The possession of these attractions naturally gave the courtesan an
advantage over ordinary women who lacked them, and her society was
much sought after, as shown in the following description of a native
court: [398] "Nor is the courtesan excluded, she of the smart saying,
famed for the much-valued cleverness which is gained in 'the world,'
who when the learned fail is ever ready to cut the Gordian knot of
solemn question with the sharp blade of her repartee, for--The sight
of foreign lands; the possession of a Pandit for a friend; a courtesan;
access to the royal court; patient study of the Shastras; the roots of
cleverness are these five." Mr. Crooke also remarks on the tolerance
extended to this class of women: "The curious point about Indian
prostitutes is the tolerance with which they are received into even
respectable houses, and the absence of that strong social disfavour
in which this class is held in European countries. This feeling has
prevailed for a lengthened period. We read in the Buddhist histories of
Ambapata, the famous courtesan, and the price of her favours fixed at
two thousand masurans. The same feeling appears in the folk-tales and
early records of Indian courts." [399] It may be remarked, however,
that the social ostracism of such women has not always been the
rule in Europe, while as regards conjugal morality Indian society
would probably appear to great advantage beside that of Europe in the
Middle Ages. But when the courtesan is alone possessed of the feminine
accomplishments, and also sees much of society and can converse with
point and intelligence on public affairs, her company must necessarily
be more attractive than that of the women of the family, secluded and
uneducated, and able to talk about nothing but the petty details of
household management. Education so far as women were concerned was
to a large extent confined to courtesans, who were taught all the
feminine attainments on account of the large return to be obtained
in the practice of their profession. This is well brought out in the
following passage from a Hindu work in which the mother speaks: [400]
"Worthy Sir, this daughter of mine would make it appear that I am to
blame, but indeed I have done my duty, and have carefully prepared her
for that profession for which by birth she was intended. From earliest
childhood I have bestowed the greatest care upon her, doing everything
in my power to promote her health and beauty. As soon as she was old
enough I had her carefully instructed in the arts of dancing, acting,
playing on musical instruments, singing, painting, preparing perfumes
and flowers, in writing and conversation, and even to some extent in
grammar, logic and philosophy. She was taught to play various games
with skill and dexterity, how to dress well and show herself off to
the greatest advantage in public; yet after all the time, trouble and
money which I have spent upon her, just when I was beginning to reap
the fruit of my labours, the ungrateful girl has fallen in love with
a stranger, a young Brahman without property, and wishes to marry him
and give up her profession (of a prostitute), notwithstanding all my
entreaties and representations of the poverty and distress to which
all her family will be reduced if she persists in her purpose; and
because I oppose this marriage, she declares that she will renounce
the world and become a devotee." Similarly the education of another
dancing-girl is thus described: [401] "Gauhar Jan did her duty by
the child according to her lights. She engaged the best 'Gawayyas'
to teach her music, the best 'Kathaks' to teach her dancing, the
best 'Ustads' to teach her elocution and deportment, and the best of
Munshis to ground her in Urdu and Persian belles lettres; so that
when Imtiazan reached her fifteenth year her accomplishments were
noised abroad in the bazar." It is still said to be the custom for the
Hindus in large towns, as among the Greeks of the time of Pericles,
to frequent the society of courtesans for the charm of their witty
and pointed conversation. Betel-nut is provided at such receptions,
and at the time of departure each person is expected to deposit a
rupee in the tray. Of course it is in no way meant to assert that
the custom is at all generally prevalent among educated men, as this
would be quite untrue.
The association of all feminine charms and intellectual attainments
with public women led to the belief that they were incompatible with
feminine modesty; and this was even extended to certain ornamental
articles of clothing such as shoes. The Abbé Dubois remarks: [402]
"The courtesans are the only women in India who enjoy the privilege
of learning to read, to dance and to sing. A well-bred respectable
woman would for this reason blush to acquire any one of these
accomplishments." Buchanan says: [403] "The higher classes of Hindu
women consider every approach to wearing shoes as quite indecent; so
that their use is confined to Muhammadans, camp trulls and Europeans,
and most of the Muhammadans have adopted the Hindu notion on this
subject; women of low rank wear sandals." And again: [404] "A woman who
appears clean in public on ordinary occasions may pretty confidently
be taken for a prostitute; such care of her person would indeed be
considered by her husband as totally incompatible with modesty." And
as regards accomplishments: [405] "It is considered very disgraceful
for a modest woman to sing or play on any musical instrument; the only
time when such a practice is permitted is among the Muhammadans at
the Muharram, when women are allowed to join in the praises of Fatima
and her son." And a current saying is: "A woman who sings in the house
as she goes about her work and one who is fond of music can never be
a Sati"; a term which is here used as an equivalent for a virtuous
woman. Buchanan wrote a hundred years ago, and things have no doubt
improved since his time, but this feeling appears to be principally
responsible for much of the prejudice against female education,
which has hitherto been so strong even among the literate classes
of Hindus; and is only now beginning to break down as the highly
cultivated young men of the present day have learned to appreciate
and demand a greater measure of intelligence from their wives.