THE KAMA SUTRA by Mallanaga Vatsyayana - FULL AudioBook | Kamasutra - Sex & Love

The Project Gutenberg EBook of The Kama Sutra
of Vatsyayana, by Vatsyayana

THE

KAMA SUTRA

OF

VATSYAYANA.

TRANSLATED FROM THE SANSCRIT.

IN SEVEN PARTS,

WITH

PREFACE, INTRODUCTION,

AND

CONCLUDING REMARKS.

DEDICATED

TO THAT SMALL PORTION OF THE BRITISH PUBLIC
WHICH TAKES ENLIGHTENED INTEREST IN

STUDYING THE MANNERS AND CUSTOMS
OF THE OLDEN EAST.

PREFACE.

In the literature of all countries there will
be found a certain number

of works treating especially of love. Everywhere
the subject is dealt

with differently, and from various points
of view. In the present

publication it is proposed to give a complete
translation of what is

considered the standard work on love in Sanscrit
literature, and which

is called the 'Vatsyayana Kama Sutra,' or
Aphorisms on Love, by

Vatsyayana.

While the introduction will bear with the
evidence concerning the date

of the writing, and the commentaries written
upon it, the chapters

following the introduction will give a translation
of the work itself.

It is, however, advisable to furnish here
a brief analysis of works of

the same nature, prepared by authors who lived
and wrote years after

Vatsya had passed away, but who still considered
him as a great

authority, and always quoted him as the chief
guide to Hindoo erotic

literature.

Besides the treatise of Vatsyayana the following
works on the same

subject are procurable in India:--

1. The Ratirahasya, or secrets of love.

2. The Panchasakya, or the five arrows.

3. The Smara Pradipa, or the light of love.

4. The Ratimanjari, or the garland of love.

5. The Rasmanjari, or the sprout of love.

6. The Anunga Runga, or the stage of love;
also called

Kamaledhiplava, or a boat in the ocean of
love.

The author of the 'Secrets of Love' (No. 1)
was a poet named Kukkoka. He

composed his work to please one Venudutta,
who was perhaps a king. When

writing his own name at the end of each chapter
he calls himself "Siddha

patiya pandita," _i.e._, an ingenious man
among learned men. The work

was translated into Hindi years ago, and in
this the author's name was

written as Koka. And as the same name crept
into all the translations

into other languages in India, the book became
generally known, and the

subject was popularly called Koka Shastra,
or doctrines of Koka, which

is identical with the Kama Shastra, or doctrines
of love, and the words

Koka Shastra and Kama Shastra are used indiscriminately.

The work contains nearly eight hundred verses,
and is divided into ten

chapters, which are called Pachivedas. Some
of the things treated of in

this work are not to be found in the Vatsyayana,
such as the four

classes of women, viz., the Padmini, Chitrini,
Shankini and Hastini, as

also the enumeration of the days and hours
on which the women of the

different classes become subject to love.
The author adds that he wrote

these things from the opinions of Gonikaputra
and Nandikeshwara, both of

whom are mentioned by Vatsyayana, but their
works are not now extant. It

is difficult to give any approximate idea
as to the year in which the

work was composed. It is only to be presumed
that it was written after

that of Vatsyayana, and previous to the other
works on this subject that

are still extant. Vatsyayana gives the names
of ten authors on the

subject, all of whose works he had consulted,
but none of which are

extant, and does not mention this one. This
would tend to show that

Kukkoka wrote after Vatsya, otherwise Vatsya
would assuredly have

mentioned him as an author in this branch
of literature along with the

others.

The author of the 'Five Arrows' (No. 2 in
the list) was one Jyotirisha.

He is called the chief ornament of poets,
the treasure of the sixty-four

arts, and the best teacher of the rules of
music. He says that he

composed the work after reflecting on the
aphorisms of love as revealed

by the gods, and studying the opinions of
Gonikaputra, Muladeva,

Babhravya, Ramtideva, Nundikeshwara and Kshemandra.
It is impossible to

say whether he had perused all the works of
these authors, or had only

heard about them; anyhow, none of them appear
to be in existence now.

This work contains nearly six hundred verses,
and is divided into five

chapters, called Sayakas or Arrows.

The author of the 'Light of Love' (No. 3)
was the poet Gunakara, the son

of Vechapati. The work contains four hundred
verses, and gives only a

short account of the doctrines of love, dealing
more with other

matters.

'The Garland of Love' (No. 4) is the work
of the famous poet Jayadeva,

who said about himself that he is a writer
on all subjects. This

treatise is, however, very short, containing
only one hundred and

twenty-five verses.

The author of the 'Sprout of Love' (No. 5)
was a poet called Bhanudatta.

It appears from the last verse of the manuscript
that he was a resident

of the province of Tirhoot, the son of a Brahman
named Ganeshwar, who

was also a poet. The work, written in Sanscrit,
gives the descriptions

of different classes of men and women, their
classes being made out from

their age, description, conduct, etc. It contains
three chapters, and

its date is not known, and cannot be ascertained.

'The Stage of Love' (No. 6) was composed by
the poet Kullianmull, for

the amusement of Ladkhan, the son of Ahmed
Lodi, the same Ladkhan being

in some places spoken of as Ladana Mull, and
in others as Ladanaballa.

He is supposed to have been a relation or
connection of the house of

Lodi, which reigned in Hindostan from A.D.
1450-1526. The work would,

therefore, have been written in the fifteenth
or sixteenth century. It

contains ten chapters, and has been translated
into English, but only

six copies were printed for private circulation.
This is supposed to be

the latest of the Sanscrit works on the subject,
and the ideas in it

were evidently taken from previous writings
of the same nature.

The contents of these works are in themselves
a literary curiosity.

There are to be found both in Sanscrit poetry
and in the Sanscrit drama

a certain amount of poetical sentiment and
romance, which have, in every

country and in every language, thrown an immortal
halo round the

subject. But here it is treated in a plain,
simple, matter of fact sort

of way. Men and women are divided into classes
and divisions in the same

way that Buffon and other writers on natural
history have classified and

divided the animal world. As Venus was represented
by the Greeks to

stand forth as the type of the beauty of woman,
so the Hindoos describe

the Padmini or Lotus woman as the type of
most perfect feminine

excellence, as follows:

She in whom the following signs and symptoms
appear is called a Padmini.

Her face is pleasing as the full moon; her
body, well clothed with

flesh, is soft as the Shiras or mustard flower,
her skin is fine,

tender and fair as the yellow lotus, never
dark coloured. Her eyes are

bright and beautiful as the orbs of the fawn,
well cut, and with reddish

corners. Her bosom is hard, full and high;
she has a good neck; her nose

is straight and lovely, and three folds or
wrinkles cross her

middle--about the umbilical region. Her yoni
resembles the opening lotus

bud, and her love seed (Kama salila) is perfumed
like the lily that has

newly burst. She walks with swan-like gait,
and her voice is low and

musical as the note of the Kokila bird, she
delights in white raiments,

in fine jewels, and in rich dresses. She eats
little, sleeps lightly,

and being as respectful and religious as she
is clever and courteous,

she is ever anxious to worship the gods, and
to enjoy the conversation

of Brahmans. Such, then, is the Padmini or
Lotus woman.

Detailed descriptions then follow of the Chitrini
or Art woman; the

Shankhini or Conch woman, and the Hastini
or Elephant woman, their days

of enjoyment, their various seats of passion,
the manner in which they

should be manipulated and treated in sexual
intercourse, along with the

characteristics of the men and women of the
various countries in

Hindostan. The details are so numerous, and
the subjects so seriously

dealt with, and at such length, that neither
time nor space will permit

of their being given here.

One work in the English language is somewhat
similar to these works of

the Hindoos. It is called 'Kalogynomia: or
the Laws of Female Beauty,'

being the elementary principles of that science,
by T. Bell, M.D., with

twenty-four plates, and printed in London
in 1821. It treats of Beauty,

of Love, of Sexual Intercourse, of the Laws
regulating that Intercourse,

of Monogamy and Polygamy, of Prostitution,
of Infidelity, ending with a

_catalogue raisonnée_ of the defects of female
beauty.

Other works in English also enter into great
details of private and

domestic life. 'The Elements of Social Science,
or Physical, Sexual and

Natural Religion,' by a Doctor of Medicine,
London, 1880, and 'Every

Woman's Book,' by Dr. Waters, 1826. To persons
interested in the above

subjects these works will be found to contain
such details as have been

seldom before published, and which ought to
be thoroughly understood by

all philanthropists and benefactors of society.

After a perusal of the Hindoo work, and of
the English books above

mentioned, the reader will understand the
subject, at all events from a

materialistic, realistic and practical point
of view. If all science is

founded more or less on a stratum of facts,
there can be no harm in

making known to mankind generally certain
matters intimately connected

with their private, domestic, and social life.

Alas! complete ignorance of them has unfortunately
wrecked many a man

and many a woman, while a little knowledge
of a subject generally

ignored by the masses would have enabled numbers
of people to have

understood many things which they believed
to be quite incomprehensible,

or which were not thought worthy of their
consideration.

INTRODUCTION.

It may be interesting to some persons to learn
how it came about that

Vatsyayana was first brought to light and
translated into the English

language. It happened thus. While translating
with the pundits the

'Anunga runga, or the stage of love,' reference
was frequently found to

be made to one Vatsya. The sage Vatsya was
of this opinion, or of that

opinion. The sage Vatsya said this, and so
on. Naturally questions were

asked who the sage was, and the pundits replied
that Vatsya was the

author of the standard work on love in Sanscrit
literature, that no

Sanscrit library was complete without his
work, and that it was most

difficult now to obtain in its entire state.
The copy of the manuscript

obtained in Bombay was defective, and so the
pundits wrote to Benares,

Calcutta and Jeypoor for copies of the manuscript
from Sanscrit

libraries in those places. Copies having been
obtained, they were then

compared with each other, and with the aid
of a Commentary called

'Jayamangla' a revised copy of the entire
manuscript was prepared, and

from this copy the English translation was
made. The following is the

certificate of the chief pundit:--

"The accompanying manuscript is corrected
by me after comparing four

different copies of the work. I had the assistance
of a Commentary

called 'Jayamangla' for correcting the portion
in the first five parts,

but found great difficulty in correcting the
remaining portion, because,

with the exception of one copy thereof which
was tolerably correct, all

the other copies I had were far too incorrect.
However, I took that

portion as correct in which the majority of
the copies agreed with each

other."

The 'Aphorisms on Love,' by Vatsyayana, contains
about one thousand two

hundred and fifty slokas or verses, and are
divided into parts, parts

into chapters, and chapters into paragraphs.
The whole consists of

seven parts, thirty-six chapters, and sixty-four
paragraphs. Hardly

anything is known about the author. His real
name is supposed to be

Mallinaga or Mrillana, Vatsyayana being his
family name. At the close of

the work this is what he writes about himself:

"After reading and considering the works of
Babhravya and other ancient

authors, and thinking over the meaning of
the rules given by them, this

treatise was composed, according to the precepts
of the Holy Writ, for

the benefit of the world, by Vatsyayana, while
leading the life of a

religious student at Benares, and wholly engaged
in the contemplation of

the Deity. This work is not to be used merely
as an instrument for

satisfying our desires. A person acquainted
with the true principles of

this science, who preserves his Dharma (virtue
or religious merit), his

Artha (worldly wealth) and his Kama (pleasure
or sensual gratification),

and who has regard to the customs of the people,
is sure to obtain the

mastery over his senses. In short, an intelligent
and knowing person,

attending to Dharma and Artha and also to
Kama, without becoming the

slave of his passions, will obtain success
in everything that he may

do."

It is impossible to fix the exact date either
of the life of Vatsyayana

or of his work. It is supposed that he must
have lived between the first

and the sixth centuries of the Christian era,
on the following

grounds:--He mentions that Satkarni Srtvahan,
a king of Kuntal, killed

Malayevati his wife with an instrument called
kartari by striking her in

the passion of love, and Vatsya quotes this
case to warn people of the

danger arising from some old customs of striking
women when under the

influence of this passion. Now this king of
Kuntal is believed to have

lived and reigned during the first century
A.C., and consequently Vatsya

must have lived after him. On the other hand,
Virahamihira, in the

eighteenth chapter of his 'Brihatsanhita,'
treats of the science of

love, and appears to have borrowed largely
from Vatsyayana on the

subject. Now Virahamihira is said to have
lived during the sixth century

A.D., and as Vatsya must have written his
works previously, therefore

not earlier than the first century, A.C.,
and not later than the sixth

century A.D., must be considered as the approximate
date of his

existence.

On the text of the 'Aphorisms on Love,' by
Vatsyayana, only two

commentaries have been found. One called 'Jayamangla'
or 'Sutrabashya,'

and the other 'Sutra vritti.' The date of
the 'Jayamangla' is fixed

between the tenth and thirteenth centuries
A.D., because while treating

of the sixty-four arts an example is taken
from the 'Kávyaprakásha,'

which was written about the tenth century
A.D. Again, the copy of the

commentary procured was evidently a transcript
of a manuscript which

once had a place in the library of a Chaulukyan
king named Vishaladeva,

a fact elicited from the following sentence
at the end of it:--

"Here ends the part relating to the art of
love in the commentary on the

'Vatsyayana Kama Sutra,' a copy from the library
of the king of kings,

Vishaladeva, who was a powerful hero, as it
were a second Arjuna, and

head jewel of the Chaulukya family."

Now it is well known that this king ruled
in Guzerat from 1244 to 1262

A.D., and founded a city called Visalnagur.
The date, therefore, of the

commentary is taken to be not earlier than
the tenth and not later than

the thirteenth century. The author of it is
supposed to be one

Yashodhara, the name given him by his preceptor
being Indrapada. He

seems to have written it during the time of
affliction caused by his

separation from a clever and shrewd woman,
at least that is what he

himself says at the end of each chapter. It
is presumed that he called

his work after the name of his absent mistress,
or the word may have

some connection with the meaning of her name.

This commentary was most useful in explaining
the true meaning of

Vatsyayana, for the commentator appears to
have had a considerable

knowledge of the times of the older author,
and gives in some places

very minute information. This cannot be said
of the other commentary,

called "Sutra vritti," which was written about
A.D., by Narsing Shastri,

a pupil of a Sarveshwar Shastri; the latter
was a descendant of Bhaskur,

and so also was our author, for at the conclusion
of every part he calls

himself Bhaskur Narsing Shastra. He was induced
to write the work by

order of the learned Raja Vrijalala, while
he was residing in Benares,

but as to the merits of this commentary it
does not deserve much

commendation. In many cases the writer does
not appear to have

understood the meaning of the original author,
and has changed the text

in many places to fit in with his own explanations.

A complete translation of the original work
now follows. It has been

prepared in complete accordance with the text
of the manuscript, and is

given, without further comments, as made from
it.

PART I.

THE VATSYAYANA SUTRA.

INTRODUCTORY PREFACE.

SALUTATION TO DHARMA, ARTHA AND KAMA.

In the beginning, the Lord of Beings created
men and women, and in the

form of commandments in one hundred thousand
chapters laid down rules

for regulating their existence with regard
to Dharma,[1] Artha,[2] and

Kama.[3] Some of these commandments, namely
those which treated of

Dharma, were separately written by Swayambhu
Manu; those that related to

Artha were compiled by Brihaspati; and those
that referred to Kama were

expounded by Nandi, the follower of Mahadeva,
in one thousand chapters.

Now these 'Kama Sutra' (Aphorisms on Love),
written by Nandi in one

thousand chapters, were reproduced by Shvetaketu,
the son of Uddvalaka,

in an abbreviated form in five hundred chapters,
and this work was again

similarly reproduced in an abridged form,
in one hundred and fifty

chapters, by Babhravya, an inhabitant of the
Punchala (South of Delhi)

country. These one hundred and fifty chapters
were then put together

under seven heads or parts named severally--

1st. Sadharana (general topics).

2nd. Samprayogika (embraces, etc.).

3rd. Kanya Samprayuktaka (union of males and
females).

4th. Bharyadhikarika (on one's own wife).

5th. Paradika (on the wives of other people).

6th. Vaisika (on courtesans).

7th. Aupamishadika (on the arts of seduction,
tonic medicines, etc.).

The sixth part of this last work was separately
expounded by Dattaka at

the request of the public women of Pataliputra
(Patna), and in the same

way Charayana explained the first part of
it. The remaining parts, viz.,

the second, third, fourth, fifth, and seventh
were each separately

expounded by--

Suvarnanabha (second part).

Ghotakamukha (third part).

Gonardiya (fourth part).

Gonikaputra (fifth part).

Kuchumara (seventh part), respectively.

Thus the work being written in parts by different
authors was almost

unobtainable, and as the parts which were
expounded by Dattaka and the

others treated only of the particular branches
of the subject to which

each part related, and moreover as the original
work of Babhravya was

difficult to be mastered on account of its
length, Vatsyayana,

therefore, composed his work in a small volume
as an abstract of the

whole of the works of the above-named authors.

FOOTNOTES:

[Footnote 1: Dharma is acquisition of religious
merit, and is fully

described in Chapter 5, Volume III., of Talboys
Wheeler's 'History of

India,' and in the edicts of Asoka.]

[Footnote 2: Artha is acquisition of wealth
and property, etc.]

[Footnote 3: Kama is love, pleasure and sensual
gratification.

These three words are retained throughout
in their original, as

technical terms. They may also be defined
as virtue, wealth and

pleasure, the three things repeatedly spoken
of in the Laws of Manu.]

PART I.

CHAPTER I.

BEING THE INDEX TO OR CONTENTS OF THE WORK.

Chapter II. Observations on the three worldly
attainments of

Virtue, Wealth and Love.

" III. On the study of the Sixty-four Arts.

" IV. On the Arrangements of a House, and
Household Furniture;

and about the Daily Life of a Citizen, his
Companions, Amusements, &c.

" V. About classes of Women fit and unfit
for Congress with

the Citizen, and of Friends, and Messengers.

PART II.

ON SEXUAL UNION.

Chapter I. Kinds of Union according to Dimensions,
Force of Desire,

and Time; and on the different kinds of Love.

" II. Of the Embrace.

" III. On Kissing.

" IV. On Pressing or Marking with the Nails.

" V. On Biting, and the ways of Love to be
employed with

regard to Women of different countries.

" VI. On the various ways of Lying Down, and
the different

kinds of Congress.

" VII. On the various ways of Striking, and
of the Sounds

appropriate to them.

" VIII. About females acting the part of Males.

" IX. On holding the Lingam in the Mouth.

" X. How to begin and how to end the Congress.
Different

kinds of Congress, and Love Quarrels.

PART III.

ABOUT THE ACQUISITION OF A WIFE.

Chapter I. Observations on Betrothal and Marriage.

" II. About creating Confidence in the Girl.

" III. Courtship, and the manifestations of
the feelings by

outward signs and deeds.

" IV. On things to be done only by the Man,
and the

acquisition of the Girl thereby. Also what
to be done

by a Girl to gain over a Man and subject him
to her.

" V. On the different Forms of Marriage.

PART IV.

ABOUT A WIFE.

Chapter I. On the manner of living of a virtuous
Woman, and of her

behaviour during the absence of her Husband.

" II. On the conduct of the eldest Wife towards
the other

Wives of her husband, and of the younger Wife
towards

the elder ones. Also on the conduct of a Virgin
Widow

re-married; of a Wife disliked by her Husband;
of the

Women in the King's Harem; and of a Husband
who has

more than one Wife.

PART V.

ABOUT THE WIVES OF OTHER PEOPLE.

Chapter I. On the Characteristics of Men and
Women, and the reason

why Women reject the Addresses of Men. About
Men who

have Success with Women, and about Women who
are

easily gained over.

" II. About making Acquaintance with the Woman,
and of the

efforts to gain her over.

" III. Examination of the State of a Woman's
mind.

" IV. The business of a Go-between.

" V. On the Love of Persons in authority with
the Wives of

other People.

" VI. About the Women of the Royal Harem,
and of the keeping

of one's own Wife.

PART VI.

ABOUT COURTESANS.

Chapter I. Of the Causes of a Courtesan resorting
to Men; of the

means of Attaching to herself the Man desired,
and

the kind of Man that it is desirable to be
acquainted

with.

" II. Of a Courtesan living with a Man as
his Wife.

" III. Of the means of getting Money; of the
Signs of a Lover

who is beginning to be weary, and of the way
to get

rid of him.

" IV. About a Re-union with a former Lover.

" V. Of different kinds of Gain.

" VI. Of Gains and Losses, attendant Gains
and Losses, and

Doubts; and lastly, the different kinds of
Courtesans.

PART VII.

ON THE MEANS OF ATTRACTING OTHERS TO ONE'S
SELF.

Chapter I. On Personal Adornment, subjugating
the hearts of others,

and of tonic medicines.

" II. Of the Means of exciting Desire, and
of the ways of

enlarging the Lingam. Miscellaneous Experiments
and

Receipts.

PART I.

CHAPTER II.

ON THE ACQUISITION OF DHARMA, ARTHA AND KAMA.

Man, the period of whose life is one hundred
years, should practise

Dharma, Artha, and Kama at different times
and in such a manner that

they may harmonize together and not clash
in any way. He should acquire

learning in his childhood, in his youth and
middle age he should attend

to Artha and Kama, and in his old age he should
perform Dharma, and thus

seek to gain Moksha, _i.e._, release from
further transmigration. Or, on

account of the uncertainty of life, he may
practise them at times when

they are enjoined to be practised. But one
thing is to be noted, he

should lead the life of a religious student
until he finishes his

education.

_Dharma_ is obedience to the command of the
Shastra or Holy Writ of the

Hindoos to do certain things, such as the
performance of sacrifices,

which are not generally done because they
do not belong to this world,

and produce no visible effect; and not to
do other things, such as

eating meat, which is often done because it
belongs to this world, and

has visible effects.

Dharma should be learnt from the Shruti (Holy
Writ), and from those

conversant with it.

_Artha_ is the acquisition of arts, land,
gold, cattle, wealth,

equipages and friends. It is, further, the
protection of what is

acquired, and the increase of what is protected.

Artha should be learnt from the king's officers,
and from merchants who

may be versed in the ways of commerce.

_Kama_ is the enjoyment of appropriate objects
by the five senses of

hearing, feeling, seeing, tasting, and smelling,
assisted by the mind

together with the soul. The ingredient in
this is a peculiar contact

between the organ of sense and its object,
and the consciousness of

pleasure which arises from that contact is
called Kama.

Kama is to be learnt from the Kama Sutra (aphorisms
on love) and from

the practice of citizens.

When all the three, viz., Dharma, Artha, and
Kama come together, the

former is better than the one which follows
it, _i.e._, Dharma is better

than Artha, and Artha is better than Kama.
But Artha should be always

first practised by the king, for the livelihood
of men is to be obtained

from it only. Again, Kama being the occupation
of public women, they

should prefer it to the other two, and these
are exceptions to the

general rule.

_Objection 1._

Some learned men say that as Dharma is connected
with things not

belonging to this world, it is appropriately
treated of in a book; and

so also is Artha, because it is practised
only by the application of

proper means, and a knowledge of those means
can only be obtained by

study and from books. But Kama being a thing
which is practised even by

the brute creation, and which is to be found
everywhere, does not want

any work on the subject.

_Answer._

This is not so. Sexual intercourse being a
thing dependent on man and

woman requires the application of proper means
by them, and those means

are to be learnt from the Kama Shastra. The
non-application of proper

means, which we see in the brute creation,
is caused by their being

unrestrained, and by the females among them
only being fit for sexual

intercourse at certain seasons and no more,
and by their intercourse not

being preceded by thought of any kind.

_Objection 2._

The Lokayatikas[4] say:--Religious ordinances
should not be observed,

for they bear a future fruit, and at the same
time it is also doubtful

whether they will bear any fruit at all. What
foolish person will give

away that which is in his own hands into the
hands of another?

Moreover, it is better to have a pigeon to-day
than a peacock to-morrow;

and a copper coin which we have the certainty
of obtaining, is better

than a gold coin, the possession of which
is doubtful.

_Answer._

It is not so. 1st. Holy Writ, which ordains
the practice of Dharma, does

not admit of a doubt.

2nd. Sacrifices such as those made for the
destruction of enemies, or

for the fall of rain, are seen to bear fruit.

3rd. The sun, moon, stars, planets and other
heavenly bodies appear to

work intentionally for the good of the world.

4th. The existence of this world is effected
by the observance of the

rules respecting the four classes[5] of men
and their four stages of

life.

5th. We see that seed is thrown into the ground
with the hope of future

crops.

Vatsyayana is therefore of opinion that the
ordinances of religion must

be obeyed.

_Objection 3._

Those who believe that destiny is the prime
mover of all things say:--We

should not exert ourselves to acquire wealth,
for sometimes it is not

acquired although we strive to get it, while
at other times it comes to

us of itself without any exertion on our part.
Everything is therefore

in the power of destiny, who is the lord of
gain and loss, of success

and defeat, of pleasure and pain. Thus we
see the Bali[6] was raised to

the throne of Indra by destiny, and was also
put down by the same power,

and it is destiny only that can re-instate
him.

_Answer._

It is not right to say so. As the acquisition
of every object

pre-supposes at all events some exertion on
the part of man, the

application of proper means may be said to
be the cause of gaining all

our ends, and this application of proper means
being thus necessary

(even where a thing is destined to happen),
it follows that a person who

does nothing will enjoy no happiness.

_Objection 4._

Those who are inclined to think that Artha
is the chief object to be

obtained argue thus. Pleasures should not
be sought for, because they

are obstacles to the practice of Dharma and
Artha, which are both

superior to them, and are also disliked by
meritorious persons.

Pleasures also bring a man into distress,
and into contact with low

persons; they cause him to commit unrighteous
deeds, and produce

impurity in him; they make him regardless
of the future, and encourage

carelessness and levity. And lastly, they
cause him to be disbelieved by

all, received by none, and despised by everybody,
including himself. It

is notorious, moreover, that many men who
have given themselves up to

pleasure alone, have been ruined along with
their families and

relations. Thus, King Dandakya,[7] of the
Bhoja dynasty, carried off a

Brahman's daughter with evil intent, and was
eventually ruined and lost

his kingdom. Indra, too, having violated the
chastity of Ahalya,[8] was

made to suffer for it. In a like manner the
mighty Kichaka,[9] who tried

to seduce Draupadi, and Ravana,[10] who attempted
to gain over Sita, were

punished for their crimes. These and many
others fell by reason of their

pleasures.

_Answer._

This objection cannot be sustained, for pleasures,
being as necessary

for the existence and well being of the body
as food, are consequently

equally required. They are, moreover, the
results of Dharma and Artha.

Pleasures are, therefore, to be followed with
moderation and caution. No

one refrains from cooking food because there
are beggars to ask for it,

or from sowing seed because there are deer
to destroy the corn when it

is grown up.

Thus a man practising Dharma, Artha and Kama
enjoys happiness both in

this world and in the world to come. The good
perform those actions in

which there is no fear as to what is to result
from them in the next

world, and in which there is no danger to
their welfare. Any action

which conduces to the practice of Dharma,
Artha and Kama together, or of

any two, or even one of them, should be performed,
but an action which

conduces to the practice of one of them at
the expense of the remaining

two should not be performed.

FOOTNOTES:

[Footnote 4: These were certainly materialists
who seemed to think that

a bird in the hand was worth two in the bush.]

[Footnote 5: Among the Hindoos the four classes
of men are the Brahmans

or priestly class, the Kshutrya or warlike
class, the Vaishya or

agricultural and mercantile class, and the
Shoodra or menial class. The

four stages of life are, the life of a religious
student, the life of a

householder, the life of a hermit, and the
life of a Sunyasi or

devotee.]

[Footnote 6: Bali was a demon who had conquered
Indra and gained his

throne, but was afterwards overcome by Vishnu
at the time of his fifth

incarnation.]

[Footnote 7: Dandakya is said to have abducted
from the forest the

daughter of a Brahman, named Bhargava, and
being cursed by the Brahman,

was buried with his kingdom under a shower
of dust. The place was called

after his name the Dandaka forest, celebrated
in the Ramayana, but now

unknown.]

[Footnote 8: Ahalya was the wife of the sage
Gautama. Indra caused her

to believe that he was Gautama, and thus enjoyed
her. He was cursed by

Gautama and subsequently afflicted with a
thousand ulcers on his body.]

[Footnote 9: Kichaka was the brother-in-law
of King Virata, with whom

the Pandavas had taken refuge for one year.
Kichaka was killed by Bhima,

who assumed the disguise of Draupadi. For
this story the Mahabarata

should be referred to.]

[Footnote 10: The story of Ravana is told
in the Ramayana, which with the

Mahabarata form the two great epic poems of
the Hindoos; the latter was

written by Vyasa, and the former by Valmiki.]

CHAPTER III.

ON THE ARTS AND SCIENCES TO BE STUDIED.

Man should study the Kama Sutra and the arts
and sciences subordinate

thereto, in addition to the study of the arts
and sciences contained in

Dharma and Artha. Even young maids should
study this Kama Sutra along

with its arts and sciences before marriage,
and after it they should

continue to do so with the consent of their
husbands.

Here some learned men object, and say that
females, not being allowed to

study any science, should not study the Kama
Sutra.

But Vatsyayana is of opinion that this objection
does not hold good, for

women already know the practice of Kama Sutra,
and that practice is

derived from the Kama Shastra, or the science
of Kama itself. Moreover,

it is not only in this but in many other cases
that though the practice

of a science is known to all, only a few persons
are acquainted with the

rules and laws on which the science is based.
Thus the Yadnikas or

sacrificers, though ignorant of grammar, make
use of appropriate words

when addressing the different Deities, and
do not know how these words

are framed. Again, persons do the duties required
of them on auspicious

days, which are fixed by astrology, though
they are not acquainted with

the science of astrology. In a like manner
riders of horses and

elephants train these animals without knowing
the science of training

animals, but from practice only. And similarly
the people of the most

distant provinces obey the laws of the kingdom
from practice, and

because there is a king over them, and without
further reason.[11] And

from experience we find that some women, such
as daughters of princes

and their ministers, and public women, are
actually versed in the Kama

Shastra.

A female, therefore, should learn the Kama
Shastra, or at least a part

of it, by studying its practice from some
confidential friend. She

should study alone in private the sixty-four
practices that form a part

of the Kama Shastra. Her teacher should be
one of the following persons,

viz., the daughter of a nurse brought up with
her and already

married,[12] or a female friend who can be
trusted in everything, or the

sister of her mother (_i.e._, her aunt), or
an old female servant, or a

female beggar who may have formerly lived
in the family, or her own

sister, who can always be trusted.

The following are the arts to be studied,
together with the Kama

Sutra:--

1. Singing.

2. Playing on musical instruments.

3. Dancing.

4. Union of dancing, singing, and playing
instrumental music.

5. Writing and drawing.

6. Tattooing.

7. Arraying and adorning an idol with rice
and flowers.

8. Spreading and arraying beds or couches
of flowers, or flowers upon

the ground.

9. Colouring the teeth, garments, hair, nails,
and bodies, _i.e._,

staining, dyeing, colouring and painting the
same.

10. Fixing stained glass into a floor.

11. The art of making beds, and spreading
out carpets and cushions for

reclining.

12. Playing on musical glasses filled with
water.

13. Storing and accumulating water in aqueducts,
cisterns and

reservoirs.

14. Picture making, trimming and decorating.

15. Stringing of rosaries, necklaces, garlands
and wreaths.

16. Binding of turbans and chaplets, and making
crests and top-knots of

flowers.

17. Scenic representations. Stage playing.

18. Art of making ear ornaments.

19. Art of preparing perfumes and odours.

20. Proper disposition of jewels and decorations,
and adornment in

dress.

21. Magic or sorcery.

22. Quickness of hand or manual skill.

23. Culinary art, _i.e._, cooking and cookery.

24. Making lemonades, sherbets, acidulated
drinks, and spirituous

extracts with proper flavour and colour.

25. Tailor's work and sewing.

26. Making parrots, flowers, tufts, tassels,
bunches, bosses, knobs,

&c., out of yarn or thread.

27. Solution of riddles, enigmas, covert speeches,
verbal puzzles and

enigmatical questions.

28. A game, which consisted in repeating verses,
and as one person

finished, another person had to commence at
once, repeating another

verse, beginning with the same letter with
which the last speaker's

verse ended, whoever failed to repeat was
considered to have lost, and

to be subject to pay a forfeit or stake of
some kind.

29. The art of mimicry or imitation.

30. Reading, including chanting and intoning.

31. Study of sentences difficult to pronounce.
It is played as a game

chiefly by women and children, and consists
of a difficult sentence

being given, and when repeated quickly, the
words are often transposed

or badly pronounced.

32. Practice with sword, single stick, quarter
staff, and bow and arrow.

33. Drawing inferences, reasoning or inferring.

34. Carpentry, or the work of a carpenter.

35. Architecture, or the art of building.

36. Knowledge about gold and silver coins,
and jewels and gems.

37. Chemistry and mineralogy.

38. Colouring jewels, gems and beads.

39. Knowledge of mines and quarries.

40. Gardening; knowledge of treating the diseases
of trees and plants,

of nourishing them, and determining their
ages.

41. Art of cock fighting, quail fighting and
ram fighting.

42. Art of teaching parrots and starlings
to speak.

43. Art of applying perfumed ointments to
the body, and of dressing the

hair with unguents and perfumes and braiding
it.

44. The art of understanding writing in cypher,
and the writing of words

in a peculiar way.

45. The art of speaking by changing the forms
of words. It is of various

kinds. Some speak by changing the beginning
and end of words, others by

adding unnecessary letters between every syllable
of a word, and so on.

46. Knowledge of language and of the vernacular
dialects.

47. Art of making flower carriages.

48. Art of framing mystical diagrams, of addressing
spells and charms,

and binding armlets.

49. Mental exercises, such as completing stanzas
or verses on receiving

a part of them; or supplying one, two or three
lines when the remaining

lines are given indiscriminately from different
verses, so as to make

the whole an entire verse with regard to its
meaning; or arranging the

words of a verse written irregularly by separating
the vowels from the

consonants, or leaving them out altogether;
or putting into verse or

prose sentences represented by signs or symbols.
There are many other

such exercises.

50. Composing poems.

51. Knowledge of dictionaries and vocabularies.

52. Knowledge of ways of changing and disguising
the appearance of

persons.

53. Knowledge of the art of changing the appearance
of things, such as

making cotton to appear as silk, coarse and
common things to appear as

fine and good.

54. Various ways of gambling.

55. Art of obtaining possession of the property
of others by means of

muntras or incantations.

56. Skill in youthful sports.

57. Knowledge of the rules of society, and
of how to pay respects and

compliments to others.

58. Knowledge of the art of war, of arms,
of armies, &c.

59. Knowledge of gymnastics.

60. Art of knowing the character of a man
from his features.

61. Knowledge of scanning or constructing
verses.

62. Arithmetical recreations.

63. Making artificial flowers.

64. Making figures and images in clay.

A public woman, endowed with a good disposition,
beauty and other

winning qualities, and also versed in the
above arts, obtains the name

of a Ganika, or public woman of high quality,
and receives a seat of

honour in an assemblage of men. She is, moreover,
always respected by

the king, and praised by learned men, and
her favour being sought for by

all, she becomes an object of universal regard.
The daughter of a king

too, as well as the daughter of a minister,
being learned in the above

arts, can make their husbands favourable to
them, even though these may

have thousands of other wives besides themselves.
And in the same

manner, if a wife becomes separated from her
husband, and falls into

distress, she can support herself easily,
even in a foreign country, by

means of her knowledge of these arts. Even
the bare knowledge of them

gives attractiveness to a woman, though the
practice of them may be only

possible or otherwise according to the circumstances
of each case. A man

who is versed in these arts, who is loquacious
and acquainted with the

arts of gallantry, gains very soon the hearts
of women, even though he

is only acquainted with them for a short time.

FOOTNOTES:

[Footnote 11: The author wishes to prove that
a great many things are

done by people from practice and custom, without
their being acquainted

with the reason of things, or the laws on
which they are based, and this

is perfectly true.]

[Footnote 12: The proviso of being married
applies to all the teachers.]

CHAPTER IV.

THE LIFE OF A CITIZEN.[13]

Having thus acquired learning, a man, with
the wealth that he may have

gained by gift, conquest, purchase, deposit,[14]
or inheritance from his

ancestors, should become a householder, and
pass the life of a citizen.

He should take a house in a city, or large
village, or in the vicinity

of good men, or in a place which is the resort
of many persons. This

abode should be situated near some water,
and divided into different

compartments for different purposes. It should
be surrounded by a

garden, and also contain two rooms, an outer
and an inner one. The inner

room should be occupied by the females, while
the outer room, balmy with

rich perfumes, should contain a bed, soft,
agreeable to the sight

covered with a clean white cloth, low in the
middle part, having

garlands and bunches of flowers[15] upon it,
and a canopy above it, and

two pillows, one at the top, another at the
bottom. There should be also

a sort of couch besides, and at the head of
this a sort of stool, on

which should be placed the fragrant ointments
for the night, as well as

flowers, pots containing collyrium and other
fragrant substances, things

used for perfuming the mouth, and the bark
of the common citron tree.

Near the couch, on the ground, there should
be a pot for spitting, a box

containing ornaments, and also a lute hanging
from a peg made of the

tooth of an elephant, a board for drawing,
a pot containing perfume,

some books, and some garlands of the yellow
amaranth flowers. Not far

from the couch, and on the ground, there should
be a round seat, a toy

cart, and a board for playing with dice; outside
the outer room

there should be cages of birds,[16] and a
separate place for spinning,

carving, and such like diversions. In the
garden there should be a

whirling swing and a common swing, as also
a bower of creepers covered

with flowers, in which a raised parterre should
be made for sitting.

Now the householder having got up in the morning
and performed his

necessary duties,[17] should wash his teeth,
apply a limited quantity of

ointments and perfumes to his body, put some
ornaments on his person and

collyrium on his eyelids and below his eyes,
colour his lips with

alacktaka,[18] and look at himself in the
glass. Having then eaten betel

leaves, with other things that give fragrance
to the mouth, he should

perform his usual business. He should bathe
daily, anoint his body with

oil every other day, apply a lathering[19]
substance to his body every

three days, get his head (including face)
shaved every four days, and

the other parts of his body every five or
ten days.[20] All these things

should be done without fail, and the sweat
of the armpits should also be

removed. Meals should be taken in the forenoon,
in the afternoon, and

again at night, according to Charayana. After
breakfast, parrots and

other birds should be taught to speak, and
the fighting of cocks,

quails, and rams should follow. A limited
time should be devoted to

diversions with Pithamardas, Vitas, and Vidushakas,[21]
and then should

be taken the midday sleep.[22]
After this the householder, having put on
his clothes and ornaments, should, during

the afternoon, converse with
his friends. In the evening there should be

singing, and after that the
householder, along with his friend, should

await in his room, previously
decorated and perfumed, the arrival of the

woman that may be attached to
him, or he may send a female messenger for

her, or go for her himself.
After her arrival at his house, he and his

friend should welcome her,
and entertain her with a loving and agreeable

conversation. Thus end the
duties of the day.

The following are the things to be done occasionally
as diversions or

amusements.

1. Holding festivals[23] in honour of different
Deities.

2. Social gatherings of both sexes.

3. Drinking parties.

4. Picnics.

5. Other social diversions.

_Festivals._

On some particular auspicious day, an assembly
of citizens should be

convened in the temple of Saraswati.[24]

There the skill of singers, and
of others who may have come recently to the

town, should be tested, and
on the following day they should always be

given some rewards. After
that they may either be retained or dismissed,

according as their
performances are liked or not by the assembly.

The members of the
assembly should act in concert, both in times

of distress as well as in
times of prosperity, and it is also the duty

of these citizens to show
hospitality to strangers who may have come

to the assembly. What is said
above should be understood to apply to all

the other festivals which may
be held in honour of the different Deities,

according to the present
rules.

_Social Gatherings._

When men of the same age, disposition and
talents, fond of the same

diversions and with the same degree of education,
sit together in

company with public women,[25] or in an assembly
of citizens, or at the

abode of one among themselves, and engage
in agreeable discourse with

each other, such is called a sitting in company
or a social gathering.

The subjects of discourse are to be the completion
of verses half

composed by others, and the testing the knowledge
of one another in the

various arts. The women who may be the most
beautiful, who may like the

same things that the men like, and who may
have power to attract the

minds of others, are here done homage to.

_Drinking Parties._

Men and women should drink in one another's
houses. And here the men

should cause the public women to drink, and
should then drink

themselves, liquors such as the Madhu, Aireya,
Sara, and Asawa, which

are of bitter and sour taste; also drinks
concocted from the barks of

various trees, wild fruits and leaves.

_Going to Gardens or Picnics._

In the forenoon, men, having dressed themselves
should go to gardens on

horseback, accompanied by public women and
followed by servants. And

having done there all the duties of the day,
and passed the time in

various agreeable diversions, such as the
fighting of quails, cocks and

rams, and other spectacles, they should return
home in the afternoon in

the same manner, bringing with them bunches
of flowers, &c.

The same also applies to bathing in summer
in water from which wicked or

dangerous animals have previously been taken
out, and which has been

built in on all sides.

_Other Social Diversions._

Spending nights playing with dice. Going out
on moonlight nights.

Keeping the festive day in honour of spring.
Plucking the sprouts and

fruits of the mangoe trees. Eating the fibres
of lotuses. Eating the

tender ears of corn. Picnicing in the forests
when the trees get their

new foliage. The Udakakashvedika or sporting
in the water. Decorating

each other with the flowers of some trees.
Pelting each other with the

flowers of the Kadamba tree, and many other
sports which may either be

known to the whole country, or may be peculiar
to particular parts of

it. These and similar other amusements should
always be carried on by

citizens.

The above amusements should be followed by
a person who diverts himself

alone in company with a courtesan, as well
as by a courtesan who can do

the same in company with her maid servants
or with citizens.

A Pithamarda[26] is a man without wealth,
alone in the world, whose only

property consists of his Mallika,[27] some
lathering, substance and a

red cloth, who comes from a good country,
and who is skilled in all the

arts; and by teaching these arts is received
in the company of citizens,

and in the abode of public women.

A Vita[28] is
a man who has enjoyed the pleasures of fortune,
who is a

compatriot of the citizens with whom he associates,
who is possessed of

the qualities of a householder, who has his
wife with him, and who is

honoured in the assembly of citizens, and
in the abodes of public women,

and lives on their means and on them.

A Vidushaka[29] (also called a Vaihasaka,
_i.e._, one who provokes

laughter) is a person only acquainted with
some of the arts who is a

jester, and who is trusted by all.

These

persons are employed in matters of quarrels
and reconciliations

between citizens and public women.

This remark applies also to female beggars,
to women with their heads

shaved, to adulterous women, and to old public
women skilled in all the

various arts.

Thus a citizen living in his town or village,
respected by all, should

call on the persons of his own caste who may
be worth knowing. He should

converse in company and gratify his friends
by his society, and obliging

others by his assistance in various matters,
he should cause them to

assist one another in the same way.

There are some verses on this subject as follows:--

A citizen discoursing, not entirely in the
Sanscrit language,[30] nor

wholly in the dialects of the country, on
various topics in society,

obtains great respect. The wise should

not resort to a society disliked
by the public, governed by no rules, and intent

on the destruction of
others. But a learned man living in a society

which acts according to
the wishes of the people, and which has pleasure

for its only object is
highly respected in this world.

FOOTNOTES:

[Footnote 13: This term would appear to apply
generally to an inhabitant

of Hindoostan. It is not meant only for a
dweller in a city, like the

Latin Urbanus as opposed to Rusticus.]

[Footnote 14: Gift is peculiar to a Brahman,
conquest to a Kshatrya,

while purchase, deposit, and other means of
acquiring wealth belongs to

the Vaishya.]

[Footnote 15: Natural garden flowers.]

[Footnote 16: Such as quails, partridges,
parrots, starlings, &c.]

[Footnote 17: The calls of nature always performed
by the Hindoos the

first thing in the morning.]

[Footnote 18: A colour made from lac.]

[Footnote 19: This would act instead of soap,
which was not introduced

until the rule of the Mahomedans.]

[Footnote 20: Ten days are allowed when the
hair is taken out with a pair

of pincers.]

[Footnote 21: These are characters generally
introduced in the Hindoo

drama; their characteristics will be explained
further on.]

[Footnote 22: Noonday sleep is only allowed
in summer, when the nights

are short.]

[Footnote 23: These are very common in all
parts of India.]

[Footnote 24: In the 'Asiatic Miscellany,'
and in Sir W. Jones's works,

will be found a spirited hymn addressed to
this goddess, who is adored

as the patroness of the fine arts, especially
of music and rhetoric, as

the inventress of the Sanscrit language, &c.,
&c. She is the goddess of

harmony, eloquence, and language, and is somewhat
analogous to Minerva.

For further information about her, see Edward
Moor's 'Hindoo Pantheon.']

[Footnote 25: The public women, or courtesans
(Vesya), of the early

Hindoos have often been compared with the
Hetera of the Greeks. The

subject is dealt with at some length in H.
H. Wilson's 'Select Specimens

of the Theatre of the Hindoos,' in two volumes,
Trubner & Co., 1871. It

may be fairly considered that the courtesan
was one of the elements, and

an important element too, of early Hindoo
society, and that her

education and intellect were both superior
to that of the women of the

household. Wilson says, "By the Vesya or courtesan,
however, we are not

to understand a female who has disregarded
the obligation of law or the

precepts of virtue, but a character reared
by a state of manners

unfriendly to the admission of wedded females
into society, and opening

it only at the expense of reputation to women
who were trained for

association with men by personal and mental
acquirements to which the

matron was a stranger."]

[Footnote 26: According to this description
a Pithamarda would be a sort

of professor of all the arts, and as such
received as the friend and

confidant of the citizens.]

[Footnote 27: A seat in the form of the letter
T.]

[Footnote 28: The Vita is supposed to represent
somewhat the character

of the Parasite of the Greek comedy. It is
possible that he was retained

about the person of the wealthy and dissipated
as a kind of private

instructor, as well as an entertaining companion.]

[Footnote 29: Vidushaka is evidently the buffoon
and jester. Wilson says

of him that he is the humble companion, not
the servant, of a prince or

man of rank, and it is a curious peculiarity
that he is always a

Brahman. He bears more affinity to Sancho
Panza, perhaps, than any other

character in western fiction, imitating him
in his combination of

shrewdness and simplicity, his fondness of
good living and his love of

ease. In the dramas of intrigue he exhibits
some of the talents of

Mercury, but with less activity and ingenuity,
and occasionally suffers

by his interference. According to the technical
definition of his

attributes he is to excite mirth by being
ridiculous in person, age, and

attire.]

[Footnote 30: This means, it is presumed,
that the citizen should be

acquainted with several languages. The middle
part of this paragraph

might apply to the Nihilists and Fenians of
the day, or to secret

societies. It was perhaps a reference to the
Thugs.]

CHAPTER V.

ABOUT THE KINDS OF WOMEN RESORTED TO BY THE
CITIZENS, AND OF FRIENDS AND

MESSENGERS.

When Kama is practised by men of the four
castes according to the rules

of the Holy Writ (_i.e._, by lawful marriage)
with virgins of their own

caste, it then becomes a means of acquiring
lawful progeny and good

fame, and it is not also opposed to the customs
of the world. On the

contrary the practice of Kama with women of
the higher castes, and with

those previously enjoyed by others, even though
they be of the same

caste, is prohibited. But the practice of
Kama with women of the lower

castes, with women excommunicated from their
own caste, with public

women, and with women twice married,[31] is
neither enjoined nor

prohibited. The object of practising Kama
with such women is pleasure

only.

Nayikas,[32] therefore, are of three kinds,
viz., maids, women twice

married, and public women. Gonikaputra has
expressed an opinion that

there is a fourth kind of Nayika, viz., a
woman who is resorted to on

some special occasion even though she be previously
married to another.

These special occasions are when a man thinks
thus:--

(_a_). This woman is self-willed, and has
been previously enjoyed

by many others besides myself. I may, therefore,
safely

resort to her as to a public woman though
she belongs to a

higher caste than mine, and in so doing I
shall not be

violating the ordinances of
Dharma.

Or thus:--

(_b_). This is a twice-married woman and has
been enjoyed by others

before me, there is, therefore, no objection
to my

resorting to her.

Or thus:--

(_c_). This woman has gained the heart of
her great and powerful

husband, and exercises a mastery over him,
who is a friend

of my enemy; if, therefore, she becomes united
with me,

she will cause her husband to abandon my enemy.

Or thus:--

(_d_). This woman will turn the mind of her
husband, who is very

powerful, in my favour, he being at present
disaffected

towards me, and intent on doing me some harm.

Or thus:--

(_e_). By making this woman my friend I shall
gain the object of

some friend of mine, or shall be able to effect
the ruin

of some enemy, or shall accomplish some other
difficult

purpose.

Or thus:--

(_f_). By being united with this woman, I
shall kill her husband,

and so obtain his vast riches which I covet.

Or thus:--

(_g_). The union of this woman with me is
not attended with any

danger, and will bring me wealth, of which,
on account of

my poverty and inability to support myself,
I am very much

in need. I shall, therefore, obtain her vast
riches in

this way without any difficulty.

Or thus:--

(_h_). This woman loves me ardently, and knows
all my weak points,

if therefore, I am unwilling to be united
with her, she

will make my faults public, and thus tarnish
my character

and reputation. Or she will bring some gross
accusation

against me, of which it may be hard to clear
myself, and I

shall be ruined. Or perhaps she will detach
from me her

husband, who is powerful, and yet under her
control, and

will unite him to my enemy, or will herself
join the latter.

Or thus:--

(_i_). The husband of this woman has violated
the chastity of my

wives, I shall therefore return that injury
by seducing

his wives.

Or thus:--

(_j_). By the help of this woman I shall kill
an enemy of the king,

who has taken shelter with her, and whom I
am ordered by

the king to destroy.

Or thus:

(_k_). The woman whom I love is under the
control of this woman. I

shall, through the influence of the latter,
be able to get

at the former.

Or thus:--

(_l_). This woman will bring to me a maid,
who possesses wealth and

beauty, but who is hard to get at, and under
the control

of another.

Or, lastly, thus:--

(_m_). My enemy is a friend of this woman's
husband, I shall

therefore cause her to join him, and will
thus create an

enmity between her husband and him.

For these and similar other reasons the wives
of other men may be

resorted to, but it must be distinctly understood
that is only allowed

for special reasons, and not for mere carnal
desire.

Charayana thinks that under these circumstances
there is also a fifth

kind of Nayika, viz., a woman who is kept
by a minister, and who repairs

to him occasionally; or a widow who accomplishes
the purpose of a man

with the person to whom she resorts.

Suvarnanabha adds that a woman who passes
the life of an ascetic and in

the condition of a widow may be considered
as a sixth kind of Nayika.

Ghotakamukha says that the daughter of a public
woman, and a female

servant, who are still virgins, form a seventh
kind of Nayika.

Gonardiya puts forth his doctrine that any
woman born of good family,

after she has come of age, is an eighth kind
of Nayika.

But these four latter kinds of Nayikas do
not differ much from the first

four kinds of them, as there is no separate
object in resorting to

them. Therefore Vatsyayana is of opinion that
there are only four kinds

of Nayikas, _i.e._, the maid, the twice married
woman, the public woman,

and the woman resorted to for a special purpose.

The following women are not to be enjoyed:--

A leper.

A lunatic.

A woman turned out of caste.

A woman who reveals secrets.

A woman who publicly expresses desire for
sexual intercourse.

A woman who is extremely white.

A woman who is extremely black.

A bad-smelling woman.

A woman who is a near relation.

A woman who is a female friend.

A woman who leads the life of an ascetic.

And, lastly, the wife of a relation, of a
friend, of a learned Brahman,

and of the king.

The followers of Babhravya say that any woman
who has been enjoyed by

five men is a fit and proper person to be
enjoyed. But Gonikaputra is of

opinion that even when this is the case, the
wives of a relation, of a

learned Brahman and of a king should be excepted.

The following are the kind of friends:--

One who has played with you in the dust, _i.e._,
in childhood.

One who is bound by an obligation.

One who is of the same disposition and fond
of the same things.

One who is a fellow student.

One who is acquainted with your secrets and
faults, and whose faults and

secrets are also known to you.

One who is a child of your nurse.

One who is brought up with you.

One who is an hereditary friend.

These friends should possess the following
qualities:--

They should tell the truth.

They should not be changed by time.

They should be favourable to your designs.

They should be firm.

They should be free from covetousness.

They should not be capable of being gained
over by others.

They should not reveal your secrets.

Charayana says that citizens form friendship
with washermen, barbers,

cowherds, florists, druggists, betel-leaf
sellers, tavern keepers,

beggars, Pithamardas, Vitas and Vidushekas,
as also with the wives of

all these people.

A messenger should possess the following qualities:--

Skilfulness.

Boldness.

Knowledge of the intention of men by their
outward signs.

Absence of confusion, _i.e._, no shyness.

Knowledge of the exact meaning of what others
do or say.

Good manners.

Knowledge of appropriate times and places
for doing different things.

Ingenuity in business.

Quick comprehension.

Quick application of remedies, _i.e._, quick
and ready resources.

And this part ends with a verse:--

The man who is ingenious and wise, who is
accompanied by a friend, and

who knows the intentions of others, as also
the proper time and place

for doing everything, can gain over, very
easily, even a woman who is

very hard to be obtained.

FOOTNOTES:

[Footnote 31: This term does not apply to
a widow, but to a woman who

had probably left her husband, and is living
with some other person as a

married woman, maritalement, as they say in
France.]

[Footnote 32: Any woman fit to be enjoyed
without sin. The object of the

enjoyment of women is twofold, viz., pleasure
and progeny. Any woman who

can be enjoyed without sin for the purpose
of accomplishing either the

one or the other of these two objects is a
Nayika. The fourth kind of

Nayika which Vatsya admits further on is neither
enjoyed for pleasure or

for progeny, but merely for accomplishing
some special purpose in hand.

The word Nayika is retained as a technical
term throughout.]

=END OF PART I.=

PART II.

OF SEXUAL UNION.

CHAPTER I.

KINDS OF SEXUAL UNION ACCORDING TO

(_a_) DIMENSIONS.
(_b_) FORCE OF DESIRE OR PASSION.

(_c_) TIME.

_Kinds of Union._

Man is divided into three classes, viz., the
hare man, the bull man, and

the horse man, according to the size of his
lingam.

Woman also, according to the depth of her
yoni, is either a female deer,

a mare, or a female elephant.

There are thus three equal unions between
persons of corresponding

dimensions, and there are six unequal unions,
when the dimensions do not

correspond, or nine in all, as the following
table shows:

+--------------------+--------------------+
| EQUAL. | UNEQUAL. |

+--------------------+--------------------+
| MEN. | WOMEN. | MEN. | WOMEN. |

+--------+-----------+--------|-----------+
| | | | |

| Hare. | Deer. | Hare. | Mare. |
| Bull. | Mare. | Hare. | Elephant. |

| Horse. | Elephant. | Bull. | Deer. |
| | | Bull. | Elephant. |

| | | Horse. | Deer. |
| | | Horse. | Mare. |

+--------+-----------+--------+-----------+

In these unequal unions, when the male exceeds
the female in point of

size, his union with a woman who is immediately
next to him in size is

called high union, and is of two kinds; while
his union with the woman

most remote from him in size is called the
highest union, and is of one

kind only. On the other hand when the female
exceeds the male in point

of size, her union with a man immediately
next to her in size is called

low union, and is of two kinds; while her
union with a man most remote

from her in size is called the lowest union,
and is of one kind only.

In other words, the horse and mare, the bull
and deer, form the high

union, while the horse and deer form the highest
union. On the female

side, the elephant and bull, the mare and
hare, form low unions, while

the elephant and the hare make the lowest
unions.

There are then, nine kinds of union according
to dimensions. Amongst all

these, equal unions are the best, those of
a superlative degree, _i.e._,

the highest and the lowest, are the worst,
and the rest are middling,

and with them the high[33] are better than
the low.

There are also nine kinds of union according
to the force of passion or

carnal desire, as follows:

+-----------+-----------+-----------+-----------+
| MEN. | WOMEN. | MEN. | WOMEN. |

+-----------+-----------+-----------|-----------+
| | | | |

| Small. | Small. | Small. | Middling. |
| Middling. | Middling. | Small. | Intense.

|
| Intense. | Intense. | Middling. | Small.

|
| | | Middling. | Intense. |

| | | Intense. | Small. |
| | | Intense. | Middling. |

+-----------+-----------+-----------+-----------+

A man is called a man of small passion whose
desire at the time of

sexual union is not great, whose semen is
scanty, and who cannot bear

the warm embraces of the female.

Those who differ from this temperament are
called men of middling

passion, while those of intense passion are
full of desire.

In the same way, women are supposed to have
the three degrees of feeling

as specified above.

Lastly, according to time there are three
kinds of men and women, viz.,

the short-timed, the moderate-timed, and the
long-timed, and of these as

in the previous statements, there are nine
kinds of union.

But on this last head there is a difference
of opinion about the female,

which should be stated.

Auddalika says, "Females do not emit as males
do. The males simply

remove their desire, while the females, from
their consciousness of

desire, feel a certain kind of pleasure, which
gives them satisfaction,

but it is impossible for them to tell you
what kind of pleasure they

feel. The fact from which this becomes evident
is, that males, when

engaged in coition, cease of themselves after
emission, and are

satisfied, but it is not so with females."

This opinion is, however, objected to on the
grounds that if a male be a

long-timed, the female loves him the more,
but if he be short-timed, she

is dissatisfied with him. And this circumstance,
some say, would prove

that the female emits also.

But this opinion does not hold good, for if
it takes a long time to

allay a woman's desire, and during this time
she is enjoying great

pleasure, it is quite natural then that she
should wish for its

continuation. And on this subject there is
a verse as follows:

"By union with men the lust, desire, or passion
of women is satisfied,

and the pleasure derived from the consciousness
of it is called their

satisfaction."

The followers of Babhravya, however, say that
the semen of women

continues to fall from the beginning of the
sexual union to its end, and

it is right that it should be so, for if they
had no semen there would

be no embryo.

To this there is an objection. In the beginning
of coition the passion

of the woman is middling, and she cannot bear
the vigorous thrusts of

her lover, but by degrees her passion increases
until she ceases to

think about her body, and then finally she
wishes to stop from further

coition.

This objection, however, does not hold good,
for even in ordinary things

that revolve with great force, such as a potter's
wheel, or a top, we

find that the motion at first is slow, but
by degrees it becomes very

rapid. In the same way the passion of the
woman having gradually

increased, she has a desire to discontinue
coition, when all the semen

has fallen away. And there is a verse with
regard to this as follows:

"The fall of the semen of the man takes place
only at the end of

coition, while the semen of the woman falls
continually, and after the

semen of both has all fallen away then they
wish for the discontinuance

of coition."[34]

Lastly, Vatsyayana is

of opinion that the semen of the female falls
in

the same way as that of the male.

Now some may ask here: If men and women are
beings of the same kind, and

are engaged in bringing about the same result,
why should they have

different works to do.

Vatsya says that this is so, because the ways
of working as well as the

consciousness of pleasure in men and women
are different. The difference

in the ways of working, by which men are the
actors, and women are the

persons acted upon, is owing to the nature
of the male and the female,

otherwise the actor would be sometimes the
person acted upon, and vice

versâ. And from this difference in the ways
of working follows the

difference in the consciousness of pleasure,
for a man thinks, "this

woman is united with me," and a woman thinks,
"I am united with this

man."

It may be said that if the ways of working
in men and women are

different, why should not there be a difference,
even in the pleasure

they feel, and which is the result of those
ways.

But this objection is groundless, for the
person acting and the person

acted upon being of different kinds, there
is a reason for the

difference in their ways of working; but there
is no reason for any

difference in the pleasure they feel, because
they both naturally derive

pleasure from the act they perform.[35]

On this again some may say that when different
persons are engaged in

doing the same work, we find that they accomplish
the same end or

purpose: while, on the contrary, in the case
of men and women we find

that each of them accomplishes his or her
own end separately, and this

is inconsistent. But this is a mistake, for
we find that sometimes two

things are done at the same time, as for instance
in the fighting of

rams, both the rams receive the shock at the
same time on their heads.

Again, in throwing one wood apple against
another, and also in a fight

or struggle of wrestlers. If it be said that
in these cases the things

employed are of the same kind, it is answered
that even in the case of

men and women, the nature of the two persons
is the same. And as the

difference in their ways of working arises
from the difference of their

conformation only, it follows that men experience
the same kind of

pleasure as women do.

There is also a verse on this subject as follows:
"Men and women being

of the same nature, feel the same kind of
pleasure, and therefore a man

should marry such a woman as will love him
ever afterwards."

The pleasure of men and women being thus proved
to be of the same kind,

it follows that in regard to time, there are
nine kinds of sexual

intercourse, in the same way as there are
nine kinds, according to the

force of passion.

There being thus nine kinds of union with
regard to dimensions, force of

passion, and time, respectively, by making
combinations of them,

innumerable kinds of union would be produced.
Therefore in each

particular kind of sexual union, men should
use such means as they may

think suitable for

the occasion.[36]

At the first time of sexual union the passion
of the male is intense,

and his time is short, but in subsequent unions
on the same day the

reverse of this is the case. With the female,
however, it is the

contrary, for at the first time her passion
is weak, and then her time

long, but on subsequent occasions on the same
day, her passion is

intense and her time short, until her passion
is satisfied.

_On the different kinds of Love._

Men learned in the humanities are of opinion
that love is of four kinds,

viz.:

1. Love acquired by continual habit.

2. Love resulting from the imagination.

3. Love resulting from belief.

4. Love resulting from the perception of external
objects.

(1). Love resulting from the constant and
continual performance and

habit, as for instance the love of sexual
intercourse, the love of

hunting, the love of drinking, the love of
gambling, etc., etc.

(2). Love which is felt for things to which
we are not habituated, and

which proceeds entirely from ideas, is called
love resulting from

imagination, as for instance, that love which
some men and women and

eunuchs feel for the Auparishtaka or mouth
congress, and that which is

felt by all for such things as embracing,
kissing, etc., etc.

(3). The love which is mutual on both sides,
and proved to be true, when

each looks upon the other as his or her very
own, such is called love

resulting from belief by the learned.

(4). The love resulting from the perception
of eternal objects is quite

evident and well-known to the world, because
the pleasure which it

affords is superior to the pleasure of the
other kinds of love, which

exists only for its sake.

What has been said in this chapter upon the
subject of sexual union is

sufficient for the learned; but for the edification
of the ignorant, the

same will now be treated of at length and
in detail.

FOOTNOTES:

[Footnote 33: High unions are said to be better
than low ones, for in

the former it is possible for the male to
satisfy his own passion

without injuring the female, while in the
latter it is difficult for the

female to be satisfied by any means.]

[Footnote 34: The strength of passion with
women varies a great deal,

some being easily satisfied, and others eager
and willing to go on for a

long time. To satisfy these last thoroughly
a man must have recourse to

art. It is certain that a fluid flows from
the woman in larger or

smaller quantities, but her satisfaction is
not complete until she has

experienced the "spasme génêsique," as described
in a French work

recently published and called "Breviare de
l'Amour Experimental par le

Dr. Jules Guyot."]

[Footnote 35: This is a long dissertation
very common among Sanscrit

authors, both when writing and talking socially.
They start certain

propositions, and then argue for and against
them. What it is presumed

the author means, is, that though both men
and women derive pleasure

from the act of coition, the way it is produced
is brought about by

different means, each individual performing
his own work in the matter,

irrespective of the other, and each deriving
individually their own

consciousness of pleasure from the act they
perform. There is a

difference in the work that each does, and
a difference in the

consciousness of pleasure that each has, but
no difference in the

pleasure they feel, for each feels that pleasure
to a greater or lesser

degree.]

[Footnote 36: This paragraph should be particularly
noted, for it

specially applies to married men and their
wives. So many men utterly

ignore the feelings of the women, and never
pay the slightest attention

to the passion of the latter. To understand
the subject thoroughly, it

is absolutely necessary to study it, and then
a person will know that,

as dough is prepared for baking, so must a
woman be prepared for sexual

intercourse, if she is to derive satisfaction
from it.]

CHAPTER II.

OF THE EMBRACE.

This part of the Kama Shastra, which treats
of sexual union, is also

called "Sixty-four" (Chatushshashti). Some
old authors say that it is

called so, because it contains sixty-four
chapters. Others are of

opinion that the author of this part being
a person named Panchala, and

the person who recited the part of the Rig
Veda called Dashatapa, which

contains sixty-four verses, being also called
Panchala, the name

"sixty-four" has been given to the part of
the work in honour of the Rig

Vedas. The followers of Babhravya say on the
other hand that this part

contains eight subjects, viz., the embrace,
kissing, scratching with the

nails or fingers, biting, lying down, making
various sounds, playing the

part of a man, and the Auparishtaka, or mouth
congress. Each of these

subjects being of eight kinds, and eight multiplied
by eight being

sixty-four, this part is therefore named "sixty-four."
But Vatsyayana

affirms that as this part contains also the
following subjects, viz.,

striking, crying, the acts of a man during
congress, the various kinds

of congress, and other subjects, the name
"sixty-four" is given to it

only accidentally. As, for instance, we say
this tree is "Saptaparna,"

or seven-leaved, this offering of rice is
"Panchavarna," or

five-coloured, but the tree has not seven
leaves, neither has the rice

five colours.

However the part sixty-four is now treated
of, and the embrace, being

the first subject, will now be considered.

Now the embrace which indicates the mutual
love of a man and woman who

have come together is of four kinds, viz.:

Touching.
Piercing.

Rubbing.
Pressing.

The action in each case is denoted by the
meaning of the word which

stands for it.

(1). When a man under some pretext or other
goes in front or alongside

of a woman and touches her body with his own,
it is called the "touching

embrace."

(2). When a woman in a lonely place bends
down, as if to pick up

something, and pierces, as it were, a man
sitting or standing, with her

breasts, and the man in return takes hold
of them, it is called a

"piercing embrace."

The above two kinds of embrace takes place
only between persons who do

not, as yet, speak freely with each other.

(3). When two lovers are walking slowly together,
either in the dark, or

in a place of public resort, or in a lonely
place, and rub their bodies

against each other, it is called a "rubbing
embrace."

(4). When on the above occasion one of them
presses the other's body

forcibly against a wall or pillar, it is called
a "pressing embrace."

These two last embraces are peculiar to those
who know the intentions of

each other.

At the time of the meeting the four following
kinds of embrace are used,

viz.:

_Jataveshtitaka_, or the twining of a creeper.

_Vrikshadhirudhaka_, or climbing a tree.

_Tila-Tandulaka_, or the mixture of sesamum
seed with rice.

_Kshiraniraka_, or milk and water embrace.

(1). When a woman, clinging to a man as a
creeper twines round a tree,

bends his head down to hers with the desire
of kissing him and slightly

makes the sound of sut sut, embraces him,
and looks lovingly towards

him, it is called an embrace like the "twining
of a creeper."

(2). When a woman, having placed one of her
feet on the foot of her

lover, and the other on one of his thighs,
passes one of her arms round

his back, and the other on his shoulders,
makes slightly the sounds of

singing and cooing, and wishes, as it were,
to climb up him in order to

have a kiss, it is called an embrace like
the "climbing of a tree."

These two kinds of embrace take place when
the lover is standing.

(3). When lovers lie on a bed, and embrace
each other so closely that

the arms and thighs of the one are encircled
by the arms and thighs of

the other, and are, as it were, rubbing up
against them, this is called

an embrace like "the mixture of sesamum seed
with rice."

(4). When a man and a woman are very much
in love with each other, and

not thinking of any pain or hurt, embrace
each other as if they were

entering into each other's bodies, either
while the woman is sitting on

the lap of the man or in front of him, or
on a bed, then it is called an

embrace like a "mixture of milk and water."

These two kinds of embrace take place at the
time of sexual union.

Babhravya has thus related to us the above
eight kinds of embraces.

Suvarnanabha, moreover, gives us four ways
of embracing simple members

of the body, which are:

The embrace of the thighs.

The embrace of the jaghana, _i.e._, the part
of the body from the navel

downwards to the thighs.

The embrace of the breasts.

The embrace of the forehead.

(1). When one of two lovers presses forcibly
one or both of the thighs

of the other between his or her own, it is
called the "embrace of

thighs."

(2). When a man presses the jaghana or middle
part of the woman's body

against his own, and mounts upon her to practise,
either scratching with

the nail or finger, or biting, or striking,
or kissing, the hair of the

woman being loose and flowing, it is called
the "embrace of the

jaghana."

(3). When a man places his breast between
the breasts of a woman, and

presses her with it, it is called the "embrace
of the breasts."

(4). When either of the lovers touches the
mouth, the eyes and the

forehead of the other with his or her own,
it is called the "embrace of

the forehead."

Some say that even shampooing is a kind of
embrace, because there is a

touching of bodies in it. But Vatsyayana thinks
that shampooing is

performed at a different time, and for a different
purpose, and it is

also of a different character, it cannot be
said to be included in the

embrace.

There are also some verses on the subject
as follows: "The whole subject

of embracing is of such a nature that men
who ask questions about it, or

who hear about it, or who talk about it, acquire
thereby a desire for

enjoyment. Even those embraces that are not
mentioned in the Kama

Shastra should be practised at the time of
sexual enjoyment, if they are

in any way conducive to the increase of love
or passion. The rules of

the Shastra apply so long as the passion of
man is middling, but when

the wheel of love is once set in motion, there
is then no Shastra and no

order."

CHAPTER III.

ON KISSING.

It is said by some that there is no fixed
time or order between the

embrace, the kiss, and the pressing or scratching
with the nails or

fingers, but that all these things should
be done generally before

sexual union takes place, while striking and
making the various sounds

generally takes place at the time of the union.
Vatsyayana, however,

thinks that anything may take place at any
time, for love does not care

for time or order.

On the occasion of the first congress, kissing
and the other things

mentioned above should be done moderately,
they should not be continued

for a long time, and should be done alternately.
On subsequent

occasions, however, the reverse of all this
may take place, and

moderation will not be necessary, they may
continue for a long time, and

for the purpose of kindling love, they may
be all done at the same time.

The following are the places for kissing,
viz., the forehead, the eyes,

the cheeks, the throat, the bosom, the breasts,
the lips, and the

interior of the mouth. Moreover, the people
of the Lat country kiss also

on the following places, viz., the joints
of the thighs, the arms, and

the navel. But Vatsyayana thinks that though
kissing is practised by

these people in the above places on account
of the intensity of their

love, and the customs of their country, it
is not fit to be practised by

all.

Now in a case of a young girl there are three
sort of kisses, viz.:

The nominal kiss.
The throbbing kiss.

The touching kiss.

(1). When a girl only touches the mouth of
her lover with her own, but

does not herself do anything, it is called
the "nominal kiss."

(2). When a girl, setting aside her bashfulness
a little, wishes to

touch the lip that is pressed into her mouth,
and with that object

moves her lower lip, but not the upper one,
it is called the "throbbing

kiss."

(3). When a girl touches her lover's lip with
her tongue, and having

shut her eyes, places her hands on those of
her lover, it is called the

"touching kiss."

Other authors describe four other kinds of
kisses, viz.:

The straight kiss.
The bent kiss.

The turned kiss.
The pressed kiss.

(1). When the lips of two lovers are brought
into direct contact with

each other, it is called a "straight kiss."

(2). When the heads of two lovers are bent
towards each other, and when

so bent kissing takes place, it is called
a "bent kiss."

(3). When one of them turns up the face of
the other by holding the head

and chin, and then kissing, it is called a
"turned kiss."

(4). Lastly, when the lower lip is pressed
with much force, it is called

a "pressed kiss."

There is also a fifth kind of kiss called
the "greatly pressed kiss,"

which is effected by taking hold of the lower
lip between two fingers,

and then after touching it with the tongue,
pressing it with great force

with the lip.

As regards kissing, a wager may be laid as
to which will get hold of the

lips of the other first. If the woman loses,
she should pretend to cry,

should keep her lover off by shaking her hands,
and turn away from him

and dispute with him, saying "let another
wager be laid." If she loses

this a second time, she should appear doubly
distressed, and when her

lover is off his guard or asleep, she should
get hold of his lower lip,

and hold it in her teeth, so that it should
not slip away, and then she

should laugh, make a loud noise, deride him,
dance about, and say

whatever she likes in a joking way, moving
her eyebrows, and rolling her

eyes. Such are the wagers and quarrels as
far as kissing is concerned,

but the same may be applied with regard to
the pressing or scratching

with the nails and fingers, biting and striking.
All these, however, are

only peculiar to men and women of intense
passion.

When a man kisses the upper lip of a woman,
while she in return kisses

his lower lip, it is called the "kiss of the
upper lip."

When one of them takes both the lips of the
other between his or her

own, it is called "a clasping kiss." A woman,
however, only takes this

kind of kiss from a man who has no moustache.
And on the occasion of

this kiss, if one of them touches the teeth,
the tongue, and the palate

of the other, with his or her tongue, it is
called the "fighting of the

tongue." In the same way, the pressing of
the teeth of the one against

the mouth of the other is to be practised.

Kissing is of four kinds, viz., moderate,
contracted, pressed, and soft,

according to the different parts of the body
which are kissed, for

different kinds of kisses are appropriate
for different parts of the

body.

When a woman looks at the face of her lover
while he is asleep, and

kisses it to show her intention or desire,
it is called a "kiss that

kindles love."

When a woman kisses her lover while he is
engaged in business, or while

he is quarrelling with her, or while he is
looking at something else, so

that his mind may be turned away, it is called
a "kiss that turns away."

When a lover coming home late at night kisses
his beloved, who is asleep

or in bed, in order to show her his desire,
it is called a "kiss that

awakens." On such an occasion the woman may
pretend to be asleep at the

time of her lover's arrival, so that she may
know his intention and

obtain respect from him.

When a person kisses the reflection of the
person he loves in a mirror,

in water, or on a wall, it is called a "kiss
showing the intention."

When a person kisses a child sitting on his
lap, or a picture, or an

image, or figure, in the presence of the person
beloved by him, it is

called a "transferred kiss."

When at night at a theatre, or in an assembly
of caste men, a man coming

up to a woman kisses a finger of her hand
if she be standing, or a toe

of her foot if she be sitting, or when a woman
is shampooing her lover's

body, places her face on his thigh (as if
she was sleepy) so as to

inflame his passion, and kisses his thigh
or great toe, it is called a

"demonstrative kiss."

There is also a verse on the subject as follows:--

"Whatever things may be done by one of the
lovers to the other, the same

should be returned by the other, _i.e._, if
the woman kisses him he should

kiss her in return, if she strikes him he
should also strike her in

return."

CHAPTER IV.

ON PRESSING, OR MARKING, OR SCRATCHING WITH
THE NAILS.

When love becomes intense, pressing with the
nails or scratching the

body with them is practised, and it is done
on the following occasions:

On the first visit; at the time of setting
out on a journey; on the

return from a journey; at the time when an
angry lover is reconciled;

and lastly when the woman is intoxicated.

But pressing with the nails is not an usual
thing except with those who

are intensely passionate, _i.e._, full of
passion. It is employed together

with biting, by those to whom the practice
is agreeable.

Pressing with the nails is of the eight following
kinds, according to

the forms of the marks which are produced,
viz.:

1. Sounding.

2. Half moon.

3. A circle.

4. A line.

5. A tiger's nail or claw.

6. A peacock's foot.

7. The jump of a hare.

8. The leaf of a blue lotus.

The places that are to be pressed with the
nails are as follows: the arm

pit, the throat, the breasts, the lips, the
jaghana, or middle parts of

the body, and the thighs. But Suvarnanabha
is of opinion that when the

impetuosity of passion is excessive, then
the places need not be

considered.

The qualities of good nails are that they
should be bright, well set,

clean, entire, convex, soft, and glossy in
appearance. Nails are of

three kinds according to their size, viz.:

Small.
Middling.

Large.

Large nails, which give grace to the hands,
and attract the hearts of

women from their appearance, are possessed
by the Bengalees.

Small nails, which can be used in various
ways, and are to be applied

only with the object of giving pleasure, are
possessed by the people of

the southern districts.

Middling nails, which contain the properties
of both the above kinds,

belong to the people of the Maharashtra.

(1). When a person presses the chin, the breasts,
the lower lip, or the

jaghana of another so softly that no scratch
or mark is left, but only

the hair on the body becomes erect from the
touch of the nails, and the

nails themselves make a sound, it is called
a "sounding or pressing with

the nails."

This pressing is used in the case of a young
girl when her lover

shampoos her, scratches her head, and wants
to trouble or frighten her.

(2). The curved mark with the nails, which
is impressed on the neck and

the breasts, is called the "half moon."

(3). When the half moons are impressed opposite
to each other, it is

called a "circle." This mark with the nails
is generally made on the

navel, the small cavities about the buttocks,
and on the joints of the

thigh.

(4). A mark in the form of a small line, and
which can be made on any

part of the body, is called a "line."

(5). This same line, when it is curved, and
made on the breast, is

called a "tiger's nail."

(6). When a curved mark is made on the breast
by means of the five

nails, it is called a "peacock's foot." This
mark is made with the

object of being praised, for it requires a
great deal of skill to make

it properly.

(7). When five marks with the nails are made
close to one another near

the nipple of the breast, it is called "the
jump of a hare."

(8). A mark made on the breast or on the hips
in the form of a leaf of

the blue lotus, is called the "leaf of a blue
lotus."

When a person is going on a journey, and makes
a mark on the thighs, or

on the breast, it is called a "token of remembrance."
On such an

occasion three or four lines are impressed
close to one another with the

nails.

Here ends the marking with the nails. Marks
of other kinds than the

above may also be made with the nails, for
the ancient authors say,

that as there are innumerable degrees of skill
among men (the practice

of this art being known to all), so there
are innumerable ways of making

these marks. And as pressing or marking with
the nails is independent of

love, no one can say with certainty how many
different kinds of marks

with the nails do actually exist. The reason
of this is, Vatsyayana

says, that as variety is necessary in love,
so love is to be produced by

means of variety. It is on this account that
courtezans, who are well

acquainted with various ways and means, become
so desirable, for if

variety is sought in all the arts and amusements,
such as archery and

others, how much more should it be sought
after in the present case.

The marks of the nails should not be made
on married women, but

particular kinds of marks may be made on their
private parts for the

remembrance and increase of love.

There are also some verses on the subject,
as follows:

"The love of a woman who sees the marks of
nails on the private parts of

her body, even though they are old and almost
worn out, becomes again

fresh and new. If there be no marks of nails
to remind a person of the

passages of love, then love is lessened in
the same way as when no union

takes place for a long time."

Even when a stranger sees at a distance a
young woman with the marks of

nails on her breast,[37] he is filled with
love and respect for her.

A man, also, who carries the marks of nails
and teeth on some parts of

his body, influences the mind of a woman,
even though it be ever so

firm. In short, nothing tends to increase
love so much as the effects of

marking with the nails, and biting.

FOOTNOTE:

[Footnote 37: From this it would appear that
in ancient times the

breasts of women were not covered, and this
is seen in the painting of

the Ajunta and other caves, where we find
that the breasts of even royal

ladies and others are exposed.]

CHAPTER V.

ON BITING, AND THE MEANS TO BE EMPLOYED WITH
REGARD TO WOMEN OF

DIFFERENT COUNTRIES.

All the places that can be kissed, are also
the places that can be

bitten, except the upper lip, the interior
of the mouth, and the eyes.

The qualities of good teeth are as follows:
They should be equal,

possessed of a pleasing brightness, capable
of being coloured, of proper

proportions, unbroken, and with sharp ends.

The defects of teeth on the other hand are,
that they are blunt,

protruding from the gums, rough, soft, large,
and loosely set.

The following are the different kinds of biting,
viz.:

The hidden bite.
The swollen bite.

The point.
The line of points.

The coral and the jewel.
The line of jewels.

The broken cloud.
The biting of the boar.

(1). The biting which is shown only by the
excessive redness of the skin

that is bitten, is called the "hidden bite."

(2). When the skin is pressed down on both
sides, it is called the

"swollen bite."

(3). When a small portion of the skin is bitten
with two teeth only, it

is called the "point."

(4). When such small portions of the skin
are bitten with all the teeth,

it is called the "line of points."

(5). The biting which is done by bringing
together the teeth and the

lips, is called the "coral and the jewel."
The lip is the coral, and the

teeth the jewel.

(6). When biting is done with all the teeth,
it is called the "line of

jewels."

(7). The biting which consists of unequal
risings in a circle, and which

comes from the space between the teeth, is
called the "broken cloud."

This is impressed on the breasts.

(8). The biting which consists of many broad
rows of marks near to one

another, and with red intervals, is called
the "biting of a boar." This

is impressed on the breasts and the shoulders;
and these two last modes

of biting are peculiar to persons of intense
passion.

The lower lip is the place on which the "hidden
bite," the "swollen

bite," and the "point" are made; again the
"swollen bite," and the

"coral and the jewel" bite are done on the
cheek. Kissing, pressing with

the nails, and biting are the ornaments of
the left cheek, and when the

word cheek is used it is to be understood
as the left cheek.

Both the "line of points" and the "line of
jewels" are to be impressed

on the throat, the arm pit, and the joints
of the thighs; but the "line

of points" alone is to be impressed on the
forehead and the thighs.

The marking with the nails, and the biting
of the following things,

viz., an ornament of the forehead, an ear
ornament, a bunch of flowers,

a betel leaf, or a tamala leaf, which are
worn by, or belong to the

woman that is beloved, are signs of the desire
of enjoyment.

Here end the different kinds of biting.

In the affairs of love a man should do such
things as are agreeable to

* * * * *

the women of different countries.

The women of the central countries (_i.e._,
between the Ganges and the

Jumna) are noble in their character, not accustomed
to disgraceful

practices, and dislike pressing the nails
and biting.

The women of the Balhika country are gained
over by striking.

The women of Avantika are fond of foul pleasures,
and have not good

manners.

The women of the Maharashtra are fond of practising
the sixty-four arts,

they utter low and harsh words, and like to
be spoken to in the same

way, and have an impetuous desire of enjoyment.

The women of Pataliputra (_i.e._, the modern
Patna) are of the same nature

as the women of the Maharashtra, but show
their likings only in secret.

The women of the Dravida country, though they
are rubbed and pressed

about at the time of sexual enjoyment, have
a slow fall of semen, that

is they are very slow in the act of coition.

The women of Vanavasi are moderately passionate,
they go through every

kind of enjoyment, cover their bodies, and
abuse those who utter low,

mean and harsh words.

The women of Avanti hate kissing, marking
with the nails, and biting,

but they have a fondness for various kinds
of sexual union.

The women of Malwa like embracing and kissing,
but not wounding, and

they are gained over by striking.

The women of Abhira, and those of the country
about the Indus and five

rivers (_i.e._, the Punjab), are gained over
by the Auparishtaka or mouth

congress.

The women of Aparatika are full of passion,
and make slowly the sound

"Sit."

The women of the Lat country have even more
impetuous desire, and also

make the sound "Sit."

The women of the Stri Rajya, and of Koshola
(Oude), are full of

impetuous desire, their semen falls in large
quantities, and they are

fond of taking medicine to make it do so.

The women of the Audhra country have tender
bodies, they are fond of

enjoyment, and have a liking for voluptuous
pleasures.

The women of Ganda have tender bodies, and
speak sweetly.

Now Suvarnanabha is of opinion that that which
is agreeable to the

nature of a particular person, is of more
consequence than that which is

agreeable to a whole nation, and that therefore
the peculiarities of the

country should not be observed in such cases.
The various pleasures, the

dress, and the sports of one country are in
time borrowed by another,

and in such a case these things must be considered
as belonging

originally to that country.

Among the things mentioned above, viz., embracing,
kissing, etc., those

which increase passion should be done first,
and those which are only

for amusement or variety should be done afterwards.

There are also some verses on this subject
as follows:

"When a man bites a woman forcibly, she should
angrily do the same to

him with double force. Thus a 'point' should
be returned with a 'line of

points,' and a 'line of points' with a 'broken
cloud,' and if she be

excessively chafed, she should at once begin
a love quarrel with him. At

such a time she should take hold of her lover
by the hair, and bend his

head down, and kiss his lower lip, and then,
being intoxicated with

love, she should shut her eyes and bite him
in various places. Even by

day, and in a place of public resort, when
her lover shows her any mark

that she may have inflicted on his body, she
should smile at the sight

of it, and turning her face as if she were
going to chide him, she

should show him with an angry look the marks
on her own body that have

been made by him. Thus if men and women act
according to each other's

liking, their love for each other will not
be lessened even in one

hundred years."

CHAPTER VI.

OF THE DIFFERENT WAYS OF LYING DOWN, AND VARIOUS
KINDS OF CONGRESS.

On the occasion of a "high congress" the Mrigi
(Deer) woman should lie

down in such a way as to widen her yoni, while
in a "low congress" the

Hastini (Elephant) woman should lie down so
as to contract hers. But in

an "equal congress" they should lie down in
the natural position. What

is said above concerning the Mrigi and the
Hastini applies also to the

Vadawa (Mare) woman. In a "low congress" the
women should particularly

make use of medicine, to cause her desires
to be satisfied quickly.

The Deer-woman has the following three ways
of lying down.

The widely opened position.
The yawning position.

The position of the wife of Indra.

(1). When she lowers her head and raises her
middle parts, it is called

the "widely opened position." At such a time
the man should apply some

unguent, so as to make the entrance easy.

(2). When she raises her thighs and keeps
them wide apart and engages in

congress, it is called the "yawning position."

(3). When she places her thighs with her legs
doubled on them upon her

sides, and thus engages in congress, it is
called the position of

Indrani, and this is learnt only by practice.
The position is also

useful in the case of the "highest congress."

The "clasping position" is used in "low congress,"
and in the "lowest

congress," together with the "pressing position,"
the "twining

position", and the "mare's position."

When the legs of both the male and the female
are stretched straight

out over each other, it is called the "clasping
position." It is of two

kinds, the side position and the supine position,
according to the way

in which they lie down. In the side position
the male should invariably

lie on his left side, and cause the woman
to lie on her right side, and

this rule is to be observed in lying down
with all kinds of women.

When, after congress has begun in the clasping
position, the woman

presses her lover with her thighs, it is called
the "pressing position."

When the woman places one of her thighs across
the thigh of her lover,

it is called the "twining position."

When a woman forcibly holds in her yoni the
lingam after it is in, it is

called the "mare's position." This is learnt
by practice only, and is

chiefly found among the women of the Andra
country.

The above are the different ways of lying
down, mentioned by Babhravya;

Suvarnanabha, however, gives the following
in addition.

When the female raises both of her thighs
straight up, it is called the

"rising position."

When she raises both of her legs, and places
them on her lover's

shoulders, it is called the "yawning position."

When the legs are contracted, and thus held
by the lover before his

bosom, it is called the "pressed position."

When only one of her legs is stretched out,
it is called the "half

pressed position."

When the woman places one of her legs on her
lover's shoulder, and

stretches the other out, and then places the
latter on his shoulder, and

stretches out the other, and continues to
do so alternately, it is

called the "splitting of a bamboo."

When one of her legs is placed on the head,
and the other is stretched

out, it is called the "fixing of a nail."
This is learnt by practice

only.

When both the legs of the woman are contracted,
and placed on her

stomach, it is called the "crab's position."

When the thighs are raised and placed one
upon the other, it is called

the "packed position."

When the shanks are placed one upon the other,
it is called the

"lotus-like position."

When a man, during congress, turns round,
and enjoys the woman without

leaving her, while she embraces him round
the back all the time, it is

called the "turning position," and is learnt
only by practice.

Thus says Suvarnanabha, these different ways
of lying down, sitting, and

standing should be practised in water, because
it is easy to do so

therein. But Vatsyayana is of opinion that
congress in water is

improper, because it is prohibited by the
religious law.

When a man and a woman support themselves
on each other's bodies, or on

a wall, or pillar, and thus while standing
engage in congress, it is

called the "supported congress."

When a man supports himself against a wall,
and the woman, sitting on

his hands joined together and held underneath
her, throws her arms round

his neck, and putting her thighs alongside
his waist, moves herself by

her feet, which are touching the wall against
which the man is leaning,

it is called the "suspended congress."

When a woman stands on her hands and feet
like a quadruped, and her

lover mounts her like a bull, it is called
the "congress of a cow." At

this time everything that is ordinarily done
on the bosom should be done

on the back.

In the same way can be carried on the congress
of a dog, the congress of

a goat, the congress of a deer, the forcible
mounting of an ass, the

congress of a cat, the jump of a tiger, the
pressing of an elephant, the

rubbing of a boar, and the mounting of a horse.
And in all these cases

the characteristics of these different animals
should be manifested by

acting like them.

When a man enjoys two women at the same time,
both of whom love him

equally, it is called the "united congress."

When a man enjoys many women altogether, it
is called the "congress of a

herd of cows."

The following kinds of congress, viz., sporting
in water, or the

congress of an elephant with many female elephants,
which is said to

take place only in the water, the congress
of a collection of goats, the

congress of a collection of deer, take place
in imitation of these

animals.

In Gramaneri many young men enjoy a woman
that may be married to one of

them, either one after the other, or at the
same time. Thus one of them

holds her, another enjoys her, a third uses
her mouth, a fourth holds

her middle part, and in this way they go on
enjoying her several parts

alternately.

The same things can be done when several men
are sitting in company with

one courtesan, or when one courtesan is alone
with many men. In the same

way this can be done by the women of the King's
harem when they

accidentally get hold of a man.

The people in the Southern countries have
also a congress in the anus,

that is called the "lower congress."

Thus ends the various kinds of congress. There
are also two verses on

the subject as follows.

"An ingenious person should multiply the kinds
of congress after the

fashion of the different kinds of beasts and
of birds. For these

different kinds of congress, performed according
to the usage of each

country, and the liking of each individual,
generate love, friendship,

and respect in the hearts

of women."

CHAPTER VII.

OF THE VARIOUS MODES OF STRIKING, AND OF THE
SOUNDS APPROPRIATE TO THEM.

Sexual intercourse can be compared to a quarrel,
on account of the

contrarieties of love and its tendency to
dispute. The place of striking

with passion is the body, and on the body
the special places are:

The shoulders.
The head.

The space between the breasts.
The back.

The jaghana, or middle part of the body.
The sides.

Striking is of four kinds, viz.:

Striking with the back of the hand.
Striking with the fingers a little contracted.

Striking with the fist.
Striking with the open palm of the hand.

On account of its causing pain, striking gives
rise to the hissing

sound, which is of various kinds, and to the
eight kinds of crying,

viz.:

The sound Hin.
The thundering sound.

The cooing sound.
The weeping sound.

The sound Phut.
The sound Phât.

The sound Sût.
The sound Plât.

Besides these, there are also words having
a meaning, such as "mother,"

and those that are expressive of prohibition,
sufficiency, desire of

liberation, pain or praise, and to which may
be added sounds like those

of the dove, the cuckoo, the green pigeon,
the parrot, the bee, the

sparrow, the flamingo, the duck, and the quail,
which are all

occasionally made use of.

Blows with the fist should be given on the
back of the woman, while she

is sitting on the lap of the man, and she
should give blows in return,

abusing the man as if she were angry, and
making the cooing and the

weeping sounds. While the woman is engaged
in congress the space between

the breasts should be struck with the back
of the hand, slowly at first,

and then proportionately to the increasing
excitement, until the end.

At this time the sounds Hin and others may
be made, alternately or

optionally, according to habit. When the man,
making the sound Phât,

strikes the woman on the head, with the fingers
of his hand a little

contracted, it is called Prasritaka, which
means striking with the

fingers of the hand a little contracted. In
this case the appropriate

sounds are the cooing sound, the sound Phât,
and the sound Phut in the

interior of the mouth, and at the end of congress
the sighing and

weeping sounds. The sound Phât is an imitation
of the sound of a bamboo

being split, while the sound Phut is like
the sound made by something

falling into water. At all times when kissing
and such like things are

begun, the woman should give a reply with
a hissing sound. During the

excitement when the woman is not accustomed
to striking, she continually

utters words expressive of prohibition, sufficiently,
or desire of

liberation, as well as the words "father,"
"mother," intermingled with

the sighing, weeping and thundering sounds.[38]
Towards the conclusion

of the congress, the breasts, the jaghana,
and the sides of the woman

should be pressed with the open palms of the
hand, with some force,

until the end of it, and then sounds like
those of the quail, or the

goose should be made.

There are also two verses on the subject as
follows:

"The characteristics of manhood are said to
consist of roughness and

impetuosity, while weakness, tenderness, sensibility,
and an inclination

to turn away from unpleasant things are the
distinguishing marks of

womanhood. The excitement of passion, and
peculiarities of habit may

sometimes cause contrary results to appear,
but these do not last long,

and in the end the natural state is resumed."

The wedge on the bosom, the scissors on the
head, the piercing

instrument on the cheeks, and the pinchers
on the breasts and sides, may

also be taken into consideration with the
other four modes of striking,

and thus give eight ways altogether. But these
four ways of striking

with instruments are peculiar to the people
of the southern countries,

and the marks caused by them are seen on the
breasts of their women.

They are local peculiarities, but Vatsyayana
is of opinion that the

practice of them is painful, barbarous, and
base, and quite unworthy of

imitation.

In the same way anything that is a local peculiarity
should not always

be adopted elsewhere, and even in the place
where the practice is

prevalent, excess of it should always be avoided.
Instances of the

dangerous use of them may be given as follows.
The King of the Panchalas

killed the courtezan Madhavasena by means
of the wedge during congress.

King Shatakarni Shatavahana of the Kuntalas
deprived his great Queen

Malayavati of her life by a pair of scissors,
and Naradeva, whose hand

was deformed, blinded a dancing girl by directing
a piercing instrument

in a wrong way.

There are also two verses on the subject as
follows:

"About these things there cannot be either
enumeration or any definite

rule. Congress having once commenced, passion
alone gives birth to all

the acts of the parties."

Such passionate actions and amorous gesticulations
or movements, which

arise on the spur of the moment, and during
sexual intercourse, cannot

be defined, and are as irregular as dreams.
A horse having once attained

the fifth degree of motion goes on with blind
speed, regardless of pits,

ditches, and posts in his way; and in the
same manner a loving pair

become blind with passion in the heat of congress,
and go on with great

impetuosity, paying not the least regard to
excess. For this reason one

who is well acquainted with the science of
love, and knowing his own

strength, as also the tenderness, impetuosity,
and strength of the young

woman, should act accordingly. The various
modes of enjoyment are not

for all times or for all persons, but they
should only be used at the

proper time, and in the proper countries and
places.

FOOTNOTE:

[Footnote 38: Men who are well acquainted
with the art of love are well

aware how often one woman differs from another
in her sighs and sounds

during the time of congress. Some women like
to be talked to in the most

loving way, others in the most abusive way,
and so on. Some women enjoy

themselves with closed eyes in silence, others
make a great noise over

it, and some almost faint away. The great
art is to ascertain what gives

them the greatest pleasure, and what specialities
they like best.]

CHAPTER VIII.

ABOUT WOMEN ACTING THE PART OF A MAN; AND
OF THE WORK OF A MAN.

When a woman sees that her lover is fatigued
by constant congress,

without having his desire satisfied, she should,
with his permission,

lay him down upon his back, and give him assistance
by acting his part.

She may also do this to satisfy the curiosity
of her lover, or her own

desire of novelty.

There are two ways of doing this, the first
is when during congress she

turns round, and gets on the top of her lover,
in such a manner as to

continue the congress, without obstructing
the pleasure of it; and the

other is when she acts the man's part from
the beginning. At such a

time, with flowers in her hair hanging loose,
and her smiles broken by

hard breathings, she should press upon her
lover's bosom with her own

breasts, and lowering her head frequently,
should do in return the same

actions which he used to do before, returning
his blows and chaffing

him, should say, "I was laid down by you,
and fatigued with hard

congress, I shall now therefore lay you down
in return." She should then

again manifest her own bashfulness, her fatigue,
and her desire of

stopping the congress. In this way she should
do the work of a man,

which we shall presently relate.

Whatever is done by a man for giving pleasure
to a woman is called the

work of a man, and is as follows:--

While the woman is lying on his bed, and is
as it were abstracted by his

conversation, he should loosen the knot of
her under garments, and when

she begins to dispute with him, he should
overwhelm her with kisses.

Then when his lingam is erect he should touch
her with his hands in

various places, and gently manipulate various
parts of the body. If the

woman is bashful, and if it is the first time
that they have come

together, the man should place his hands between
her thighs, which she

would probably keep close together, and if
she is a very young girl, he

should first get his hands upon her breasts,
which she would probably

cover with her own hands, and under her armpits
and on her neck. If

however she is a seasoned woman, he should
do whatever is agreeable

either to him or to her, and whatever is fitting
for the occasion. After

this he should take hold of her hair, and
hold her chin in his fingers

for the purpose of kissing her. On this, if
she is a young girl, she

will become bashful and close her eyes. Any
how he should gather from

the action of the woman what things would
be pleasing to her during

congress.

Here Suvarnanabha says that while a man is
doing to the woman what he

likes best during congress, he should always
make a point of pressing

those parts of her body on which she turns
her eyes.

The signs of the enjoyment and satisfaction
of the women are as follows:

her body relaxes, she closes her eyes, she
puts aside all bashfulness,

and shows increased willingness to unite the
two organs as closely

together as possible. On the other hand, the
signs of her want of

enjoyment and of failing to be satisfied are
as follows: she shakes her

hands, she does not let the man get up, feels
dejected, bites the man,

kicks him, and continues to go on moving after
the man has finished. In

such cases the man should rub the yoni of
the woman with his hand and

fingers (as the elephant rubs anything with
his trunk) before engaging

in congress, until it is softened, and after
that is done he should

proceed to put his lingam into her.

The acts to be done by the man are:

Moving forward.
Friction or churning.

Piercing.
Rubbing.

Pressing.
Giving a blow.

The blow of a boar.
The blow of a bull.

The sporting of a sparrow.

(1). When the organs are brought together
properly and directly it is

called "moving the organ forward."

(2). When the lingam is held with the hand,
and turned all round in the

yoni, it is called "churning."

(3). When the yoni is lowered, and the upper
part of it is struck with

the lingam, it is called "piercing."

(4). When the same thing is done on the lower
part of the yoni, it is

called "rubbing."

(5). When the yoni is pressed by the lingam
for a long time, it is

called "pressing."

(6). When the lingam is removed to some distance
from the yoni, and then

forcibly strikes it, it is called "giving
a blow."

(7). When only one part of the yoni is rubbed
with the lingam, it is

called the "blow of a boar."

(8). When both sides of the yoni are rubbed
in this way, it is called

the "blow of a bull."

(9). When the lingam is in the yoni, and moved
up and down frequently,

and without being taken out, it is called
the "sporting of a sparrow."

This takes place at the end of congress.

When a woman acts the part of a man, she has
the following things to do

in addition to the nine given above, viz.

The pair of tongs.
The top.

The swing.

(1). When the woman holds the lingam in her
yoni, draws it in, presses

it, and keeps it thus in her for a long time,
it is called the "pair of

tongs."

(2). When, while engaged in congress, she
turns round like a wheel, it

is called the "top." This is learnt by practice
only.

(3). When, on such an occasion, the man lifts
up the middle part of his

body, and the woman turns round her middle
part, it is called the

"swing."

When the woman is tired, she should place
her forehead on that of her

lover, and should thus take rest without disturbing
the union of the

organs, and when the woman has rested herself
the man should turn round

and begin the congress again.

There are also some verses on the subject
as follows:

"Though a woman is reserved, and keeps her
feelings concealed, yet when

she gets on the top of a man, she then shows
all her love and desire. A

man should gather from the actions of the
woman of what disposition she

is, and in what way she likes to be enjoyed.
A woman during her monthly

courses, a woman who has been lately confined,
and a fat woman should

not be made to act the part of a man."

CHAPTER XI.

OF THE AUPARISHTAKA[39] OR MOUTH CONGRESS.

There are two kinds of eunuchs, those that
are disguised as males, and

those that are disguised as females. Eunuchs
disguised as females

imitate their dress, speech, gestures, tenderness,
timidity, simplicity,

softness and bashfulness. The acts that are
done on the jaghana or

middle parts of women, are done in the mouths
of these eunuchs, and this

is called Auparishtaka. These eunuchs derive
their imaginable pleasure,

and their livelihood from this kind of congress,
and they lead the life

of courtezans. So much concerning eunuchs
disguised as females.

Eunuchs disguised as males keep their desires
secret, and when they wish

to do anything they lead the life of shampooers.
Under the pretence of

shampooing, an eunuch of this kind embraces
and draws towards himself

the thighs of the man whom he is shampooing,
and after this he touches

the joints of his thighs and his jaghana,
or central portions of his

body. Then, if he finds the lingam of the
man erect, he presses it with

his hands, and chaffs him for getting into
that state. If after this,

and after knowing his intention, the man does
not tell the eunuch to

proceed, then the latter does it of his own
accord and begins the

congress. If however he is ordered by the
man to do it, then he disputes

with him, and only consents at last with difficulty.

The following eight things are then done by
the eunuch one after the

other, viz.

The nominal congress.
Biting the sides.

Pressing outside.
Pressing inside.

Kissing.
Rubbing.

Sucking a mangoe fruit.
Swallowing up.

At the end of each of these the eunuch expresses
his wish to stop, but

when one of them is finished, the man desires
him to do another, and

after that is done, then the one that follows
it, and so on.

(1). When, holding the man's lingam with his
hand, and placing it

between his lips, the eunuch moves about his
mouth, it is called the

"nominal congress."

(2). When, covering the end of the lingam
with his fingers collected

together like the bud of a plant or flower,
the eunuch presses the sides

of it with his lips, using his teeth also,
it is called "biting the

sides."

(3). When, being desired to proceed, the eunuch
presses the end of the

lingam with his lips closed together, and
kisses it as if he were

drawing it out, it is called the "outside
pressing."

(4). When, being asked to go on, he put the
lingam further into his

mouth, and presses it with his lips and then
takes it out, it is called

the "inside pressing."

(5). When, holding the lingam in his hand,
the eunuch kisses it as if he

were kissing the lower lip, it is called "kissing."

(6). When, after kissing it, he touches it
with his tongue everywhere,

and passes the tongue over the end of it,
it is called "rubbing."

(7). When, in the same way, he puts the half
of it into his mouth, and

forcibly kisses and sucks it, this is called
"sucking a mangoe fruit."

(8). And lastly, when, with the consent of
the man, the eunuch puts the

whole lingam into his mouth, and presses it
to the very end, as if he

were going to swallow it up, it is called
"swallowing up."

Striking, scratching, and other things may
also be done during this kind

of congress.

The Auparishtaka is practised only by unchaste
and wanton women, female

attendants and serving maids, _i.e._, those
who are not married to

anybody, but who live by shampooing.

The Acharyas (_i.e._, ancient and venerable
authors) are of opinion that

this Auparishtaka is the work of a dog and
not of a man, because it is a

low practice, and opposed to the orders of
the Holy Writ, and because

the man himself suffers by bringing his lingam
into contact with the

mouths of eunuchs and women. But Vatsyayana
says that the orders of the

Holy Writ do not affect those who resort to
courtezans, and the law

prohibits the practice of the Auparishtaka
with married women only. As

regards the injury to the male, that can be
easily remedied.

The people of Eastern India do not resort
to women who practise the

Auparishtaka.

The people of Ahichhatra resort to such women,
but do nothing with them,

so far as the mouth is concerned.

The people of Saketa do with these women every
kind of mouth congress,

while the people of Nagara do not practise
this, but do every other

thing.

The people of the Shurasena country, on the
southern bank of the Jumna,

do everything without any hesitation, for
they say that women being

naturally unclean, no one can be certain about
their character, their

purity, their conduct, their practices, their
confidences, or their

speech. They are not however on this account
to be abandoned, because

religious law, on the authority of which they
are reckoned pure, lays

down that the udder of a cow is clean at the
time of milking, though the

mouth of a cow, and also the mouth of her
calf, are considered unclean

by the Hindoos. Again a dog is clean when
he seizes a deer in hunting,

though food touched by a dog is otherwise
considered very unclean. A

bird is clean when it causes a fruit to fall
from a tree by pecking at

it, though things eaten by crows and other
birds are considered unclean.

And the mouth of a woman is clean for kissing
and such like things at

the time of sexual intercourse. Vatsyayana
moreover thinks that in all

these things connected with love, everybody
should act according to the

custom of his country, and his own inclination.

There are also the following verses on the
subject.

"The male servants of some men carry on the
mouth congress with their

masters. It is also practised by some citizens,
who know each other

well, among themselves. Some women of the
harem, when they are amorous,

do the acts of the mouth on the yonis of one
another, and some men do

the same thing with women. The way of doing
this (_i.e._, of kissing the

yoni) should be known from kissing the mouth.
When a man and woman lie

down in an inverted order, _i.e._, with the
head of the one towards the

feet of the other and carry on this congress,
it is called the "congress

of a crow."

For the sake of such things courtezans abandon
men possessed of good

qualities, liberal and clever, and become
attached to low persons, such

as slaves and elephant drivers. The Auparishtaka,
or mouth congress,

should never be done by a learned Brahman,
by a minister that carries on

the business of a state, or by a man of good
reputation, because though

the practice is allowed by the Shastras, there
is no reason why it

should be carried on, and need only be practised
in particular cases. As

for instance, the taste, and the strength,
and the digestive qualities

of the flesh of dogs are mentioned in works
on medicine, but it does not

therefore follow that it should be eaten by
the wise. In the same way

there are some men, some places and some times,
with respect to which

these practices can be made use of. A man
should therefore pay regard to

the place, to the time, and to the practice
which is to be carried out,

as also as to whether it is agreeable to his
nature and to himself, and

then he may or may not practise these things
according to circumstances.

But after all, these things being done secretly,
and the mind of the man

being fickle, how can it be known what any
person will do at any

particular time and for any particular purpose.

FOOTNOTE:

[Footnote 39: This practice appears to have
been prevalent in some parts

of India from a very ancient time. The "Shushruta,"
a work on medicine

some two thousand years old, describes the
wounding of the lingam with

the teeth as one of the causes of a disease
treated upon in that work.

Traces of the practice are found as far back
as the eighth century, for

various kinds of the Auparishtaka are represented
in the sculptures of

many Shaiva temples at Bhuvaneshwara, near
Cuttack, in Orissa, and which

were built about that period. From these sculptures
being found in such

places, it would seem that this practice was
popular in that part of the

country at that time. It does not seem to
be so prevalent now in

Hindustan, its place perhaps is filled up
by the practice of sodomy,

introduced since the Mahomedan period.]

CHAPTER X.

OF THE WAY HOW TO BEGIN AND HOW TO END THE
CONGRESS.

DIFFERENT KINDS OF CONGRESS AND LOVE QUARRELS.

In the pleasure-room, decorated with flowers,
and fragrant with

perfumes, attended by his friends and servants,
the citizen should

receive the woman, who will come bathed and
dressed, and will invite her

to take refreshment and to drink freely. He
should then seat her on his

left side, and holding her hair, and touching
also the end and knot of

her garment, he should gently embrace her
with his right arm. They

should then carry on an amusing conversation
on various subjects, and

may also talk suggestively of things which
would be considered as

coarse, or not to be mentioned generally in
society. They may then sing,

either with or without gesticulations, and
play on musical instruments,

talk about the arts, and persuade each other
to drink. At last when the

woman is overcome with love and desire, the
citizen should dismiss the

people that may be with him, giving them flowers,
ointment, and betel

leaves, and then when the two are left alone,
they should proceed as has

been already described in the previous chapters.

Such is the beginning of sexual union. At
the end of the congress, the

lovers with modesty, and not looking at each
other, should go separately

to the washing-room. After this, sitting in
their own places, they

should eat some betel leaves, and the citizen
should apply with his own

hand to the body of the woman some pure sandal
wood ointment, or

ointment of some other kind. He should then
embrace her with his left

arm, and with agreeable words should cause
her to drink from a cup held

in his own hand, or he may give her water
to drink. They can then eat

sweetmeats, or anything else, according to
their likings, and may drink

fresh juice,[40] soup, gruel, extracts of
meat, sherbet, the juice of

mangoe fruits, the extract of the juice of
the citron tree mixed with

sugar, or anything that may be liked in different
countries, and known

to be sweet, soft, and pure. The lovers may
also sit on the terrace of

the palace or house, and enjoy the moonlight,
and carry on an agreeable

conversation. At this time, too, while the
woman lies in his lap, with

her face towards the moon, the citizen should
show her the different

planets, the morning star, the polar star,
and the seven Rishis, or

Great Bear.

This is the end of sexual union.

Congress is of the following kinds, viz.:

Loving congress.
Congress of subsequent love.

Congress of artificial love.
Congress of transferred love.

Congress like that of eunuchs.
Deceitful congress.

Congress of spontaneous love.

(1). When a man and a woman, who have been
in love with each other for

some time, come together with great difficulty,
or when one of the two

returns from a journey, or is reconciled after
having been separated on

account of a quarrel, then congress is called
the "loving congress." It

is carried on according to the liking of the
lovers, and as long as they

choose.

(2). When two persons come together, while
their love for each other is

still in its infancy, their congress is called
the "congress of

subsequent love."

(3). When a man carries on the congress by
exciting himself by means of

the sixty-four ways, such as kissing, etc.,
etc., or when a man and a

woman come together, though in reality they
are both attached to

different persons, their congress is then
called "congress of artificial

love." At this time all the ways and means
mentioned in the Kama Shastra

should be used.

(4). When a man, from the beginning to the
end of the congress, though

having connection with the women, thinks all
the time that he is

enjoying another one whom he loves, it is
called the "congress of

transferred love."

(5). Congress between a man and a female water
carrier, or a female

servant of a caste lower than his own, lasting
only until the desire is

satisfied, is called "congress like that of
eunuchs." Here external

touches, kisses, and manipulations are not
to be employed.

(6). The congress between a courtezan and
a rustic, and that between

citizens and the women of villages, and bordering
countries, is called,

"deceitful congress."

(7). The congress that takes place between
two persons who are attached

to one another, and which is done according
to their own liking is

called "spontaneous congress."

Thus ends the kinds of congress.

We shall now speak of love quarrels.

A woman who is very much in love with a man
cannot bear to hear the name

of her rival mentioned, or to have any conversation
regarding her, or to

be addressed by her name through mistake.
If such takes place, a great

quarrel arises, and the woman cries, becomes
angry, tosses her hair

about, strikes her lover, falls from her bed
or seat, and, casting aside

her garlands and ornaments, throws herself
down on the ground.

At this time, the lover should attempt to
reconcile her with

conciliatory words, and should take her up
carefully and place her on

her bed. But she, not replying to his questions,
and with increased

anger, should bend down his head by pulling
his hair, and having kicked

him once, twice, or thrice on his arms, head,
bosom or back, should then

proceed to the door of the room. Dattaka says
that she should then sit

angrily near the door and shed tears, but
should not go out, because she

would be found fault with for going away.
After a time, when she thinks

that the conciliatory words and actions of
her lover have reached their

utmost, she should then embrace him, talking
to him with harsh and

reproachful words, but at the same time showing
a loving desire for

congress.

When the woman is in her own house, and has
quarrelled with her lover,

she should go to him and show how angry she
is, and leave him.

Afterwards the citizen having sent the Vita,[41]
the Vidushaka[41] or

the Pithamurda[41] to pacify her, she should
accompany them back to the

house, and spend the night with her lover.

Thus end the love quarrels.

In conclusion.

A man, employing the sixty-four means mentioned
by Babhravya, obtains

his object, and enjoys the woman of the first
quality. Though he may

speak well on other subjects, if he does not
know the sixty-four

divisions, no great respect is paid to him
in the assembly of the

learned. A man, devoid of other knowledge,
but well acquainted with the

sixty-four divisions, becomes a leader in
any society of men and women.

What man will not respect the sixty-four parts,[42]
considering they are

respected by the learned, by the cunning,
and by the courtezans. As the

sixty-four parts are respected, are charming,
and add to the talent of

women, they are called by the Acharyas dear
to women. A man skilled in

the sixty-four parts is looked upon with love
by his own wife, by the

wives of others, and by courtezans.

FOOTNOTES:

[Footnote 40: The fresh juice of the cocoa
nut tree, the date tree, and

other kinds of palm trees are drunk in India.
It will not keep fresh

very long, but ferments rapidly, and is then
distilled into liquor.]

[Footnote 41: The characteristics of these
three individuals have been

given in Part I. page 31.]

[Footnote 42: A definition of the sixty-four
parts, or divisions, is

given in Chapter II., page 45.]

=END OF PART II.=

PART III.

ABOUT THE ACQUISITION OF A WIFE.

CHAPTER I.

ON MARRIAGE.

When a girl of the same caste, and a virgin,
is married in accordance

with the precepts of Holy Writ, the results
of such an union are: the

acquisition of Dharma and Artha, offspring,
affinity, increase of

friends, and untarnished love. For this reason
a man should fix his

affections upon a girl who is of good family,
whose parents are alive,

and who is three years or more younger than
himself. She should be born

of a highly respectable family, possessed
of wealth, well connected, and

with many relations and friends. She should
also be beautiful, of a good

disposition, with lucky marks on her body,
and with good hair, nails,

teeth, ears, eyes, and breasts, neither more
nor less than they ought to

be, and no one of them entirely wanting, and
not troubled with a sickly

body. The man should, of course, also possess
these qualities himself.

But at all events, says Ghotakamukha, a girl
who has been already joined

with others (_i.e._, no longer a maiden) should
never be loved, for it

would be reproachable to do such a thing.

Now in order to bring about a marriage with
such a girl as described

above, the parents and relations of the man
should exert themselves, as

also such friends on both sides as may be
desired to assist in the

matter. These friends should bring to the
notice of the girl's parents,

the faults, both present and future, of all
the other men that may wish

to marry her, and should at the same time
extol even to exaggeration

all the excellencies, ancestral, and paternal,
of their friend, so as to

endear him to them, and particularly to those
that may be liked by the

girl's mother. One of the friends should also
disguise himself as an

astrologer and declare the future good fortune
and wealth of his friend

by showing the existence of all the lucky
omens[43] and signs,[44] the

good influence of planets, the auspicious
entrance of the sun into a

sign of the Zodiac, propitious stars and fortunate
marks on his body.

Others again should rouse the jealousy of
the girl's mother by telling

her that their friend has a chance of getting
from some other quarter

even a better girl than hers.

A girl should be taken as a wife, as also
given in marriage, when

fortune, signs, omens, and the words[45] of
others are favourable, for,

says Ghotakamukha, a man should not marry
at any time he likes. A girl

who is asleep, crying, or gone out of the
house when sought in marriage,

or who is betrothed to another, should not
be married. The following

also should be avoided:

One who is kept concealed.
One who has an ill-sounding name.

One who has her nose depressed.
One who has her nostril turned up.

One who is formed like a male.
One who is bent down.

One who has crooked thighs.
One who has a projecting forehead.

One who has a bald head.
One who does not like purity.

One who has been polluted by another.
One who is afflicted with the Gulma.[46]

One who is disfigured in any way.
One who has fully arrived at puberty.

One who is a friend.
One who is a younger sister.

One who is a Varshakari.[47]

In the same way a girl who is called by the
name of one of the

twenty-seven stars, or by the name of a tree,
or of a river, is

considered worthless, as also a girl whose
name ends in "r" or "l." But

some authors say that prosperity is gained
only by marrying that girl to

whom one becomes attached, and that therefore
no other girl but the one

who is loved should be married by anyone.

When a girl becomes marriageable her parents
should dress her smartly,

and should place her where she can be easily
seen by all. Every

afternoon, having dressed her and decorated
her in a becoming manner,

they should send her with her female companions
to sports, sacrifices,

and marriage ceremonies, and thus show her
to advantage in society,

because she is a kind of merchandise. They
should also receive with kind

words and signs of friendliness those of an
auspicious appearance who

may come accompanied by their friends and
relations for the purpose of

marrying their daughter, and under some pretext
or other having first

dressed her becomingly, should then present
her to them. After this they

should await the pleasure of fortune, and
with this object should

appoint a future day on which a determination
could be come to with

regard to their daughter's marriage. On this
occasion when the persons

have come, the parents of the girl should
ask them to bathe and dine,

and should say, "Everything will take place
at the proper time," and

should not then comply with the request, but
should settle the matter

later.

When a girl is thus acquired, either according
to the custom of the

country, or according to his own desire, the
man should marry her in

accordance with the precepts of the Holy Writ,
according to one of the

four kinds of marriage.

Thus ends marriage.

There are also some verses on the subject
as follows:--

Amusement in society, such as completing verses
begun by others,

marriages, and auspicious ceremonies should
be carried on neither with

superiors, nor inferiors, but with our equals.
That should be known as a

high connection when a man, after marrying
a girl, has to serve her and

her relations afterwards like a servant, and
such a connection is

censured by the good. On the other hand, that
reproachable connection,

where a man, together with his relations,
lords it over his wife, is

called a low connection by the wise. But when
both the man and the woman

afford mutual pleasure to each other, and
when the relatives on both

sides pay respect to one another, such is
called a connection in the

proper sense of the word. Therefore a man
should contract neither a high

connection by which he is obliged to bow down
afterwards to his kinsmen,

nor a low connection, which is universally
reprehended by all.

FOOTNOTES:

[Footnote 43: The flight of a blue jay on
a person's left side is

considered a lucky omen when one starts on
any business; the appearance

of a cat before anyone at such a time is looked
on as a bad omen. There

are many omens of the same kind.]

[Footnote 44: Such as the throbbing of the
right eye of men and the left

eye of women, etc.]

[Footnote 45: Before anything is begun it
is a custom to go early in the

morning to a neighbour's house, and overhear
the first words that may be

spoken in his family, and according as the
words heard are of good or

bad import, so draw an inference as to the
success or failure of the

undertaking.]

[Footnote 46: A disease consisting of any
glandular enlargement in any

part of the body.]

[Footnote 47: A woman, the palms of whose
hands and the soles of whose

feet are always perspiring.]

CHAPTER II.

OF CREATING CONFIDENCE IN THE GIRL.

For the first three days after marriage, the
girl and her husband should

sleep on the floor, abstain from sexual pleasures,
and eat their food

without seasoning it either with alkali or
salt. For the next seven days

they should bathe amidst the sounds of auspicious
musical instruments,

should decorate themselves, dine together,
and pay attention to their

relations as well as to those who may have
come to witness their

marriage. This is applicable to persons of
all castes. On the night of

the tenth day the man should begin in a lonely
place with soft words,

and thus create confidence in the girl. Some
authors say that for the

purpose of winning her over he should not
speak to her for three days,

but the followers of Babhravya are of opinion
that if the man does not

speak with her for three days, the girl may
be discouraged by seeing him

spiritless like a pillar, and, becoming dejected,
she may begin to

despise him as an eunuch. Vatsyayana says
that the man should begin to

win her over, and to create confidence in
her, but should abstain at

first from sexual pleasures. Women being of
a tender nature, want tender

beginnings, and when they are forcibly approached
by men with whom they

are but slightly acquainted, they sometimes
suddenly become haters of

sexual connection, and sometimes even haters
of the male sex. The man

should therefore approach the girl according
to her liking, and should

make use of those devices by which he may
be able to establish himself

more and more into her confidence. These devices
are as follows:--

He should embrace her first of all in a way
she likes most, because it

does not last for a long time.

He should embrace her with the upper part
of his body because that is

easier and simpler. If the girl is grown up,
or if the man has known

her for some time, he may embrace her by the
light of a lamp, but if he

is not well acquainted with her, or if she
is a young girl, he should

then embrace her in darkness.

When the girl accepts the embrace, the man
should put a "tambula" or

screw of betel nut and betel leaves in her
mouth, and if she will not

take it, he should induce her to do so by
conciliatory words,

entreaties, oaths, and kneeling at her feet,
for it is an universal rule

that however bashful or angry a woman may
be, she never disregards a man

kneeling at her feet. At the time of giving
this "tambula" he should

kiss her mouth softly and gracefully without
making any sound. When she

is gained over in this respect he should then
make her talk, and so that

she may be induced to talk he should ask her
questions about things of

which he knows or pretends to know nothing,
and which can be answered in

a few words. If she does not speak to him,
he should not frighten her,

but should ask her the same thing again and
again in a conciliatory

manner. If she does not then speak he should
urge her to give a reply,

because as Ghotakamukha says, "all girls hear
everything said to them by

men, but do not themselves sometimes say a
single word." When she is

thus importuned, the girl should give replies
by shakes of the head, but

if she quarrelled with the man she should
not even do that. When she is

asked by the man whether she wishes for him,
and whether she likes him,

she should remain silent for a long time,
and when at last importuned to

reply, should give him a favourable answer
by a nod of the head. If the

man is previously acquainted with the girl
he should converse with her

by means of a female friend, who may be favourable
to him, and in the

confidence of both, and carry on the conversation
on both sides. On such

an occasion the girl should smile with her
head bent down, and if the

female friend say more on her part than she
was desired to do, she

should chide her and dispute with her. The
female friend should say in

jest even what she is not desired to say by
the girl, and add, "she says

so," on which the girl should say indistinctly
and prettily, "O no! I

did not say so," and she should then smile
and throw an occasional

glance towards the man.

If the girl is familiar with the man, she
should place near him,

without saying anything, the tambula, the
ointment, or the garland that

he may have asked for, or she may tie them
up in his upper garment.

While she is engaged in this, the man should
touch her young breasts in

the sounding way of pressing with the nails,
and if she prevents him

doing this he should say to her, "I will not
do it again if you will

embrace me," and should in this way cause
her to embrace him. While he

is being embraced by her he should pass his
hand repeatedly over and

about her body. By and bye he should place
her in his lap, and try more

and more to gain her consent, and if she will
not yield to him he should

frighten her by saying, "I shall impress marks
of my teeth and nails on

your lips and breasts, and then make similar
marks on my own body, and

shall tell my friends that you did them. What
will you say then?" In

this and other ways, as fear and confidence
are created in the minds of

children, so should the man gain her over
to his wishes.

On the second and third nights, after her
confidence has increased still

more, he should feel the whole of her body
with his hands, and kiss her

all over; he should also place his hands upon
her thighs and shampoo

them, and if he succeed in this he should
then shampoo the joints of her

thighs. If she tries to prevent him doing
this he should say to her,

"What harm is there in doing it?" and should
persuade her to let him do

it. After gaining this point he should touch
her private parts, should

loosen her girdle and the knot of her dress,
and turning up her lower

garment should shampoo the joints of her naked
thighs. Under various

pretences he should do all these things, but
he should not at that time

begin actual congress. After this he should
teach her the sixty-four

arts, should tell her how much he loves her,
and describe to her the

hopes which he formerly entertained regarding
her. He should also

promise to be faithful to her in future, and
should dispel all her fears

with respect to rival women, and, at last,
after having overcome her

bashfulness, he should begin to enjoy her
in a way so as not to frighten

her. So much about creating confidence in
the girl; and there are,

moreover, some verses on the subject as follows:--

A man acting according to the inclinations
of a girl should try and gain

her over so that she may love him and place
her confidence in him. A

man does not succeed either by implicitly
following the inclination of a

girl, or by wholly opposing her, and he should
therefore adopt a middle

course. He who knows how to make himself beloved
by women, as well as to

increase their honour and create confidence
in them, this man becomes an

object of their love. But he, who neglects
a girl thinking she is too

bashful, is despised by her as a beast ignorant
of the working of the

female mind. Moreover, a girl forcibly enjoyed
by one who does not

understand the hearts of girls becomes nervous,
uneasy, and dejected,

and suddenly begins to hate the man who has
taken advantage of her; and

then, when her love is not understood or returned,
she sinks into

despondency, and becomes either a hater of
mankind altogether, or,

hating her own man, she has recourse to other
men.[48]

FOOTNOTE:

[Footnote 48: These last few lines have been
exemplified in many ways in

many novels of

this century.]

CHAPTER III.

ON COURTSHIP, AND THE MANIFESTATION OF THE
FEELINGS BY OUTWARD SIGNS AND

DEEDS.

A poor man possessed of good qualities, a
man born of a low family

possessed of mediocre qualities, a neighbour
possessed of wealth, and

one under the control of his father, mother
or brothers, should not

marry without endeavouring to gain over the
girl from her childhood to

love and esteem them. Thus a boy separated
from his parents, and living

in the house of his uncle, should try to gain
over the daughter of his

uncle, or some other girl, even though she
be previously betrothed to

another. And this way of gaining over a girl,
says Ghotakamukha, is

unexceptional, because Dharma can be accomplished
by means of it, as

well as by any other way of marriage.

When a boy has thus begun to woo the girl
he loves, he should spend his

time with her and amuse her with various games
and diversions fitted for

their age and acquaintanceship, such as picking
and collecting flowers,

making garlands of flowers, playing the parts
of members of a fictitious

family, cooking food, playing with dice, playing
with cards, the game of

odd and even, the game of finding out the
middle finger, the game of six

pebbles, and such other games as may be prevalent
in the country, and

agreeable to the disposition of the girl.
In addition to this, he should

carry on various amusing games played by several
persons together, such

as hide and seek, playing with seeds, hiding
things in several small

heaps of wheat and looking for them, blind-man's
buff, gymnastic

exercises, and other games of the same sort,
in company with the girl,

her friends and female attendants. The man
should also show great

kindness to any woman whom the girl thinks
fit to be trusted, and should

also make new acquaintances, but above all
he should attach to himself

by kindness and little services the daughter
of the girl's nurse, for

if she be gained over, even though she comes
to know of his design, she

does not cause any obstruction, but is sometimes
even able to effect an

union between him and the girl. And though
she knows the true character

of the man, she always talks of his many excellent
qualities to the

parents and relations of the girl, even though
she may not be desired to

do so by him.

In this way the man should do whatever the
girl takes most delight in,

and he should get for her whatever she may
have a desire to possess.

Thus he should procure for her such playthings
as may be hardly known to

other girls. He may also show her a ball dyed
with various colours, and

other curiosities of the same sort; and should
give her dolls made of

cloth, wood, buffalo-horn, ivory, wax, flour,
or earth; also utensils

for cooking food, and figures in wood, such
as a man and woman standing,

a pair of rams, or goats, or sheep; also temples
made of earth, bamboo,

or wood, dedicated to various goddesses; and
cages for parrots, cuckoos,

starlings, quails, cocks, and partridges;
water-vessels of different

sorts and of elegant forms, machines for throwing
water about, guitars,

stands for putting images upon, stools, lac,
red arsenic, yellow

ointment, vermilion and collyrium, as well
as sandal-wood, saffron,

betel nut and betel leaves. Such things should
be given at different

times whenever he gets a good opportunity
of meeting her, and some of

them should be given in private, and some
in public, according to

circumstances. In short, he should try in
every way to make her look

upon him as one who would do for her everything
that she wanted to be

done.

In the next place he should get her to meet
him in some place privately,

and should then tell her that the reason of
his giving presents to her

in secret was the fear that the parents of
both of them might be

displeased, and then he may add that the things
which he had given her

had been much desired by other people. When
her love begins to show

signs of increasing he should relate to her
agreeable stories if she

expresses a wish to hear such narratives.
Or if she takes delight in

legerdemain, he should amaze her by performing
various tricks of

jugglery; or if she feels a great curiosity
to see a performance of the

various arts, he should show his own skill
in them. When she is

delighted with singing he should entertain
her with music, and on

certain days, and at the time of going together
to moonlight fairs and

festivals, and at the time of her return after
being absent from home,

he should present her with bouquets of flowers,
and with chaplets for

the head, and with ear ornaments and rings,
for these are the proper

occasions on which such things should be presented.

He should also teach the daughter of the girl's
nurse all the sixty-four

means of pleasure practised by men, and under
this pretext should also

inform her of his great skill in the art of
sexual enjoyment. All this

time he should wear a fine dress, and make
as good an appearance as

possible, for young women love men who live
with them, and who are

handsome, good looking and well dressed. As
for the saying that though

women may fall in love, they still make no
effort themselves to gain

over the object of their affections, that
is only a matter of idle talk.

Now a girl always shows her love by outward
signs and actions, such as

the following:--She never looks the man in
the face, and becomes abashed

when she is looked at by him; under some pretext
or other she shows her

limbs to him; she looks secretly at him though
he has gone away from her

side; hangs down her head when she is asked
some question by him, and

answers in indistinct words and unfinished
sentences, delights to be in

his company for a long time, speaks to her
attendants in a peculiar tone

with the hope of attracting his attention
towards her when she is at a

distance from him, does not wish to go from
the place where he is, under

some pretext or other she makes him look at
different things, narrates

to him tales and stories very slowly so that
she may continue conversing

with him for a long time, kisses and embraces
before him a child sitting

in her lap, draws ornamental marks on the
foreheads of her female

servants, performs sportive and graceful movements
when her attendants

speak jestingly to her in the presence of
her lover, confides in her

lover's friends, and respects and obeys them,
shows kindness to his

servants, converses with them, and engages
them to do her work as if she

were their mistress, and listens attentively
to them when they tell

stories about her lover to somebody else,
enters his house when induced

to do so by the daughter of her nurse, and
by her assistance manages to

converse and play with him, avoids being seen
by her lover when she is

not dressed and decorated, gives him by the
hand of her female friend

her ear ornament, ring, or garland of flowers
that he may have asked to

see, always wears anything that he may have
presented to her, become

dejected when any other bridegroom is mentioned
by her parents, and does

not mix with those who may be of her party,
or who may support his

claims.

There are also some verses on the subject
as follows:--

A man, who has seen and perceived the feelings
of the girl towards him,

and who has noticed the outward signs and
movements by which those

feelings are expressed, should do everything
in his power to effect an

union with her. He should gain over a young
girl by childlike sports, a

damsel come of age by his skill in the arts,
and a girl that loves him

by having recourse to persons in whom she
confides.

CHAPTER IV.

ABOUT THINGS TO BE DONE ONLY BY THE MAN, AND
THE ACQUISITION OF THE GIRL

THEREBY. ALSO WHAT IS TO BE DONE BY A GIRL
TO GAIN OVER A MAN, AND

SUBJECT HIM TO HER.

Now when the girl begins to show her love
by outward signs and motions,

as described in the last chapter, the lover
should try to gain her over

entirely by various ways and means, such as
the following:--

When engaged with her in any game or sport
he should intentionally hold

her hand. He should practise upon her the
various kinds of embraces,

such as the touching embrace, and others already
described in a

preceeding chapter (Part II. Chapter 2). He
should show her a pair of

human beings cut out of the leaf of a tree,
and such like things, at

intervals. When engaged in water sports, he
should dive at a distance

from her, and come up close to her. He should
show an increased liking

for the new foliage of trees and such like
things. He should describe to

her the pangs he suffers on her account. He
should relate to her the

beautiful dream that he has had with reference
to other women. At

parties and assemblies of his caste he should
sit near her, and touch

her under some pretence or other, and having
placed his foot upon her's,

he should slowly touch each of her toes, and
press the ends of the

nails; if successful in this, he should get
hold of her foot with his

hand and repeat the same thing. He should
also press a finger of her

hand between his toes when she happens to
be washing his feet; and

whenever he gives anything to her or takes
anything from her, he should

show her by his manner and look how much he
loves her.

He should sprinkle upon her the water brought
for rinsing his mouth; and

when alone with her in a lonely place, or
in darkness, he should make

love to her, and tell her the true state of
his mind without distressing

her in any way.

Whenever he sits with her on the same seat
or bed he should say to her,

"I have something to tell you in private,"
and then, when she comes to

hear it in a quiet place, he should express
his love to her more by

manner and signs than by words. When he comes
to know the state of her

feelings towards him he should pretend to
be ill, and should make her

come to his house to speak to him. There he
should intentionally hold

her hand and place it on his eyes and forehead,
and under the pretence

of preparing some medicine for him he should
ask her to do work for his

sake in the following words: "This work must
be done by you, and by

nobody else." When she wants to go away he
should let her go, with an

earnest request to come and see him again.
This device of illness should

be continued for three days and three nights.
After this, when she

begins coming to see him frequently, he should
carry on long

conversations with her, for, says Ghotakamukha,
"though a man loves a

girl ever so much, he never succeeds in winning
her without a great deal

of talking." At last, when the man finds the
girl completely gained

over, he may then begin to enjoy her. As for
the saying that women grow

less timid than usual during the evening,
and in darkness, and are

desirous of congress at those times, and do
not oppose men then and

should only be enjoyed at these hours, it
is a matter of talk only.

When it is impossible for the man to carry
on his endeavours alone, he

should, by means of the daughter of her nurse,
or of a female friend in

whom she confides, cause the girl to be brought
to him without making

known to her his design, and he should then
proceed with her in the

manner above described. Or he should in the
beginning send his own

female servant to live with the girl as her
friend, and should then gain

her over by her means.

At last, when he knows the state of her feelings
by her outward manner

and conduct towards him at religious ceremonies,
marriage ceremonies,

fairs, festivals, theatres, public assemblies,
and such like occasions,

he should begin to enjoy her when she is alone,
for Vatsyayana lays it

down, that women, when resorted to at proper
times and in proper

places, do not turn away from their lovers.

When a girl, possessed of good qualities and
well-bred, though born in a

humble family, or destitute of wealth, and
not therefore desired by her

equals, or an orphan girl, or one deprived
of her parents, but observing

the rules of her family and caste, should
wish to bring about her own

marriage when she comes of age, such a girl
should endeavour to gain

over a strong and good looking young man,
or a person whom she thinks

would marry her on account of the weakness
of his mind, and even without

the consent of his parents. She should do
this by such means as would

endear her to the said person, as well as
by frequently seeing and

meeting him. Her mother also should constantly
cause them to meet by

means of her female friends, and the daughter
of her nurse. The girl

herself should try to get alone with her beloved
in some quiet place,

and at odd times should give him flowers,
betel nut, betel leaves and

perfumes. She should also show her skill in
the practice of the arts, in

shampooing, in scratching and in pressing
with the nails. She should

also talk to him on the subjects he likes
best, and discuss with him the

ways and means of gaining over and winning
the affections of a girl.

But old authors say that although the girl
loves the man ever so much,

she should not offer herself, or make the
first overtures, for a girl

who does this loses her dignity, and is liable
to be scorned and

rejected. But when the man shows his wish
to enjoy her, she should be

favourable to him and should show no change
in her demeanour when he

embraces her, and should receive all the manifestations
of his love as

if she were ignorant of the state of his mind.
But when he tries to kiss

her she should oppose him; when he begs to
be allowed to have sexual

intercourse with her she should let him touch
her private parts only and

with considerable difficulty; and though importuned
by him, she should

not yield herself up to him as if of her own
accord, but should resists

his attempts to have her. It is only, moreover,
when she is certain that

she is truly loved, and that her lover is
indeed devoted to her, and

will not change his mind, that she should
then give herself up to him,

and persuade him to marry her quickly. After
losing her virginity she

should tell her confidential friends about
it.

Here ends the efforts of a girl to gain over
a man.

There are also some verses on the subject
as follows: A girl who is much

sought after should marry the man that she
likes, and whom she thinks

would be obedient to her, and capable of giving
her pleasure. But when

from the desire of wealth a girl is married
by her parents to a rich man

without taking into consideration the character
or looks of the

bridegroom, or when given to a man who has
several wives, she never

becomes attached to the man, even though he
be endowed with good

qualities, obedient to her will, active, strong,
and healthy, and

anxious to please her in every way.[49] A
husband who is obedient but

yet master of himself, though he be poor and
not good looking, is better

than one who is common to many women, even
though he be handsome and

attractive. The wives of rich men, where there
are many wives, are not

generally attached to their husbands, and
are not confidential with

them, and even though they possess all the
external enjoyments of life,

still have recourse to other men. A man who
is of a low mind, who has

fallen from his social position, and who is
much given to travelling,

does not deserve to be married; neither does
one who has many wives and

children, or one who is devoted to sport and
gambling, and who comes to

his wife only when he likes. Of all the lovers
of a girl he only is her

true husband who possesses the qualities that
are liked by her, and such

a husband only enjoys real superiority over
her, because he is the

husband of love.

FOOTNOTE:

[Footnote 49: There is a good deal of truth
in the last few

observations. Woman is a monogamous animal,
and loves but one, and likes

to feel herself alone in the affections of
one man, and cannot bear

rivals. It may also be taken as a general
rule that women either married

to, or kept by, rich men love them for their
wealth, but not for

themselves.]

CHAPTER V.

ON CERTAIN FORMS OF MARRIAGE[50]

When a girl cannot meet her lover frequently
in private, she should send

the daughter of her nurse to him, it being
understood that she has

confidence in her, and had previously gained
her over to her interests.

On seeing the man, the daughter of the nurse
should, in the course of

conversation, describe to him the noble birth,
the good disposition, the

beauty, talent, skill, knowledge of human
nature and affection of the

girl in such a way as not to let him suppose
that she has been sent by

the girl, and should thus create affection
for the girl in the heart of

the man. To the girl also she should speak
about the excellent qualities

of the man, especially of those qualities
which she knows are pleasing

to the girl. She should, moreover, speak with
disparagement of the other

lovers of the girl, and talk about the avarice
and indiscretion of their

parents, and the fickleness of their relations.
She should also quote

samples of many girls of ancient times, such
as Sakuntala and others,

who, having united themselves with lovers
of their own caste and their

own choice, were ever happy afterwards in
their society. And she should

also tell of other girls who married into
great families, and being

troubled by rival wives, became wretched and
miserable, and were finally

abandoned. She should further speak of the
good fortune, the continual

happiness, the chastity, obedience, and affection
of the man, and if the

girl gets amorous about him, she should endeavour
to allay her shame[51]

and her fear as well as her suspicions about
any disaster that might

result from
the marriage. In a word, she should act the
whole part of a

female messenger by telling the girl all about
the man's affection for

her, the places he frequented, and the endeavours
he made to meet her,

and by frequently repeating, "It will be all
right if the man will take

you away forcibly and unexpectedly."

_The Forms of Marriage._

When the girl is gained over, and acts openly
with the man as his wife,

he should cause fire to be brought from the
house of a Brahman, and

having spread the Kusha grass upon the ground,
and offered an oblation

to the fire he should marry her according
to the precepts of the

religious law. After this he should inform
his parents of the fact,

because it is the opinion of ancient authors
that a marriage solemnly

contracted in the presence of fire cannot
afterwards be set aside.

After the consummation of the marriage, the
relations of the man should

gradually be made acquainted with the affair,
and the relations of the

girl should also be apprised of it in such
a way that they may consent

to the marriage, and overlook the manner in
which it was brought about,

and when this is done they should afterwards
be reconciled by

affectionate presents and favourable conduct.
In this manner the man

should marry the girl according to the Gandharva
form of marriage.

When the girl cannot make up her mind, or
will not express her readiness

to marry, the man should obtain her in any
one of the following ways:--

(1). On a fitting occasion, and under some
excuse, he should by means of

a female friend with whom he is well acquainted,
and whom he can trust,

and who also is well known to the girl's family,
get the girl brought

unexpectedly to his house, and he should then
bring fire from the house

of a Brahman, and proceed as before described.

(2.) When the marriage of the girl with some
other person draws near,

the man should disparage the future husband
to the utmost in the mind of

the mother of the girl, and then having got
the girl to come with her

mother's consent to a neighbouring house,
he should bring fire from the

house of a Brahman, and proceed as above.

(3.) The man should become a great friend
of the brother of the girl,

the said brother being of the same age as
himself, and addicted to

courtesans, and to intrigues with the wives
of other people, and should

give him assistance in such matters, and also
give him occasional

presents. He should then tell him about his
great love for his sister,

as young men will sacrifice even their lives
for the sake of those who

may be of the same age, habits, and dispositions
as themselves. After

this the man should get the girl brought by
means of her brother to some

secure place, and having brought fire from
the house of a Brahman,

should proceed as before.

(4.) The man should on the occasion of festivals
get the daughter of the

nurse to give the girl some intoxicating substance,
and then cause her

to be brought to some secure place under the
pretence of some business,

and there having enjoyed her before she recovers
from her intoxication,

should bring fire from the house of a Brahman,
and proceed as before.

(5.) The man should, with the connivance of
the daughter of the nurse,

carry off the girl from her house while she
is asleep, and then, having

enjoyed her before she recovers from her sleep,
should bring fire from

the house of a Brahman, and proceed as before.

(6.) When the girl goes to a garden, or to
some village in the

neighbourhood, the man should, with his friends,
fall on her guards, and

having killed them, or frightened them away,
forcibly carry her off, and

proceed as before.

There are verses on the subject as follows:--In
all the forms of

marriage given in this chapter of this work,
the one that precedes is

better than the one that follows it, on account
of its being more in

accordance with the commands of religion,
and therefore it is only when

it is impossible to carry the former into
practice that the latter

should be resorted to. As the fruit of all
good marriages is love, the

Gandharva[52] form of marriage is respected,
even though it is formed

under unfavourable circumstances, because
it fulfils the object sought

for. Another cause of the respect accorded
to the Gandharva form of

marriage is, that it brings forth happiness,
causes less trouble in its

performance than any other forms of marriage,
and is above all the

result of previous love.

FOOTNOTE:

[Footnote 50: These forms of marriage differ
from the four kinds of

marriage mentioned in Chapter I., and are
only to be made use of when

the girl is gained over in the way mentioned
in Chapters III. and IV.]

[Footnote 51: About this, see a story on the
fatal effects of love at

page 114 of "Early Ideas; a Group of Hindoo
Stories," collected and

collated by Anaryan. W. H. Allen and Co.,
London, 1881.]

[Footnote 52: About the Gandharvavivaha form
of marriage, see note to

page 28 of Captain R. F. Burton's "Vickram
and the Vampire; or Tales of

Hindu Devilry." Longman, Green & Co., London,
1870. This form of

matrimony was recognised by the ancient Hindus,
and is frequent in

books. It is a kind of Scotch Wedding--ultra-Caledonian--taking
place by

mutual consent without any form or ceremony.
The Gandharvas are heavenly

minstrels of Indra's court, who are supposed
to be witnesses.]

=END OF PART III.=

PART IV.

ABOUT A WIFE.

CHAPTER I.

ON THE MANNER OF LIVING OF A VIRTUOUS WOMAN,
AND OF HER BEHAVIOUR DURING

THE ABSENCE OF HER HUSBAND.

A virtuous woman, who has affection for her
husband, should act in

conformity with his wishes as if he were a
divine being, and with his

consent should take upon herself the whole
care of his family. She

should keep the whole house well cleaned,
and arrange flowers of various

kinds in different parts of it, and make the
floor smooth and polished

so as to give the whole a neat and becoming
appearance. She should

surround the house with a garden, and place
ready in it all the

materials required for the morning, noon and
even sacrifices. Moreover

she should herself revere the sanctuary of
the Household Gods, for says

Gonardiya, "nothing so much attracts the heart
of a householder to his

wife as a careful observance of the things
mentioned above."

Towards the parents, relations, friends, sisters,
and servants of her

husband she should behave as they deserve.
In the garden she should

plant beds of green vegetables, bunches of
the sugar cane, and clumps of

the fig tree, the mustard plant, the parsley
plant, the fennel plant,

and the xanthochymus pictorius. Clusters of
various flowers, such as the

trapa bispinosa, the jasmine, the gasminum
grandiflorum, the yellow

amaranth, the wild jasmine, the tabernamontana
coronaria, the

nadyaworta, the china rose and others, should
likewise be planted,

together with the fragrant grass andropogon
schænanthus, and the

fragrant root of the plant andropogon miricatus.
She should also have

seats and arbours made in the garden, in the
middle of which a well,

tank, or pool should be dug.

The wife should always avoid the company of
female beggars, female

buddish mendicants, unchaste and roguish women,
female fortune tellers

and witches. As regards meals she should always
consider what her

husband likes and dislikes, and what things
are good for him, and what

are injurious to him. When she hears the sounds
of his footsteps coming

home she should at once get up, and be ready
to do whatever he may

command her, and either order her female servant
to wash his feet, or

wash them herself. When going anywhere with
her husband, she should put

on her ornaments, and without his consent
she should not either give or

accept invitations, or attend marriages and
sacrifices, or sit in the

company of female friends, or visit the temples
of the Gods. And if she

wants to engage in any kind of games or sports,
she should not do it

against his will. In the same way she should
always sit down after him,

and get up before him, and should never awaken
him when he is asleep.

The kitchen should be situated in a quiet
and retired place, so as not

to be accessible to strangers, and should
always look clean.

In the event of any misconduct on the part
of her husband, she should

not blame him excessively though she be a
little displeased. She should

not use abusive language towards him, but
rebuke him with conciliatory

words, whether he be in the company of friends
or alone. Moreover, she

should not be a scold, for says Gonardiya,
"there is no cause of dislike

on the part of a husband so great as this
characteristic in a wife."

Lastly she should avoid bad expressions, sulky
looks, speaking aside,

standing in the doorway, and looking at passers-by,
conversing in the

pleasure groves, and remaining in a lonely
place for a long time; and

finally she should always keep her body, her
teeth, her hair, and

everything belonging to her tidy, sweet, and
clean.

When the wife wants to approach her husband
in private her dress should

consist of many ornaments, various kinds of
flowers, and a cloth

decorated with different colours, and some
sweet-smelling ointments or

unguents. But her every-day dress should be
composed of a thin,

close-textured cloth, a few ornaments and
flowers, and a little scent,

not too much. She should also observe the
fasts and vows of her husband,

and when he tries to prevent her doing this,
she should persuade him to

let her do it.

At appropriate times of the year, and when
they happen to be cheap, she

should buy earth, bamboos, firewood, skins,
and iron pots, as also salt

and oil. Fragrant substances, vessels made
of the fruit of the plant

wrightea antidysenterica, or oval leaved wrightea,
medicines, and other

things which are always wanted, should be
obtained when required and

kept in a secret place of the house. The seeds
of the radish, the

potato, the common beet, the Indian wormwood,
the mangoe, the cucumber,

the egg plant, the kushmanda, the pumpkin
gourd, the surana, the

bignonia indica, the sandal wood, the premna
spinosa, the garlic plant,

the onion, and other vegetables, should be
bought and sown at the proper

seasons.

The wife, moreover, should not tell to strangers
the amount of her

wealth, nor the secrets which her husband
has confided to her. She

should surpass all the women of her own rank
in life in her cleverness,

her appearance, her knowledge of cookery,
her pride, and her manner of

serving her husband. The expenditure of the
year should be regulated by

the profits. The milk that remains after the
meals should be turned into

ghee or clarified butter. Oil and sugar should
be prepared at home;

spinning and weaving should also be done there;
and a store of ropes and

cords, and barks of trees for twisting into
ropes should be kept. She

should also attend to the pounding and cleaning
of rice, using its small

grain and chaff in some way or other. She
should pay the salaries of the

servants, look after the tilling of the fields,
and keeping of the

flocks and herds, superintend the making of
vehicles, and take care of

the rams, cocks, quails, parrots, starlings,
cuckoos, peacocks, monkeys,

and deer; and finally adjust the income and
expenditure of the day. The

worn-out clothes should be given to those
servants who have done good

work, in order to show them that their services
have been appreciated,

or they may be applied to some other use.
The vessels in which wine is

prepared, as well as those in which it is
kept, should be carefully

looked after, and put away at the proper time.
All sales and purchases

should also be well attended to. The friends
of her husband she should

welcome by presenting them with flowers, ointment,
incense, betel

leaves, and betel nut. Her father-in-law and
mother-in law she should

treat as they deserve, always remaining dependant
on their will, never

contradicting them, speaking to them in few
and not harsh words, not

laughing loudly in their presence, and acting
with their friends and

enemies as with her own. In addition to the
above she should not be

vain, or too much taken up with her enjoyments.
She should be liberal

towards her servants, and reward them on holidays
and festivals; and not

give away anything without first making it
known to her husband.

Thus ends the manner of living of a virtuous
woman.

During the absence of her husband on a journey
the virtuous woman should

wear only her auspicious ornaments, and observe
the fasts in honour of

the Gods. While anxious to hear the news of
her husband, she should

still look after her household affairs. She
should sleep near the elder

women of the house, and make herself agreeable
to them. She should look

after and keep in repair the things that are
liked by her husband, and

continue the works that have been begun by
him. To the abode of her

relations she should not go except on occasions
of joy and sorrow, and

then she should go in her usual travelling
dress, accompanied by her

husband's servants, and not remain there for
a long time. The fasts and

feasts should be observed with the consent
of the elders of the house.

The resources should be increased by making
purchases and sales

according to the practice of the merchants,
and by means of honest

servants, superintended by herself. The income
should be increased, and

the expenditure diminished as much as possible.
And when her husband

returns from his journey, she should receive
him at first in her

ordinary clothes, so that he may know in what
way she has lived during

his absence, and should bring to him some
presents, as also materials

for the worship of the Deity.

Thus ends the part relating to the behaviour
of a wife during the

absence of her husband on a journey.

There are also some verses on the subject
as follows.

"The wife, whether she be a woman of noble
family, or a virgin widow[53]

re-married, or a concubine, should lead a
chaste life, devoted to her

husband, and doing every thing for his welfare.
Women acting thus,

acquire Dharma, Artha, and Kama, obtain a
high position, and generally

keep their husbands devoted to them."

FOOTNOTE:

[Footnote 53: This probably refers to a girl
married in her infancy, or

when very young, and whose husband had died
before she arrived at the

age of puberty. Infant marriages are still
the common custom of the

Hindoos.]

CHAPTER II.

ON THE CONDUCT OF THE ELDER WIFE TOWARDS THE
OTHER WIVES OF HER HUSBAND,

AND ON THAT OF A YOUNGER WIFE TOWARDS THE
ELDER ONES. ALSO ON THE

CONDUCT OF A VIRGIN WIDOW RE-MARRIED; OF A
WIFE DISLIKED BY HER HUSBAND;

OF THE WOMEN IN THE KING'S HAREM; AND LASTLY
ON THE CONDUCT OF A HUSBAND

TOWARDS MANY WIVES.

The causes of re-marrying during the lifetime
of the wife are as

follows:

(1). The folly or ill temper of the wife.

(2). Her husband's dislike to her.

(3). The want of offspring.

(4). The continual birth of daughters.

(5). The incontinence of the husband.

From the very beginning the wife should endeavour
to attract the heart

of her husband, by showing to him continually
her devotion, her good

temper, and her wisdom. If however she bears
him no children, she should

herself tell her husband to marry another
woman. And when the second

wife is married, and brought to the house,
the first wife should give

her a position superior to her own, and look
upon her as a sister. In

the morning the elder wife should forcibly
make the younger one decorate

herself in the presence of their husband,
and should not mind all the

husband's favour being given to her. If the
younger wife does anything

to displease her husband the elder one should
not neglect her, but

should always be ready to give her most careful
advice, and should teach

her to do various things in the presence of
her husband. Her children

she should treat as her own, her attendants
she should look upon with

more regard, even than on her own servants,
her friends she should

cherish with love and kindness, and her relations
with great honour.

When there are many other wives besides herself,
the elder wife should

associate with the one who is immediately
next to her in rank and age,

and should instigate the wife who has recently
enjoyed her husband's

favour to quarrel with the present favourite.
After this she should

sympathize with the former, and having collected
all the other wives

together, should get them to denounce the
favourite as a scheming and

wicked woman, without however committing herself
in any way. If the

favourite wife happens to quarrel with the
husband, then the elder wife

should take her part and give her false encouragement,
and thus cause

the quarrel to be increased. If there be only
a little quarrel between

the two, the elder wife should do all she
can to work it up into a large

quarrel. But if after all this she finds the
husband still continues to

love his favourite wife she should then change
her tactics, and

endeavour to bring about a conciliation between
them, so as to avoid her

husband's displeasure.

Thus ends the conduct of the elder wife.

The younger wife should regard the elder wife
of her husband as her

mother, and should not give anything away,
even to her own relations,

without her knowledge. She should tell her
everything about herself, and

not approach her husband without her permission.
Whatever is told to her

by the elder wife she should not reveal to
others, and she should take

care of the children of the senior even more
than of her own. When alone

with her husband she should serve him well,
but should not tell him of

the pain she suffers from the existence of
a rival wife. She may also

obtain secretly from her husband some marks
of his particular regard for

her, and may tell him that she lives only
for him, and for the regard

that he has for her. She should never reveal
her love for her husband,

nor her husband's love for her to any person,
either in pride or in

anger, for a wife that reveals the secrets
of her husband is despised by

him. As for seeking to obtain the regard of
her husband, Gonardiya says,

that it should always be done in private,
for fear of the elder wife. If

the elder wife be disliked by her husband,
or be childless, she should

sympathize with her, and should ask her husband
to do the same, but

should surpass her in leading the life of
a chaste woman.

Thus ends the conduct of the younger wife
towards the elder.

A widow in poor circumstances, or of a weak
nature, and who allies

herself again to a man, is called a widow
re-married.

The followers of Babhravya say that a virgin
widow should not marry a

person whom she may be obliged to leave on
account of his bad character,

or of his being destitute of the excellent
qualities of a man, she thus

being obliged to have recourse to another
person. Gonardya is of opinion

that as the cause of a widow's marrying again
is her desire for

happiness, and as happiness is secured by
the possession of excellent

qualities in her husband, joined to love of
enjoyment, it is better

therefore to secure a person endowed with
such qualities in the first

instance. Vatsyayana however thinks that a
widow may marry any person

that she likes, and that she thinks will suit
her.

At the time of her marriage the widow should
obtain from her husband the

money to pay the cost of drinking parties,
and picnics with her

relations, and of giving them and her friends
kindly gifts and presents;

or she may do these things at her own cost
if she likes. In the same way

she may wear either her husband's ornaments
or her own. As to the

presents of affection mutually exchanged between
the husband and herself

there is no fixed rule about them. If she
leaves her husband after

marriage of her own accord, she should restore
to him whatever he may

have given her, with the exception of the
mutual presents. If however

she is driven out of the house by her husband
she should not return

anything to him.

After her marriage she should live in the
house of her husband like one

of the chief members of the family, but should
treat the other ladies of

the family with kindness, the servants with
generosity, and all the

friends of the house with familiarity and
good temper. She should show

that she is better acquainted with the sixty-four
arts than the other

ladies of the house, and in any quarrels with
her husband she should not

rebuke him severely, but in private do everything
that he wishes, and

make use of the sixty-four ways of enjoyment.
She should be obliging to

the other wives of her husband, and to their
children she should give

presents, behave as their mistress, and make
ornaments and play things

for their use. In the friends and servants
of her husband she should

confide more than in his other wives, and
finally she should have a

liking for drinking parties, going to picnics,
attending fairs and

festivals, and for carrying out all kinds
of games and amusements.

Thus ends the conduct of a virgin widow re-married.

A woman who is disliked by her husband, and
annoyed and distressed by

his other wives, should associate with the
wife who is liked most by her

husband, and who serves him more than the
others, and should teach her

all the arts with which she is acquainted.
She should act as the nurse

of her husband's children, and having gained
over his friends to her

side, should through them make him acquainted
of her devotion to him. In

religious ceremonies she should be a leader,
as also in vows and fasts,

and should not hold too good an opinion of
herself. When her husband is

lying on his bed she should only go near him
when it is agreeable to

him, and should never rebuke him, or show
obstinacy in any way. If her

husband happens to quarrel with any of his
other wives, she should

reconcile them to each other, and if he desires
to see any woman

secretly, she should manage to bring about
the meeting between them. She

should moreover make herself acquainted with
the weak points of her

husband's character, but always keep them
secret, and on the whole

behave herself in such an way as may lead
him to look upon her as a good

and devoted wife.

Here ends the conduct of a wife disliked by
her husband.

The above sections will show how all the women
of the King's seraglio

are to behave, and therefore we shall now
speak separately only about

the king.

The female attendants

in

the harem (called severally Kanchukiyas,[54]
Mahallarikas,[55] and Mahallikas,[56]) should

bring flowers, ointments
and clothes from the King's wives to the King,

and he having received
these things should give them as presents

to the servants, along with
the things worn by him the previous day. In

the afternoon the King,
having dressed and put on his ornaments, should

interview the women of
the harem, who should also be dressed and

decorated with jewels. Then
having given to each of them such a place

and such respect as may suit
the occasion and as they may deserve, he should

carry on with them a
cheerful conversation. After that he should

see such of his wives as may
be virgin widows re-married, and after them

the concubines and dancing
girls. All of these should be visited in their

own private rooms.

When the King rises from his noonday sleep,
the woman whose duty it is

to inform the King regarding the wife who
is to spend the night with him

should come to him accompanied by the female
attendants of that wife

whose turn may have arrived in the regular
course, and of her who may

have been accidentally passed over as her
turn arrived, and of her who

may have been unwell at the time of her turn.
These attendants should

place before the King the ointments and unguents
sent by each of these

wives, marked with the seal of her ring, and
their names and their

reasons for sending the ointments should be
told to the King. After this

the King accepts the ointment of one of them,
who then is informed that

her ointment has been accepted, and that her
day has

been settled.[57]

At festivals, singing parties and exhibitions,
all the wives of the King

should be treated with respect and served
with drinks.

But the women of the harem should not be allowed
to go out alone,

neither should any women outside the harem
be allowed to enter it except

those whose character is well known. And lastly
the work which the

King's wives have to do should not be too
fatiguing.

Thus ends the conduct of the King towards
the women of the harem, and of

their own conduct.

A man marrying many wives should act fairly
towards them all. He should

neither disregard nor pass over their faults,
and should not reveal to

one wife the love, passion, bodily blemishes,
and confidential

reproaches of the other. No opportunity should
be given to any one of

them of speaking to him about their rivals,
and if one of them should

begin to speak ill of another, he should chide
her and tell her that she

has exactly the same blemishes in her character.
One of them he should

please by secret confidence, another by secret
respect, and another by

secret flattery, and he should please them
all by going to gardens, by

amusements, by presents, by honouring their
relations, by telling them

secrets, and lastly by loving unions. A young
woman who is of a good

temper, and who conducts herself according
to the precepts of the Holy

Writ, wins her husband's attachment, and obtains
a superiority over her

rivals.

Thus ends the conduct of a husband towards
many wives.

FOOTNOTES:

[Footnote 54: A name given to the maid servants
of the zenana of the

Kings in ancient times, on account of their
always keeping their breasts

covered with a cloth called Kanchuki. It was
customary in the olden time

for the maid servants to cover their breasts
with a cloth, while the

Queens kept their breasts uncovered. This
custom is distinctly to be

seen in the Ajunta cave paintings.]

[Footnote 55: The meaning of this word is
a superior woman, so it would

seem that a Mahallarika must be a person in
authority over the maid

servants of the house.]

[Footnote 56: This was also appertaining to
the rank of women employed

in the harem. In latter times this place was
given to eunuchs.]

[Footnote 57: As Kings generally had many
wives, it was usual for them

to enjoy their wives by turns. But as it happened
sometimes that some of

them lost their turns owing to the King's
absence, or to their being

unwell, then in such cases the women whose
turns had been passed over,

and those whose turns had come, used to have
a sort of lottery, and the

ointment of all the claimants were sent to
the King, who accepted the

ointment of one of them, and thus settled
the question.]

=END OF PART IV.=

PART V.

ABOUT THE WIVES OF OTHER MEN.

CHAPTER I.

OF THE CHARACTERISTICS OF MEN AND WOMEN.--THE
REASONS WHY WOMEN REJECT

THE ADDRESSES OF MEN.--ABOUT MEN WHO HAVE
SUCCESS WITH WOMEN, AND ABOUT

WOMEN WHO ARE EASILY GAINED OVER.

The wives of other people may be resorted
to on the occasions already

described in Part I., Chapter 5, of this work,
but the possibility of

their acquisition, their fitness for cohabitation,
the danger to oneself

in uniting with them, and the future effect
of these unions, should

first of all be examined. A man may resort
to the wife of another, for

the purpose of saving his own life, when he
perceives that his love for

her proceeds from one degree of intensity
to another. These degrees are

ten in number, and are distinguished by the
following marks:

1. Love of the eye.

2. Attachment of the mind.

3. Constant reflection.

4. Destruction of sleep.

5. Emaciation of the body.

6. Turning away from objects of enjoyment.

7. Removal of shame.

8. Madness.

9. Fainting.

10. Death.

Ancient authors say that a man should know
the disposition,

truthfulness, purity, and will of a young
woman, as also the intensity,

or weakness of her passions, from the form
of her body, and from her

characteristic marks and signs. But Vatsyayana
is of opinion that the

forms of bodies, and the characteristic marks
or signs are but erring

tests of character, and that women should
be judged by their conduct, by

the outward expression of their thoughts,
and by the movements of their

bodies.

Now as a general rule Gonikaputra says that
a woman falls in love with

every handsome man she sees, and so does every
man at the sight of a

beautiful woman, but frequently they do not
take any further steps,

owing to various considerations. In love the
following circumstances are

peculiar to the woman. She loves without regard
to right or wrong,[58]

and does not try to gain over a man simply
for the attainment of some

particular purpose. Moreover, when a man first
makes up to her she

naturally shrinks from him, even though she
may be willing to unite

herself with him. But when the attempts to
gain her are repeated and

renewed, she at last consents. But with a
man, even though he may have

begun to love, he conquers his feelings from
a regard for morality and

wisdom, and although his thoughts are often
on the woman, he does not

yield, even though an attempt be made to gain
him over. He sometimes

makes an attempt or effort to win the object
of his affections, and

having failed, he leaves her alone for the
future. In the same way, when

a woman is once gained, he often becomes indifferent
about her. As for

the saying that a man does not care for what
is easily gained, and only

desires a thing which cannot be obtained without
difficulty, it is only

a matter of talk.

The causes of a woman rejecting the addresses
of a man are as follows:

1. Affection for her husband.

2. Desire of lawful progeny.

3. Want of opportunity.

4. Anger at being addressed by the man too
familiarly.

5. Difference in rank of life.

6. Want of certainty on account of the man
being devoted to travelling.

7. Thinking that the man may be attached to
some other person.

8. Fear of the man's not keeping his intentions
secret.

9. Thinking that the man is too devoted to
his friends, and has too

great a regard for them.

10. The apprehension that he is not in earnest.

11. Bashfulness on account of his being an
illustrious man.

12. Fear on account of his being powerful,
or possessed of too impetuous

passion, in the case of the deer woman.

13. Bashfulness on account of his being too
clever.

14. The thought of having once lived with
him on friendly terms only.

15. Contempt of his want of knowledge of the
world.

16. Distrust of his low character.

17. Disgust at his want of perception of her
love for him.

18. In the case of an elephant woman, the
thought that he is a hare man,

or a man of weak passion.

19. Compassion lest any thing should befall
him on account of his

passion.

20. Despair at her own imperfections.

21. Fear of discovery.

22. Disillusion at seeing his grey hair or
shabby appearance.

23. Fear that he may be employed by her husband
to test her chastity.

24. The thought that he has too much regard
for morality.

Whichever of the above causes a man may detect,
he should endeavour to

remove it from the very beginning. Thus, the
bashfulness that may arise

from his greatness or his ability, he should
remove by showing his great

love and affection for her. The difficulty
of the want of opportunity,

or if his inaccessibility, he should remove
by showing her some easy way

of access. The excessive respect entertained
by the woman for him should

be removed by making himself very familiar.
The difficulties that arise

from his being thought a low character he
should remove by showing his

valour and his wisdom; those that come from
neglect by extra attention;

and those that arise from fear by giving her
proper encouragement.

The following are the men who generally obtain
success with women.

1. Men well versed in the science of love.

2. Men skilled in telling stories.

3. Men acquainted with women from their childhood.

4. Men who have secured their confidence.

5. Men who send presents to them.

6. Men who talk well.

7. Men who do things that they like.

8. Men who have not loved other women previously.

9. Men who act as messengers.

10. Men who knew their weak points.

11. Men who are desired by good women.

12. Men who are united with their female friends.

13. Men who are good looking.

14. Men who have been brought up with them.

15. Men who are their neighbours.

16. Men who are devoted to sexual pleasures,
even though these be their

own servants.

17. The lovers of the daughters of their nurse.

18. Men who have been lately married.

19. Men who like picnics and pleasure parties.

20. Men who are liberal.

21. Men who are celebrated for being very
strong (Bull men).

22. Enterprising and brave men.

23. Men who surpass their husbands in learning
and good looks, in good

quality, and in liberality.

24. Men whose dress and manner of living are
magnificent.

The following are the women who are easily
gained over.

1. Women who stand at the doors of their houses.

2. Women who are always looking out on the
street.

3. Women who sit conversing in their neighbour's
house.

4. A woman who is always staring at you.

5. A female messenger.

6. A woman who looks sideways at you.

7. A woman whose husband has taken another
wife without any just cause.

8. A woman who hates her husband or who is
hated by him.

9. A woman who has nobody to look after her,
or keep her in check.

10. A woman who has not had any children.

11. A woman whose family or caste is not well
known.

12. A woman whose children are dead.

13. A woman who is very fond of society.

14. A woman who is apparently very affectionate
with her husband.

15. The wife of an actor.

16. A widow.

17. A poor woman.

18. A woman fond of enjoyments.

19. The wife of a man with many younger brothers.

20. A vain woman.

21. A woman whose husband is inferior to her
in rank or abilities.

22. A woman who is proud of her skill in the
arts.

23. A woman disturbed in mind by the folly
of her husband.

24. A woman who has been married in her infancy
to a rich man, and not

liking him when she grows up, desires a man
possessing a disposition,

talents, and wisdom suitable to her own tastes.

25. A woman who is slighted by her husband
without any cause.

26. A woman who is not respected by other
women of the same rank or

beauty as herself.

27. A woman whose husband is devoted to travelling.

28. The wife of a jeweller.

29. A jealous woman.

30. A covetous woman.

31. An immoral woman.

32. A barren woman.

33. A lazy woman.

34. A cowardly woman.

35. A humpbacked woman.

36. A dwarfish woman.

37. A deformed woman.

38. A vulgar woman.

39. An ill-smelling woman.

40. A sick woman.

41. An old woman.

There was also two verses on the subject as
follows:

"Desire, which springs from nature, and which
is increased by art, and

from which all danger is taken away by wisdom,
becomes firm and secure.

A clever man, depending on his own ability,
and observing carefully the

ideas and thoughts of women, and removing
the causes of their turning

away from men, is generally successful with
them."

FOOTNOTE:

[Footnote 58: On peut tout attendre et tout
supposer d'une femme

amoureuse.--Balzac.]

CHAPTER II.

ABOUT MAKING ACQUAINTANCE WITH THE WOMAN,
AND OF THE EFFORTS TO GAIN HER

OVER.

Ancient authors are of opinion that girls
are not so easily seduced by

employing female messengers as by the efforts
of the man himself, but

that the wives of others are more easily got
at by the aid of female

messengers than by the personal efforts of
a man. But Vatsyayana lays it

down that whenever it is possible a man should
always act himself in

these matters, and it is only when such is
impracticable, or impossible,

that female messengers should be employed.
As for the saying that women

who act and talk boldly and freely are to
be won by the personal efforts

of the man, and that women who do not possess
those qualities are to be

got at by female messengers, it is only a
matter of talk.

Now when a man acts himself in the matter
he should first of all make

the acquaintance of the woman he loves in
the following manner.

1st. He should arrange to be seen by the woman
either on a natural or

special opportunity. A natural opportunity
is when one of them goes to

the house of the other, and a special opportunity
is when they meet

either at the house of a friend, or a caste-fellow,
or a minister, or a

physician, as also on the occasion of marriage
ceremonies, sacrifices,

festivals, funerals, and garden parties.

2nd. When they do meet, the man should be
careful to look at her in such

a way as to cause the state of his mind to
be made known to her; he

should pull about his moustache, make a sound
with his nails, cause his

own ornaments to tinkle, bite his lower lip,
and make various other

signs of that description. When she is looking
at him he should speak

to his friends about her and other women,
and should show to her his

liberality and his appreciation of enjoyments.
When sitting by the side

of a female friend he should yawn and twist
his body, contract his

eyebrows, speak very slowly as if he were
weary, and listen to her

indifferently. A conversation having two meanings
should also be carried

on with a child or some other person, apparently
having regard to a

third person, but really having reference
to the woman he loves, and in

this way his love should be made manifest
under the pretext of referring

to others rather than to herself. He should
make marks that have

reference to her, on the earth with his nails,
or with a stick, and

should embrace and kiss a child in her presence,
and give it the mixture

of betel nut and betel leaves with his tongue,
and press its chin with

his fingers in a caressing way. All these
things should be done at the

proper time and in proper places.

3rd. The man should fondle a child that may
be sitting on her lap, and

give it something to play with, and also take
the same back again.

Conversation with respect to the child may
also be held with her, and in

this manner he should gradually become well
acquainted with her, and he

should also make himself agreeable to her
relations. Afterwards, this

acquaintance should be made a pretext for
visiting her house frequently,

and on such occasions he should converse on
the subject of love in her

absence, but within her hearing. As his intimacy
with her increases he

should place in her charge some kind of deposit
or trust, and take away

from it a small portion at a time; or he may
give her some fragrant

substances, or betel nuts to be kept for him
by her. After this he

should endeavour to make her well acquainted
with his own wife, and get

them to carry on confidential conversations,
and to sit together in

lonely places. In order to see her frequently
he should arrange that the

same goldsmith, the same jeweller, the same
basket maker, the same dyer,

and the same washerman should be employed
by the two families. And he

should also pay her long visits openly under
the pretence of being

engaged with her on business, and one business
should lead to another,

so as to keep up the intercourse between them.
Whenever she wants

anything, or is in need of money, or wishes
to acquire skill in one of

the arts, he should cause her to understand
that he is willing and able

to do anything that she wants, to give her
money, or teach her one of

the arts, all these things being quite within
his ability and power. In

the same way he should hold discussions with
her in company with other

people, and they should talk of the doings
and sayings of other persons,

and examine different things, like jewellery,
precious stones, etc. On

such occasions he should show her certain
things with the values of

which she may be unacquainted, and if she
begins to dispute with him

about the things or their value, he should
not contradict her, but point

out that he agrees with her in every way.

Thus ends the ways of making the acquaintance
of the woman desired.

Now after a girl has become acquainted with
the man as above described,

and has manifested her love to him by the
various outward signs; and by

the motions of her body, the man should make
every effort to gain her

over. But as girls are not acquainted with
sexual union, they should be

treated with the greatest delicacy, and the
man should proceed with

considerable caution, though in the case of
other women, accustomed to

sexual intercourse, this is not necessary.
When the intentions of the

girl are known, and her bashfulness put aside,
the man should begin to

make use of her money, and an interchange
of clothes, rings, and flowers

should be made. In this the man should take
particular care that the

things given by him are handsome and valuable.
He should moreover

receive from her a mixture of betel nut and
betel leaves, and when he is

going to a party he should ask for the flower
in her hair, or for the

flower in her hand. If he himself gives her
a flower it should be a

sweet smelling one, and marked with marks
made by his nails or teeth.

With increasing assiduity he should dispel
her fears, and by degrees get

her to go with him to some lonely place, and
there he should embrace and

kiss her. And finally at the time of giving
her some betel nut, or of

receiving the same from her, or at the time
of making an exchange of

flowers, he should touch and press her private
parts, thus bringing his

efforts to a satisfactory conclusion.

When a man is endeavouring to seduce one woman,
he should not attempt to

seduce any other at the same time. But after
he had succeeded with the

first, and enjoyed her for a considerable
time, he can keep her

affections by giving her presents that she
likes, and then commence

making up to another woman. When a man sees
the husband of a woman going

to some place near his house, he should not
enjoy the woman then, even

though she may be easily gained over at that
time. A wise man having a

regard for his reputation should not think
of seducing a woman who is

apprehensive, timid, not to be trusted, well
guarded, or possessed of a

father-in-law, or mother-in-law.

CHAPTER III.

EXAMINATION OF THE STATE OF A WOMAN'S MIND.

When a man is trying to gain over a woman
he should examine the state of

her mind, and acts as follows.

If she listens to him, but does not manifest
to him in any way her own

intentions, he should then try to gain her
over by means of a

go-between.

If she meets him once, and again comes to
meet him better dressed than

before, or comes to him in some lonely place,
he should be certain that

she is capable of being enjoyed by the use
of a little force. A woman

who lets a man make up to her, but does not
give herself up, even after

a long time, should be considered as a trifler
in love, but owing to the

fickleness of the human mind, even such a
woman can be conquered by

always keeping up a close acquaintance with
her.

When a woman avoids the attentions of a man,
and on account of respect

for him, and pride in herself, will not meet
him or approach him, she

can be gained over with difficulty, either
by endeavouring to keep on

familiar terms with her, or else by an exceedingly
clever go-between.

When a man makes up to a woman, and she reproaches
him with harsh words,

she should be abandoned at once.

When a woman reproaches a man, but at the
same time acts affectionately

towards him, she should be made love to in
every way.

A woman who meets a man in lonely places,
and puts up with the touch of

his foot, but pretends, on account of the
indecision of her mind, not to

be aware of it, should be conquered by patience,
and by continued

efforts as follows:

If she happens to go to sleep in his vicinity
he should put his left arm

round her, and see when she awakes whether
she repulses him in reality,

or only repulses him in such a way as if she
were desirous of the same

thing being done to her again. And what is
done by the arm can also be

done by the foot. If the man succeeds in this
point he should embrace

her more closely, and if she will not stand
the embrace and gets up, but

behaves with him as usual the next day, he
should consider then that she

is not unwilling to be enjoyed by him. If
however she does not appear

again, the man should try to get over her
by means of a go-between; and

if, after having disappeared for some time
she again appears, and

behaves with him as usual, the man should
then consider that she would

not object to be united with him.

When a woman gives a man an opportunity, and
makes her own love manifest

to him, he should proceed to enjoy her. And
the signs of a woman

manifesting her love are these:

1. She calls out to a man without being addressed
by him in the first

instance.

2. She shows herself to him in secret places.

3. She speaks to him tremblingly and inarticulately.

4. She has the fingers of her hand, and the
toes of her feet moistened

with perspiration, and her face blooming with
delight.

5. She occupies herself with shampooing his
body and pressing his head.

6. When shampooing him she works with one
hand only, and with the other

she touches and embraces parts of his body.

7. She remains with both hands placed on his
body motionless as if she

had been surprised by something, or was overcome
by fatigue.

8. She sometimes bends down her face upon
his thighs, and when asked to

shampoo them does not manifest any unwillingness
to do so.

9. She places one of her hands quite motionless
on his body, and even

though the man should press it between two
members of his body, she does

not remove it for a long time.

10. Lastly, when she has resisted all the
efforts of the man to gain her

over, she returns to him next day to shampoo
his body as before.

When a woman neither gives encouragement to
a man, nor avoids him, but

hides herself and remains in some lonely place,
she must be got at by

means of the female servant who may be near
her. If when called by the

man she acts in the same way, then she should
be gained over by means of

a skilful go-between. But if she will have
nothing to say to the man, he

should consider well about her before he begins
any further attempts to

gain her over.

Thus ends the examination of the state of
a woman's mind.

A man should first get himself introduced
to a woman, and then carry on

a conversation with her. He should give her
hints of his love for her,

and if he finds from her replies that she
receives these hints

favourably, he should then set to work to
gain her over without any

fear. A woman who shows her love by outward
signs to the man at his

first interview should be gained over very
easily. In the same way a

lascivious woman, who when addressed in loving
words replies openly in

words expressive of her love, should be considered
to have been gained

over at that very moment. With regard to all
women, whether they be

wise, simple, or confiding, this rule is laid
down that those who make

an open manifestation of their love are easily
gained over.

CHAPTER IV.

ABOUT THE BUSINESS OF A GO-BETWEEN.

If a woman has manifested her love or desire,
either by signs or by

motions of her body, and is afterwards rarely
or never seen any where,

or if a woman is met for the first time, the
man should get a go-between

to approach her.

Now the go-between, having wheedled herself
into the confidence of the

woman by acting according to her disposition,
should try to make her

hate or despise her husband by holding artful
conversations with her, by

telling her about medicines for getting children,
by talking to her

about other people, by tales of various kinds,
by stories about the

wives of other men, and by praising her beauty,
wisdom, generosity, and

good nature, and then saying to her: "It is
indeed a pity that you, who

are so excellent a woman in every way, should
be possessed of a husband

of this kind. Beautiful lady, he is not fit
even to serve you." The

go-between should further talk to the woman
about the weakness of the

passion of her husband, his jealousy, his
roguery, his ingratitude, his

aversion to enjoyments, his dullness, his
meanness, and all the other

faults that he may have, and with which she
may be acquainted. She

should particularly harp upon that fault or
that failing by which the

wife may appear to be the most affected. If
the wife be a deer woman,

and the husband a hare man, then there would
be no fault in that

direction, but in the event of his being a
hare man, and she a mare

woman or elephant woman, then this fault should
be pointed out to her.

Gonikaputra is of opinion that when it is
the first affair of the woman,

or when her love has only been very secretly
shown, the man should then

secure and send to her a go-between, with
whom she may be already

acquainted, and in whom she confides.

But to return to our subject. The go-between
should tell the woman about

the obedience and love of the man, and as
her confidence and affection

increase, she should then explain to her the
thing to be accomplished in

the following way. "Hear this, Oh beautiful
lady, that this man, born of

a good family, having seen you, has gone mad
on your account. The poor

young man, who is tender by nature, has never
been distressed in such a

way before, and it is highly probable that
he will succumb under his

present affliction, and experience the pains
of death." If the woman

listens with a favourable ear, then on the
following day the go-between,

having observed marks of good spirits in her
face, in her eyes, and in

her manner of conversation, should again converse
with her on the

subject of the man, and should tell her the
stories of Ahalya[59] and

Indra, of Sakoontala[60] and Dushyanti, and
such others as may be fitted

for

the occasion. She should also describe to
her the strength of the

man, his talents, his skill in the sixty-four
sorts of enjoyments

mentioned by Babhravya, his good looks, and
his liaison with some

praiseworthy woman, no matter whether this
last ever took place or not.

In addition to this, the go-between should
carefully note the behaviour

of the woman, which if favourable would be
as follows: She would address

her with a smiling look, would seat herself
close beside her, and ask

her, "Where have you been? What have you been
doing? Where did you dine?

Where did you sleep? Where have you been sitting?"
Moreover the woman

would meet the go-between in lonely places
and tell her stories there,

would yawn contemplatively, draw long sighs,
give her presents, remember

her on occasions of festivals, dismiss her
with a wish to see her again,

and say to her jestingly, "Oh, well-speaking
woman, why do you speak

these bad words to me?" would discourse on
the sin of her union with the

man, would not tell her about any previous
visits or conversations that

she may have had with him, but wish to be
asked about these, and lastly

would laugh at the man's desire, but would
not reproach him in any way.

Thus ends the behaviour of the woman with
the go-between.

When the woman manifests her love in the manner
above described, the

go-between should increase it by bringing
to her love tokens from the

man. But if the woman be not acquainted with
the man personally, the

go-between should win her over by extolling
and praising his good

qualities, and by telling stories about his
love for her. Here Auddalaka

says that when a man or woman are not personally
acquainted with each

other, and have not shown each other any signs
of affection, the

employment of a go-between is useless.

The followers of Babhravya on the other hand
affirm that even though

they be personally unacquainted, but have
shown each other signs of

affection there is an occasion for the employment
of a go-between.

Gonikaputra asserts that a go-between should
be employed, provided they

are acquainted with each other, even though
no signs of affection may

have passed between them. Vatsyayana however
lays it down that even

though they may not be personally acquainted
with each other, and may

not have shown each other any signs of affection,
still they are both

capable of placing confidence in a go-between.

Now the go-between should show the woman the
presents, such as the betel

nut and betel leaves, the perfumes, the flowers,
and the rings which the

man may have given to her for the sake of
the woman, and on these

presents should be impressed the marks of
the man's teeth, and nails,

and other signs. On the cloth that he may
send he should draw with

saffron both his hands joined together as
if in earnest entreaty.

The go-between should also show to the woman
ornamental figures of

various kinds cut in leaves, together with
ear ornaments, and chaplets

made of flowers containing love letters expressive
of the desire

of the
man,[61] and she should cause her to send

affectionate presents to the
man in return. After they have mutually accepted

each other's presents,
then a meeting should be arranged between

them on the faith of the
go-between.

The followers of Babhravya say that this meeting
should take place at

the time of going to the temple of a Deity,
or on occasions of fairs,

garden parties, theatrical performances, marriages,
sacrifices,

festivals and funerals, as also at the time
of going to the river to

bathe, or at times of natural calamities,[62]
fear of robbers or hostile

invasions of the country.

Gonikaputra is of opinion however that these
meetings had better be

brought about in the abodes of female friends,
mendicants, astrologers,

and ascetics. But Vatsyayana decides that
that place is only well suited

for the purpose which has proper means of
ingress and egress, and where

arrangements have been made to prevent any
accidental occurrence, and

when a man who has once entered the house,
can also leave it at the

proper time without any disagreeable encounter.

Now go-betweens or female messengers are of
the following different

kinds, viz.:

(1). A go-between who takes upon herself the
whole burden of the

business.

(2). A go-between who does only a limited
part of the business.

(3). A go-between who is the bearer of a letter
only.

(4). A go-between acting on her own account.

(5). The go-between of an innocent young woman.

(6). A wife serving as a go-between.

(7). A mute go-between.

(8). A go-between who acts the part of the
wind.

(1). A woman who, having observed the mutual
passion of a man and woman,

brings them together and arranges it by the
power of her own intellect,

such an one is called a go-between who takes
upon herself the whole

burden of the business. This kind of go-between
is chiefly employed when

the man and the woman are already acquainted
with each other, and have

conversed together, and in such cases she
is sent not only by the man

(as is always done in all other cases) but
by the woman also.--The above

name is also given to a go-between who, perceiving
that the man and the

woman are suited to each other, tries to bring
about a union between

them, even though they be not acquainted with
each other.

(2). A go-between who, perceiving that some
part of the affair is

already done, or that the advances on the
part of the man are already

made, completes the rest of the business,
is called a go-between who

performs only a limited part of the business.

(3). A go-between, who simply carries messages
between a man and a

woman, who love each other, but who cannot
frequently meet, is called

the bearer of a letter or message.

This name is also given to one who is sent
by either of the lovers to

acquaint either the one or the other with
the time and place of their

meeting.

(4). A woman who goes herself to a man, and
tells him of her having

enjoyed sexual union with him in a dream,
and expresses her anger at his

wife having rebuked him for calling her by
the name of her rival instead

of by her own name, and gives him something
bearing the marks of her

teeth and nails, and informs him that she
knew she was formerly desired

by him, and asks him privately whether she
or his wife is the best

looking, such a person is called a woman who
is a go-between for

herself. Now such a woman should be met and
interviewed by the man in

private and secretly.

The above name is also given to a woman who
having made an agreement

with some other woman to act as her go-between,
gains over the man to

herself, by the means of making him personally
acquainted with herself,

and thus causes the other woman to fail. The
same applies to a man who,

acting as a go-between for another, and having
no previous connection

with the woman, gains her over for himself,
and thus causes the failure

of the other man.

(5). A woman, who has gained the confidence
of the innocent young wife

of any man, and who has learned her secrets
without exercising any

pressure on her mind, and found out from her
how her husband behaves to

her, if this woman then teaches her the art
of securing his favour, and

decorates her so as to show her love, and
instructs her how and when to

be angry, or to pretend to be so, and then,
having herself made marks of

the nails and teeth on the body of the wife,
gets the latter to send for

her husband to show these marks to him, and
thus excite him for

enjoyment, such is called the go-between of
an innocent young woman. In

such cases the man should send replies to
his wife through the same

woman.

(6). When a man gets his wife to gain the
confidence of a woman whom he

wants to enjoy, and to call on her and talk
to her about the wisdom and

ability of her husband, that wife is called
a wife serving as a

go-between. In this case the feelings of the
woman with regard to the

man should also be made known through the
wife.

(7). When any man sends a girl or a female
servant to any woman under

some pretext or other, and places a letter
in her bouquet of flowers, or

in her ear ornaments, or marks something about
her with his teeth or

nails, that girl or female servant is called
a mute go-between. In this

case the man should expect an answer from
the woman through the same

person.

(8). A person, who carries a message to a
woman, which has a double

meaning, or which relates to some past transactions,
or which is

unintelligible to other people, is called
a go-between who acts the part

of the wind. In this case the reply should
be asked for through the same

woman.

Thus end the different kinds of go-betweens.

A female astrologer, a female servant, a female
beggar, or a female

artist are well acquainted with the business
of a go-between, and very

soon gain the confidence of other women. Any
one of them can raise

enmity between any two persons if she wishes
to do so, or extol the

loveliness of any woman that she wishes to
praise, or describe the arts

practised by other women in sexual union.
They can also speak highly of

the love of a man, of his skill in sexual
enjoyment, and of the desire

of other women, more beautiful even than the
woman they are addressing,

for him, and explain the restraint under which
he may be at home.

Lastly a go-between can, by the artfulness
of her conversation unite a

woman with a man, even though he may not have
been thought of by her, or

may have been considered beyond his aspirations.
She can also bring back

a man to a woman, who, owing to some cause
or other, has separated

himself from her.

FOOTNOTE:

[Footnote 59: The wife of the sage Gautama,
she was seduced by Indra the

king of the Gods.]

[Footnote 60: The heroine of one of the best,
if not the best, of Hindoo

plays, and the best known in Sanscrit dramatic
literature. It was first

brought to notice by Sir William Jones, and
has been well and poetically

translated by Dr. Monier Williams under the
title of Sakoontala, or the

lost ring, an Indian drama, translated into
English prose and verse from

the Sanscrit of Kalidasa.]

[Footnote 61: It is presumed that something
like the following French

verses are intended.

Quand on a juré le plus profond hommage
Voulez-vous qu'infidè le on change de langage

Vous seule captive mon esprit ou mon coeur
Que je puisse dans vos bras seuls goûter

le bonheur;
Je voudrais, mais en vain, que mon coeur en

délire
Couche où ce papier n'oserait vous dire.

Avec soin, de ces vers lisez leur premiers
mots,

Vous verrez quel remède il faut à tous mes
maux.

Or these:

Quand on vous voit, on vous aime;
Quand on vous aime, où vous voit-on.]

[Footnote 62: It is supposed that storms,
earthquakes, famines and

pestilent diseases are here alluded to.]

CHAPTER V.

ABOUT THE LOVE OF PERSONS IN AUTHORITY FOR
THE WIVES OF OTHER MEN.

Kings and their ministers have no access to
the abodes of others, and

moreover their mode of living is constantly
watched and observed and

imitated by the people at large, just as the
animal world, seeing the

sun rise, get up after him, and when he sits
in the evening, lie down

again in the same way. Persons in authority
should not therefore do any

improper act in public, as such are impossible
from their position, and

would be deserving of censure. But if they
find that such an act is

necessary to be done, they should make use
of the proper means as

described in the following paragraphs.

The head man of the village, the King's officer
employed there, and the

man[63] whose business it is to glean corn,
can gain over female

villagers simply by asking them. It is on
this account that this class

of woman are called unchaste women by voluptuaries.

The union of the above mentioned men with
this class of woman takes

place on the occasions of unpaid labour, of
filling the granaries in

their houses, of taking things in and out
of the house, of cleaning the

houses, of working in the fields, and of purchasing
cotton, wool, flax,

hemp, and thread, and at the season of the
purchase, sale, and exchange

of various other articles, as well as at the
time of doing various other

works. In the same way the superintendents
of cow pens enjoy the women

in the cow pens; and the officers, who have
the superintendence of

widows, of the women who are without supporters,
and of women who have

left their husbands, have sexual intercourse
with these women. The

intelligent accomplish their object by wandering
at night in the

village, and while villagers also unite with
the wives of their sons,

being much alone with them. Lastly the superintendents
of markets have a

great deal to do with the female villagers
at the time of their making

purchases in the market.

During the festival of the eighth moon, _i.e._,
during the bright half

of the month of Nargashirsha, as also during
the moonlight festival of

the month of Kartika, and the spring festival
of Chaitra, the women of

cities and towns generally visit the women
of the King's harem in the

royal palace. These visitors go to the several
apartments of the women

of the harem, as they are acquainted with
them, and pass the night in

conversation, and in proper sports, and amusement,
and go away in the

morning. On such occasions a female attendant
of the King (previously

acquainted with the woman whom the King desires),
should loiter about,

and accost this woman when she sets out to
go home, and induce her to

come and see the amusing things in the palace.
Previous to these

festivals even, she should have caused it
to be intimated to this woman

that on the occasion of this festival she
would show her all the

interesting things in the royal palace. Accordingly
she should show her

the bower of the coral creeper, the garden
house with its floor inlaid

with precious stones, the bower of grapes,
the building on the water,

the secret passages in the walls of the palace,
the pictures, the

sporting animals, the machines, the birds,
and the cages of the lions

and the tigers. After this, when alone with
her, she should tell her

about the love of the King for her, and should
describe to her the good

fortune which would attend upon her union
with the King, giving her at

the time a strict promise of secrecy. If the
woman does not accept the

offer, she should conciliate and please her
with handsome presents

befitting the position of the King, and having
accompanied her for some

distance should dismiss her with great affection.

(2). Or, having made the acquaintance of the
husband of the woman whom

the King desires, the wives of the King should
get the wife to pay them

a visit in the harem, and on this occasion
a female attendant of the

King, having been sent thither, should act
as above described.

(3). Or, one of the King's wives should get
acquainted with the woman

that the King desires, by sending one of the
female attendants to her,

who should, on their becoming more intimate,
induce her to come and see

the royal abode. Afterwards, when she has
visited the harem, and

acquired confidence, a female confidante of
the King, sent thither,

should act as before described.

(4). Or, the King's wife should invite the
woman, whom the King desires,

to come to the royal palace, so that she might
see the practice of the

art in which the King's wife may be skilled,
and after she has come to

the harem, a female attendant of the King,
sent thither, should act as

before described.

(5). Or, a female beggar, in league with the
King's wife, should say to

the woman desired by the King, and whose husband
may have lost his

wealth, or may have some cause of fear from
the King: "This wife of the

King has influence over him, and she is, moreover,
naturally

kind-hearted, we must therefore go to her
in this matter. I shall

arrange for your entrance into the harem,
and she will do away with all

cause of danger and fear from the King." If
the woman accepts this

offer, the female beggar should take her two
or three times to the

harem, and the King's wife there should give
her a promise of

protection. After this, when the woman, delighted
with her reception and

promise of protection, again goes to the harem,
then a female attendant

of the King, sent thither, should act as directed.

(6). What has been said above regarding the
wife of one who has some

cause of fear from the King applies also to
the wives of those who seek

service under the King, or who are oppressed
by the King's ministers, or

who are poor, or who are not satisfied with
their position, or who are

desirous of gaining the King's favour, or
who wish to become famous

among the people, or who are oppressed by
the members of their own

caste, or who want to injure their caste fellows,
or who are spies of

the King, or who have any other object to
attain.

(7). Lastly, if the woman desired by the King
be living with some person

who is not her husband, then the King should
cause her to be arrested,

and having made her a slave, on account of
her crime, should place her

in the harem. Or the King should cause his
ambassador to quarrel with

the husband of the woman desired by him, and
should then imprison her as

the wife of an enemy of the King, and by this
means should place her in

the harem.

Thus end the means of gaining over the wives
of others secretly.

The above mentioned ways of gaining over the
wives of other men are

chiefly practised in the palaces of Kings.
But a King should never enter

the abode of another person, for Abhira,[64]
the King of the Kottas was

killed by a washerman while in the house of
another, and in the same way

Jayasana the King of the Kashis was slain
by the commandment of his

cavalry.

But according to the customs of some countries
there are facilities for

Kings to make love to the wives of other men.
Thus in the country of the

Andras[65] the newly married daughters of
the people thereof enter the

King's harem with some presents on the tenth
day of their marriage, and

having been enjoyed by the King are then dismissed.
In the country of

the Vatsagulmas[66] the wives of the chief
ministers approach the King

at night to serve him. In the country of the
Vaidarbhas[67] the

beautiful wives of the inhabitants pass a
month in the King's harem

under the pretence of affection for the King.
In the country of the

Aparatakas[68] the people gave their beautiful
wives as presents to the

ministers and the Kings. And lastly in the
country of the

Saurashtras[69] the
women of the city and the country enter the
royal

harem for the King's pleasure either together
or separately.

There are also two verses on the subject as
follows:

"The above and other ways are the means employed
in different countries

by Kings with regard to the wives of other
persons. But a King, who has

the welfare of his people at heart, should
not on any account put them

into practice."

"A King who has conquered the six[70] enemies
of mankind, becomes the

master of the whole earth."

FOOTNOTES:

[Footnote 63: This is a phrase used for a
man who does the work of

everybody, and who is fed by the whole village.]

[Footnote 64: The exact date of the reign
of these kings is not known.

It is supposed to have been about the beginning
of the Christian era.]

[Footnote 65: The modern country of Tailangam,
which is to the South of

Rajamundry.]

[Footnote 66: Supposed to be a tract of the
country to the south of

Malwa.]

[Footnote 67: Now known by the name of Berar.
Its capital was

Kundinpura, which has been identified with
the modern Oomravati.]

[Footnote 68: Also called Aparantakas, being
the northern and southern

Concan.]

[Footnote 69: The modern provinces of Katteeawar.
Its capital was called

Girinaguda, or the modern Junagurh.]

[Footnote 70: These are Lust, Anger, Avarice,
Spiritual Ignorance,

Pride, and Envy.]

CHAPTER VI.

ABOUT THE WOMEN OF THE ROYAL HAREM; AND OF
THE KEEPING OF ONE'S OWN

WIFE.

The women of the royal harem cannot see or
meet any men on account of

their being strictly guarded, neither do they
have their desires

satisfied, because their only husband is common
to many wives. For this

reason among themselves they give pleasure
to each other in various ways

as now described.

Having dressed the daughters of their nurses,
or their female friends,

or their female attendants, like men, they
accomplish their object by

means of bulbs, roots, and fruits having the
form of the Lingam, or they

lie down upon the statue of a male figure,
in which the Lingam is

visible and erect.

Some Kings, who are compassionate, take or
apply certain medicines to

enable them to enjoy many wives in one night,
simply for the purpose of

satisfying the desire of their women, though
they perhaps have no desire

of their own. Others enjoy with great affection
only those wives that

they particularly like, while others only
take them according as the

turn of each wife arrives in due course. Such
are the ways of enjoyment

prevalent in Eastern countries, and what is
said about the means of

enjoyment of the female is also applicable
to the male.

By means of their female attendants the ladies
of the royal harem

generally get men into their apartments in
the disguise or dress of

women. Their female attendants, and the daughters
of their nurses, who

are acquainted with their secrets, should
exert themselves to get men to

come to the harem in this way by telling them
of the good fortune

attending it, and by describing the facilities
of entering and leaving

the palace, the large size of the premises,
the carelessness of the

sentinels, and the irregularities of the attendants
about the persons of

the royal wives. But these women should never
induce a man to enter the

harem by telling him falsehoods, for that
would probably lead to his

destruction.

As for the man himself, he had better not
enter a royal harem, even

though it may be easily accessible, on account
of the numerous disasters

to which he may be exposed there. If however
he wants to enter it, he

should first ascertain whether there is an
easy way to get out, whether

it is closely surrounded by the pleasure garden,
whether it has separate

enclosures belonging to it, whether the sentinels
are careless, whether

the King has gone abroad, and then, when he
is called by the women of

the harem, he should carefully observe the
localities, and enter by the

way pointed out by them. If he is able to
manage it, he should hang

about the harem every day, and, under some
pretext or other, make

friends with the sentinels, and show himself
attached to the female

attendants of the harem, who may have become
acquainted with his design,

and to whom he should express his regret at
not being able to obtain the

object of his desire. Lastly he should cause
the whole business of a

go-between to be done by the woman who may
have access to the harem, and

he should be careful to be able to recognize
the emissaries of the King.

When a go-between has no access to the harem,
then the man should stand

in some place where the lady, whom he loves,
and whom he is anxious to

enjoy, can be seen.

If that place is occupied by the King's sentinels,
he should then

disguise himself as a female attendant of
the lady who comes to the

place, or passes by it. When she looks at
him he should let her know his

feelings by outward signs and gestures, and
should show her pictures,

things with double meanings, chaplets of flowers,
and rings. He should

carefully mark the answer she gives, whether
by word or by sign, or by

gesture, and should then try and get into
the harem. If he is certain of

her coming to some particular place he should
conceal himself there, and

at the appointed time should enter along with
her as one of the guards.

He may also go in and out, concealed in a
folded bed, or bed covering,

or with his body made invisible,[71] by means
of external applications,

a receipt for one of which is as follows:

The heart of an ichneumon, the fruit of the
long gourd (Tumbi), and the

eyes of the serpent, should all be burnt without
letting out the smoke,

the ashes should then be ground and mixed
in equal quantities with

water. By putting this mixture upon the eyes
a man can go about unseen.

Other means of invisibility are prescribed
by Duyana Brahmans and

Jogashiras.

Again the man may enter the harem during the
festival of the eight moon

in the month of Nargashirsha, and during the
moonlight festivals when

the female attendants of the harem are all
busily occupied, or in

confusion.

The following principles are laid down on
this subject.

The entrance of young men into harems, and
their exit from them,

generally take place when things are being
brought into the palace, or

when things are being taken out of it, or
when drinking festivals are

going on, or when the female attendants are
in a hurry, or when the

residence of some of the royal ladies is being
changed, or when the

King's wives go to gardens, or to fairs, or
when they enter the palace

on their return from them; or, lastly, when
the King is absent on a long

pilgrimage. The women of the royal harem know
each other's secrets, and

having but one object to attain, they give
assistance to each other. A

young man, who enjoys all of them, and who
is common to them all, can

continue enjoying his union with them so long
as it is kept quiet, and

is not known abroad.

Now in the country of the Aparatakas the royal
ladies are not well

protected, and consequently many young men
are passed into the harem by

the women who have access to the royal palaces.
The wives of the King of

the Ahira country accomplish their objects
with those sentinels in the

harem who bear the name of Kashtriyas. The
royal ladies in the country

of the Vatsagulmas cause such men as are suitable
to enter into the

harem along with their female messengers.
In the country of the

Vaidarbhas the sons of the royal ladies enter
the royal harem when they

please, and enjoy the women, with the exception
of their own mothers. In

the Stri-rajya the wives of the King are enjoyed
by his caste fellows

and relations. In the Ganda country the royal
wives are enjoyed by

Brahmans, friends, servants, and slaves. In
the Samdhava country,

servants, foster children, and other persons
like them enjoy the women

of the harem. In the country of the Haimavatas
adventurous citizens

bribe the sentinels and enter the harem. In
the country of the Vanyas

and the Kalmyas, Brahmans, with the knowledge
of the King, enter the

harem under the pretence of giving flowers
to the ladies, and speak with

them from behind a curtain, and from such
conversation union afterwards

takes place. Lastly, the women in the harem
of the King of the Prachyas

conceal one young man in the harem for every
batch of nine or ten of the

women.

Thus act the wives of others.

For these reasons a man should guard his own
wife. Old authors say that

a King should select for sentinels in his
harem such men as have their

freedom from carnal desires well tested. But
such men, though free

themselves from carnal desire, by reason of
their fear or avarice, may

cause other persons to enter the harem, and
therefore Gonikaputra says,

that Kings should place such men in the harem
as may have had their

freedom from carnal desires, their fears,
and their avarice well tested.

Lastly, Vatsyayana says that under the influence
of Dharma[72] people

might be admitted, and therefore men should
be selected who are free

from carnal desires, fear, avarice, and Dharma.[73]

The followers of Babhravya say that a man
should cause his wife to

associate with a young woman who would tell
him the secrets of other

people, and thus find out from her about his
wife's chastity. But

Vatsyayana says, that as wicked persons are
always successful with

women, a man should not cause his innocent
wife to be corrupted by

bringing her into the company of a deceitful
woman.

The following are the causes of the destruction
of a woman's chastity:

Always going into society, and sitting in
company.

Absence of restraint.

The loose habits of her husband.

Want of caution in her relations with other
men.

Continued and long absence of her husband.

Living in a foreign country.

Destruction of her love and feelings by her
husband.

The company of loose women.

The jealousy of her husband.

There are also the following verses on the
subject.

"A clever man, learning from the Shastras
the ways of winning over the

wives of other people, is never deceived in
the case of his own wives.

No one, however, should make use of these
ways for seducing the wives of

others, because they do not always succeed,
and, moreover, often cause

disasters, and the destruction of Dharma and
Artha. This book, which is

intended for the good of the people, and to
teach them the ways of

guarding their own wives, should not be made
use of merely for gaining

over the wives of others."

FOOTNOTES:

[Footnote 71: The way to make oneself invisible;
the knowledge of the

art of transmigration, or changing ourselves
or others into any shape or

form by the use of charms and spells; the
power of being in two places

at once, and other occult sciences are frequently
referred to in all

Oriental literature.]

[Footnote 72: This may be considered as meaning
religious influence, and

alludes to persons who may be gained over
by that means.]

[Footnote 73: It may be noted from the above
remarks that eunuchs do not

appear to have been employed in the King's
harem in those days, though

they seem to have been employed for other
purposes. See Part II., page

43.]

=END OF PART V.=

PART VI.

ABOUT COURTESANS.

INTRODUCTORY REMARKS.

This Part VI., about courtesans, was prepared
by Vatsyayana, from a

treatise on the subject, that was written
by Dattaka, for the women of

Pataliputra (the modern Patna), some two thousand
years ago. Dattaka's

work does not appear to be extant now, but
this abridgement of it is

very clever, and quite equal to any of the
productions of Emile Zola,

and other writers of the realistic school
of to-day.

Although a great deal has been written on
the subject of the courtesan,

nowhere will be found a better description
of her, of her belongings, of

her ideas, and of the working of her mind,
than is contained in the

following pages.

The details of the domestic and social life
of the early Hindoos would

not be complete without mention of the courtesan,
and Part VI. is

entirely devoted to this subject. The Hindoos
have ever had the good

sense to recognise courtesans as a part and
portion of human society,

and so long as they behaved themselves with
decency and propriety, they

were regarded with a certain respect. Anyhow,
they have never been

treated in the East with that brutality and
contempt so common in the

West, while their education has always been
of a superior kind to that

bestowed upon the rest of womankind in Oriental
countries.

In the earlier days the well-educated Hindoo
dancing girl and courtesan

doubtless resembled the Hetera of the Greeks,
and being educated and

amusing, were far more acceptable as companions
than the generality of

the married or unmarried women of that period.
At all times and in all

countries, there has ever been a little rivalry
between the chaste and

the unchaste. But while some women are born
courtesans, and follow the

instincts of their nature in every class of
society, it has been truly

said by some authors that every woman has
got an inkling of the

profession in her nature, and does her best,
as a general rule, to make

herself agreeable to the male sex.

The subtlety of women, their wonderful perceptive
powers, their

knowledge, and their intuitive appreciation
of men and things, are all

shown in the following pages, which may be
looked upon as a concentrated

essence that has been since worked up into
detail by many writers in

every quarter of the globe.

CHAPTER I.

OF THE CAUSES OF A COURTESAN RESORTING TO
MEN; OF THE MEANS OF ATTACHING

TO HERSELF THE MAN DESIRED; AND OF THE KIND
OF MAN THAT IT IS DESIRABLE

TO BE ACQUAINTED WITH.

By having intercourse with men courtesans
obtain sexual pleasure, as

well as their own maintenance. Now when a
courtesan takes up with a man

from love, the action is natural; but when
she resorts to him for the

purpose of getting money, her action is artificial
or forced. Even in

the latter case, however, she should conduct
herself as if her love were

indeed natural, because men repose their confidence
on those women who

apparently love them. In making known her
love to the man she should

show an entire freedom from avarice, and for
the sake of her future

credit she should abstain from acquiring money
from him by unlawful

means.

A courtesan, well dressed and wearing her
ornaments, should sit or stand

at the door of her house, and without exposing
herself too much, should

look on the public road so as to be seen by
the passers by, she being

like an object on view for sale.[74]

She should form friendships with
such persons as would enable her to separate

men from other women, and
attach them to herself, and repair her own

misfortunes, to acquire
wealth, and to protect her from being bullied,

or set upon by persons
with whom she may have dealings of some kind

or another.

These persons are:

The guards of the town, or the police.

The officers of the courts of justice.

Astrologers.

Powerful men, or men with interest.

Learned men.

Teachers of the sixty-four arts.

Pithamardas or confidants.

Vitas or parasites.

Vidushakas or jesters.

Flower sellers.

Perfumers.

Vendors of spirits.

Washermen.

Barbers.

Beggars.

And such other persons as may be found necessary
for the particular

object to be acquired.

The following kinds of men may be taken up
with simply for the purpose

of getting their money.

Men of independent income.

Young men.

Men who are free from any ties.

Men who hold places of authority under the
King.

Men who have secured their means of livelihood
without difficulty.

Men possessed of unfailing sources of income.

Men who consider themselves handsome.

Men who are always praising themselves.

One who is an eunuch, but wishes to be thought
a man.

One who hates his equals.

One who is naturally liberal.

One who has influence with the King or his
ministers.

One who is always fortunate.

One who is proud of his wealth.

One who disobeys the orders of his elders.

One upon whom the members of his caste keep
an eye.

The only son whose father is wealthy.

An ascetic who is internally troubled with
desire.

A brave man.

A physician of the King.

Previous acquaintance.

On the other hand, those who are possessed
of excellent qualities are to

be resorted to for the sake of love, and fame.
Such men are as follows:

Men of high birth, learned, with a good knowledge
of the world, and

doing the proper things at the proper times,
poets, good story tellers,

eloquent men, energetic men, skilled in various
arts, far-seeing into

the future, possessed of great minds, full
of perseverance, of a firm

devotion, free from anger, liberal, affectionate
to their parents, and

with a liking for all social gatherings, skilled
in completing verses

begun by others and in various other sports,
free from all disease,

possessed of a perfect body, strong, and not
addicted to drinking,

powerful in sexual enjoyment, sociable, showing
love towards women and

attracting their hearts to himself, but not
entirely devoted to them,

possessed of independent means of livelihood,
free from envy, and last

of all free from suspicion.

Such are the good qualities of a man.

The woman also should have the following characteristics,
viz.:

She should be possessed of beauty, and amiability,
with auspicious body

marks. She should have a liking for good qualities
in other people, as

also a liking for wealth. She should take
delight in sexual unions

resulting from love, and should be of a firm
mind, and of the same class

as the man with regard to sexual enjoyment.

She should always be anxious to acquire and
obtain experience and

knowledge, be free from avarice, and always
have a liking for social

gatherings, and for the arts.

The following are the ordinary qualities of
all women, viz.:

To be possessed of intelligence, good disposition,
and good manners; to

be straightforward in behaviour, and to be
grateful; to consider well

the future before doing anything; to possess
activity, to be of

consistent behaviour, and to have a knowledge
of the proper times and

places for doing things; to speak always without
meanness, loud

laughter, malignity, anger, avarice, dullness,
or stupidity, to have a

knowledge of the Kama Sutra, and to be skilled
in all the arts connected

with it.

The faults of the women are to be known by
the absence of any of the

above mentioned good qualities.

The following kinds of men are not fit to
be resorted to by courtesans,

viz.:

One who is consumptive; one who is sickly;
one whose mouth contains

worms; one whose breath smells like human
excrement; one whose wife is

dear to him; one who speaks harshly; one who
is always suspicious; one

who is avaricious; one who is pitiless; one
who is a thief; one who is

self-conceited; one who has a liking for sorcery;
one who does not care

for respect or disrespect; one who can be
gained over even by his

enemies by means of money; and lastly, one
who is extremely bashful.

Ancient authors are of opinion that the causes
of a courtesan resorting

to men are love, fear, money, pleasure, returning
some act of enmity,

curiosity, sorrow, constant intercourse, Dharma,
celebrity, compassion,

the desire of having a friend, shame, the
likeness of the man to some

beloved person, the search after good fortune,
the getting rid of the

love of somebody else, the being of the same
class as the man with

respect to sexual union, living in the same
place, constancy, and

poverty. But Vatsyayana decides that desire
of wealth, freedom from

misfortune, and love, are the only causes
that affect the union of

courtesans with men.

Now a courtesan should not sacrifice money
to her love, because money is

the chief thing to be attended to. But in
cases of fear, etc., she

should pay regard to strength and other qualities.
Moreover, even though

she be invited by any man to join him, she
should not at once consent to

an union, because men are apt to despise things
which are easily

acquired. On such occasions she should first
send the shampooers, and

the singers, and the jesters, who may be in
her service, or, in their

absence the Pithamardas, or confidants, and
others, to find out the

state of his feelings, and the condition of
his mind. By means of these

persons she should ascertain whether the man
is pure or impure,

affected, or the reverse, capable of attachment,
or indifferent, liberal

or niggardly; and if she finds him to her
liking, she should then

employ the Vita and others to attach his mind
to her.

Accordingly, the Pithamarda should bring the
man to her house, under the

pretence of seeing the fights of quails, cocks,
and rams, of hearing the

maina (a kind of starling) talk, or of seeing
some other spectacle, or

the practice of some art; or he may take the
woman to the abode of the

man. After this, when the man comes to her
house the woman should give

him something capable of producing curiosity,
and love in his heart,

such as an affectionate present, telling him
that it was specially

designed for his use. She should also amuse
him for a long time by

telling him such stories, and doing such things
as he may take most

delight in. When he goes away she should frequently
send to him a female

attendant, skilled in carrying on a jesting
conversation, and also a

small present at the same time. She should
also sometimes go to him

herself under the pretence of some business,
and accompanied by the

Pithamarda.

Thus end the means of attaching to herself
the man desired.

There are also some verses on the subject
as follows:

"When a lover comes to her abode, a courtesan
should give him a mixture

of betel leaves and betel nut, garlands of
flowers, and perfumed

ointments, and, showing her skill in arts,
should entertain him with a

long conversation. She should also give him
some loving presents, and

make an exchange of her own things with his,
and at the same time should

show him her skill in sexual enjoyment. When
a courtesan is thus united

with her lover she should always delight him
by affectionate gifts, by

conversation, and by the application of tender
means of enjoyment."

FOOTNOTE:

[Footnote 74: In England the lower classes
of courtesans walk the

streets; in India and other places in the
East they sit at the windows,

or at the doors of their houses.]

CHAPTER II.

OF LIVING LIKE A WIFE.

When a courtesan is living as a wife with
her lover, she should behave

like a chaste woman, and do everything to
his satisfaction. Her duty in

this respect, in short, is, that she should
give him pleasure, but

should not become attached to him, though
behaving as if she were really

attached.

Now the following is the manner in which she
is to conduct herself, so

as to accomplish the above mentioned purpose.
She should have a mother

dependent on her, one who should be represented
as very harsh, and who

looked upon money as her chief object in life.
In the event of there

being no mother, then an old and confidential
nurse should play the same

role. The mother or nurse, on their part,
should appear to be displeased

with the lover, and forcibly take her away
from him. The woman herself

should always show pretended anger, dejection,
fear, and shame on this

account, but should not disobey the mother
or nurse at any time.

She should make out to the mother or nurse
that the man is suffering

from bad health, and making this a pretext
for going to see him, she

should go on that account. She is, moreover,
to do the following things

for the purpose of gaining the man's favour,
viz.:

Sending her female attendant to bring the
flowers used by him on the

previous day, in order that she may use them
herself as a mark of

affection, also asking for the mixture of
betel nut and leaves that have

remained uneaten by him; expressing wonder
at his knowledge of sexual

intercourse, and the several means of enjoyment
used by him; learning

from him the sixty-four kinds of pleasure
mentioned by Babhravya;

continually practising the ways of enjoyment
as taught by him, and

according to his liking; keeping his secrets;
telling him her own

desires and secrets; concealing her anger;
never neglecting him on the

bed when he turns his face towards her; touching
any parts of his body

according to his wish; kissing and embracing
him when he is asleep;

looking at him with apparent anxiety when
he is wrapt in thought, or

thinking of some other subject than herself;
showing neither complete

shamelessness, nor excessive bashfulness when
he meets her, or sees her

standing on the terrace of her house from
the public road; hating his

enemies; loving those who are dear to him;
showing a liking for that

which he likes; being in high or low spirits
according to the state that

he is in himself; expressing a curiosity to
see his wives; not

continuing her anger for a long time; suspecting
even the marks and

wounds made by herself with her nails and
teeth on his body to have been

made by some other woman; keeping her love
for him unexpressed by words,

but showing it by deeds, and signs, and hints;
remaining silent when he

is asleep, intoxicated, or sick; being very
attentive when he describes

his good actions, and reciting them afterwards
to his praise and

benefit; giving witty replies to him if he
be sufficiently attached to

her; listening to all his stories, except
those that relate to her

rivals; expressing feelings of dejection and
sorrow if he sighs, yawns,

or falls down; pronouncing the words "live
long" when he sneezes;

pretending to be ill, or to have the desire
of pregnancy, when she feels

dejected; abstaining from praising the good
qualities of any body else,

and from censuring those who possess the same
faults as her own man:

wearing anything that may have been given
to her by him; abstaining from

putting on her ornaments, and from taking
food when he is in pain, sick,

low-spirited, or suffering from misfortune,
and condoling and lamenting

with him over the same; wishing to accompany
him if he happens to leave

the country himself or if he be banished from
it by the King; expressing

a desire not to live after him; telling him
that the whole object and

desire of her life was to be united with him;
offering previously

promised sacrifices to the Deity when he acquires
wealth, or has some

desire fulfilled, or when he has recovered
from some illness or disease;

putting on ornaments every day; not acting
too freely with him; reciting

his name and the name of his family in her
songs; placing his hand on

her loins, bosom and forehead, and falling
asleep after feeling the

pleasure of his touch; sitting on his lap
and falling asleep there;

wishing to have a child by him; desiring not
to live longer than he

does; abstaining from revealing his secrets
to others; dissuading him

from vows and fasts by saying "let the sin
fall upon me;" keeping vows

and fasts along with him when it is impossible
to change his mind on the

subject; telling him that vows and fasts are
difficult to be observed,

even by herself, when she has any dispute
with him about them; looking

on her own wealth and his without any distinction;
abstaining from going

to public assemblies without him, and accompanying
him when he desires

her to do so; taking delight in using things
previously used by him, and

in eating food that he has left uneaten; venerating
his family, his

disposition, his skill in the arts, his learning,
his caste, his

complexion, his native country, his friends,
his good qualities, his

age, and his sweet temper; asking him to sing,
and to do other such like

things, if able to do them; going to him without
paying any regard to

fear, to cold, to heat, or to rain; saying
with regard to the next world

that he should be her lover even there; adapting
her tastes, disposition

and actions to his liking; abstaining from
sorcery; disputing

continually with her mother on the subject
of going to him, and, when

forcibly taken by her mother to some other
place, expressing her desire

to die by taking poison, by starving herself
to death, by stabbing

herself with some weapon, or by hanging herself;
and lastly assuring the

man of her constancy and love by means of
her agents, and receiving

money herself, but abstaining from any dispute
with her mother with

regard to pecuniary matters.

When the man sets out on a journey, she should
make him swear that he

will return quickly, and in his absence should
put aside her vows of

worshipping the Deity, and should wear no
ornaments except those that

are lucky. If the time fixed for his return
has passed, she should

endeavour to ascertain the real time of his
return from omens, from the

reports of the people, and from the positions
of the planets, the moon

and the stars. On occasions of amusement,
and of auspicious dreams, she

should say "Let me be soon united to him."
If, moreover, she feels

melancholy, or sees any inauspicious omen,
she should perform some rite

to appease the Deity.

When the man does return home she should worship
the God Kama (_i.e._,

the Indian Cupid), and offer oblations to
other Deities, and having

caused a pot filled with water to be brought
by her friends, she should

perform the worship in honour of the crow
who eats the offerings which

we make to the manes of deceased relations.
After the first visit is

over she should ask her lover also to perform
certain rites, and this he

will do if he is sufficiently attached to
her.

Now a man is said to be sufficiently attached
to a woman when his love

is disinterested; when he has the same object
in view as his beloved

one; when he is quite free from any suspicions
on her account; and when

he is indifferent to money with regard to
her.

Such is the manner of a courtesan living with
a man like a wife, and set

forth here for the sake of guidance from the
rules of Dattaka. What is

not laid down here should be practised according
to the custom of the

people, and the nature of each individual
man.

There are also two verses on the subject as
follows:

"The extent of the love of women is not known,
even to those who are the

objects of their affection, on account of
its subtlety, and on account

of the avarice, and natural intelligence of
womankind."

"Women are hardly ever known in their true
light, though they may love

men, or become indifferent towards them; may
give them delight, or

abandon them; or may extract from them all
the wealth that they may

possess."

CHAPTER III.

OF

THE MEANS OF GETTING MONEY. OF THE SIGNS OF
THE CHANGE OF A LOVER'S

FEELINGS, AND OF THE WAY TO GET RID OF HIM.

Money is got out of a lover in two ways, viz.:

By natural or lawful means, and by artifices.
Old authors are of opinion

that when a courtesan can get as much money
as she wants from her lover,

she should not make use of artifice. But Vatsyayana
lays down that

though she may get some money from him by
natural means, yet when she

makes use of artifice he gives her doubly
more, and therefore artifice

should be resorted to for the purpose of extorting
money from him at all

events.

Now the artifices to be used for getting money
from her lover are as

follows:

1st. Taking money from him on different occasions,
for the purpose of

purchasing various articles, such as ornaments,
food, drink, flowers,

perfumes and cloths, and either not buying
them, or getting from him

more than their cost.

2nd. Praising his intelligence to his face.

3rd. Pretending to be obliged to make gifts
on occasion of festivals

connected

with vows, trees, gardens, temples, or tanks.[75]

4th. Pretending that at the time of going
to his house, her jewels have

been stolen either by the King's guards, or
by robbers.

5th. Alleging that her property has been destroyed
by fire, by the

falling of her house, or by the carelessness
of her servants.

6th. Pretending to have lost the ornaments
of her lover along with her

own.

7th. Causing him to hear through other people
of the expenses incurred

by her in coming to see him.

8th. Contracting debts for the sake of her
lover.

9th. Disputing with her mother on account
of some expense incurred by

her for her lover, and which was not approved
of by her mother.

10th. Not going to parties and festivities
in the houses of her friends

for the want of presents to make to them,
she having previously informed

her lover of the valuable presents given to
her by these very friends.

11th. Not performing certain festive rites
under the pretence that she

has no money to perform them with.

12th. Engaging artists to do something for
her lover.

13th. Entertaining physicians and ministers
for the purpose of attaining

some object.

14th. Assisting friends and benefactors both
on festive occasions, and

in misfortune.

15th. Performing household rites.

16th. Having to pay the expenses of the ceremony
of marriage of the son

of a female friend.

17th. Having to satisfy curious wishes during
her state of pregnancy.

18th. Pretending to be ill, and charging her
cost of treatment.

19th. Having to remove the troubles of a friend.

20th. Selling some of her ornaments, so as
to give her lover a present.

21st. Pretending to sell some of her ornaments,
furniture, or cooking

utensils to a trader, who has been already
tutored how to behave in the

matter.

22nd. Having to buy cooking utensils of greater
value than those of

other people, so that they might be more easily
distinguished, and not

changed for others of an inferior description.

23rd. Remembering the former favours of her
lover, and causing them

always to be spoken of by her friends and
followers.

24th. Informing her lover of the great gains
of other courtezans.

25th. Describing before them, and in the presence
of her lover, her own

great gains, and making them out to be greater
even than theirs, though

such may not have been really the case.

26th. Openly opposing her mother when she
endeavours to persuade her to

take up with men with whom she has been formerly
acquainted, on account

of the great gains to be got from them.

27th. Lastly, pointing out to her lover the
liberality of his rivals.

Thus end the ways and means of getting money.

* * * * *

A woman should always know the state of the
mind, of the feelings, and

of the disposition of her lover towards her,
from the changes of his

temper, his manner, and the colour of his
face.

The behaviour of a waning lover is as follows:

1st. He gives the woman either less than is
wanted, or something else

than that which is asked for.

2nd. He keeps her in hopes by promises.

3rd. He pretends to do one thing, and does
something else.

4th. He does not fulfil her desires.

5th. He forgets his promises, or does something
else than that which he

has promised.

6th. He speaks with his own servants in a
mysterious way.

7th. He sleeps in some other house under the
pretence of having to do

something for a friend.

8th. Lastly, he speaks in private with the
attendants of a woman with

whom he was formerly acquainted.

Now when a courtesan finds that her lover's
disposition towards her is

changing, she should get possession of all
his best things before he

becomes aware of her intentions, and allow
a supposed creditor to take

them away forcibly from her in satisfaction
of some pretended debt.

After this, if the lover is rich, and has
always behaved well towards

her, she should ever treat him with respect;
but if he is poor and

destitute, she should get rid of him as if
she had never been acquainted

with him in any way before.

The means of getting rid of a lover are as
follows:

1st. Describing the habits and vices of the
lover as disagreeable and

censurable, with the sneer of the lip, and
the stamp of the foot.

2nd. Speaking on a subject with which he is
not acquainted.

3rd. Showing no admiration for his learning,
and passing a censure upon

it.

4th. Putting down his pride.

5th. Seeking the company of men who are superior
to him in learning and

wisdom.

6th. Showing a disregard for him on all occasions.

7th. Censuring men possessed of the same faults
as her lover.

8th. Expressing dissatisfaction at the ways
and means of enjoyment used

by him.

9th. Not giving him her mouth to kiss.

10th. Refusing access to her Jaghana, _i.e._,
the part of the body

between the navel and the thighs.

11th. Showing a dislike for the wounds made
by his nails and teeth.

12th. Not pressing close up against him at
the time when he embraces

her.

13th. Keeping her limbs without movement at
the time of congress.

14th. Desiring him to employ her when he is
fatigued.

15th. Laughing at his attachment to her.

16th. Not responding to his embraces.

17th. Turning away from him when he begins
to embrace her.

18th. Pretending to be sleepy.

19th. Going out visiting, or into company,
when she perceives his desire

to enjoy her during the day time.

20th. Mis-constructing his words.

21st. Laughing without any joke, or at the
time of any joke made by him,

laughing under some pretence.

22nd. Looking with side glances at her own
attendants, and clapping her

hands when he says anything.

23rd. Interrupting him in the middle of his
stories, and beginning to

tell other stories herself.

24th. Reciting his faults and his vices, and
declaring them to be

incurable.

25th. Saying words to her female attendants
calculated to cut the heart

of her lover to the quick.

26th. Taking care not to look at him when
he comes to her.

27th. Asking him what cannot be granted.

28th. And, after all, finally dismissing him.

There are also two verses on this subject
as follows:

"The duty of a courtesan consists in forming
connections with suitable

men after due and full consideration, and
attaching the person with whom

she is united to herself; in obtaining wealth
from the person who is

attached to her, and then dismissing him after
she has taken away all

his possessions."

"A courtesan leading in this manner the life
of a wife is not troubled

with too many lovers, and yet obtains abundance
of wealth."

FOOTNOTE:

[Footnote 75: On the completion of a vow a
festival takes place. Some

trees such as the Peepul and Banyan trees,
are invested with sacred

threads like the Brahman's, and on the occasion
of this ceremony a

festival is given. In the same way when gardens
are made, and tanks or

temples built, then also festivals are observed.]

CHAPTER IV.

ABOUT RE-UNION WITH A FORMER LOVER.

When a courtesan abandons her present lover
after all his wealth is

exhausted, she may then consider about her
re-union with a former lover.

But she should return to him only if he has
acquired fresh wealth, or is

still wealthy, and if he is still attached
to her. And if this man be

living at the time with some other women she
should consider well before

she acts.

Now such a man can only be in one of the six
following conditions, viz.:

1st. He may have left the first woman of his
own accord, and may even

have left another woman since then.

2nd. He may have been driven away from both
women.

3rd. He may have left the one woman of his
own accord, and be living

with another woman.

5th. He may have been driven away from the
one woman, and left the other

of his own accord.

6th. He may have been driven away by the one
woman, and may be living

with another.

(1). Now if the man has left both women of
his own accord, he should not

be resorted to, on account of the fickleness
of his mind, and his

indifference to the excellencies of both of
them.

(2). As regards the man who may have been
driven away from both women,

if he has been driven away from the last one
because the woman could get

more money from some other man, then he should
be resorted to, for if

attached to the first woman he would give
her more money, through vanity

and emulation to spite the other woman. But
if he has been driven away

by the woman on account of his poverty, or
stinginess, he should not

then be resorted to.

(3). In the case of the man who may have left
the one woman of his own

accord, and been driven away by the other,
if he agrees to return to the

former and give her plenty of money beforehand,
then he should be

resorted to.

(4). In the case of the man who may have left
the one woman of his own

accord, and be living with another woman,
the former (wishing to take up

with him again) should first ascertain if
he left her in the first

instance in the hope of finding some particular
excellence in the other

woman, and that not having found any such
excellence, he was willing to

come back to her, and to give her much money
on account of his conduct,

and on account of his affection still existing
for her.

Or, whether, having discovered many faults
in the other woman, he would

now see even more excellences in herself than
actually exist, and would

be prepared to give her much money for these
qualities.

Or, lastly, to consider whether he was a weak
man, or a man fond of

enjoying many women, or one who liked a poor
woman, or one who never did

anything for the woman that he was with. After
maturely considering all

these things, she should resort to him or
not, according to

circumstances.

(5). As regards the man who may have been
driven away from the one

woman, and left the other of his own accord,
the former woman (wishing

to re-unite with him) should first ascertain
whether he still has any

affection for her, and would consequently
spend much money upon her; or

whether, being attached to her excellent qualities,
he did not take

delight in any other women; or whether, being
driven away from her

formerly before completely satisfying his
sexual desires, he wished to

get back to her, so as to be revenged for
the injury done to him; or

whether he wished to create confidence in
her mind, and then take back

from her the wealth which she formerly took
from him, and finally

destroy her; or, lastly, whether he wished
first to separate her from

her present lover, and then to break away
from her himself. If, after

considering all these things, she is of opinion
that his intentions are

really pure and honest, she can re-unite herself
with him. But if his

mind be at all tainted with evil intentions,
he should be avoided.

(6). In the case of the man who may have been
driven away by one

woman, and be living with another, if the
man makes overtures in return

to the first one, the courtesan should consider
well before she acts,

and while the other woman is engaged in attracting
him to herself, she

should try in her turn (through keeping herself
behind the scenes) to

gain him over, on the grounds of any of the
following considerations,

viz.:

1st. That he was driven away unjustly and
for no proper reason, and now

that he has gone to another woman, every effort
must be used to bring

him back to myself.

2nd. That if he were once to converse with
me again, he would break away

from the other woman.

3rd. That the pride of my present lover would
be put down by means of

the former one.

4th. That he has become wealthy, has secured
a higher position, and

holds a place of authority under the King.

5th. That he is separate from his wife.

6th. That he is now independent.

7th. That he lives apart from his father,
or brother.

8th. That by making peace with him I shall
be able to get hold of a very

rich man, who is now prevented from coming
to me by my present lover.

9th. That as he is not respected by his wife,
I shall now be able to

separate him from her.

10th. That the friend of this man loves my
rival, who hates me

cordially; I shall, therefore, by this means
separate the friend from

his mistress.

11th. And lastly, I shall bring discredit
upon him by bringing him back

to me, thus showing the fickleness of his
mind.

When a courtesan is resolved to take up again
with a former lover, her

Pithamurda and other servants should tell
him that his former expulsion

from the woman's house was caused by the wickedness
of her mother; that

the woman loved him just as much as ever at
that time, but could not

help the occurrence on account of her deference
to her mother's will;

that she hated the union of her present lover,
and disliked him

excessively. In addition to this, they should
create confidence in his

mind by speaking to him of her former love
for him, and should allude to

the mark of that love that she has ever remembered.
This mark of her

love should be connected with some kind of
pleasure that may have been

practised by him, such as his way of kissing
her, or manner of having

connection with her.

Thus end the ways of bringing about a re-union
with a former lover.

When a woman has to choose between two lovers,
one of whom was formerly

united with her, while the other is a stranger,
the Acharyas (sages) are

of opinion that the first one is preferable,
because his disposition and

character being already known by previous
careful observation, he can be

easily pleased and satisfied; but Vatsyayana
thinks that a former lover,

having already spent a great deal of his wealth,
is not able or willing

to give much money again, and is not, therefore,
to be relied upon so

much as a stranger. Particular cases may,
however, arise differing from

this general rule on account of the different
natures of men.

There are also verses on the subject as follows:

"Re-union with a former lover may be desirable
so as to separate some

particular woman from some particular man,
or some particular man from

some particular woman, or to have a certain
effect upon the present

lover."

"When a man is excessively attached to a woman,
he is afraid of her

coming into contact with other men; he does
not then regard or notice

her faults; and he gives her much wealth through
fear of her leaving

him."

"A courtesan should be agreeable to the man
who is attached to her, and

despise the man who does not care for her.
If while she is living with

one man a messenger comes to her from some
other man, she may either

refuse to listen to any negotiations on his
part, or appoint a fixed

time for him to visit her, but she should
not leave the man who may be

living with her and who may be attached to
her."

"A wise woman should only renew her connection
with a former lover if

she is satisfied that good fortune, gain,
love, and friendship, are

likely to be the result of such a re-union."

CHAPTER V.

OF

DIFFERENT KINDS OF GAIN.

When a courtesan is able to realize much money
every day, by reason of

many customers, she should not confine herself
to a single lover; under

such circumstances, she should fix her rate
for one night, after

considering the place, the season, and the
condition of the people, and

having regard to her own good qualities and
good looks, and after

comparing her rates with those of other courtesans.
She can inform her

lovers, and friends, and acquaintances about
these charges. If, however,

she can obtain a great gain from a single
lover, she may resort to him

alone, and live with him like a wife.

Now, the Sages are of opinion that when a
courtesan has the chance of an

equal gain from two lovers at the same time,
a preference should be

given to the one who would give her the kind
of thing which she wants.

But Vatsyayana says that the preference should
be given to the one who

gives her gold, because it cannot be taken
back like some other things,

it can be easily received, and is also the
means of procuring anything

that may be wished for. Of such things as
gold, silver, copper, bell

metal, iron, pots, furniture, beds, upper
garments, under vestments,

fragrant substances, vessels made of gourds,
ghee, oil, corn, cattle,

and other things of a like nature, the first,
viz., gold, is superior to

all the others.

When the same labour is required to gain any
two lovers, or when the

same kind of thing is to be got from each
of them, the choice should be

made by the advice of a friend, or it may
be made from their personal

qualities, or from the signs of good or bad
fortune that may be

connected with them.

When there are two lovers, one of whom is
attached to the courtesan, and

the other is simply very generous, the Sages
say that the preference

should be given to the generous lover, but
Vatsyayana is of opinion that

the one who is really attached to the courtesan
should be preferred,

because he can be made to be generous, even
as a miser gives money if he

becomes fond of a woman, but a man who is
simply generous cannot be made

to love with real attachment. But among those
who are attached to her,

if there is one who is poor, and one who is
rich, the preference is of

course to be given to the latter.

When there are two lovers, one of whom is
generous, and the other ready

to do any service for the courtesan, some
Sages say that the one who is

ready to do the service should be preferred,
but Vatsyayana is of

opinion that a man who does a service thinks
that he has gained his

object when he has done something once, but
a generous man does not care

for what he has given before. Even here the
choice should be guided by

the likelihood of the future good to be derived
from her union with

either of them.

When one of the two lovers is grateful, and
the other liberal, some

Sages say that the liberal one should be preferred,
but Vatsyayana is of

opinion that the former should be chosen,
because liberal men are

generally haughty, plain spoken, and wanting
in consideration towards

others. Even though these liberal men have
been on friendly terms for a

long time, yet if they see any fault in the
courtesan, or are told lies

about her by some other women, they do not
care for past services, but

leave abruptly. On the other hand the grateful
man does not at once

break off from her, on account of a regard
for the pains she may have

taken to please him. In this case also the
choice is to be guided with

respect to what may happen in future.

When an occasion for complying with the request
of a friend, and a

chance of getting money come together, the
Sages say that the chance of

getting money should be preferred. But Vatsyayana
thinks that the money

can be obtained to-morrow as well as to-day,
but if the request of a

friend be not at once complied with, he may
become disaffected. Even

here, in making the choice, regard must be
paid to future good fortune.

On such an occasion, however, the courtesan
might pacify her friend by

pretending to have some work to do, and telling
him that his request

will be complied with next day, and in this
way secure the chance of

getting the money that has been offered her.

When the chance of getting money, and the
chance of avoiding some

disaster come at the same time, the Sages
are of opinion that the chance

of getting money should be preferred, but
Vatsyayana says that money has

only a limited importance, while a disaster
that is once averted may

never occur again. Here, however, the choice
should be guided by the

greatness or smallness of the disaster.

The gains of the wealthiest and best kind
of courtesans are to be spent

as follows:

Building temples, tanks, and gardens; giving
a thousand cows to

different Brahmans; carrying on the worship
of the Gods, and celebrating

festivals in their honour; and, lastly, performing
such vows as may be

within their means.

The gains of other courtesans are to be spent
as follows:

Having a white dress to wear every day; getting
sufficient food and

drink to satisfy hunger and thirst; eating
daily a perfumed Tambula,

_i.e._, a mixture of betel nut and betel leaves;
and wearing ornaments

gilt with gold. The Sages say that these represent
the gains of all the

middle and lower classes of courtesans, but
Vatsyayana is of opinion

that their gains cannot be calculated, or
fixed in any way, as these

depend on the influence of the place, the
customs of the people, their

own appearance, and many other things.

When a courtesan wants to keep some particular
man from some other

woman; or wants to get him away from some
woman to whom he may be

attached; or to deprive some woman of the
gains realized by her from

him; or if she thinks that she would raise
her position; or enjoy some

great good fortune; or become desirable to
all men by uniting herself

with this man; or if she wishes to get his
assistance in averting some

misfortune; or is really attached to him and
loves him; or wishes to

injure somebody through his means; or has
regard to some former favour

conferred upon her by him; or wishes to be
united with him merely from

desire; or any of the above reasons, she should
agree to take from him

only a small sum of money in a friendly way.

When a courtesan intends to abandon a particular
lover, and take up with

another one; or when she has reason to believe
that her lover will

shortly leave her, and return to his wives;
or that having squandered

all his money, and became penniless, his guardian,
or master, or father

would come and take him away; or that her
lover is about to lose his

position, or lastly, that he is of a very
fickle mind, she should, under

any of these circumstances, endeavour to get
as much money as she can

from him as soon as possible.

On the other hand, when the courtesan thinks
that her lover is about to

receive valuable presents; or get a place
of authority from the King; or

be near the time of inheriting a fortune;
or that his ship would soon

arrive laden with merchandise; or that he
has large stocks of corn and

other commodities; or that if anything was
done for him it would not be

done in vain; or that he is always true to
his word; then should she

have regard to her future welfare, and live
with the man like a wife.

There are also verses on the subject as follows:

"In considering her present gains, and her
future welfare, a courtesan

should avoid such persons as have gained their
means of subsistence with

very great difficulty, as also those who have
become selfish and

hard-hearted by becoming the favourites of
Kings."

"She should make every endeavour to unite
herself with prosperous and

well-to-do people, and with those whom it
is dangerous to avoid, or to

slight in any way. Even at some cost to herself
she should become

acquainted with energetic and liberal-minded
men, who when pleased would

give her a large sum of money, even for very
little service, or for some

small thing."

CHAPTER VI.

OF GAINS AND LOSSES; ATTENDANT GAINS AND LOSSES;
AND DOUBTS; AS ALSO OF

THE DIFFERENT KINDS OF COURTESANS.

It sometimes happens that while gains are
being sought for, or expected

to be realised, that losses only are the result
of our efforts, the

causes of these losses are:

Weakness of intellect.

Excessive love.

Excessive pride.

Excessive self conceit.

Excessive simplicity.

Excessive confidence.

Excessive anger.

Carelessness.

Recklessness.

Influence of evil genius.

Accidental circumstances.

The results of these losses are:

Expense incurred without any result.

Destruction of future good fortune.

Stoppage of gains about to be realized.

Loss of what is already obtained.

Acquisition of a sour temper.

Becoming unaimiable to every body.

Injury to health.

Loss of hair and other accidents.

Now gain is of three kinds, viz.: gain of
wealth, gain of religious

merit, and gain of pleasure; and similarly,
loss is of three kinds,

viz.: loss of wealth, loss of religious merit,
and loss of pleasure. At

the time when gains are sought for, if other
gains come along with them,

these are called attendant gains. When gain
is uncertain, the doubt of

its being a gain is called a simple doubt.
When there is a doubt

whether either of two things will happen or
not, it is called a mixed

doubt. If while one thing is being done two
results take place, it is

called a combination of two results, and if
several results follow from

the same action, it is called a combination
of results on every side.

We shall now give examples of the above.

As already stated, gain is of three kinds,
and loss, which is opposed to

gain, is also of three kinds.

(a). When by living with a great man a courtesan
acquires present

wealth, and in addition to this becomes acquainted
with other people,

and thus obtains a chance of future fortune,
and an accession of wealth,

and becomes desirable to all, this is called
a gain of wealth attended

by other gain.

(b). When by living with a man a courtesan
simply gets money, this is

called a gain of wealth not attended by any
other gain.

(c). When a courtesan receives money from
other people besides her

lover, the results are: the chance of the
loss of future good from her

present lover; the chance of disaffection
of a man securely attached to

her; the hatred of all; and the chance of
a union with some low person,

tending to destroy her future good. This gain
is called a gain of wealth

attended by losses.

(d). When a courtesan, at her own expense,
and without any results in

the shape of gain, has connected with a great
man, or an avaricious

minister, for the sake of diverting some misfortune,
or removing some

cause that may be threatening the destruction
of a great gain, this loss

is said to be a loss of wealth attended by
gains of the future good

which it may bring about.

(e). When a courtesan is kind, even at her
own expense, to a man who is

very stingy, or to a man proud of his looks,
or to an ungrateful man

skilled in gaining the heart of others, without
any good resulting from

these connections to her in the end, this
loss is called a loss of

wealth not attended by any gain.

(f). When a courtesan is kind to any such
man as described above, but

who in addition are favourites of the King,
and moreover cruel and

powerful, without any good result in the end,
and with a chance of her

being turned away at any moment, this loss
is called a loss of wealth

attended by other losses.

In this way gains and losses, and attendant
gains and losses in

religious merit and pleasures may become known
to the reader, and

combinations of all of them may also be made.

Thus end the remarks on gains and losses,
and attendant gains and

losses.

In the next place we come to doubts, which
are again of three kinds,

viz.: doubts about wealth, doubts about religious
merit, and doubts

about pleasures.

The following are examples.

(a). When a courtesan is not certain how much
a man may give her, or

spend upon her, this is called a doubt about
wealth.

(b). When a courtesan feels doubtful whether
she is right in entirely

abandoning a lover from whom she is unable
to get money, she having

taken all his wealth from him in the first
instance, this doubt is

called a doubt about religious merit.

(c). When a courtesan is unable to get hold
of a lover to her liking,

and is uncertain whether she will derive any
pleasure from a person

surrounded by his family, or from a low person,
this is called a doubt

about pleasure.

(d). When a courtesan is uncertain whether
some powerful but low

principled fellow would cause loss to her
on account of her not being

civil to him, this is called a doubt about
the loss of wealth.

(e). When a courtesan feels doubtful whether
she would lose religious

merit by abandoning a man who is attached
to her without giving him the

slightest favour, and thereby causing him
unhappiness in this world and

the next,[76] this doubt is called a doubt
about the loss of a religious

merit.

(f). When a courtesan is uncertain as to whether
she might create

disaffection by speaking out, and revealing
her love and thus not get

her desire satisfied, this is called a doubt
about the loss of pleasure.

Thus end the remarks on doubts.

_Mixed Doubts_.

(a). The intercourse or connection with a
stranger, whose disposition is

unknown, and who may have been introduced
by a lover, or by one who

possessed authority, may be productive either
of gain or loss, and

therefore this is called a mixed doubt about
the gain and loss of

wealth.

(b). When a courtesan is requested by a friend,
or is impelled by pity

to have intercourse with a learned Brahman,
a religious student, a

sacrificer, a devotee, or an ascetic who may
have all fallen in love

with her, and who may be consequently at the
point of death, by doing

this she might either gain or lose religious
merit, and therefore this

is called a mixed doubt about the gain and
loss of religious merit.

(c). If a courtesan relies solely upon the
report of other people (_i.e._,

hearsay) about a man, and goes to him without
ascertaining herself

whether he possesses good qualities or not,
she may either gain or lose

pleasure in proportion as he may be good or
bad, and therefore this is

called a mixed doubt about the gain and loss
of pleasure.

Uddalika has described the gains and losses
on both sides as follows.

(a). If, when living with a lover, a courtesan
gets both wealth and

pleasure from him, it is called a gain on
both sides.

(b). When a courtesan lives with a lover at
her own expense without

getting any profit out of it, and the lover
even takes back from her

what he may have formerly given her, it is
called a loss on both sides.

(c). When a courtesan is uncertain whether
a new acquaintance would

become attached to her, and, moreover, if
he became attached to her,

whether he would give her any thing, it is
then called a doubt on both

sides about gains.

(d). When a courtesan is uncertain whether
a former enemy, if made up by

her at her own expense, would do her some
injury on account of his

grudge against her; or, if becoming attached
to her, would take away

angrily from her any thing that he may have
given to her, this is called

a doubt on both sides about loss.

Babhravya has described the gains and losses
on both sides as follows.

(a). When a courtesan can get money from a
man whom she may go to see,

and also money from a man whom she may not
go to see, this is called a

gain on both sides.

(b). When a courtesan has to incur further
expense if she goes to see a

man, and yet runs the risk of incurring an
irremediable loss if she does

not go to see him, this is called a loss on
both sides.

(c). When a courtesan is uncertain, whether
a particular man would give

her anything on her going to see him, without
incurring expense on her

part, or whether on her neglecting him another
man would give her

something, this is called a doubt on both
sides about gain.

(d.) When a courtesan is uncertain, whether,
on going at her own expense

to see an old enemy, he would take back from
her what he may have given

her, or whether by her not going to see him
he would cause some disaster

to fall upon her, this is called a doubt on
both sides about loss.

By combining the above, the following six
kinds of mixed results are

produced, viz.:

(a). Gain on one side, and loss on the other.

(b). Gain on one side, and doubt of gain on
the other.

(c). Gain on one side, and doubt of loss on
the other.

(d). Loss on one side, and doubt of gain on
the other.

(e). Doubt of gain on one side, and doubt
of loss on the other.

(f). Doubt of loss on one side, and loss on
the other.

A courtesan, having considered all the above
things, and taken council

with her friends, should act so as to acquire
gain, the chances of great

gain, and the warding off of any great disaster.
Religious merit and

pleasure should also be formed into separate
combinations like those of

wealth, and then all should be combined with
each other, so as to form

new combinations.

When a courtesan consorts with men she should
cause each of them to give

her money as well as pleasure. At particular
times, such as the Spring

Festivals, etc., she should make her mother
announce to the various men,

that on a certain day her daughter would remain
with the man who would

gratify such and such a desire of hers.

When young men approach her with delight,
she should think of what she

may accomplish through them.

The combination of gains and losses on all
sides are: gain on one side,

and loss on all others; loss on one side and
gain on all others; gain on

all sides, loss on all sides.

A courtesan should also consider doubts about
gain and doubts about loss

with reference both to wealth, religious merit,
and pleasure.

Thus ends the consideration of gain, loss,
attendant gains, attendant

losses, and doubts.

The different kinds of courtesans are:

A bawd.

A female attendant.

An unchaste woman.

A dancing girl.

A female artisan.

A woman who has left her family.

A woman living on her beauty.

And, finally, a regular courtesan.

All the above kinds of courtesans are acquainted
with various kinds of

men, and should consider the ways of getting
money from them, of

pleasing them, of separating themselves from
them, and of re-uniting

with them. They should also take into consideration
particular gains and

losses, attendant gains and losses, and doubts
in accordance with their

several conditions.

Thus end the considerations of courtesans.

There are also two verses on the subject as
follows:

"Men want pleasure, while women want money,
and therefore this Part,

which treats of the means of gaining wealth,
should be studied."

"There are some women who seek for love, and
there are others who seek

for money; for the former the ways of love
are told in previous portions

of this work, while the ways of getting money,
as practised by

courtesans, are described in this Part."

FOOTNOTE:

[Footnote 76: The souls of men who die with
their desires unfulfilled

are said to go to the world of the Manes,
and not direct to the Supreme

Spirit.]

=END OF PART VI.=

PART VII.

ABOUT THE MEANS OF ATTRACTING OTHERS TO YOURSELF.

CHAPTER I.

ON PERSONAL ADORNMENT; ON SUBJUGATING THE
HEARTS OF OTHERS; AND ON TONIC

MEDICINES.

When a person fails to obtain the object of
his desires by any of the

ways previously related, he should then have
recourse to other ways of

attracting others to himself.

Now, good looks, good qualities, youth, and
liberality are the chief and

most natural means of making a person agreeable
in the eyes of others.

But in the absence of these a man or a woman
must have resort to

artificial means, or to art, and the following
are some recipes that may

be found useful.

(a). An ointment made of the tabernamontana
coronaria, the costus

speciosus or arabicus, and the flacourtia
cataphracta, can be used as an

unguent of adornment.

(b). If a fine powder is made of the above
plants, and applied to the

wick of a lamp, which is made to burn with
the oil of blue vitrol, the

black pigment or lamp black produced therefrom,
when applied to the

eye-lashes, has the effect of making a person
look lovely.

(c). The oil of the hog weed, the echites
putescens, the sarina plant,

the yellow amaranth, and the leaf of the nymphæ,
if applied to the body,

has the same effect.

(d). A black pigment from the same plants
produce a similar effect.

(e). By eating the powder of the nelumbrium
speciosum, the blue lotus,

and the mesna roxburghii, with ghee and honey,
a man becomes lovely in

the eyes of others.

(f). The above things, together with the tabernamontana
coronaria, and

the xanthochymus pictorius, if used as an
ointment, produce the same

results.

(g). If the bone of a peacock or of an hyena
be covered with gold, and

tied on the right hand, it makes a man lovely
in the eyes of other

people.

(h). In the same way, if a bead, made of the
seed of the jujube, or of

the conch shell, be enchanted by the incantations
mentioned in the

Atharvana Veda, or by the incantations of
those well skilled in the

science of magic, and tied on the hand, it
produces the same result as

described above.

(i). When a female attendant arrives at the
age of puberty, her master

should keep her secluded, and when men ardently
desire her on account of

her seclusion, and on account of the difficulty
of approaching her, he

should then bestow her hand on such a person
as may endow her with

wealth and happiness.

This is a means of increasing the loveliness
of a person in the eyes of

others.

In the same way, when the daughter of a courtesan
arrives at the age of

puberty, the mother should get together a
lot of young men of the same

age, disposition, and knowledge as her daughter,
and tell them that she

would give her in marriage to the person who
would give her presents of

a particular kind.

After this the daughter should be kept in
seclusion as far as possible,

and the mother should give her in marriage
to the man who may be ready

to give her the presents agreed upon. If the
mother is unable to get so

much out of the man, she should show some
of her own things as having

been given to the daughter by the bridegroom.

Or, the mother may allow her daughter to be
married to the man

privately, as if she was ignorant of the whole
affair, and then

pretending that it has come to her knowledge,
she may give her consent

to the union.

The daughter, too, should make herself attractive
to the sons of wealthy

citizens, unknown to her mother, and make
them attached to her, and for

this purpose should meet them at the time
of learning to sing, and in

places where music is played, and at the houses
of other people, and

then request her mother, through a female
friend, or servant, to be

allowed to unite herself to the man who is
most agreeable to her.[77]

When

the

daughter of a courtesan is thus given to a
man, the ties of

marriage should be observed for one year,
and after that she may do what

she likes. But even after the end of the year,
when otherwise engaged,

if she should be now and then invited by her
first husband to come and

see him, she should put aside her present
gain, and go to him for the

night.

Such is the mode of temporary marriage among
courtesans, and of

increasing their loveliness, and their value
in the eyes of others. What

has been said about them should also be understood
to apply to the

daughters of dancing women, whose mothers
should give them only to such

persons as are likely to become useful to
them in various ways.

Thus end the ways of making oneself lovely
in the eyes of others.

(a). If a man, after anointing his lingam
with a mixture of the powders

of the white thorn apple, the long pepper,
and the black pepper, and

honey, engages in sexual union with a woman,
he makes her subject to his

will.

(b). The application of a mixture of the leaf
of the plant vatodbhranta,

of the flowers thrown on a human corpse when
carried out to be burnt,

and the powder of the bones of the peacock,
and of the jiwanjiva bird,

produces the same effect.

(c). The remains of a kite who has died a
natural death, ground into

powder, and mixed with cowach and honey, has
also the same effect.

(d). Anointing oneself with an ointment made
of the plant emblica

myrabolans has the power of subjecting women
to one's will.

(e). If a man cuts into small pieces the sprouts
of the vajnasunhi

plant, and dips them into a mixture of red
arsenic and sulphur, and then

dries them seven times, and applies this powder
mixed with honey to his

lingam, he can subjugate a woman to his will
directly that he has had

sexual union with her, or, if, by burning
these very sprouts at night

and looking at the smoke, he sees a golden
moon behind, he will then be

successful with any woman; or if he throws
some of the powder of these

same sprouts mixed with the excrement of a
monkey upon a maiden, she

will not be given in marriage to any body
else.

(f). If pieces of the arris root are dressed
with the oil of the mango,

and placed for six months in a hole made in
the trunk of the sisu tree,

and are then taken out and made up into an
ointment, and applied to the

lingam, this is said to serve as the means
of subjugating women.

(g). If the bone of a camel is dipped into
the juice of the plant

eclipta prostata, and then burnt, and the
black pigment produced from

its ashes is placed in a box also made of
the bone of a camel, and

applied together with antimony to the eye
lashes with a pencil also made

of the bone of a camel, then that pigment
is said to be very pure, and

wholesome for the eyes, and serves as a means
of subjugating others to

the person who uses it. The same effect can
be produced by black pigment

made of the bones of hawks, vultures, and
peacocks.

Thus end the ways of subjugating others to
one's own will.

Now the means of increasing sexual vigour
are as follows:

(a). A man obtains sexual vigour by drinking
milk mixed with sugar, the

root of the uchchata plant, the piper chaba,
and liquorice.

(b). Drinking milk mixed with sugar, and having
the testicle of a ram or

a goat boiled in it, is also productive of
vigour.

(c). The drinking of the juice of the hedysarum
gangeticum, the kuili,

and the kshirika plant mixed with milk, produces
the same effect.

(d). The seed of the long pepper along with
the seeds of the sanseviera

roxburghiana, and the hedysarum gangeticum
plant, all pounded together,

and mixed with milk, is productive of a similar
result.

(e). According to ancient authors, if a man
pounds the seeds or roots of

the trapa bispinosa, the kasurika, the tuscan
jasmine, and liquorice,

together with the kshirakapoli (a kind of
onion), and puts the powder

into milk mixed with sugar and ghee, and having
boiled the whole mixture

on a moderate fire, drinks the paste so formed,
he will be able to enjoy

innumerable women.

(f). In the same way, if a man mixes rice
with the eggs of the sparrow,

and having boiled this in milk, adds to it
ghee and honey, and drinks as

much of it as necessary, this will produce
the same effect.

(g). If a man takes the outer covering of
sesamum seeds, and soaks them

with the eggs of sparrows, and then, having
boiled them in milk, mixed

with sugar and ghee, along with the fruits
of the trapa bispinosa and

the kasurika plant, and adding to it the flour
of wheat and beans, and

then drinks this composition, he is said to
be able to enjoy many women.

(h). If ghee, honey, sugar, and liquorice
in equal quantities, the juice

of the fennel plant, and milk are mixed together,
this nectar-like

composition is said to be holy, and provocative
of sexual vigour, a

preservative of life, and sweet to the taste.

(i). The drinking of a paste composed of the
asparagus racemosus, the

shvadaushtra plant, the guduchi plant, the
long pepper, and liquorice,

boiled in milk, honey, and ghee, in the spring,
is said to have the same

effect as the above.

(j). Boiling the asparagus racemosus, and
the shvadaushtra plant, along

with the pounded fruits of the premna spinosa
in water, and drinking the

same, is said to act in the same way.

(k). Drinking boiled ghee, or clarified butter
in the morning during the

spring season, is said to be beneficial to
health and strength, and

agreeable to the taste.

(l). If the powder of the seed of the shvadaushtra
plant and the flower

of barley are mixed together in equal parts,
and a portion of it, _i.e._,

two palas in weight, is eaten every morning
on getting up, it has the

same effect as the preceding recipe.

There are also verses on the subject as follows:

"The means[78] of producing love and sexual
vigour should be learnt from

the science of medicine, from the Vedas, from
those who are learned in

the arts of magic, and from confidential relatives.
No means should be

tried which are doubtful in their effects,
which are likely to cause

injury to the body, which involve the death
of animals, and which bring

us in contact with impure things. Such means
should only be used as are

holy, acknowledged to be good, and approved
of by Brahmans, and

friends."

FOOTNOTE:

[Footnote 77: It is a custom of the courtesans
of Oriental countries to

give their daughters temporarily in marriage
when they come of age, and

after they have received an education in the
Kama Sutra and other arts.

Full details are given of this at page 76
of "Early Ideas, a group of

Hindoo stories, collected and collated by
Anaryan. W. H. Allen and Co.,

London, 1881."]

[Footnote 78: From the earliest times Oriental
authors have occupied

themselves about aphrodisiacs. The following
note on the subject is

taken from page 29 of a translation of the
Hindoo Art of Love, otherwise

the Anunga Runga, alluded to in the preface
of this work, Part I., pages

3 and 5:--"Most Eastern treatises divide aphrodisiacs
into two different

kinds: 1., the mechanical or natural, such
as scarification,

flagellation, etc.; and 2., the medicinal
or artificial. To the former

belong the application of insects, as is practised
by some savage races;

and all orientalists will remember the tale
of the old Brahman, whose

young wife insisted upon his being again stung
by

a wasp."]

CHAPTER II.

OF

THE WAYS OF EXCITING DESIRE, AND MISCELLANEOUS
EXPERIMENTS, AND

RECIPES.

If a man is unable to satisfy a Hastini, or
elephant woman, he should

have recourse to various means to excite her
passion. At the

commencement he should rub her yoni with his
hand or fingers, and not

begin to have intercourse with her until she
becomes excited, or

experiences pleasure. This is one way of exciting
a woman.

Or, he may make use of certain Apadravyas,
or things which are put on or

around the lingam to supplement its length
or its thickness, so as to

fit it to the yoni. In the opinion of Babhravya,
these Apadravyas should

be made of gold, silver, copper, iron, ivory,
buffalo's horn, various

kinds of wood, tin or lead, and should be
soft, cool, provocative of

sexual vigour, and well fitted to serve the
intended purpose.

Vatsyayana, however, says that they may be
made according to the natural

liking of each individual.

The following are the different kinds of Apadravyas.

(1). "The armlet" (Valaya) should be of the
same size as the lingam, and

should have its outer surface made rough with
globules.

(2). "The couple" (Sanghati) is formed of
two armlets.

(3). "The bracelet" (Chudaka) is made by joining
three or more armlets,

until they come up to the required length
of the lingam.

(4). "The single bracelet" is formed by wrapping
a single wire around

the lingam, according to its dimensions.

(5). The Kantuka or Jalaka is a tube open
at both ends, with a hole

through it, outwardly rough and studded with
soft globules, and made to

fit the side of the yoni, and tied to the
waist.

When such a thing cannot be obtained, then
a tube made of the wood

apple, or tubular stalk of the bottle gourd,
or a reed made soft with

oil and extracts of plants, and tied to the
waist with strings, may be

made use of, as also a row of soft pieces
of wood tied together.

The above are the things that can be used
in connection with or in the

place of the lingam.

The people of the southern countries think
that true sexual pleasure

cannot be obtained without perforating the
lingam, and they therefore

cause it to be pierced like the lobes of the
ears of an infant pierced

for earrings.

Now, when a young man perforates his lingam
he should pierce it with a

sharp instrument, and then stand in water
so long as the blood continues

to flow. At night he should engage in sexual
intercourse, even with

vigour, so as to clean the hole. After this
he should continue to wash

the hole with decoctions, and increase the
size by putting into it small

pieces of cane, and the wrightia antidysenterica,
and thus gradually

enlarging the orifice. It may also be washed
with liquorice mixed with

honey, and the size of the hole increased
by the fruit stalks of the

sima-patra plant. The hole should be annointed
with a small quantity of

oil.

In the hole made in the lingam a man may put
Apadravyas of various

forms, such as the "round," the "round on
one side," the "wooden

mortar," the "flower," the "armlet," the "bone
of the heron," the "goad

of the elephant," the "collection of eight
balls," the "lock of hair,"

the "place where four roads meet," and other
things named according to

their forms and means of using them. All these
Apadravyas should be

rough on the outside according to their requirements.

The ways of enlarging the lingam must be now
related.

When a man wishes to enlarge his lingam, he
should rub it with the

bristles of certain insects that live in trees,
and then, after rubbing

it for ten nights with oils, he should again
rub it with the bristles as

before. By continuing to do this a swelling
will be gradually produced

in the lingam, and he should then lie on a
cot, and cause his lingam to

hang down through a hole in the cot. After
this he should take away all

the pain from the swelling by using cool concoctions.
The swelling,

which is called "Suka," and is often brought
about among the people of

the Dravida country, lasts for life.

If the lingam is rubbed with the following
things, viz., the plant

physalis flexuosa, the shavara-kandaka plant,
the jalasuka plant, the

fruit of the egg plant, the butter of a she
buffalo, the hastri-charma

plant, and the juice of the vajra-rasa plant,
a swelling lasting for one

month will be produced.

By rubbing it with oil boiled in the concoctions
of the above things,

the same effect will be produced, but lasting
for six months.

The enlargement of the lingam is also effected
by rubbing it or

moistening it with oil boiled on a moderate
fire along with the seeds of

the pomegranate, and the cucumber, the juices
of the valuka plant, the

hasti-charma plant, and the egg-plant.

In addition to the above, other means may
be learnt from experienced and

confidential persons.

The miscellaneous experiments and recipes
are as follows:

(a). If a man mixes the powder of the milk
hedge plant, and the kantaka

plant with the excrement of a monkey, and
the powdered root of the

lanjalalika plant, and throws this mixture
on a woman, she will not love

any body else afterwards.

(b). If a man thickens the juice of the fruits
of the cassia fistula,

and the eugenia jambolana by mixing them with
the powder of the soma

plant, the vernonia anthelmintica, the eclipta
prostata, and the

lohopa-jihirka, and applies this composition
to the yoni of a woman, and

then has sexual intercourse with her, his
love for her will be

destroyed.

(c). The same effect is produced if a man
has connection with a woman

who has bathed in the butter-milk of a she-buffalo
mixed with the

powders of the gopalika plant, the banu-padika
plant, and the yellow

amaranth.

(d). An ointment made of the flowers of the
nauclea cadamba, the hog

plum, and the eugenia jambolana, and used
by a woman, causes her to be

disliked by her husband.

(e). Garlands made of the above flowers, when
worn by the woman, produce

the same effect.

(f). An ointment made of the fruit of the
asteracantha longifolia

(kokilaksha) will contract the yoni of a Hastini
or elephant woman, and

this contraction lasts for one night.

(g). An ointment made by pounding the roots
of the nelumbrium speciosum,

and of the blue lotus, and the powder of the
plant physalis flexuosa

mixed with ghee and honey, will enlarge the
yoni of the Mrigi or deer

woman.

(h). An ointment made of the fruit of the
emblica myrabolans soaked in

the milky juice of the milk hedge plant, of
the soma plant, the

calotropis gigantea, and the juice of the
fruit of the vernonia

anthelmintica, will make the hair white.

(i). The juice of the roots of the madayantaka
plant, the yellow

amaranth, the anjanika plant, the clitoria
ternateea, and the

shlakshnaparni plant, used as a lotion, will
make the hair grow.

(j). An ointment made by boiling the above
roots in oil, and rubbed in,

will make the hair black, and will also gradually
restore hair that has

fallen off.

(k) If lac is saturated seven times in the
sweat of the testicle of a

white horse, and applied to a red lip, the
lip will become white.

(l). The colour of the lips can be regained
by means of the madayantika

and other plants mentioned above under (i).

(m). A woman who hears a man playing on a
reed pipe which has been

dressed with the juices of the bahupadika
plant, the tabernamontana

coronaria, the costus speciosus or arabicus,
the pinus deodora, the

euphorbia antiquorum, the vajra and the kantaka
plant, becomes his

slave.

(n). If food be mixed with the fruit of the
thorn apple (Dathura) it

causes intoxication.

(o). If water be mixed with oil and the ashes
of any kind of grass

except the kusha grass, it becomes the colour
of milk.

(p). If yellow myrabolans, the hog plum, the
shrawana plant, and the

priyangu plant be all pounded together, and
applied to iron pots, these

pots become red.

(q). If a lamp, trimmed with oil extracted
from the shrawana and

priyangn plants, its wick being made of cloth
and the slough of the

skins of snakes, is lighted, and long pieces
of wood placed near it,

those pieces of wood will resemble so many
snakes.

(r). Drinking the milk of a white cow who
has a white calf at her feet

is auspicious, produces fame, and preserves
life.

(s). The blessings of venerable Brahmans,
well propitiated, have the

same effect.

There are also some verses in conclusion:

"Thus have I written in a few words the 'Science
of love,' after reading

the texts of ancient authors, and following
the ways of enjoyment

mentioned in them."

"He who is acquainted with the true principles
of this science pays

regard to Dharma, Artha, Kama, and to his
own experiences, as well as to

the teachings of others, and does not act
simply on the dictates of his

own desire. As for the errors in the science
of love which I have

mentioned in this work, on my own authority
as an author, I have,

immediately after mentioning them, carefully
censured and prohibited

them."

"An act is never looked upon with indulgence
for the simple reason that

it is authorised by the science, because it
ought to be remembered that

it is the intention of the science, that the
rules which it contains

should only be acted upon in particular cases.
After reading and

considering the works of Babhravya and other
ancient authors, and

thinking over the meaning of the rules given
by them, the Kama Sutra was

composed, according to the precepts of Holy
Writ, for the benefit of the

world, by Vatsyayana, while leading the life
of a religious student, and

wholly engaged in the contemplation of the
Deity."

"This work is not intended to be used merely
as an instrument for

satisfying our desires. A person, acquainted
with the true principles of

this science, and who preserves his Dharma,
Artha, and Kama, and has

regard for the practices of the people, is
sure to obtain the mastery

over his senses."

"In short, an intelligent and prudent person,
attending to Dharma and

Artha, and attending to Kama also, without
becoming the slave of his

passions, obtains success in everything that
he may undertake."

=END OF PART VII.=

CONCLUDING REMARKS.

Thus ends, in seven parts, the Kama Sutra
of Vatsyayana, which might

otherwise be called a treatise on men and
women, their mutual

relationship, and connection with each other.

It is a work that should be studied by all,
both old and young; the

former will find in it real truths, gathered
by experience, and already

tested by themselves, while the latter will
derive the great advantage

of learning things, which some perhaps may
otherwise never learn at all,

or which they may only learn when it is too
late ("too late" those

immortal words of Mirabeau) to profit by the
learning.

It can also be fairly commended to the student
of social science and of

humanity, and above all to the student of
those early ideas, which have

gradually filtered down through the sands
of time, and which seem to

prove that the human nature of to-day is much
the same as the human

nature of the long ago.

It has been said of Balzac [the great, if
not the greatest of French

novelists] that he seemed to have inherited
a natural and intuitive

perception of the feelings of men and women,
and has described them with

an analysis worthy of a man of science. The
author of the present work

must also have had a considerable knowledge
of the humanities. Many of

his remarks are so full of simplicity and
truth, that they have stood

the test of time, and stand out still as clear
and true as when they

were first written, some eighteen hundred
years ago.

As a collection of facts, told in plain and
simple language, it must be

remembered that in those early days there
was apparently no idea of

embellishing the work, either with a literary
style, a flow of

language, or a quantity of superfluous padding.
The author tells the

world what he knows in very concise language,
without any attempt to

produce an interesting story. From his facts
how many novels could be

written! Indeed much of the matter contained
in parts III. IV. V. and

VI., has formed the basis of many of the stories
and the tales of past

centuries.

There will be found in part VII., some curious
recipes. Many of them

appear to be as primitive as the book itself,
but in later works of the

same nature these recipes and prescriptions
appear to have increased,

both as regards quality and quantity. In the
Anunga Runga or "The Stage

of Love," mentioned at page 5 of the Preface
in Part I., there are found

no less than thirty-three different subjects
for which one hundred and

thirty recipes and prescriptions are given.

As the details may be interesting, these subjects
are described as

follows:

1. For hastening the paroxysm of the woman.

2. For delaying the organs of the man.

3. Aphrodisiacs.

4. For thickening and enlarging the lingam,
rendering it sound and

strong, hard and lusty.

5. For narrowing and contracting the yoni.

6. For perfuming the yoni.

7. For removing and destroying the hair of
the body.

8. For removing the sudden stopping of the
monthly ailment.

9. For abating the immoderate appearance of
the monthly ailment.

10. For purifying the womb.

11. For causing pregnancy.

12. For preventing miscarriage and other accidents.

13. For ensuring easy labour and ready deliverance.

14. For limiting the number of children.

15. For thickening and beautifying the hair.

16. For obtaining a good black colour to it.

17. For whitening and bleaching it.

18. For renewing it.

19. For clearing the skin of the face from
eruptions that break out and

leave black spots upon it.

20. For removing the black colour of the epidermis.

21. For enlarging the breasts of women.

22. For raising and hardening pendulous breasts.

23. For giving a fragrance to the skin.

24. For removing the evil savour of perspiration.

25. For anointing the body after bathing.

26. For causing a pleasant smell to the breath.

27. Drugs and charms for the purposes of fascinating,
overcoming, and

subduing either men or women.

28. Recipes for enabling a woman to attract
and preserve her husband's

love.

29. Magical collyriums for winning love and
friendship.

30. Prescriptions for reducing other persons
to submission.

31. Philter pills, and other charms.

32. Fascinating incense, or fumigation.

33. Magical verses which have the power of
fascination.

Of the one hundred and thirty recipes given,
many of them are absurd,

but not more perhaps than many of the recipes
and prescriptions in use

in Europe not so very long ago. Love-philters,
charms, and herbal

remedies have been, in early days, as freely
used in Europe as in Asia,

and doubtless some people believe in them
still in many places.

And now, one word about the author of the
work, the good old sage

Vatsyayana. It is much to be regretted that
nothing can be discovered

about his life, his belongings, and his surroundings.
At the end of Part

VII. he states that he wrote the work while
leading the life of a

religious student [probably at Benares] and
while wholly engaged in the

contemplation of the Deity. He must have arrived
at a certain age at

that time, for throughout he gives us the
benefit of his experience, and

of his opinions, and these bear the stamp
of age rather than of youth;

indeed the work could hardly have been written
by a young man.

In a beautiful verse of the Vedas of the Christians
it has been said of

the peaceful dead, that they rest from their
labours, and that their

works do follow them. Yes indeed, the works
of men of genius do follow

them, and remain as a lasting treasure. And
though there may be

disputes and discussions about the immortality
of the body or the soul,

nobody can deny the immortality of genius,
which ever remains as a

bright and guiding star to the struggling
humanities of succeeding ages.

This work, then, which has stood the test
of centuries, has placed

Vatsyayana among the immortals, and on This,
and on Him no better elegy

or eulogy can be written than the following
lines:

"So long as lips shall kiss, and eyes shall
see,

So long lives This, and This gives life to
Thee."

* * * * *

_Works issued by the Council of the_ KAMA
SHASTRA SOCIETY.

_DETAILED PROSPECTUSES CAN BE HAD._

II.

ANANGA-RANGA,
(_Stage of the Bodiless One_)

OR THE
HINDOO ART OF LOVE,

(_Ars Amoris Indica_,)

TRANSLATED FROM THE SANSKRIT AND ANNOTATED
BY

A. F. F. AND B. F. R.

[_Ready._

This work may fairly be pronounced unique
from the days of Sotades and

Ovid to our time. Western authors have treated
the subject either

jocularly, or with a tendency to hymn the
joys of immorality. The Indian

author has taken the opposite view, and it
is impossible not to admire

the delicacy with which he has handled an
exceedingly delicate theme.

III.

THE
PERFUMED GARDEN,

OF THE
SHEIK NEFZAOUI,

OR THE
_ARAB ART OF LOVE_,

XVITH CENTURY.

TRANSLATED FROM THE FRENCH VERSION OF THE
ARABIAN MS.

[_Ready._

*** This, the authorized version, is printed
in purple and red ink, and

ornamented with Arabesque Initial Ornaments.

* * * * *

Transcriber's note

All occurrences of "i.e." have been italicized
for consistency.

On Page 128 there is a paragraph listed as
"(2)". However, there is

no preceding paragraph listed as "(1)". This
is unchanged.

The following changes have been made to the
text:

Page 3: "Sancrit literature" changed to "Sanscrit
literature".

Page 4: "calied Pachivedas" changed to "called
Pachivedas".

Page 9: "sensual grat fication" changed to
"sensual gratification".

Page 12: "written by Nundi in one" changed
to "written by Nandi in one".

Page 12: "Babhravya, an inheritant" changed
to "Babhravya, an

inhabitant".

Page 22 (in this version), Footnote #7: "now
nnknown" changed to "now

unknown".

Page 27: "at the botttom" changed to "at the
bottom".

Page 29: "should be understand" changed to
"should be understood".

Page 32: "heir heads shaved" changed to "their
heads shaved".

Page 33 (in this version), Footnote #29: "fiction,
imitiating him"

changed to "fiction, imitating him".

Page 37 (in this version), Footnote #32: "technical
term throughont"

changed to "technical term throughout".

Page 39: "highesf union" changed to "highest
union".

Page 41: "if ihe ways" changed to "if the
ways".

Page 45: "neither has the rice seven colours"
changed to "neither has

the rice five colours".

Page 51: "is is called a" changed to "it is
called a".

Page 52: "passion is e ces ve" changed to
"passion is excessive".

Page 52: "Middllng" changed to "Middling".

Page 53: "breasts, it is called the" changed
to "breasts, is called

the".

Page 70: "the ennuch moves about" changed
to "the eunuch moves about".

Page 70: "passes the tongue ever the end"
changed to "passes the tongue

over the end".

Page 71: "sonthern bank of the Jumna" changed
to "southern bank of the

Jumna".

Page 72: "be made nse of" changed to "be made
use of".

Page 73: "can then eat sweatmeats" changed
to "can then eat sweetmeats".

Page 76: "End of Part II" added.

Page 82: "he should them embrace" changed
to "he should then embrace".

Page 93 (in this version), Footnote #49: "Woman
is a monaganous animal"

to "Woman is a monogamous animal".

Page 101: "remarried, or a concubine" changed
to "re-married, or a

concubine".

Page 104: "Tho followers of Babhravya says"
changed to "The followers of

Babhravya say".

Page 106: "the ttme of her turn" changed to
"the time of her turn".

Page 110: "if his inaccesibility" changed
to "if his inaccessibility".

Page 112: "A covetuous woman" changed to "A
covetous woman".

Page 117: "better dressed that before" changed
to "better dressed than

before".

Page 127 (in this version), Footnote #61:

"jurè" changed to "juré".

"profound" changed to "profond".

"Voulez vous qu'infidele" changed to "Voulez-vous
qu'infidèle".

"language" changed "langage".

"seul" changed to "seule".

"et" changed to "ou".

"gouter" changed to "goûter".

"delire" changed to "délire".

"ou" changed to "où".

"remede" changed to "remède".

"a" changed to "à".

"ou vous voit on" changed to "où vous voit-on".

Page 128: "moon-light" changed to "moonlight".

Page 131 (in this version), Footnote #68:
"Apar ntakas" changed to

"Aparantakas".

Page 132: "t lling them" changed to "telling
them".

Page 133: "easily accesible" changed to "easily
accessible".

Page 133: "whem he is anxious" changed to
"whom he is anxious".

Page 135: "fear of avarice" changed to "fear
or avarice".

Page 136: "ways for seduciug" changed to "ways
of seducing".

Page 138: "own maintainance" changed to "own
maintenance".

Page 140: "beauty, and aimiability" changed
to "beauty, and amiability".

Page 140: "to ssess activity" changed to "to
possess activity".

Page 143 (in this version), Footnote #74:
"In India" changed to "in

India".

Page 145: "him." f," changed to "him." If,".

Page 146: "account of its subtletly" changed
to "account of its

subtlety".

Page 159: "aud well-to-do" changed to "and
well-to-do".

Page 168: "incanations mentioned" changed
to "incantations mentioned".

Page 171: "trapa bisqinosa" changed to "trapa
bispinosa".

Page 173: "he of the same size" changed to
"be of the same size".

Page 175: "seeds of the pomegranite" changed
to "seeds of the

pomegranate".

Page 179: "ready deliverence" changed to "ready
deliverance".