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".