities, and by telling stories about his love for her. Here Auddalaka\nsays that when a man or woman are not personally acquainted with each\nother, and have not shown each other any signs of affection, the\nemployment of a go-between is useless.\n\nThe followers of Babhravya on the other hand affirm that even though\nthey be personally unacquainted, but have shown each other signs of\naffection there is an occasion for the employment of a go-between.\nGonikaputra asserts that a go-between should be employed, provided they\nare acquainted with each other, even though no signs of affection may\nhave passed between them. Vatsyayana however lays it down that even\nthough they may not be personally acquainted with each other, and may\nnot have shown each other any signs of affection, still they are both\ncapable of placing confidence in a go-between.\n\nNow the go-between should show the woman the presents, such as the betel\nnut and betel leaves, the perfumes, the flowers, and the rings which the\nman may have given to her for the sake of the woman, and on these\npresents should be impressed the marks of the man's teeth, and nails,\nand other signs. On the cloth that he may send he should draw with\nsaffron both his hands joined together as if in earnest entreaty.\n\nThe go-between should also show to the woman ornamental figures of\nvarious kinds cut in leaves, together with ear ornaments, and chaplets\nmade of flowers containing love letters expressive of the desire of the\nman,[61] and she should cause her to send affectionate presents to the\nman in return. After they have mutually accepted each other's presents,\nthen a meeting should be arranged between them on the faith of the\ngo-between.\n\nThe followers of Babhravya say that this meeting should take place at\nthe time of going to the temple of a Deity, or on occasions of fairs,\ngarden parties, theatrical performances, marriages, sacrifices,\nfestivals and funerals, as also at the time of going to the river to\nbathe, or at times of natural calamities,[62] fear of robbers or hostile\ninvasions of the country.\n\nGonikaputra is of opinion however that these meetings had better be\nbrought about in the abodes of female friends, mendicants, astrologers,\nand ascetics. But Vatsyayana decides that that place is only well suited\nfor the purpose which has proper means of ingress and egress, and where\narrangements have been made to prevent any accidental occurrence, and\nwhen a man who has once entered the house, can also leave it at the\nproper time without any disagreeable encounter.\n\nNow go-betweens or female messengers are of the following different\nkinds, viz.:\n\n(1). A go-between who takes upon herself the whole burden of the\nbusiness.\n\n(2). A go-between who does only a limited part of the business.\n\n(3). A go-between who is the bearer of a letter only.\n\n(4). A go-between acting on her own account.\n\n(5). The go-between of an innocent young woman.\n\n(6). A wife serving as a go-between.\n\n(7). A mute go-between.\n\n(8). A go-between who acts the part of the wind.\n\n(1). A woman who, having observed the mutual passion of a man and woman,\nbrings them together and arranges it by the power of her own intellect,\nsuch an one is called a go-between who takes upon herself the whole\nburden of the business. This kind of go-between is chiefly employed when\nthe man and the woman are already acquainted with each other, and have\nconversed together, and in such cases she is sent not only by the man\n(as is always done in all other cases) but by the woman also.--The above\nname is also given to a go-between who, perceiving that the man and the\nwoman are suited to each other, tries to bring about a union between\nthem, even though they be not acquainted with each other.\n\n(2). A go-between who, perceiving that some part of the affair is\nalready done, or that the advances on the part of the man are already\nmade, completes the rest of the business, is called a go-between who\nperforms only a limited part of the business.\n\n(3). A go-between, who simply carries messages between a man and a\nwoman, who love each other, but who cannot frequently meet, is called\nthe bearer of a letter or message.\n\nThis name is also given to one who is sent by either of the lovers to\nacquaint either the one or the other with the time and place of their\nmeeting.\n\n(4). A woman who goes herself to a man, and tells him of her having\nenjoyed sexual union with him in a dream, and expresses her anger at his\nwife having rebuked him for calling her by the name of her rival instead\nof by her own name, and gives him something bearing the marks of her\nteeth and nails, and informs him that she knew she was formerly desired\nby him, and asks him privately whether she or his wife is the best\nlooking, such a person is called a woman who is a go-between for\nherself. Now such a woman should be met and interviewed by the man in\nprivate and secretly.\n\nThe above name is also given to a woman who having made an agreement\nwith some other woman to act as her go-between, gains over the man to\nherself, by the means of making him personally acquainted with herself,\nand thus causes the other woman to fail. The same applies to a man who,\nacting as a go-between for another, and having no previous connection\nwith the woman, gains her over for himself, and thus causes the failure\nof the other man.\n\n(5). A woman, who has gained the confidence of the innocent young wife\nof any man, and who has learned her secrets without exercising any\npressure on her mind, and found out from her how her husband behaves to\nher, if this woman then teaches her the art of securing his favour, and\ndecorates her so as to show her love, and instructs her how and when to\nbe angry, or to pretend to be so, and then, having herself made marks of\nthe nails and teeth on the body of the wife, gets the latter to send for\nher husband to show these marks to him, and thus excite him for\nenjoyment, such is called the go-between of an innocent young woman. In\nsuch cases the man should send replies to his wife through the same\nwoman.\n\n(6). When a man gets his wife to gain the confidence of a woman whom he\nwants to enjoy, and to call on her and talk to her about the wisdom and\nability of her husband, that wife is called a wife serving as a\ngo-between. In this case the feelings of the woman with regard to the\nman should also be made known through the wife.\n\n(7). When any man sends a girl or a female servant to any woman under\nsome pretext or other, and places a letter in her bouquet of flowers, or\nin her ear ornaments, or marks something about her with his teeth or\nnails, that girl or female servant is called a mute go-between. In this\ncase the man should expect an answer from the woman through the same\nperson.\n\n(8). A person, who carries a message to a woman, which has a double\nmeaning, or which relates to some past transactions, or which is\nunintelligible to other people, is called a go-between who acts the part\nof the wind. In this case the reply should be asked for through the same\nwoman.\n\nThus end the different kinds of go-betweens.\n\nA female astrologer, a female servant, a female beggar, or a female\nartist are well acquainted with the business of a go-between, and very\nsoon gain the confidence of other women. Any one of them can raise\nenmity between any two persons if she wishes to do so, or extol the\nloveliness of any woman that she wishes to praise, or describe the arts\npractised by other women in sexual union. They can also speak highly of\nthe love of a man, of his skill in sexual enjoyment, and of the desire\nof other women, more beautiful even than the woman they are addressing,\nfor him, and explain the restraint under which he may be at home.\n\nLastly a go-between can, by the artfulness of her conversation unite a\nwoman with a man, even though he may not have been thought of by her, or\nmay have been considered beyond his aspirations. She can also bring back\na man to a woman, who, owing to some cause or other, has separated\nhimself from her.\n\nFOOTNOTE:\n\n[Footnote 59: The wife of the sage Gautama, she was seduced by Indra the\nking of the Gods.]\n\n[Footnote 60: The heroine of one of the best, if not the best, of Hindoo\nplays, and the best known in Sanscrit dramatic literature. It was first\nbrought to notice by Sir William Jones, and has been well and poetically\ntranslated by Dr. Monier Williams under the title of Sakoontala, or the\nlost ring, an Indian drama, translated into English prose and verse from\nthe Sanscrit of Kalidasa.]\n\n[Footnote 61: It is presumed that something like the following French\nverses are intended.\n\n   Quand on a jure le plus profond hommage\n   Voulez-vous qu'infide le on change de langage\n   Vous seule captive mon esprit ou mon coeur\n   Que je puisse dans vos bras seuls gouter le bonheur;\n   Je voudrais, mais en vain, que mon coeur en delire\n   Couche ou ce papier n'oserait vous dire.\n   Avec soin, de ces vers lisez leur premiers mots,\n   Vous verrez quel remede il faut a tous mes maux.\n\nOr these:\n\n   Quand on vous voit, on vous aime;\n   Quand on vous aime, ou vous voit-on.]\n\n[Footnote 62: It is supposed that storms, earthquakes, famines and\npestilent diseases are here alluded to.]\n\n\n\n\nCHAPTER V.\n\nABOUT THE LOVE OF PERSONS IN AUTHORITY FOR THE WIVES OF OTHER MEN.\n\n\nKings and their ministers have no access to the abodes of others, and\nmoreover their mode of living is constantly watched and observed and\nimitated by the people at large, just as the animal world, seeing the\nsun rise, get up after him, and when he sits in the evening, lie down\nagain in the same way. Persons in authority should not therefore do any\nimproper act in public, as such are impossible from their position, and\nwould be deserving of censure. But if they find that such an act is\nnecessary to be done, they should make use of the proper means as\ndescribed in the following paragraphs.\n\nThe head man of the village, the King's officer employed there, and the\nman[63] whose business it is to glean corn, can gain over female\nvillagers simply by asking them. It is on this account that this class\nof woman are called unchaste women by voluptuaries.\n\nThe union of the above mentioned men with this class of woman takes\nplace on the occasions of unpaid labour, of filling the granaries in\ntheir houses, of taking things in and out of the house, of cleaning the\nhouses, of working in the fields, and of purchasing cotton, wool, flax,\nhemp, and thread, and at the season of the purchase, sale, and exchange\nof various other articles, as well as at the time of doing various other\nworks. In the same way the superintendents of cow pens enjoy the women\nin the cow pens; and the officers, who have the superintendence of\nwidows, of the women who are without supporters, and of women who have\nleft their husbands, have sexual intercourse with these women. The\nintelligent accomplish their object by wandering at night in the\nvillage, and while villagers also unite with the wives of their sons,\nbeing much alone with them. Lastly the superintendents of markets have a\ngreat deal to do with the female villagers at the time of their making\npurchases in the market.\n\nDuring the festival of the eighth moon, _i.e._, during the bright half\nof the month of Nargashirsha, as also during the moonlight festival of\nthe month of Kartika, and the spring festival of Chaitra, the women of\ncities and towns generally visit the women of the King's harem in the\nroyal palace. These visitors go to the several apartments of the women\nof the harem, as they are acquainted with them, and pass the night in\nconversation, and in proper sports, and amusement, and go away in the\nmorning. On such occasions a female attendant of the King (previously\nacquainted with the woman whom the King desires), should loiter about,\nand accost this woman when she sets out to go home, and induce her to\ncome and see the amusing things in the palace. Previous to these\nfestivals even, she should have caused it to be intimated to this woman\nthat on the occasion of this festival she would show her all the\ninteresting things in the royal palace. Accordingly she should show her\nthe bower of the coral creeper, the garden house with its floor inlaid\nwith precious stones, the bower of grapes, the building on the water,\nthe secret passages in the walls of the palace, the pictures, the\nsporting animals, the machines, the birds, and the cages of the lions\nand the tigers. After this, when alone with her, she should tell her\nabout the love of the King for her, and should describe to her the good\nfortune which would attend upon her union with the King, giving her at\nthe time a strict promise of secrecy. If the woman does not accept the\noffer, she should conciliate and please her with handsome presents\nbefitting the position of the King, and having accompanied her for some\ndistance should dismiss her with great affection.\n\n(2). Or, having made the acquaintance of the husband of the woman whom\nthe King desires, the wives of the King should get the wife to pay them\na visit in the harem, and on this occasion a female attendant of the\nKing, having been sent thither, should act as above described.\n\n(3). Or, one of the King's wives should get acquainted with the woman\nthat the King desires, by sending one of the female attendants to her,\nwho should, on their becoming more intimate, induce her to come and see\nthe royal abode. Afterwards, when she has visited the harem, and\nacquired confidence, a female confidante of the King, sent thither,\nshould act as before described.\n\n(4). Or, the King's wife should invite the woman, whom the King desires,\nto come to the royal palace, so that she might see the practice of the\nart in which the King's wife may be skilled, and after she has come to\nthe harem, a female attendant of the King, sent thither, should act as\nbefore described.\n\n(5). Or, a female beggar, in league with the King's wife, should say to\nthe woman desired by the King, and whose husband may have lost his\nwealth, or may have some cause of fear from the King: \"This wife of the\nKing has influence over him, and she is, moreover, naturally\nkind-hearted, we must therefore go to her in this matter. I shall\narrange for your entrance into the harem, and she will do away with all\ncause of danger and fear from the King.\" If the woman accepts this\noffer, the female beggar should take her two or three times to the\nharem, and the King's wife there should give her a promise of\nprotection. After this, when the woman, delighted with her reception and\npromise of protection, again goes to the harem, then a female attendant\nof the King, sent thither, should act as directed.\n\n(6). What has been said above regarding the wife of one who has some\ncause of fear from the King applies also to the wives of those who seek\nservice under the King, or who are oppressed by the King's ministers, or\nwho are poor, or who are not satisfied with their position, or who are\ndesirous of gaining the King's favour, or who wish to become famous\namong the people, or who are oppressed by the members of their own\ncaste, or who want to injure their caste fellows, or who are spies of\nthe King, or who have any other object to attain.\n\n(7). Lastly, if the woman desired by the King be living with some person\nwho is not her husband, then the King should cause her to be arrested,\nand having made her a slave, on account of her crime, should place her\nin the harem. Or the King should cause his ambassador to quarrel with\nthe husband of the woman desired by him, and should then imprison her as\nthe wife of an enemy of the King, and by this means should place her in\nthe harem.\n\nThus end the means of gaining over the wives of others secretly.\n\nThe above mentioned ways of gaining over the wives of other men are\nchiefly practised in the palaces of Kings. But a King should never enter\nthe abode of another person, for Abhira,[64] the King of the Kottas was\nkilled by a washerman while in the house of another, and in the same way\nJayasana the King of the Kashis was slain by the commandment of his\ncavalry.\n\nBut according to the customs of some countries there are facilities for\nKings to make love to the wives of other men. Thus in the country of the\nAndras[65] the newly married daughters of the people thereof enter the\nKing's harem with some presents on the tenth day of their marriage, and\nhaving been enjoyed by the King are then dismissed. In the country of\nthe Vatsagulmas[66] the wives of the chief ministers approach the King\nat night to serve him. In the country of the Vaidarbhas[67] the\nbeautiful wives of the inhabitants pass a month in the King's harem\nunder the pretence of affection for the King. In the country of the\nAparatakas[68] the people gave their beautiful wives as presents to the\nministers and the Kings. And lastly in the country of the\nSaurashtras[69] the women of the city and the country enter the royal\nharem for the King's pleasure either together or separately.\n\nThere are also two verses on the subject as follows:\n\n\"The above and other ways are the means employed in different countries\nby Kings with regard to the wives of other persons. But a King, who has\nthe welfare of his people at heart, should not on any account put them\ninto practice.\"\n\n\"A King who has conquered the six[70] enemies of mankind, becomes the\nmaster of the whole earth.\"\n\nFOOTNOTES:\n\n[Footnote 63: This is a phrase used for a man who does the work of\neverybody, and who is fed by the whole village.]\n\n[Footnote 64: The exact date of the reign of these kings is not known.\nIt is supposed to have been about the beginning of the Christian era.]\n\n[Footnote 65: The modern country of Tailangam, which is to the South of\nRajamundry.]\n\n[Footnote 66: Supposed to be a tract of the country to the south of\nMalwa.]\n\n[Footnote 67: Now known by the name of Berar. Its capital was\nKundinpura, which has been identified with the modern Oomravati.]\n\n[Footnote 68: Also called Aparantakas, being the northern and southern\nConcan.]\n\n[Footnote 69: The modern provinces of Katteeawar. Its capital was called\nGirinaguda, or the modern Junagurh.]\n\n[Footnote 70: These are Lust, Anger, Avarice, Spiritual Ignorance,\nPride, and Envy.]\n\n\n\n\nCHAPTER VI.\n\nABOUT THE WOMEN OF THE ROYAL HAREM; AND OF THE KEEPING OF ONE'S OWN\nWIFE.\n\n\nThe women of the royal harem cannot see or meet any men on account of\ntheir being strictly guarded, neither do they have their desires\nsatisfied, because their only husband is common to many wives. For this\nreason among themselves they give pleasure to each other in various ways\nas now described.\n\nHaving dressed the daughters of their nurses, or their female friends,\nor their female attendants, like men, they accomplish their object by\nmeans of bulbs, roots, and fruits having the form of the Lingam, or they\nlie down upon the statue of a male figure, in which the Lingam is\nvisible and erect.\n\nSome Kings, who are compassionate, take or apply certain medicines to\nenable them to enjoy many wives in one night, simply for the purpose of\nsatisfying the desire of their women, though they perhaps have no desire\nof their own. Others enjoy with great affection only those wives that\nthey particularly like, while others only take them according as the\nturn of each wife arrives in due course. Such are the ways of enjoyment\nprevalent in Eastern countries, and what is said about the means of\nenjoyment of the female is also applicable to the male.\n\nBy means of their female attendants the ladies of the royal harem\ngenerally get men into their apartments in the disguise or dress of\nwomen. Their female attendants, and the daughters of their nurses, who\nare acquainted with their secrets, should exert themselves to get men to\ncome to the harem in this way by telling them of the good fortune\nattending it, and by describing the facilities of entering and leaving\nthe palace, the large size of the premises, the carelessness of the\nsentinels, and the irregularities of the attendants about the persons of\nthe royal wives. But these women should never induce a man to enter the\nharem by telling him falsehoods, for that would probably lead to his\ndestruction.\n\nAs for the man himself, he had better not enter a royal harem, even\nthough it may be easily accessible, on account of the numerous disasters\nto which he may be exposed there. If however he wants to enter it, he\nshould first ascertain whether there is an easy way to get out, whether\nit is closely surrounded by the pleasure garden, whether it has separate\nenclosures belonging to it, whether the sentinels are careless, whether\nthe King has gone abroad, and then, when he is called by the women of\nthe harem, he should carefully observe the localities, and enter by the\nway pointed out by them. If he is able to manage it, he should hang\nabout the harem every day, and, under some pretext or other, make\nfriends with the sentinels, and show himself attached to the female\nattendants of the harem, who may have become acquainted with his design,\nand to whom he should express his regret at not being able to obtain the\nobject of his desire. Lastly he should cause the whole business of a\ngo-between to be done by the woman who may have access to the harem, and\nhe should be careful to be able to recognize the emissaries of the King.\n\nWhen a go-between has no access to the harem, then the man should stand\nin some place where the lady, whom he loves, and whom he is anxious to\nenjoy, can be seen.\n\nIf that place is occupied by the King's sentinels, he should then\ndisguise himself as a female attendant of the lady who comes to the\nplace, or passes by it. When she looks at him he should let her know his\nfeelings by outward signs and gestures, and should show her pictures,\nthings with double meanings, chaplets of flowers, and rings. He should\ncarefully mark the answer she gives, whether by word or by sign, or by\ngesture, and should then try and get into the harem. If he is certain of\nher coming to some particular place he should conceal himself there, and\nat the appointed time should enter along with her as one of the guards.\nHe may also go in and out, concealed in a folded bed, or bed covering,\nor with his body made invisible,[71] by means of external applications,\na receipt for one of which is as follows:\n\nThe heart of an ichneumon, the fruit of the long gourd (Tumbi), and the\neyes of the serpent, should all be burnt without letting out the smoke,\nthe ashes should then be ground and mixed in equal quantities with\nwater. By putting this mixture upon the eyes a man can go about unseen.\n\nOther means of invisibility are prescribed by Duyana Brahmans and\nJogashiras.\n\nAgain the man may enter the harem during the festival of the eight moon\nin the month of Nargashirsha, and during the moonlight festivals when\nthe female attendants of the harem are all busily occupied, or in\nconfusion.\n\nThe following principles are laid down on this subject.\n\nThe entrance of young men into harems, and their exit from them,\ngenerally take place when things are being brought into the palace, or\nwhen things are being taken out of it, or when drinking festivals are\ngoing on, or when the female attendants are in a hurry, or when the\nresidence of some of the royal ladies is being changed, or when the\nKing's wives go to gardens, or to fairs, or when they enter the palace\non their return from them; or, lastly, when the King is absent on a long\npilgrimage. The women of the royal harem know each other's secrets, and\nhaving but one object to attain, they give assistance to each other. A\nyoung man, who enjoys all of them, and who is common to them all, can\ncontinue enjoying his union with them so long as it is kept quiet, and\nis not known abroad.\n\nNow in the country of the Aparatakas the royal ladies are not well\nprotected, and consequently many young men are passed into the harem by\nthe women who have access to the royal palaces. The wives of the King of\nthe Ahira country accomplish their objects with those sentinels in the\nharem who bear the name of Kashtriyas. The royal ladies in the country\nof the Vatsagulmas cause such men as are suitable to enter into the\nharem along with their female messengers. In the country of the\nVaidarbhas the sons of the royal ladies enter the royal harem when they\nplease, and enjoy the women, with the exception of their own mothers. In\nthe Stri-rajya the wives of the King are enjoyed by his caste fellows\nand relations. In the Ganda country the royal wives are enjoyed by\nBrahmans, friends, servants, and slaves. In the Samdhava country,\nservants, foster children, and other persons like them enjoy the women\nof the harem. In the country of the Haimavatas adventurous citizens\nbribe the sentinels and enter the harem. In the country of the Vanyas\nand the Kalmyas, Brahmans, with the knowledge of the King, enter the\nharem under the pretence of giving flowers to the ladies, and speak with\nthem from behind a curtain, and from such conversation union afterwards\ntakes place. Lastly, the women in the harem of the King of the Prachyas\nconceal one young man in the harem for every batch of nine or ten of the\nwomen.\n\nThus act the wives of others.\n\nFor these reasons a man should guard his own wife. Old authors say that\na King should select for sentinels in his harem such men as have their\nfreedom from carnal desires well tested. But such men, though free\nthemselves from carnal desire, by reason of their fear or avarice, may\ncause other persons to enter the harem, and therefore Gonikaputra says,\nthat Kings should place such men in the harem as may have had their\nfreedom from carnal desires, their fears, and their avarice well tested.\nLastly, Vatsyayana says that under the influence of Dharma[72] people\nmight be admitted, and therefore men should be selected who are free\nfrom carnal desires, fear, avarice, and Dharma.[73]\n\nThe followers of Babhravya say that a man should cause his wife to\nassociate with a young woman who would tell him the secrets of other\npeople, and thus find out from her about his wife's chastity. But\nVatsyayana says, that as wicked persons are always successful with\nwomen, a man should not cause his innocent wife to be corrupted by\nbringing her into the company of a deceitful woman.\n\nThe following are the causes of the destruction of a woman's chastity:\n\nAlways going into society, and sitting in company.\n\nAbsence of restraint.\n\nThe loose habits of her husband.\n\nWant of caution in her relations with other men.\n\nContinued and long absence of her husband.\n\nLiving in a foreign country.\n\nDestruction of her love and feelings by her husband.\n\nThe company of loose women.\n\nThe jealousy of her husband.\n\nThere are also the following verses on the subject.\n\n\"A clever man, learning from the Shastras the ways of winning over the\nwives of other people, is never deceived in the case of his own wives.\nNo one, however, should make use of these ways for seducing the wives of\nothers, because they do not always succeed, and, moreover, often cause\ndisasters, and the destruction of Dharma and Artha. This book, which is\nintended for the good of the people, and to teach them the ways of\nguarding their own wives, should not be made use of merely for gaining\nover the wives of others.\"\n\nFOOTNOTES:\n\n[Footnote 71: The way to make oneself invisible; the knowledge of the\nart of transmigration, or changing ourselves or others into any shape or\nform by the use of charms and spells; the power of being in two places\nat once, and other occult sciences are frequently referred to in all\nOriental literature.]\n\n[Footnote 72: This may be considered as meaning religious influence, and\nalludes to persons who may be gained over by that means.]\n\n[Footnote 73: It may be noted from the above remarks that eunuchs do not\nappear to have been employed in the King's harem in those days, though\nthey seem to have been employed for other purposes. See Part II., page\n43.]\n\n=END OF PART V.=\n\n\n\n\nPART VI.\n\nABOUT COURTESANS.\n\n\n\n\nINTRODUCTORY REMARKS.\n\n\nThis Part VI., about courtesans, was prepared by Vatsyayana, from a\ntreatise on the subject, that was written by Dattaka, for the women of\nPataliputra (the modern Patna), some two thousand years ago. Dattaka's\nwork does not appear to be extant now, but this abridgement of it is\nvery clever, and quite equal to any of the productions of Emile Zola,\nand other writers of the realistic school of to-day.\n\nAlthough a great deal has been written on the subject of the courtesan,\nnowhere will be found a better description of her, of her belongings, of\nher ideas, and of the working of her mind, than is contained in the\nfollowing pages.\n\nThe details of the domestic and social life of the early Hindoos would\nnot be complete without mention of the courtesan, and Part VI. is\nentirely devoted to this subject. The Hindoos have ever had the good\nsense to recognise courtesans as a part and portion of human society,\nand so long as they behaved themselves with decency and propriety, they\nwere regarded with a certain respect. Anyhow, they have never been\ntreated in the East with that brutality and contempt so common in the\nWest, while their education has always been of a superior kind to that\nbestowed upon the rest of womankind in Oriental countries.\n\nIn the earlier days the well-educated Hindoo dancing girl and courtesan\ndoubtless resembled the Hetera of the Greeks, and being educated and\namusing, were far more acceptable as companions than the generality of\nthe married or unmarried women of that period. At all times and in all\ncountries, there has ever been a little rivalry between the chaste and\nthe unchaste. But while some women are born courtesans, and follow the\ninstincts of their nature in every class of society, it has been truly\nsaid by some authors that every woman has got an inkling of the\nprofession in her nature, and does her best, as a general rule, to make\nherself agreeable to the male sex.\n\nThe subtlety of women, their wonderful perceptive powers, their\nknowledge, and their intuitive appreciation of men and things, are all\nshown in the following pages, which may be looked upon as a concentrated\nessence that has been since worked up into detail by many writers in\nevery quarter of the globe.\n\n\n\n\nCHAPTER I.\n\nOF THE CAUSES OF A COURTESAN RESORTING TO MEN; OF THE MEANS OF ATTACHING\nTO HERSELF THE MAN DESIRED; AND OF THE KIND OF MAN THAT IT IS DESIRABLE\nTO BE ACQUAINTED WITH.\n\n\nBy having intercourse with men courtesans obtain sexual pleasure, as\nwell as their own maintenance. Now when a courtesan takes up with a man\nfrom love, the action is natural; but when she resorts to him for the\npurpose of getting money, her action is artificial or forced. Even in\nthe latter case, however, she should conduct herself as if her love were\nindeed natural, because men repose their confidence on those women who\napparently love them. In making known her love to the man she should\nshow an entire freedom from avarice, and for the sake of her future\ncredit she should abstain from acquiring money from him by unlawful\nmeans.\n\nA courtesan, well dressed and wearing her ornaments, should sit or stand\nat the door of her house, and without exposing herself too much, should\nlook on the public road so as to be seen by the passers by, she being\nlike an object on view for sale.[74] She should form friendships with\nsuch persons as would enable her to separate men from other women, and\nattach them to herself, and repair her own misfortunes, to acquire\nwealth, and to protect her from being bullied, or set upon by persons\nwith whom she may have dealings of some kind or another.\n\nThese persons are:\n\nThe guards of the town, or the police.\n\nThe officers of the courts of justice.\n\nAstrologers.\n\nPowerful men, or men with interest.\n\nLearned men.\n\nTeachers of the sixty-four arts.\n\nPithamardas or confidants.\n\nVitas or parasites.\n\nVidushakas or jesters.\n\nFlower sellers.\n\nPerfumers.\n\nVendors of spirits.\n\nWashermen.\n\nBarbers.\n\nBeggars.\n\nAnd such other persons as may be found necessary for the particular\nobject to be acquired.\n\nThe following kinds of men may be taken up with simply for the purpose\nof getting their money.\n\nMen of independent income.\n\nYoung men.\n\nMen who are free from any ties.\n\nMen who hold places of authority under the King.\n\nMen who have secured their means of livelihood without difficulty.\n\nMen possessed of unfailing sources of income.\n\nMen who consider themselves handsome.\n\nMen who are always praising themselves.\n\nOne who is an eunuch, but wishes to be thought a man.\n\nOne who hates his equals.\n\nOne who is naturally liberal.\n\nOne who has influence with the King or his ministers.\n\nOne who is always fortunate.\n\nOne who is proud of his wealth.\n\nOne who disobeys the orders of his elders.\n\nOne upon whom the members of his caste keep an eye.\n\nThe only son whose father is wealthy.\n\nAn ascetic who is internally troubled with desire.\n\nA brave man.\n\nA physician of the King.\n\nPrevious acquaintance.\n\nOn the other hand, those who are possessed of excellent qualities are to\nbe resorted to for the sake of love, and fame. Such men are as follows:\n\nMen of high birth, learned, with a good knowledge of the world, and\ndoing the proper things at the proper times, poets, good story tellers,\neloquent men, energetic men, skilled in various arts, far-seeing into\nthe future, possessed of great minds, full of perseverance, of a firm\ndevotion, free from anger, liberal, affectionate to their parents, and\nwith a liking for all social gatherings, skilled in completing verses\nbegun by others and in various other sports, free from all disease,\npossessed of a perfect body, strong, and not addicted to drinking,\npowerful in sexual enjoyment, sociable, showing love towards women and\nattracting their hearts to himself, but not entirely devoted to them,\npossessed of independent means of livelihood, free from envy, and last\nof all free from suspicion.\n\nSuch are the good qualities of a man.\n\nThe woman also should have the following characteristics, viz.:\n\nShe should be possessed of beauty, and amiability, with auspicious body\nmarks. She should have a liking for good qualities in other people, as\nalso a liking for wealth. She should take delight in sexual unions\nresulting from love, and should be of a firm mind, and of the same class\nas the man with regard to sexual enjoyment.\n\nShe should always be anxious to acquire and obtain experience and\nknowledge, be free from avarice, and always have a liking for social\ngatherings, and for the arts.\n\nThe following are the ordinary qualities of all women, viz.:\n\nTo be possessed of intelligence, good disposition, and good manners; to\nbe straightforward in behaviour, and to be grateful; to consider well\nthe future before doing anything; to possess activity, to be of\nconsistent behaviour, and to have a knowledge of the proper times and\nplaces for doing things; to speak always without meanness, loud\nlaughter, malignity, anger, avarice, dullness, or stupidity, to have a\nknowledge of the Kama Sutra, and to be skilled in all the arts connected\nwith it.\n\nThe faults of the women are to be known by the absence of any of the\nabove mentioned good qualities.\n\nThe following kinds of men are not fit to be resorted to by courtesans,\nviz.:\n\nOne who is consumptive; one who is sickly; one whose mouth contains\nworms; one whose breath smells like human excrement; one whose wife is\ndear to him; one who speaks harshly; one who is always suspicious; one\nwho is avaricious; one who is pitiless; one who is a thief; one who is\nself-conceited; one who has a liking for sorcery; one who does not care\nfor respect or disrespect; one who can be gained over even by his\nenemies by means of money; and lastly, one who is extremely bashful.\n\nAncient authors are of opinion that the causes of a courtesan resorting\nto men are love, fear, money, pleasure, returning some act of enmity,\ncuriosity, sorrow, constant intercourse, Dharma, celebrity, compassion,\nthe desire of having a friend, shame, the likeness of the man to some\nbeloved person, the search after good fortune, the getting rid of the\nlove of somebody else, the being of the same class as the man with\nrespect to sexual union, living in the same place, constancy, and\npoverty. But Vatsyayana decides that desire of wealth, freedom from\nmisfortune, and love, are the only causes that affect the union of\ncourtesans with men.\n\nNow a courtesan should not sacrifice money to her love, because money is\nthe chief thing to be attended to. But in cases of fear, etc., she\nshould pay regard to strength and other qualities. Moreover, even though\nshe be invited by any man to join him, she should not at once consent to\nan union, because men are apt to despise things which are easily\nacquired. On such occasions she should first send the shampooers, and\nthe singers, and the jesters, who may be in her service, or, in their\nabsence the Pithamardas, or confidants, and others, to find out the\nstate of his feelings, and the condition of his mind. By means of these\npersons she should ascertain whether the man is pure or impure,\naffected, or the reverse, capable of attachment, or indifferent, liberal\nor niggardly; and if she finds him to her liking, she should then\nemploy the Vita and others to attach his mind to her.\n\nAccordingly, the Pithamarda should bring the man to her house, under the\npretence of seeing the fights of quails, cocks, and rams, of hearing the\nmaina (a kind of starling) talk, or of seeing some other spectacle, or\nthe practice of some art; or he may take the woman to the abode of the\nman. After this, when the man comes to her house the woman should give\nhim something capable of producing curiosity, and love in his heart,\nsuch as an affectionate present, telling him that it was specially\ndesigned for his use. She should also amuse him for a long time by\ntelling him such stories, and doing such things as he may take most\ndelight in. When he goes away she should frequently send to him a female\nattendant, skilled in carrying on a jesting conversation, and also a\nsmall present at the same time. She should also sometimes go to him\nherself under the pretence of some business, and accompanied by the\nPithamarda.\n\nThus end the means of attaching to herself the man desired.\n\nThere are also some verses on the subject as follows:\n\n\"When a lover comes to her abode, a courtesan should give him a mixture\nof betel leaves and betel nut, garlands of flowers, and perfumed\nointments, and, showing her skill in arts, should entertain him with a\nlong conversation. She should also give him some loving presents, and\nmake an exchange of her own things with his, and at the same time should\nshow him her skill in sexual enjoyment. When a courtesan is thus united\nwith her lover she should always delight him by affectionate gifts, by\nconversation, and by the application of tender means of enjoyment.\"\n\nFOOTNOTE:\n\n[Footnote 74: In England the lower classes of courtesans walk the\nstreets; in India and other places in the East they sit at the windows,\nor at the doors of their houses.]\n\n\n\n\nCHAPTER II.\n\nOF LIVING LIKE A WIFE.\n\n\nWhen a courtesan is living as a wife with her lover, she should behave\nlike a chaste woman, and do everything to his satisfaction. Her duty in\nthis respect, in short, is, that she should give him pleasure, but\nshould not become attached to him, though behaving as if she were really\nattached.\n\nNow the following is the manner in which she is to conduct herself, so\nas to accomplish the above mentioned purpose. She should have a mother\ndependent on her, one who should be represented as very harsh, and who\nlooked upon money as her chief object in life. In the event of there\nbeing no mother, then an old and confidential nurse should play the same\nrole. The mother or nurse, on their part, should appear to be displeased\nwith the lover, and forcibly take her away from him. The woman herself\nshould always show pretended anger, dejection, fear, and shame on this\naccount, but should not disobey the mother or nurse at any time.\n\nShe should make out to the mother or nurse that the man is suffering\nfrom bad health, and making this a pretext for going to see him, she\nshould go on that account. She is, moreover, to do the following things\nfor the purpose of gaining the man's favour, viz.:\n\nSending her female attendant to bring the flowers used by him on the\nprevious day, in order that she may use them herself as a mark of\naffection, also asking for the mixture of betel nut and leaves that have\nremained uneaten by him; expressing wonder at his knowledge of sexual\nintercourse, and the several means of enjoyment used by him; learning\nfrom him the sixty-four kinds of pleasure mentioned by Babhravya;\ncontinually practising the ways of enjoyment as taught by him, and\naccording to his liking; keeping his secrets; telling him her own\ndesires and secrets; concealing her anger; never neglecting him on the\nbed when he turns his face towards her; touching any parts of his body\naccording to his wish; kissing and embracing him when he is asleep;\nlooking at him with apparent anxiety when he is wrapt in thought, or\nthinking of some other subject than herself; showing neither complete\nshamelessness, nor excessive bashfulness when he meets her, or sees her\nstanding on the terrace of her house from the public road; hating his\nenemies; loving those who are dear to him; showing a liking for that\nwhich he likes; being in high or low spirits according to the state that\nhe is in himself; expressing a curiosity to see his wives; not\ncontinuing her anger for a long time; suspecting even the marks and\nwounds made by herself with her nails and teeth on his body to have been\nmade by some other woman; keeping her love for him unexpressed by words,\nbut showing it by deeds, and signs, and hints; remaining silent when he\nis asleep, intoxicated, or sick; being very attentive when he describes\nhis good actions, and reciting them afterwards to his praise and\nbenefit; giving witty replies to him if he be sufficiently attached to\nher; listening to all his stories, except those that relate to her\nrivals; expressing feelings of dejection and sorrow if he sighs, yawns,\nor falls down; pronouncing the words \"live long\" when he sneezes;\npretending to be ill, or to have the desire of pregnancy, when she feels\ndejected; abstaining from praising the good qualities of any body else,\nand from censuring those who possess the same faults as her own man:\nwearing anything that may have been given to her by him; abstaining from\nputting on her ornaments, and from taking food when he is in pain, sick,\nlow-spirited, or suffering from misfortune, and condoling and lamenting\nwith him over the same; wishing to accompany him if he happens to leave\nthe country himself or if he be banished from it by the King; expressing\na desire not to live after him; telling him that the whole object and\ndesire of her life was to be united with him; offering previously\npromised sacrifices to the Deity when he acquires wealth, or has some\ndesire fulfilled, or when he has recovered from some illness or disease;\nputting on ornaments every day; not acting too freely with him; reciting\nhis name and the name of his family in her songs; placing his hand on\nher loins, bosom and forehead, and falling asleep after feeling the\npleasure of his touch; sitting on his lap and falling asleep there;\nwishing to have a child by him; desiring not to live longer than he\ndoes; abstaining from revealing his secrets to others; dissuading him\nfrom vows and fasts by saying \"let the sin fall upon me;\" keeping vows\nand fasts along with him when it is impossible to change his mind on the\nsubject; telling him that vows and fasts are difficult to be observed,\neven by herself, when she has any dispute with him about them; looking\non her own wealth and his without any distinction; abstaining from going\nto public assemblies without him, and accompanying him when he desires\nher to do so; taking delight in using things previously used by him, and\nin eating food that he has left uneaten; venerating his family, his\ndisposition, his skill in the arts, his learning, his caste, his\ncomplexion, his native country, his friends, his good qualities, his\nage, and his sweet temper; asking him to sing, and to do other such like\nthings, if able to do them; going to him without paying any regard to\nfear, to cold, to heat, or to rain; saying with regard to the next world\nthat he should be her lover even there; adapting her tastes, disposition\nand actions to his liking; abstaining from sorcery; disputing\ncontinually with her mother on the subject of going to him, and, when\nforcibly taken by her mother to some other place, expressing her desire\nto die by taking poison, by starving herself to death, by stabbing\nherself with some weapon, or by hanging herself; and lastly assuring the\nman of her constancy and love by means of her agents, and receiving\nmoney herself, but abstaining from any dispute with her mother with\nregard to pecuniary matters.\n\nWhen the man sets out on a journey, she should make him swear that he\nwill return quickly, and in his absence should put aside her vows of\nworshipping the Deity, and should wear no ornaments except those that\nare lucky. If the time fixed for his return has passed, she should\nendeavour to ascertain the real time of his return from omens, from the\nreports of the people, and from the positions of the planets, the moon\nand the stars. On occasions of amusement, and of auspicious dreams, she\nshould say \"Let me be soon united to him.\" If, moreover, she feels\nmelancholy, or sees any inauspicious omen, she should perform some rite\nto appease the Deity.\n\nWhen the man does return home she should worship the God Kama (_i.e._,\nthe Indian Cupid), and offer oblations to other Deities, and having\ncaused a pot filled with water to be brought by her friends, she should\nperform the worship in honour of the crow who eats the offerings which\nwe make to the manes of deceased relations. After the first visit is\nover she should ask her lover also to perform certain rites, and this he\nwill do if he is sufficiently attached to her.\n\nNow a man is said to be sufficiently attached to a woman when his love\nis disinterested; when he has the same object in view as his beloved\none; when he is quite free from any suspicions on her account; and when\nhe is indifferent to money with regard to her.\n\nSuch is the manner of a courtesan living with a man like a wife, and set\nforth here for the sake of guidance from the rules of Dattaka. What is\nnot laid down here should be practised according to the custom of the\npeople, and the nature of each individual man.\n\nThere are also two verses on the subject as follows:\n\n\"The extent of the love of women is not known, even to those who are the\nobjects of their affection, on account of its subtlety, and on account\nof the avarice, and natural intelligence of womankind.\"\n\n\"Women are hardly ever known in their true light, though they may love\nmen, or become indifferent towards them; may give them delight, or\nabandon them; or may extract from them all the wealth that they may\npossess.\"\n\n\n\n\nCHAPTER III.\n\nOF THE MEANS OF GETTING MONEY. OF THE SIGNS OF THE CHANGE OF A LOVER'S\nFEELINGS, AND OF THE WAY TO GET RID OF HIM.\n\n\nMoney is got out of a lover in two ways, viz.:\n\nBy natural or lawful means, and by artifices. Old authors are of opinion\nthat when a courtesan can get as much money as she wants from her lover,\nshe should not make use of artifice. But Vatsyayana lays down that\nthough she may get some money from him by natural means, yet when she\nmakes use of artifice he gives her doubly more, and therefore artifice\nshould be resorted to for the purpose of extorting money from him at all\nevents.\n\nNow the artifices to be used for getting money from her lover are as\nfollows:\n\n1st. Taking money from him on different occasions, for the purpose of\npurchasing various articles, such as ornaments, food, drink, flowers,\nperfumes and cloths, and either not buying them, or getting from him\nmore than their cost.\n\n2nd. Praising his intelligence to his face.\n\n3rd. Pretending to be obliged to make gifts on occasion of festivals\nconnected with vows, trees, gardens, temples, or tanks.[75]\n\n4th. Pretending that at the time of going to his house, her jewels have\nbeen stolen either by the King's guards, or by robbers.\n\n5th. Alleging that her property has been destroyed by fire, by the\nfalling of her house, or by the carelessness of her servants.\n\n6th. Pretending to have lost the ornaments of her lover along with her\nown.\n\n7th. Causing him to hear through other people of the expenses incurred\nby her in coming to see him.\n\n8th. Contracting debts for the sake of her lover.\n\n9th. Disputing with her mother on account of some expense incurred by\nher for her lover, and which was not approved of by her mother.\n\n10th. Not going to parties and festivities in the houses of her friends\nfor the want of presents to make to them, she having previously informed\nher lover of the valuable presents given to her by these very friends.\n\n11th. Not performing certain festive rites under the pretence that she\nhas no money to perform them with.\n\n12th. Engaging artists to do something for her lover.\n\n13th. Entertaining physicians and ministers for the purpose of attaining\nsome object.\n\n14th. Assisting friends and benefactors both on festive occasions, and\nin misfortune.\n\n15th. Performing household rites.\n\n16th. Having to pay the expenses of the ceremony of marriage of the son\nof a female friend.\n\n17th. Having to satisfy curious wishes during her state of pregnancy.\n\n18th. Pretending to be ill, and charging her cost of treatment.\n\n19th. Having to remove the troubles of a friend.\n\n20th. Selling some of her ornaments, so as to give her lover a present.\n\n21st. Pretending to sell some of her ornaments, furniture, or cooking\nutensils to a trader, who has been already tutored how to behave in the\nmatter.\n\n22nd. Having to buy cooking utensils of greater value than those of\nother people, so that they might be more easily distinguished, and not\nchanged for others of an inferior description.\n\n23rd. Remembering the former favours of her lover, and causing them\nalways to be spoken of by her friends and followers.\n\n24th. Informing her lover of the great gains of other courtezans.\n\n25th. Describing before them, and in the presence of her lover, her own\ngreat gains, and making them out to be greater even than theirs, though\nsuch may not have been really the case.\n\n26th. Openly opposing her mother when she endeavours to persuade her to\ntake up with men with whom she has been formerly acquainted, on account\nof the great gains to be got from them.\n\n27th. Lastly, pointing out to her lover the liberality of his rivals.\n\nThus end the ways and means of getting money.\n\n       *       *       *       *       *\n\nA woman should always know the state of the mind, of the feelings, and\nof the disposition of her lover towards her, from the changes of his\ntemper, his manner, and the colour of his face.\n\nThe behaviour of a waning lover is as follows:\n\n1st. He gives the woman either less than is wanted, or something else\nthan that which is asked for.\n\n2nd. He keeps her in hopes by promises.\n\n3rd. He pretends to do one thing, and does something else.\n\n4th. He does not fulfil her desires.\n\n5th. He forgets his promises, or does something else than that which he\nhas promised.\n\n6th. He speaks with his own servants in a mysterious way.\n\n7th. He sleeps in some other house under the pretence of having to do\nsomething for a friend.\n\n8th. Lastly, he speaks in private with the attendants of a woman with\nwhom he was formerly acquainted.\n\nNow when a courtesan finds that her lover's disposition towards her is\nchanging, she should get possession of all his best things before he\nbecomes aware of her intentions, and allow a supposed creditor to take\nthem away forcibly from her in satisfaction of some pretended debt.\nAfter this, if the lover is rich, and has always behaved well towards\nher, she should ever treat him with respect; but if he is poor and\ndestitute, she should get rid of him as if she had never been acquainted\nwith him in any way before.\n\nThe means of getting rid of a lover are as follows:\n\n1st. Describing the habits and vices of the lover as disagreeable and\ncensurable, with the sneer of the lip, and the stamp of the foot.\n\n2nd. Speaking on a subject with which he is not acquainted.\n\n3rd. Showing no admiration for his learning, and passing a censure upon\nit.\n\n4th. Putting down his pride.\n\n5th. Seeking the company of men who are superior to him in learning and\nwisdom.\n\n6th. Showing a disregard for him on all occasions.\n\n7th. Censuring men possessed of the same faults as her lover.\n\n8th. Expressing dissatisfaction at the ways and means of enjoyment used\nby him.\n\n9th. Not giving him her mouth to kiss.\n\n10th. Refusing access to her Jaghana, _i.e._, the part of the body\nbetween the navel and the thighs.\n\n11th. Showing a dislike for the wounds made by his nails and teeth.\n\n12th. Not pressing close up against him at the time when he embraces\nher.\n\n13th. Keeping her limbs without movement at the time of congress.\n\n14th. Desiring him to employ her when he is fatigued.\n\n15th. Laughing at his attachment to her.\n\n16th. Not responding to his embraces.\n\n17th. Turning away from him when he begins to embrace her.\n\n18th. Pretending to be sleepy.\n\n19th. Going out visiting, or into company, when she perceives his desire\nto enjoy her during the day time.\n\n20th. Mis-constructing his words.\n\n21st. Laughing without any joke, or at the time of any joke made by him,\nlaughing under some pretence.\n\n22nd. Looking with side glances at her own attendants, and clapping her\nhands when he says anything.\n\n23rd. Interrupting him in the middle of his stories, and beginning to\ntell other stories herself.\n\n24th. Reciting his faults and his vices, and declaring them to be\nincurable.\n\n25th. Saying words to her female attendants calculated to cut the heart\nof her lover to the quick.\n\n26th. Taking care not to look at him when he comes to her.\n\n27th. Asking him what cannot be granted.\n\n28th. And, after all, finally dismissing him.\n\nThere are also two verses on this subject as follows:\n\n\"The duty of a courtesan consists in forming connections with suitable\nmen after due and full consideration, and attaching the person with whom\nshe is united to herself; in obtaining wealth from the person who is\nattached to her, and then dismissing him after she has taken away all\nhis possessions.\"\n\n\"A courtesan leading in this manner the life of a wife is not troubled\nwith too many lovers, and yet obtains abundance of wealth.\"\n\nFOOTNOTE:\n\n[Footnote 75: On the completion of a vow a festival takes place. Some\ntrees such as the Peepul and Banyan trees, are invested with sacred\nthreads like the Brahman's, and on the occasion of this ceremony a\nfestival is given. In the same way when gardens are made, and tanks or\ntemples built, then also festivals are observed.]\n\n\n\n\nCHAPTER IV.\n\nABOUT RE-UNION WITH A FORMER LOVER.\n\n\nWhen a courtesan abandons her present lover after all his wealth is\nexhausted, she may then consider about her re-union with a former lover.\nBut she should return to him only if he has acquired fresh wealth, or is\nstill wealthy, and if he is still attached to her. And if this man be\nliving at the time with some other women she should consider well before\nshe acts.\n\nNow such a man can only be in one of the six following conditions, viz.:\n\n1st. He may have left the first woman of his own accord, and may even\nhave left another woman since then.\n\n2nd. He may have been driven away from both women.\n\n3rd. He may have left the one woman of his own accord, and be living\nwith another woman.\n\n5th. He may have been driven away from the one woman, and left the other\nof his own accord.\n\n6th. He may have been driven away by the one woman, and may be living\nwith another.\n\n(1). Now if the man has left both women of his own accord, he should not\nbe resorted to, on account of the fickleness of his mind, and his\nindifference to the excellencies of both of them.\n\n(2). As regards the man who may have been driven away from both women,\nif he has been driven away from the last one because the woman could get\nmore money from some other man, then he should be resorted to, for if\nattached to the first woman he would give her more money, through vanity\nand emulation to spite the other woman. But if he has been driven away\nby the woman on account of his poverty, or stinginess, he should not\nthen be resorted to.\n\n(3). In the case of the man who may have left the one woman of his own\naccord, and been driven away by the other, if he agrees to return to the\nformer and give her plenty of money beforehand, then he should be\nresorted to.\n\n(4). In the case of the man who may have left the one woman of his own\naccord, and be living with another woman, the former (wishing to take up\nwith him again) should first ascertain if he left her in the first\ninstance in the hope of finding some particular excellence in the other\nwoman, and that not having found any such excellence, he was willing to\ncome back to her, and to give her much money on account of his conduct,\nand on account of his affection still existing for her.\n\nOr, whether, having discovered many faults in the other woman, he would\nnow see even more excellences in herself than actually exist, and would\nbe prepared to give her much money for these qualities.\n\nOr, lastly, to consider whether he was a weak man, or a man fond of\nenjoying many women, or one who liked a poor woman, or one who never did\nanything for the woman that he was with. After maturely considering all\nthese things, she should resort to him or not, according to\ncircumstances.\n\n(5). As regards the man who may have been driven away from the one\nwoman, and left the other of his own accord, the former woman (wishing\nto re-unite with him) should first ascertain whether he still has any\naffection for her, and would consequently spend much money upon her; or\nwhether, being attached to her excellent qualities, he did not take\ndelight in any other women; or whether, being driven away from her\nformerly before completely satisfying his sexual desires, he wished to\nget back to her, so as to be revenged for the injury done to him; or\nwhether he wished to create confidence in her mind, and then take back\nfrom her the wealth which she formerly took from him, and finally\ndestroy her; or, lastly, whether he wished first to separate her from\nher present lover, and then to break away from her himself. If, after\nconsidering all these things, she is of opinion that his intentions are\nreally pure and honest, she can re-unite herself with him. But if his\nmind be at all tainted with evil intentions, he should be avoided.\n\n(6). In the case of the man who may have been driven away by one\nwoman, and be living with another, if the man makes overtures in return\nto the first one, the courtesan should consider well before she acts,\nand while the other woman is engaged in attracting him to herself, she\nshould try in her turn (through keeping herself behind the scenes) to\ngain him over, on the grounds of any of the following considerations,\nviz.:\n\n1st. That he was driven away unjustly and for no proper reason, and now\nthat he has gone to another woman, every effort must be used to bring\nhim back to myself.\n\n2nd. That if he were once to converse with me again, he would break away\nfrom the other woman.\n\n3rd. That the pride of my present lover would be put down by means of\nthe former one.\n\n4th. That he has become wealthy, has secured a higher position, and\nholds a place of authority under the King.\n\n5th. That he is separate from his wife.\n\n6th. That he is now independent.\n\n7th. That he lives apart from his father, or brother.\n\n8th. That by making peace with him I shall be able to get hold of a very\nrich man, who is now prevented from coming to me by my present lover.\n\n9th. That as he is not respected by his wife, I shall now be able to\nseparate him from her.\n\n10th. That the friend of this man loves my rival, who hates me\ncordially; I shall, therefore, by this means separate the friend from\nhis mistress.\n\n11th. And lastly, I shall bring discredit upon him by bringing him back\nto me, thus showing the fickleness of his mind.\n\nWhen a courtesan is resolved to take up again with a former lover, her\nPithamurda and other servants should tell him that his former expulsion\nfrom the woman's house was caused by the wickedness of her mother; that\nthe woman loved him just as much as ever at that time, but could not\nhelp the occurrence on account of her deference to her mother's will;\nthat she hated the union of her present lover, and disliked him\nexcessively. In addition to this, they should create confidence in his\nmind by speaking to him of her former love for him, and should allude to\nthe mark of that love that she has ever remembered. This mark of her\nlove should be connected with some kind of pleasure that may have been\npractised by him, such as his way of kissing her, or manner of having\nconnection with her.\n\nThus end the ways of bringing about a re-union with a former lover.\n\nWhen a woman has to choose between two lovers, one of whom was formerly\nunited with her, while the other is a stranger, the Acharyas (sages) are\nof opinion that the first one is preferable, because his disposition and\ncharacter being already known by previous careful observation, he can be\neasily pleased and satisfied; but Vatsyayana thinks that a former lover,\nhaving already spent a great deal of his wealth, is not able or willing\nto give much money again, and is not, therefore, to be relied upon so\nmuch as a stranger. Particular cases may, however, arise differing from\nthis general rule on account of the different natures of men.\n\nThere are also verses on the subject as follows:\n\n\"Re-union with a former lover may be desirable so as to separate some\nparticular woman from some particular man, or some particular man from\nsome particular woman, or to have a certain effect upon the present\nlover.\"\n\n\"When a man is excessively attached to a woman, he is afraid of her\ncoming into contact with other men; he does not then regard or notice\nher faults; and he gives her much wealth through fear of her leaving\nhim.\"\n\n\"A courtesan should be agreeable to the man who is attached to her, and\ndespise the man who does not care for her. If while she is living with\none man a messenger comes to her from some other man, she may either\nrefuse to listen to any negotiations on his part, or appoint a fixed\ntime for him to visit her, but she should not leave the man who may be\nliving with her and who may be attached to her.\"\n\n\"A wise woman should only renew her connection with a former lover if\nshe is satisfied that good fortune, gain, love, and friendship, are\nlikely to be the result of such a re-union.\"\n\n\n\n\nCHAPTER V.\n\nOF DIFFERENT KINDS OF GAIN.\n\n\nWhen a courtesan is able to realize much money every day, by reason of\nmany customers, she should not confine herself to a single lover; under\nsuch circumstances, she should fix her rate for one night, after\nconsidering the place, the season, and the condition of the people, and\nhaving regard to her own good qualities and good looks, and after\ncomparing her rates with those of other courtesans. She can inform her\nlovers, and friends, and acquaintances about these charges. If, however,\nshe can obtain a great gain from a single lover, she may resort to him\nalone, and live with him like a wife.\n\nNow, the Sages are of opinion that when a courtesan has the chance of an\nequal gain from two lovers at the same time, a preference should be\ngiven to the one who would give her the kind of thing which she wants.\nBut Vatsyayana says that the preference should be given to the one who\ngives her gold, because it cannot be taken back like some other things,\nit can be easily received, and is also the means of procuring anything\nthat may be wished for. Of such things as gold, silver, copper, bell\nmetal, iron, pots, furniture, beds, upper garments, under vestments,\nfragrant substances, vessels made of gourds, ghee, oil, corn, cattle,\nand other things of a like nature, the first, viz., gold, is superior to\nall the others.\n\nWhen the same labour is required to gain any two lovers, or when the\nsame kind of thing is to be got from each of them, the choice should be\nmade by the advice of a friend, or it may be made from their personal\nqualities, or from the signs of good or bad fortune that may be\nconnected with them.\n\nWhen there are two lovers, one of whom is attached to the courtesan, and\nthe other is simply very generous, the Sages say that the preference\nshould be given to the generous lover, but Vatsyayana is of opinion that\nthe one who is really attached to the courtesan should be preferred,\nbecause he can be made to be generous, even as a miser gives money if he\nbecomes fond of a woman, but a man who is simply generous cannot be made\nto love with real attachment. But among those who are attached to her,\nif there is one who is poor, and one who is rich, the preference is of\ncourse to be given to the latter.\n\nWhen there are two lovers, one of whom is generous, and the other ready\nto do any service for the courtesan, some Sages say that the one who is\nready to do the service should be preferred, but Vatsyayana is of\nopinion that a man who does a service thinks that he has gained his\nobject when he has done something once, but a generous man does not care\nfor what he has given before. Even here the choice should be guided by\nthe likelihood of the future good to be derived from her union with\neither of them.\n\nWhen one of the two lovers is grateful, and the other liberal, some\nSages say that the liberal one should be preferred, but Vatsyayana is of\nopinion that the former should be chosen, because liberal men are\ngenerally haughty, plain spoken, and wanting in consideration towards\nothers. Even though these liberal men have been on friendly terms for a\nlong time, yet if they see any fault in the courtesan, or are told lies\nabout her by some other women, they do not care for past services, but\nleave abruptly. On the other hand the grateful man does not at once\nbreak off from her, on account of a regard for the pains she may have\ntaken to please him. In this case also the choice is to be guided with\nrespect to what may happen in future.\n\nWhen an occasion for complying with the request of a friend, and a\nchance of getting money come together, the Sages say that the chance of\ngetting money should be preferred. But Vatsyayana thinks that the money\ncan be obtained to-morrow as well as to-day, but if the request of a\nfriend be not at once complied with, he may become disaffected. Even\nhere, in making the choice, regard must be paid to future good fortune.\n\nOn such an occasion, however, the courtesan might pacify her friend by\npretending to have some work to do, and telling him that his request\nwill be complied with next day, and in this way secure the chance of\ngetting the money that has been offered her.\n\nWhen the chance of getting money, and the chance of avoiding some\ndisaster come at the same time, the Sages are of opinion that the chance\nof getting money should be preferred, but Vatsyayana says that money has\nonly a limited importance, while a disaster that is once averted may\nnever occur again. Here, however, the choice should be guided by the\ngreatness or smallness of the disaster.\n\nThe gains of the wealthiest and best kind of courtesans are to be spent\nas follows:\n\nBuilding temples, tanks, and gardens; giving a thousand cows to\ndifferent Brahmans; carrying on the worship of the Gods, and celebrating\nfestivals in their honour; and, lastly, performing such vows as may be\nwithin their means.\n\nThe gains of other courtesans are to be spent as follows:\n\nHaving a white dress to wear every day; getting sufficient food and\ndrink to satisfy hunger and thirst; eating daily a perfumed Tambula,\n_i.e._, a mixture of betel nut and betel leaves; and wearing ornaments\ngilt with gold. The Sages say that these represent the gains of all the\nmiddle and lower classes of courtesans, but Vatsyayana is of opinion\nthat their gains cannot be calculated, or fixed in any way, as these\ndepend on the influence of the place, the customs of the people, their\nown appearance, and many other things.\n\nWhen a courtesan wants to keep some particular man from some other\nwoman; or wants to get him away from some woman to whom he may be\nattached; or to deprive some woman of the gains realized by her from\nhim; or if she thinks that she would raise her position; or enjoy some\ngreat good fortune; or become desirable to all men by uniting herself\nwith this man; or if she wishes to get his assistance in averting some\nmisfortune; or is really attached to him and loves him; or wishes to\ninjure somebody through his means; or has regard to some former favour\nconferred upon her by him; or wishes to be united with him merely from\ndesire; or any of the above reasons, she should agree to take from him\nonly a small sum of money in a friendly way.\n\nWhen a courtesan intends to abandon a particular lover, and take up with\nanother one; or when she has reason to believe that her lover will\nshortly leave her, and return to his wives; or that having squandered\nall his money, and became penniless, his guardian, or master, or father\nwould come and take him away; or that her lover is about to lose his\nposition, or lastly, that he is of a very fickle mind, she should, under\nany of these circumstances, endeavour to get as much money as she can\nfrom him as soon as possible.\n\nOn the other hand, when the courtesan thinks that her lover is about to\nreceive valuable presents; or get a place of authority from the King; or\nbe near the time of inheriting a fortune; or that his ship would soon\narrive laden with merchandise; or that he has large stocks of corn and\nother commodities; or that if anything was done for him it would not be\ndone in vain; or that he is always true to his word; then should she\nhave regard to her future welfare, and live with the man like a wife.\n\nThere are also verses on the subject as follows:\n\n\"In considering her present gains, and her future welfare, a courtesan\nshould avoid such persons as have gained their means of subsistence with\nvery great difficulty, as also those who have become selfish and\nhard-hearted by becoming the favourites of Kings.\"\n\n\"She should make every endeavour to unite herself with prosperous and\nwell-to-do people, and with those whom it is dangerous to avoid, or to\nslight in any way. Even at some cost to herself she should become\nacquainted with energetic and liberal-minded men, who when pleased would\ngive her a large sum of money, even for very little service, or for some\nsmall thing.\"\n\n\n\n\nCHAPTER VI.\n\nOF GAINS AND LOSSES; ATTENDANT GAINS AND LOSSES; AND DOUBTS; AS ALSO OF\nTHE DIFFERENT KINDS OF COURTESANS.\n\n\nIt sometimes happens that while gains are being sought for, or expected\nto be realised, that losses only are the result of our efforts, the\ncauses of these losses are:\n\nWeakness of intellect.\n\nExcessive love.\n\nExcessive pride.\n\nExcessive self conceit.\n\nExcessive simplicity.\n\nExcessive confidence.\n\nExcessive anger.\n\nCarelessness.\n\nRecklessness.\n\nInfluence of evil genius.\n\nAccidental circumstances.\n\nThe results of these losses are:\n\nExpense incurred without any result.\n\nDestruction of future good fortune.\n\nStoppage of gains about to be realized.\n\nLoss of what is already obtained.\n\nAcquisition of a sour temper.\n\nBecoming unaimiable to every body.\n\nInjury to health.\n\nLoss of hair and other accidents.\n\nNow gain is of three kinds, viz.: gain of wealth, gain of religious\nmerit, and gain of pleasure; and similarly, loss is of three kinds,\nviz.: loss of wealth, loss of religious merit, and loss of pleasure. At\nthe time when gains are sought for, if other gains come along with them,\nthese are called attendant gains. When gain is uncertain, the doubt of\nits being a gain is called a simple doubt. When there is a doubt\nwhether either of two things will happen or not, it is called a mixed\ndoubt. If while one thing is being done two results take place, it is\ncalled a combination of two results, and if several results follow from\nthe same action, it is called a combination of results on every side.\n\nWe shall now give examples of the above.\n\nAs already stated, gain is of three kinds, and loss, which is opposed to\ngain, is also of three kinds.\n\n(a). When by living with a great man a courtesan acquires present\nwealth, and in addition to this becomes acquainted with other people,\nand thus obtains a chance of future fortune, and an accession of wealth,\nand becomes desirable to all, this is called a gain of wealth attended\nby other gain.\n\n(b). When by living with a man a courtesan simply gets money, this is\ncalled a gain of wealth not attended by any other gain.\n\n(c). When a courtesan receives money from other people besides her\nlover, the results are: the chance of the loss of future good from her\npresent lover; the chance of disaffection of a man securely attached to\nher; the hatred of all; and the chance of a union with some low person,\ntending to destroy her future good. This gain is called a gain of wealth\nattended by losses.\n\n(d). When a courtesan, at her own expense, and without any results in\nthe shape of gain, has connected with a great man, or an avaricious\nminister, for the sake of diverting some misfortune, or removing some\ncause that may be threatening the destruction of a great gain, this loss\nis said to be a loss of wealth attended by gains of the future good\nwhich it may bring about.\n\n(e). When a courtesan is kind, even at her own expense, to a man who is\nvery stingy, or to a man proud of his looks, or to an ungrateful man\nskilled in gaining the heart of others, without any good resulting from\nthese connections to her in the end, this loss is called a loss of\nwealth not attended by any gain.\n\n(f). When a courtesan is kind to any such man as described above, but\nwho in addition are favourites of the King, and moreover cruel and\npowerful, without any good result in the end, and with a chance of her\nbeing turned away at any moment, this loss is called a loss of wealth\nattended by other losses.\n\nIn this way gains and losses, and attendant gains and losses in\nreligious merit and pleasures may become known to the reader, and\ncombinations of all of them may also be made.\n\nThus end the remarks on gains and losses, and attendant gains and\nlosses.\n\nIn the next place we come to doubts, which are again of three kinds,\nviz.: doubts about wealth, doubts about religious merit, and doubts\nabout pleasures.\n\nThe following are examples.\n\n(a). When a courtesan is not certain how much a man may give her, or\nspend upon her, this is called a doubt about wealth.\n\n(b). When a courtesan feels doubtful whether she is right in entirely\nabandoning a lover from whom she is unable to get money, she having\ntaken all his wealth from him in the first instance, this doubt is\ncalled a doubt about religious merit.\n\n(c). When a courtesan is unable to get hold of a lover to her liking,\nand is uncertain whether she will derive any pleasure from a person\nsurrounded by his family, or from a low person, this is called a doubt\nabout pleasure.\n\n(d). When a courtesan is uncertain whether some powerful but low\nprincipled fellow would cause loss to her on account of her not being\ncivil to him, this is called a doubt about the loss of wealth.\n\n(e). When a courtesan feels doubtful whether she would lose religious\nmerit by abandoning a man who is attached to her without giving him the\nslightest favour, and thereby causing him unhappiness in this world and\nthe next,[76] this doubt is called a doubt about the loss of a religious\nmerit.\n\n(f). When a courtesan is uncertain as to whether she might create\ndisaffection by speaking out, and revealing her love and thus not get\nher desire satisfied, this is called a doubt about the loss of pleasure.\n\nThus end the remarks on doubts.\n\n\n_Mixed Doubts_.\n\n(a). The intercourse or connection with a stranger, whose disposition is\nunknown, and who may have been introduced by a lover, or by one who\npossessed authority, may be productive either of gain or loss, and\ntherefore this is called a mixed doubt about the gain and loss of\nwealth.\n\n(b). When a courtesan is requested by a friend, or is impelled by pity\nto have intercourse with a learned Brahman, a religious student, a\nsacrificer, a devotee, or an ascetic who may have all fallen in love\nwith her, and who may be consequently at the point of death, by doing\nthis she might either gain or lose religious merit, and therefore this\nis called a mixed doubt about the gain and loss of religious merit.\n\n(c). If a courtesan relies solely upon the report of other people (_i.e._,\nhearsay) about a man, and goes to him without ascertaining herself\nwhether he possesses good qualities or not, she may either gain or lose\npleasure in proportion as he may be good or bad, and therefore this is\ncalled a mixed doubt about the gain and loss of pleasure.\n\nUddalika has described the gains and losses on both sides as follows.\n\n(a). If, when living with a lover, a courtesan gets both wealth and\npleasure from him, it is called a gain on both sides.\n\n(b). When a courtesan lives with a lover at her own expense without\ngetting any profit out of it, and the lover even takes back from her\nwhat he may have formerly given her, it is called a loss on both sides.\n\n(c). When a courtesan is uncertain whether a new acquaintance would\nbecome attached to her, and, moreover, if he became attached to her,\nwhether he would give her any thing, it is then called a doubt on both\nsides about gains.\n\n(d). When a courtesan is uncertain whether a former enemy, if made up by\nher at her own expense, would do her some injury on account of his\ngrudge against her; or, if becoming attached to her, would take away\nangrily from her any thing that he may have given to her, this is called\na doubt on both sides about loss.\n\nBabhravya has described the gains and losses on both sides as follows.\n\n(a). When a courtesan can get money from a man whom she may go to see,\nand also money from a man whom she may not go to see, this is called a\ngain on both sides.\n\n(b). When a courtesan has to incur further expense if she goes to see a\nman, and yet runs the risk of incurring an irremediable loss if she does\nnot go to see him, this is called a loss on both sides.\n\n(c). When a courtesan is uncertain, whether a particular man would give\nher anything on her going to see him, without incurring expense on her\npart, or whether on her neglecting him another man would give her\nsomething, this is called a doubt on both sides about gain.\n\n(d.) When a courtesan is uncertain, whether, on going at her own expense\nto see an old enemy, he would take back from her what he may have given\nher, or whether by her not going to see him he would cause some disaster\nto fall upon her, this is called a doubt on both sides about loss.\n\nBy combining the above, the following six kinds of mixed results are\nproduced, viz.:\n\n(a). Gain on one side, and loss on the other.\n\n(b). Gain on one side, and doubt of gain on the other.\n\n(c). Gain on one side, and doubt of loss on the other.\n\n(d). Loss on one side, and doubt of gain on the other.\n\n(e). Doubt of gain on one side, and doubt of loss on the other.\n\n(f). Doubt of loss on one side, and loss on the other.\n\nA courtesan, having considered all the above things, and taken council\nwith her friends, should act so as to acquire gain, the chances of great\ngain, and the warding off of any great disaster. Religious merit and\npleasure should also be formed into separate combinations like those of\nwealth, and then all should be combined with each other, so as to form\nnew combinations.\n\nWhen a courtesan consorts with men she should cause each of them to give\nher money as well as pleasure. At particular times, such as the Spring\nFestivals, etc., she should make her mother announce to the various men,\nthat on a certain day her daughter would remain with the man who would\ngratify such and such a desire of hers.\n\nWhen young men approach her with delight, she should think of what she\nmay accomplish through them.\n\nThe combination of gains and losses on all sides are: gain on one side,\nand loss on all others; loss on one side and gain on all others; gain on\nall sides, loss on all sides.\n\nA courtesan should also consider doubts about gain and doubts about loss\nwith reference both to wealth, religious merit, and pleasure.\n\nThus ends the consideration of gain, loss, attendant gains, attendant\nlosses, and doubts.\n\nThe different kinds of courtesans are:\n\nA bawd.\n\nA female attendant.\n\nAn unchaste woman.\n\nA dancing girl.\n\nA female artisan.\n\nA woman who has left her family.\n\nA woman living on her beauty.\n\nAnd, finally, a regular courtesan.\n\nAll the above kinds of courtesans are acquainted with various kinds of\nmen, and should consider the ways of getting money from them, of\npleasing them, of separating themselves from them, and of re-uniting\nwith them. They should also take into consideration particular gains and\nlosses, attendant gains and losses, and doubts in accordance with their\nseveral conditions.\n\nThus end the considerations of courtesans.\n\nThere are also two verses on the subject as follows:\n\n\"Men want pleasure, while women want money, and therefore this Part,\nwhich treats of the means of gaining wealth, should be studied.\"\n\n\"There are some women who seek for love, and there are others who seek\nfor money; for the former the ways of love are told in previous portions\nof this work, while the ways of getting money, as practised by\ncourtesans, are described in this Part.\"\n\nFOOTNOTE:\n\n[Footnote 76: The souls of men who die with their desires unfulfilled\nare said to go to the world of the Manes, and not direct to the Supreme\nSpirit.]\n\n=END OF PART VI.=\n\n\n\n\nPART VII.\n\nABOUT THE MEANS OF ATTRACTING OTHERS TO YOURSELF.\n\n\n\n\nCHAPTER I.\n\nON PERSONAL ADORNMENT; ON SUBJUGATING THE HEARTS OF OTHERS; AND ON TONIC\nMEDICINES.\n\n\nWhen a person fails to obtain the object of his desires by any of the\nways previously related, he should then have recourse to other ways of\nattracting others to himself.\n\nNow, good looks, good qualities, youth, and liberality are the chief and\nmost natural means of making a person agreeable in the eyes of others.\nBut in the absence of these a man or a woman must have resort to\nartificial means, or to art, and the following are some recipes that may\nbe found useful.\n\n(a). An ointment made of the tabernamontana coronaria, the costus\nspeciosus or arabicus, and the flacourtia cataphracta, can be used as an\nunguent of adornment.\n\n(b). If a fine powder is made of the above plants, and applied to the\nwick of a lamp, which is made to burn with the oil of blue vitrol, the\nblack pigment or lamp black produced therefrom, when applied to the\neye-lashes, has the effect of making a person look lovely.\n\n(c). The oil of the hog weed, the echites putescens, the sarina plant,\nthe yellow amaranth, and the leaf of the nymphae, if applied to the body,\nhas the same effect.\n\n(d). A black pigment from the same plants produce a similar effect.\n\n(e). By eating the powder of the nelumbrium speciosum, the blue lotus,\nand the mesna roxburghii, with ghee and honey, a man becomes lovely in\nthe eyes of others.\n\n(f). The above things, together with the tabernamontana coronaria, and\nthe xanthochymus pictorius, if used as an ointment, produce the same\nresults.\n\n(g). If the bone of a peacock or of an hyena be covered with gold, and\ntied on the right hand, it makes a man lovely in the eyes of other\npeople.\n\n(h). In the same way, if a bead, made of the seed of the jujube, or of\nthe conch shell, be enchanted by the incantations mentioned in the\nAtharvana Veda, or by the incantations of those well skilled in the\nscience of magic, and tied on the hand, it produces the same result as\ndescribed above.\n\n(i). When a female attendant arrives at the age of puberty, her master\nshould keep her secluded, and when men ardently desire her on account of\nher seclusion, and on account of the difficulty of approaching her, he\nshould then bestow her hand on such a person as may endow her with\nwealth and happiness.\n\nThis is a means of increasing the loveliness of a person in the eyes of\nothers.\n\nIn the same way, when the daughter of a courtesan arrives at the age of\npuberty, the mother should get together a lot of young men of the same\nage, disposition, and knowledge as her daughter, and tell them that she\nwould give her in marriage to the person who would give her presents of\na particular kind.\n\nAfter this the daughter should be kept in seclusion as far as possible,\nand the mother should give her in marriage to the man who may be ready\nto give her the presents agreed upon. If the mother is unable to get so\nmuch out of the man, she should show some of her own things as having\nbeen given to the daughter by the bridegroom.\n\nOr, the mother may allow her daughter to be married to the man\nprivately, as if she was ignorant of the whole affair, and then\npretending that it has come to her knowledge, she may give her consent\nto the union.\n\nThe daughter, too, should make herself attractive to the sons of wealthy\ncitizens, unknown to her mother, and make them attached to her, and for\nthis purpose should meet them at the time of learning to sing, and in\nplaces where music is played, and at the houses of other people, and\nthen request her mother, through a female friend, or servant, to be\nallowed to unite herself to the man who is most agreeable to her.[77]\n\nWhen the daughter of a courtesan is thus given to a man, the ties of\nmarriage should be observed for one year, and after that she may do what\nshe likes. But even after the end of the year, when otherwise engaged,\nif she should be now and then invited by her first husband to come and\nsee him, she should put aside her present gain, and go to him for the\nnight.\n\nSuch is the mode of temporary marriage among courtesans, and of\nincreasing their loveliness, and their value in the eyes of others. What\nhas been said about them should also be understood to apply to the\ndaughters of dancing women, whose mothers should give them only to such\npersons as are likely to become useful to them in various ways.\n\nThus end the ways of making oneself lovely in the eyes of others.\n\n(a). If a man, after anointing his lingam with a mixture of the powders\nof the white thorn apple, the long pepper, and the black pepper, and\nhoney, engages in sexual union with a woman, he makes her subject to his\nwill.\n\n(b). The application of a mixture of the leaf of the plant vatodbhranta,\nof the flowers thrown on a human corpse when carried out to be burnt,\nand the powder of the bones of the peacock, and of the jiwanjiva bird,\nproduces the same effect.\n\n(c). The remains of a kite who has died a natural death, ground into\npowder, and mixed with cowach and honey, has also the same effect.\n\n(d). Anointing oneself with an ointment made of the plant emblica\nmyrabolans has the power of subjecting women to one's will.\n\n(e). If a man cuts into small pieces the sprouts of the vajnasunhi\nplant, and dips them into a mixture of red arsenic and sulphur, and then\ndries them seven times, and applies this powder mixed with honey to his\nlingam, he can subjugate a woman to his will directly that he has had\nsexual union with her, or, if, by burning these very sprouts at night\nand looking at the smoke, he sees a golden moon behind, he will then be\nsuccessful with any woman; or if he throws some of the powder of these\nsame sprouts mixed with the excrement of a monkey upon a maiden, she\nwill not be given in marriage to any body else.\n\n(f). If pieces of the arris root are dressed with the oil of the mango,\nand placed for six months in a hole made in the trunk of the sisu tree,\nand are then taken out and made up into an ointment, and applied to the\nlingam, this is said to serve as the means of subjugating women.\n\n(g). If the bone of a camel is dipped into the juice of the plant\neclipta prostata, and then burnt, and the black pigment produced from\nits ashes is placed in a box also made of the bone of a camel, and\napplied together with antimony to the eye lashes with a pencil also made\nof the bone of a camel, then that pigment is said to be very pure, and\nwholesome for the eyes, and serves as a means of subjugating others to\nthe person who uses it. The same effect can be produced by black pigment\nmade of the bones of hawks, vultures, and peacocks.\n\nThus end the ways of subjugating others to one's own will.\n\nNow the means of increasing sexual vigour are as follows:\n\n(a). A man obtains sexual vigour by drinking milk mixed with sugar, the\nroot of the uchchata plant, the piper chaba, and liquorice.\n\n(b). Drinking milk mixed with sugar, and having the testicle of a ram or\na goat boiled in it, is also productive of vigour.\n\n(c). The drinking of the juice of the hedysarum gangeticum, the kuili,\nand the kshirika plant mixed with milk, produces the same effect.\n\n(d). The seed of the long pepper along with the seeds of the sanseviera\nroxburghiana, and the hedysarum gangeticum plant, all pounded together,\nand mixed with milk, is productive of a similar result.\n\n(e). According to ancient authors, if a man pounds the seeds or roots of\nthe trapa bispinosa, the kasurika, the tuscan jasmine, and liquorice,\ntogether with the kshirakapoli (a kind of onion), and puts the powder\ninto milk mixed with sugar and ghee, and having boiled the whole mixture\non a moderate fire, drinks the paste so formed, he will be able to enjoy\ninnumerable women.\n\n(f). In the same way, if a man mixes rice with the eggs of the sparrow,\nand having boiled this in milk, adds to it ghee and honey, and drinks as\nmuch of it as necessary, this will produce the same effect.\n\n(g). If a man takes the outer covering of sesamum seeds, and soaks them\nwith the eggs of sparrows, and then, having boiled them in milk, mixed\nwith sugar and ghee, along with the fruits of the trapa bispinosa and\nthe kasurika plant, and adding to it the flour of wheat and beans, and\nthen drinks this composition, he is said to be able to enjoy many women.\n\n(h). If ghee, honey, sugar, and liquorice in equal quantities, the juice\nof the fennel plant, and milk are mixed together, this nectar-like\ncomposition is said to be holy, and provocative of sexual vigour, a\npreservative of life, and sweet to the taste.\n\n(i). The drinking of a paste composed of the asparagus racemosus, the\nshvadaushtra plant, the guduchi plant, the long pepper, and liquorice,\nboiled in milk, honey, and ghee, in the spring, is said to have the same\neffect as the above.\n\n(j). Boiling the asparagus racemosus, and the shvadaushtra plant, along\nwith the pounded fruits of the premna spinosa in water, and drinking the\nsame, is said to act in the same way.\n\n(k). Drinking boiled ghee, or clarified butter in the morning during the\nspring season, is said to be beneficial to health and strength, and\nagreeable to the taste.\n\n(l). If the powder of the seed of the shvadaushtra plant and the flower\nof barley are mixed together in equal parts, and a portion of it, _i.e._,\ntwo palas in weight, is eaten every morning on getting up, it has the\nsame effect as the preceding recipe.\n\nThere are also verses on the subject as follows:\n\n\"The means[78] of producing love and sexual vigour should be learnt from\nthe science of medicine, from the Vedas, from those who are learned in\nthe arts of magic, and from confidential relatives. No means should be\ntried which are doubtful in their effects, which are likely to cause\ninjury to the body, which involve the death of animals, and which bring\nus in contact with impure things. Such means should only be used as are\nholy, acknowledged to be good, and approved of by Brahmans, and\nfriends.\"\n\nFOOTNOTE:\n\n[Footnote 77: It is a custom of the courtesans of Oriental countries to\ngive their daughters temporarily in marriage when they come of age, and\nafter they have received an education in the Kama Sutra and other arts.\nFull details are given of this at page 76 of \"Early Ideas, a group of\nHindoo stories, collected and collated by Anaryan. W. H. Allen and Co.,\nLondon, 1881.\"]\n\n[Footnote 78: From the earliest times Oriental authors have occupied\nthemselves about aphrodisiacs. The following note on the subject is\ntaken from page 29 of a translation of the Hindoo Art of Love, otherwise\nthe Anunga Runga, alluded to in the preface of this work, Part I., pages\n3 and 5:--\"Most Eastern treatises divide aphrodisiacs into two different\nkinds: 1., the mechanical or natural, such as scarification,\nflagellation, etc.; and 2., the medicinal or artificial. To the former\nbelong the application of insects, as is practised by some savage races;\nand all orientalists will remember the tale of the old Brahman, whose\nyoung wife insisted upon his being again stung by a wasp.\"]\n\n\n\n\nCHAPTER II.\n\nOF THE WAYS OF EXCITING DESIRE, AND MISCELLANEOUS EXPERIMENTS, AND\nRECIPES.\n\n\nIf a man is unable to satisfy a Hastini, or elephant woman, he should\nhave recourse to various means to excite her passion. At the\ncommencement he should rub her yoni with his hand or fingers, and not\nbegin to have intercourse with her until she becomes excited, or\nexperiences pleasure. This is one way of exciting a woman.\n\nOr, he may make use of certain Apadravyas, or things which are put on or\naround the lingam to supplement its length or its thickness, so as to\nfit it to the yoni. In the opinion of Babhravya, these Apadravyas should\nbe made of gold, silver, copper, iron, ivory, buffalo's horn, various\nkinds of wood, tin or lead, and should be soft, cool, provocative of\nsexual vigour, and well fitted to serve the intended purpose.\nVatsyayana, however, says that they may be made according to the natural\nliking of each individual.\n\nThe following are the different kinds of Apadravyas.\n\n(1). \"The armlet\" (Valaya) should be of the same size as the lingam, and\nshould have its outer surface made rough with globules.\n\n(2). \"The couple\" (Sanghati) is formed of two armlets.\n\n(3). \"The bracelet\" (Chudaka) is made by joining three or more armlets,\nuntil they come up to the required length of the lingam.\n\n(4). \"The single bracelet\" is formed by wrapping a single wire around\nthe lingam, according to its dimensions.\n\n(5). The Kantuka or Jalaka is a tube open at both ends, with a hole\nthrough it, outwardly rough and studded with soft globules, and made to\nfit the side of the yoni, and tied to the waist.\n\nWhen such a thing cannot be obtained, then a tube made of the wood\napple, or tubular stalk of the bottle gourd, or a reed made soft with\noil and extracts of plants, and tied to the waist with strings, may be\nmade use of, as also a row of soft pieces of wood tied together.\n\nThe above are the things that can be used in connection with or in the\nplace of the lingam.\n\nThe people of the southern countries think that true sexual pleasure\ncannot be obtained without perforating the lingam, and they therefore\ncause it to be pierced like the lobes of the ears of an infant pierced\nfor earrings.\n\nNow, when a young man perforates his lingam he should pierce it with a\nsharp instrument, and then stand in water so long as the blood continues\nto flow. At night he should engage in sexual intercourse, even with\nvigour, so as to clean the hole. After this he should continue to wash\nthe hole with decoctions, and increase the size by putting into it small\npieces of cane, and the wrightia antidysenterica, and thus gradually\nenlarging the orifice. It may also be washed with liquorice mixed with\nhoney, and the size of the hole increased by the fruit stalks of the\nsima-patra plant. The hole should be annointed with a small quantity of\noil.\n\nIn the hole made in the lingam a man may put Apadravyas of various\nforms, such as the \"round,\" the \"round on one side,\" the \"wooden\nmortar,\" the \"flower,\" the \"armlet,\" the \"bone of the heron,\" the \"goad\nof the elephant,\" the \"collection of eight balls,\" the \"lock of hair,\"\nthe \"place where four roads meet,\" and other things named according to\ntheir forms and means of using them. All these Apadravyas should be\nrough on the outside according to their requirements.\n\nThe ways of enlarging the lingam must be now related.\n\nWhen a man wishes to enlarge his lingam, he should rub it with the\nbristles of certain insects that live in trees, and then, after rubbing\nit for ten nights with oils, he should again rub it with the bristles as\nbefore. By continuing to do this a swelling will be gradually produced\nin the lingam, and he should then lie on a cot, and cause his lingam to\nhang down through a hole in the cot. After this he should take away all\nthe pain from the swelling by using cool concoctions. The swelling,\nwhich is called \"Suka,\" and is often brought about among the people of\nthe Dravida country, lasts for life.\n\nIf the lingam is rubbed with the following things, viz., the plant\nphysalis flexuosa, the shavara-kandaka plant, the jalasuka plant, the\nfruit of the egg plant, the butter of a she buffalo, the hastri-charma\nplant, and the juice of the vajra-rasa plant, a swelling lasting for one\nmonth will be produced.\n\nBy rubbing it with oil boiled in the concoctions of the above things,\nthe same effect will be produced, but lasting for six months.\n\nThe enlargement of the lingam is also effected by rubbing it or\nmoistening it with oil boiled on a moderate fire along with the seeds of\nthe pomegranate, and the cucumber, the juices of the valuka plant, the\nhasti-charma plant, and the egg-plant.\n\nIn addition to the above, other means may be learnt from experienced and\nconfidential persons.\n\nThe miscellaneous experiments and recipes are as follows:\n\n(a). If a man mixes the powder of the milk hedge plant, and the kantaka\nplant with the excrement of a monkey, and the powdered root of the\nlanjalalika plant, and throws this mixture on a woman, she will not love\nany body else afterwards.\n\n(b). If a man thickens the juice of the fruits of the cassia fistula,\nand the eugenia jambolana by mixing them with the powder of the soma\nplant, the vernonia anthelmintica, the eclipta prostata, and the\nlohopa-jihirka, and applies this composition to the yoni of a woman, and\nthen has sexual intercourse with her, his love for her will be\ndestroyed.\n\n(c). The same effect is produced if a man has connection with a woman\nwho has bathed in the butter-milk of a she-buffalo mixed with the\npowders of the gopalika plant, the banu-padika plant, and the yellow\namaranth.\n\n(d). An ointment made of the flowers of the nauclea cadamba, the hog\nplum, and the eugenia jambolana, and used by a woman, causes her to be\ndisliked by her husband.\n\n(e). Garlands made of the above flowers, when worn by the woman, produce\nthe same effect.\n\n(f). An ointment made of the fruit of the asteracantha longifolia\n(kokilaksha) will contract the yoni of a Hastini or elephant woman, and\nthis contraction lasts for one night.\n\n(g). An ointment made by pounding the roots of the nelumbrium speciosum,\nand of the blue lotus, and the powder of the plant physalis flexuosa\nmixed with ghee and honey, will enlarge the yoni of the Mrigi or deer\nwoman.\n\n(h). An ointment made of the fruit of the emblica myrabolans soaked in\nthe milky juice of the milk hedge plant, of the soma plant, the\ncalotropis gigantea, and the juice of the fruit of the vernonia\nanthelmintica, will make the hair white.\n\n(i). The juice of the roots of the madayantaka plant, the yellow\namaranth, the anjanika plant, the clitoria ternateea, and the\nshlakshnaparni plant, used as a lotion, will make the hair grow.\n\n(j). An ointment made by boiling the above roots in oil, and rubbed in,\nwill make the hair black, and will also gradually restore hair that has\nfallen off.\n\n(k) If lac is saturated seven times in the sweat of the testicle of a\nwhite horse, and applied to a red lip, the lip will become white.\n\n(l). The colour of the lips can be regained by means of the madayantika\nand other plants mentioned above under (i).\n\n(m). A woman who hears a man playing on a reed pipe which has been\ndressed with the juices of the bahupadika plant, the tabernamontana\ncoronaria, the costus speciosus or arabicus, the pinus deodora, the\neuphorbia antiquorum, the vajra and the kantaka plant, becomes his\nslave.\n\n(n). If food be mixed with the fruit of the thorn apple (Dathura) it\ncauses intoxication.\n\n(o). If water be mixed with oil and the ashes of any kind of grass\nexcept the kusha grass, it becomes the colour of milk.\n\n(p). If yellow myrabolans, the hog plum, the shrawana plant, and the\npriyangu plant be all pounded together, and applied to iron pots, these\npots become red.\n\n(q). If a lamp, trimmed with oil extracted from the shrawana and\npriyangn plants, its wick being made of cloth and the slough of the\nskins of snakes, is lighted, and long pieces of wood placed near it,\nthose pieces of wood will resemble so many snakes.\n\n(r). Drinking the milk of a white cow who has a white calf at her feet\nis auspicious, produces fame, and preserves life.\n\n(s). The blessings of venerable Brahmans, well propitiated, have the\nsame effect.\n\nThere are also some verses in conclusion:\n\n\"Thus have I written in a few words the 'Science of love,' after reading\nthe texts of ancient authors, and following the ways of enjoyment\nmentioned in them.\"\n\n\"He who is acquainted with the true principles of this science pays\nregard to Dharma, Artha, Kama, and to his own experiences, as well as to\nthe teachings of others, and does not act simply on the dictates of his\nown desire. As for the errors in the science of love which I have\nmentioned in this work, on my own authority as an author, I have,\nimmediately after mentioning them, carefully censured and prohibited\nthem.\"\n\n\"An act is never looked upon with indulgence for the simple reason that\nit is authorised by the science, because it ought to be remembered that\nit is the intention of the science, that the rules which it contains\nshould only be acted upon in particular cases. After reading and\nconsidering the works of Babhravya and other ancient authors, and\nthinking over the meaning of the rules given by them, the Kama Sutra was\ncomposed, according to the precepts of Holy Writ, for the benefit of the\nworld, by Vatsyayana, while leading the life of a religious student, and\nwholly engaged in the contemplation of the Deity.\"\n\n\"This work is not intended to be used merely as an instrument for\nsatisfying our desires. A person, acquainted with the true principles of\nthis science, and who preserves his Dharma, Artha, and Kama, and has\nregard for the practices of the people, is sure to obtain the mastery\nover his senses.\"\n\n\"In short, an intelligent and prudent person, attending to Dharma and\nArtha, and attending to Kama also, without becoming the slave of his\npassions, obtains success in everything that he may undertake.\"\n\n=END OF PART VII.=\n\n\n\n\nCONCLUDING REMARKS.\n\n\nThus ends, in seven parts, the Kama Sutra of Vatsyayana, which might\notherwise be called a treatise on men and women, their mutual\nrelationship, and connection with each other.\n\nIt is a work that should be studied by all, both old and young; the\nformer will find in it real truths, gathered by experience, and already\ntested by themselves, while the latter will derive the great advantage\nof learning things, which some perhaps may otherwise never learn at all,\nor which they may only learn when it is too late (\"too late\" those\nimmortal words of Mirabeau) to profit by the learning.\n\nIt can also be fairly commended to the student of social science and of\nhumanity, and above all to the student of those early ideas, which have\ngradually filtered down through the sands of time, and which seem to\nprove that the human nature of to-day is much the same as the human\nnature of the long ago.\n\nIt has been said of Balzac [the great, if not the greatest of French\nnovelists] that he seemed to have inherited a natural and intuitive\nperception of the feelings of men and women, and has described them with\nan analysis worthy of a man of science. The author of the present work\nmust also have had a considerable knowledge of the humanities. Many of\nhis remarks are so full of simplicity and truth, that they have stood\nthe test of time, and stand out still as clear and true as when they\nwere first written, some eighteen hundred years ago.\n\nAs a collection of facts, told in plain and simple language, it must be\nremembered that in those early days there was apparently no idea of\nembellishing the work, either with a literary style, a flow of\nlanguage, or a quantity of superfluous padding. The author tells the\nworld what he knows in very concise language, without any attempt to\nproduce an interesting story. From his facts how many novels could be\nwritten! Indeed much of the matter contained in parts III. IV. V. and\nVI., has formed the basis of many of the stories and the tales of past\ncenturies.\n\nThere will be found in part VII., some curious recipes. Many of them\nappear to be as primitive as the book itself, but in later works of the\nsame nature these recipes and prescriptions appear to have increased,\nboth as regards quality and quantity. In the Anunga Runga or \"The Stage\nof Love,\" mentioned at page 5 of the Preface in Part I., there are found\nno less than thirty-three different subjects for which one hundred and\nthirty recipes and prescriptions are given.\n\nAs the details may be interesting, these subjects are described as\nfollows:\n\n1. For hastening the paroxysm of the woman.\n\n2. For delaying the organs of the man.\n\n3. Aphrodisiacs.\n\n4. For thickening and enlarging the lingam, rendering it sound and\nstrong, hard and lusty.\n\n5. For narrowing and contracting the yoni.\n\n6. For perfuming the yoni.\n\n7. For removing and destroying the hair of the body.\n\n8. For removing the sudden stopping of the monthly ailment.\n\n9. For abating the immoderate appearance of the monthly ailment.\n\n10. For purifying the womb.\n\n11. For causing pregnancy.\n\n12. For preventing miscarriage and other accidents.\n\n13. For ensuring easy labour and ready deliverance.\n\n14. For limiting the number of children.\n\n15. For thickening and beautifying the hair.\n\n16. For obtaining a good black colour to it.\n\n17. For whitening and bleaching it.\n\n18. For renewing it.\n\n19. For clearing the skin of the face from eruptions that break out and\nleave black spots upon it.\n\n20. For removing the black colour of the epidermis.\n\n21. For enlarging the breasts of women.\n\n22. For raising and hardening pendulous breasts.\n\n23. For giving a fragrance to the skin.\n\n24. For removing the evil savour of perspiration.\n\n25. For anointing the body after bathing.\n\n26. For causing a pleasant smell to the breath.\n\n27. Drugs and charms for the purposes of fascinating, overcoming, and\nsubduing either men or women.\n\n28. Recipes for enabling a woman to attract and preserve her husband's\nlove.\n\n29. Magical collyriums for winning love and friendship.\n\n30. Prescriptions for reducing other persons to submission.\n\n31. Philter pills, and other charms.\n\n32. Fascinating incense, or fumigation.\n\n33. Magical verses which have the power of fascination.\n\nOf the one hundred and thirty recipes given, many of them are absurd,\nbut not more perhaps than many of the recipes and prescriptions in use\nin Europe not so very long ago. Love-philters, charms, and herbal\nremedies have been, in early days, as freely used in Europe as in Asia,\nand doubtless some people believe in them still in many places.\n\nAnd now, one word about the author of the work, the good old sage\nVatsyayana. It is much to be regretted that nothing can be discovered\nabout his life, his belongings, and his surroundings. At the end of Part\nVII. he states that he wrote the work while leading the life of a\nreligious student [probably at Benares] and while wholly engaged in the\ncontemplation of the Deity. He must have arrived at a certain age at\nthat time, for throughout he gives us the benefit of his experience, and\nof his opinions, and these bear the stamp of age rather than of youth;\nindeed the work could hardly have been written by a young man.\n\nIn a beautiful verse of the Vedas of the Christians it has been said of\nthe peaceful dead, that they rest from their labours, and that their\nworks do follow them. Yes indeed, the works of men of genius do follow\nthem, and remain as a lasting treasure. And though there may be\ndisputes and discussions about the immortality of the body or the soul,\nnobody can deny the immortality of genius, which ever remains as a\nbright and guiding star to the struggling humanities of succeeding ages.\nThis work, then, which has stood the test of centuries, has placed\nVatsyayana among the immortals, and on This, and on Him no better elegy\nor eulogy can be written than the following lines:\n\n   \"So long as lips shall kiss, and eyes shall see,\n   So long lives This, and This gives life to Thee.\"\n\n       *       *       *       *       *\n\n_Works issued by the Council of the_ KAMA SHASTRA SOCIETY.\n\n\n_DETAILED PROSPECTUSES CAN BE HAD._\n\n\nII.\n\n   ANANGA-RANGA,\n   (_Stage of the Bodiless One_)\n   OR THE\n   HINDOO ART OF LOVE,\n   (_Ars Amoris Indica_,)\n\n   TRANSLATED FROM THE SANSKRIT AND ANNOTATED BY\n   A. F. F. AND B. F. R.\n\n   [_Ready._\n\nThis work may fairly be pronounced unique from the days of Sotades and\nOvid to our time. Western authors have treated the subject either\njocularly, or with a tendency to hymn the joys of immorality. The Indian\nauthor has taken the opposite view, and it is impossible not to admire\nthe delicacy with which he has handled an exceedingly delicate theme.\n\n\nIII.\n\n   THE\n   PERFUMED GARDEN,\n   OF THE\n   SHEIK NEFZAOUI,\n   OR THE\n   _ARAB ART OF LOVE_,\n\n   XVITH CENTURY.\n\n   TRANSLATED FROM THE FRENCH VERSION OF THE ARABIAN MS.\n\n   [_Ready._\n\n*** This, the authorized version, is printed in purple and red ink, and\nornamented with Arabesque Initial Ornaments.\n\n       *       *       *       *       *\n\nTranscriber's note\n\nAll occurrences of \"i.e.\" have been italicized for consistency.\n\nOn Page 128 there is a paragraph listed as \"(2)\". However, there is\nno preceding paragraph listed as \"(1)\". This is unchanged.\n\nThe following changes have been made to the text:\n\nPage 3: \"Sancrit literature\" changed to \"Sanscrit literature\".\n\nPage 4: \"calied Pachivedas\" changed to \"called Pachivedas\".\n\nPage 9: \"sensual grat fication\" changed to \"sensual gratification\".\n\nPage 12: \"written by Nundi in one\" changed to \"written by Nandi in one\".\n\nPage 12: \"Babhravya, an inheritant\" changed to \"Babhravya, an\ninhabitant\".\n\nPage 22 (in this version), Footnote #7: \"now nnknown\" changed to \"now\nunknown\".\n\nPage 27: \"at the botttom\" changed to \"at the bottom\".\n\nPage 29: \"should be understand\" changed to \"should be understood\".\n\nPage 32: \"heir heads shaved\" changed to \"their heads shaved\".\n\nPage 33 (in this version), Footnote #29: \"fiction, imitiating him\"\nchanged to \"fiction, imitating him\".\n\nPage 37 (in this version), Footnote #32: \"technical term throughont\"\nchanged to \"technical term throughout\".\n\nPage 39: \"highesf union\" changed to \"highest union\".\n\nPage 41: \"if ihe ways\" changed to \"if the ways\".\n\nPage 45: \"neither has the rice seven colours\" changed to \"neither has\nthe rice five colours\".\n\nPage 51: \"is is called a\" changed to \"it is called a\".\n\nPage 52: \"passion is e ces ve\" changed to \"passion is excessive\".\n\nPage 52: \"Middllng\" changed to \"Middling\".\n\nPage 53: \"breasts, it is called the\" changed to \"breasts, is called\nthe\".\n\nPage 70: \"the ennuch moves about\" changed to \"the eunuch moves about\".\n\nPage 70: \"passes the tongue ever the end\" changed to \"passes the tongue\nover the end\".\n\nPage 71: \"sonthern bank of the Jumna\" changed to \"southern bank of the\nJumna\".\n\nPage 72: \"be made nse of\" changed to \"be made use of\".\n\nPage 73: \"can then eat sweatmeats\" changed to \"can then eat sweetmeats\".\n\nPage 76: \"End of Part II\" added.\n\nPage 82: \"he should them embrace\" changed to \"he should then embrace\".\n\nPage 93 (in this version), Footnote #49: \"Woman is a monaganous animal\"\nto \"Woman is a monogamous animal\".\n\nPage 101: \"remarried, or a concubine\" changed to \"re-married, or a\nconcubine\".\n\nPage 104: \"Tho followers of Babhravya says\" changed to \"The followers of\nBabhravya say\".\n\nPage 106: \"the ttme of her turn\" changed to \"the time of her turn\".\n\nPage 110: \"if his inaccesibility\" changed to \"if his inaccessibility\".\n\nPage 112: \"A covetuous woman\" changed to \"A covetous woman\".\n\nPage 117: \"better dressed that before\" changed to \"better dressed than\nbefore\".\n\nPage 127 (in this version), Footnote #61:\n\n   \"jure\" changed to \"jure\".\n\n   \"profound\" changed to \"profond\".\n\n   \"Voulez vous qu'infidele\" changed to \"Voulez-vous qu'infidele\".\n\n   \"language\" changed \"langage\".\n\n   \"seul\" changed to \"seule\".\n\n   \"et\" changed to \"ou\".\n\n   \"gouter\" changed to \"gouter\".\n\n   \"delire\" changed to \"delire\".\n\n   \"ou\" changed to \"ou\".\n\n   \"remede\" changed to \"remede\".\n\n   \"a\" changed to \"a\".\n\n   \"ou vous voit on\" changed to \"ou vous voit-on\".\n\nPage 128: \"moon-light\" changed to \"moonlight\".\n\nPage 131 (in this version), Footnote #68: \"Apar ntakas\" changed to\n\"Aparantakas\".\n\nPage 132: \"t lling them\" changed to \"telling them\".\n\nPage 133: \"easily accesible\" changed to \"easily accessible\".\n\nPage 133: \"whem he is anxious\" changed to \"whom he is anxious\".\n\nPage 135: \"fear of avarice\" changed to \"fear or avarice\".\n\nPage 136: \"ways for seduciug\" changed to \"ways of seducing\".\n\nPage 138: \"own maintainance\" changed to \"own maintenance\".\n\nPage 140: \"beauty, and aimiability\" changed to \"beauty, and amiability\".\n\nPage 140: \"to ssess activity\" changed to \"to possess activity\".\n\nPage 143 (in this version), Footnote #74: \"In India\" changed to \"in\nIndia\".\n\nPage 145: \"him.\" f,\" changed to \"him.\" If,\".\n\nPage 146: \"account of its subtletly\" changed to \"account of its\nsubtlety\".\n\nPage 159: \"aud well-to-do\" changed to \"and well-to-do\".\n\nPage 168: \"incanations mentioned\" changed to \"incantations mentioned\".\n\nPage 171: \"trapa bisqinosa\" changed to \"trapa bispinosa\".\n\nPage 173: \"he of the same size\" changed to \"be of the same size\".\n\nPage 175: \"seeds of the pomegranite\" changed to \"seeds of the\npomegranate\".\n\nPage 179: \"ready deliverence\" changed to \"ready deliverance\".","title":"The Kama Sutra of Vatsyayana: Translated From the Sanscrit in Seven Parts With Preface, Introduction and Concluding Remarks","tradition":"myth-cosmogony","translated_text":null,"word_count":59069}