Kama Sutra — 15 - Part 5, Chapters 5 & 6

ABOUT THE LOVE OF PERSONS IN AUTHORITY FOR THE WIVES OF OTHER MEN.

Kings and their ministers have no access to the abodes of others, and moreover their mode of living is constantly watched and observed and imitated by the people at large, just as the animal world, seeing the sun rise, get up after him, and when he sits in the evening, lie down again in the same way.

Persons in authority should not therefore do any improper act in public, as such are impossible from their position, and would be deserving of censure.

But if they find that such an act is necessary to be done, they should make use of the proper means as described in the following paragraphs.

The head man of the village, the King's officer employed there, and the man[63] whose business it is to glean corn, can gain over female villagers simply by asking them.

It is on this account that this class of woman are called unchaste women by voluptuaries.

The union of the above mentioned men with this class of woman takes place on the occasions of unpaid labour, of filling the granaries in their houses, of taking things in and out of the house, of cleaning the houses, of working in the fields, and of purchasing cotton, wool, flax, hemp, and thread, and at the season of the purchase, sale, and exchange of various other articles, as well as at the time of doing various other works.

In the same way the superintendents of cow pens enjoy the women in the cow pens; and the officers, who have the superintendence of widows, of the women who are without supporters, and of women who have left their husbands, have sexual intercourse with these women.

The intelligent accomplish their object by wandering at night in the village, and while villagers also unite with the wives of their sons, being much alone with them.

Lastly the superintendents of markets have a great deal to do with the female villagers at the time of their making purchases in the market.

During the festival of the eighth moon, _i.

e. _, during the bright half of the month of Nargashirsha, as also during the moonlight festival of the month of Kartika, and the spring festival of Chaitra, the women of cities and towns generally visit the women of the King's harem in the royal palace.

These visitors go to the several apartments of the women of the harem, as they are acquainted with them, and pass the night in conversation, and in proper sports, and amusement, and go away in the morning.

On such occasions a female attendant of the King (previously acquainted with the woman whom the King desires), should loiter about, and accost this woman when she sets out to go home, and induce her to come and see the amusing things in the palace.

Previous to these festivals even, she should have caused it to be intimated to this woman that on the occasion of this festival she would show her all the interesting things in the royal palace.

Accordingly she should show her the bower of the coral creeper, the garden house with its floor inlaid with precious stones, the bower of grapes, the building on the water, the secret passages in the walls of the palace, the pictures, the sporting animals, the machines, the birds, and the cages of the lions and the tigers.

After this, when alone with her, she should tell her about the love of the King for her, and should describe to her the good fortune which would attend upon her union with the King, giving her at the time a strict promise of secrecy.

If the woman does not accept the offer, she should conciliate and please her with handsome presents befitting the position of the King, and having accompanied her for some distance should dismiss her with great affection.

(2).

Or, having made the acquaintance of the husband of the woman whom the King desires, the wives of the King should get the wife to pay them a visit in the harem, and on this occasion a female attendant of the King, having been sent thither, should act as above described.

(3).

Or, one of the King's wives should get acquainted with the woman that the King desires, by sending one of the female attendants to her, who should, on their becoming more intimate, induce her to come and see the royal abode.

Afterwards, when she has visited the harem, and acquired confidence, a female confidante of the King, sent thither, should act as before described.

(4).

Or, the King's wife should invite the woman, whom the King desires, to come to the royal palace, so that she might see the practice of the art in which the King's wife may be skilled, and after she has come to the harem, a female attendant of the King, sent thither, should act as before described.

(5).

Or, a female beggar, in league with the King's wife, should say to the woman desired by the King, and whose husband may have lost his wealth, or may have some cause of fear from the King: "This wife of the King has influence over him, and she is, moreover, naturally kind-hearted, we must therefore go to her in this matter.

I shall arrange for your entrance into the harem, and she will do away with all cause of danger and fear from the King."

If the woman accepts this offer, the female beggar should take her two or three times to the harem, and the King's wife there should give her a promise of protection.

After this, when the woman, delighted with her reception and promise of protection, again goes to the harem, then a female attendant of the King, sent thither, should act as directed.

(6).

What has been said above regarding the wife of one who has some cause of fear from the King applies also to the wives of those who seek service under the King, or who are oppressed by the King's ministers, or who are poor, or who are not satisfied with their position, or who are desirous of gaining the King's favour, or who wish to become famous among the people, or who are oppressed by the members of their own caste, or who want to injure their caste fellows, or who are spies of the King, or who have any other object to attain.

(7).

Lastly, if the woman desired by the King be living with some person who is not her husband, then the King should cause her to be arrested, and having made her a slave, on account of her crime, should place her in the harem.

Or the King should cause his ambassador to quarrel with the husband of the woman desired by him, and should then imprison her as the wife of an enemy of the King, and by this means should place her in the harem.

Thus end the means of gaining over the wives of others secretly.

The above mentioned ways of gaining over the wives of other men are chiefly practised in the palaces of Kings.

But a King should never enter the abode of another person, for Abhira,[64] the King of the Kottas was killed by a washerman while in the house of another, and in the same way Jayasana the King of the Kashis was slain by the commandment of his cavalry.

But according to the customs of some countries there are facilities for Kings to make love to the wives of other men.

Thus in the country of the Andras[65] the newly married daughters of the people thereof enter the King's harem with some presents on the tenth day of their marriage, and having been enjoyed by the King are then dismissed.

In the country of the Vatsagulmas[66] the wives of the chief ministers approach the King at night to serve him.

In the country of the Vaidarbhas[67] the beautiful wives of the inhabitants pass a month in the King's harem under the pretence of affection for the King.

In the country of the Aparatakas[68] the people gave their beautiful wives as presents to the ministers and the Kings.

And lastly in the country of the Saurashtras[69] the women of the city and the country enter the royal harem for the King's pleasure either together or separately.

There are also two verses on the subject as follows: "The above and other ways are the means employed in different countries by Kings with regard to the wives of other persons.

But a King, who has the welfare of his people at heart, should not on any account put them into practice."

"A King who has conquered the six[70] enemies of mankind, becomes the master of the whole earth."

FOOTNOTES:

[Footnote 63: This is a phrase used for a man who does the work of everybody, and who is fed by the whole village.

] [Footnote 64: The exact date of the reign of these kings is not known.

It is supposed to have been about the beginning of the Christian era.

] [Footnote 65: The modern country of Tailangam, which is to the South of Rajamundry.

] [Footnote 66: Supposed to be a tract of the country to the south of Malwa.

] [Footnote 67: Now known by the name of Berar.

Its capital was Kundinpura, which has been identified with the modern Oomravati.

] [Footnote 68: Also called Aparantakas, being the northern and southern Concan.

] [Footnote 69: The modern provinces of Katteeawar.

Its capital was called Girinaguda, or the modern Junagurh.

] [Footnote 70: These are Lust, Anger, Avarice, Spiritual Ignorance, Pride, and Envy.

] CHAPTER VI.

ABOUT THE WOMEN OF THE ROYAL HAREM; AND OF THE KEEPING OF ONE'S OWN WIFE.

The women of the royal harem cannot see or meet any men on account of their being strictly guarded, neither do they have their desires satisfied, because their only husband is common to many wives.

For this reason among themselves they give pleasure to each other in various ways as now described.

Having dressed the daughters of their nurses, or their female friends, or their female attendants, like men, they accomplish their object by means of bulbs, roots, and fruits having the form of the Lingam, or they lie down upon the statue of a male figure, in which the Lingam is visible and erect.

Some Kings, who are compassionate, take or apply certain medicines to enable them to enjoy many wives in one night, simply for the purpose of satisfying the desire of their women, though they perhaps have no desire of their own.

Others enjoy with great affection only those wives that they particularly like, while others only take them according as the turn of each wife arrives in due course.

Such are the ways of enjoyment prevalent in Eastern countries, and what is said about the means of enjoyment of the female is also applicable to the male.

By means of their female attendants the ladies of the royal harem generally get men into their apartments in the disguise or dress of women.

Their female attendants, and the daughters of their nurses, who are acquainted with their secrets, should exert themselves to get men to come to the harem in this way by telling them of the good fortune attending it, and by describing the facilities of entering and leaving the palace, the large size of the premises, the carelessness of the sentinels, and the irregularities of the attendants about the persons of the royal wives.

But these women should never induce a man to enter the harem by telling him falsehoods, for that would probably lead to his destruction.

As for the man himself, he had better not enter a royal harem, even though it may be easily accessible, on account of the numerous disasters to which he may be exposed there.

If however he wants to enter it, he should first ascertain whether there is an easy way to get out, whether it is closely surrounded by the pleasure garden, whether it has separate enclosures belonging to it, whether the sentinels are careless, whether the King has gone abroad, and then, when he is called by the women of the harem, he should carefully observe the localities, and enter by the way pointed out by them.

If he is able to manage it, he should hang about the harem every day, and, under some pretext or other, make friends with the sentinels, and show himself attached to the female attendants of the harem, who may have become acquainted with his design, and to whom he should express his regret at not being able to obtain the object of his desire.

Lastly he should cause the whole business of a go-between to be done by the woman who may have access to the harem, and he should be careful to be able to recognize the emissaries of the King.

When a go-between has no access to the harem, then the man should stand in some place where the lady, whom he loves, and whom he is anxious to enjoy, can be seen.

If that place is occupied by the King's sentinels, he should then disguise himself as a female attendant of the lady who comes to the place, or passes by it.

When she looks at him he should let her know his feelings by outward signs and gestures, and should show her pictures, things with double meanings, chaplets of flowers, and rings.

He should carefully mark the answer she gives, whether by word or by sign, or by gesture, and should then try and get into the harem.

If he is certain of her coming to some particular place he should conceal himself there, and at the appointed time should enter along with her as one of the guards.

He may also go in and out, concealed in a folded bed, or bed covering, or with his body made invisible,[71] by means of external applications, a receipt for one of which is as follows: The heart of an ichneumon, the fruit of the long gourd (Tumbi), and the eyes of the serpent, should all be burnt without letting out the smoke, the ashes should then be ground and mixed in equal quantities with water.

By putting this mixture upon the eyes a man can go about unseen.

Other means of invisibility are prescribed by Duyana Brahmans and Jogashiras.

Again the man may enter the harem during the festival of the eight moon in the month of Nargashirsha, and during the moonlight festivals when the female attendants of the harem are all busily occupied, or in confusion.

The following principles are laid down on this subject.

The entrance of young men into harems, and their exit from them, generally take place when things are being brought into the palace, or when things are being taken out of it, or when drinking festivals are going on, or when the female attendants are in a hurry, or when the residence of some of the royal ladies is being changed, or when the King's wives go to gardens, or to fairs, or when they enter the palace on their return from them; or, lastly, when the King is absent on a long pilgrimage.

The women of the royal harem know each other's secrets, and having but one object to attain, they give assistance to each other.

A

young man, who enjoys all of them, and who is common to them all, can continue enjoying his union with them so long as it is kept quiet, and is not known abroad.

Now in the country of the Aparatakas the royal ladies are not well protected, and consequently many young men are passed into the harem by the women who have access to the royal palaces.

The wives of the King of the Ahira country accomplish their objects with those sentinels in the harem who bear the name of Kashtriyas.

The royal ladies in the country of the Vatsagulmas cause such men as are suitable to enter into the harem along with their female messengers.

In the country of the Vaidarbhas the sons of the royal ladies enter the royal harem when they please, and enjoy the women, with the exception of their own mothers.

In the Stri-rajya the wives of the King are enjoyed by his caste fellows and relations.

In the Ganda country the royal wives are enjoyed by Brahmans, friends, servants, and slaves.

In the Samdhava country, servants, foster children, and other persons like them enjoy the women of the harem.

In the country of the Haimavatas adventurous citizens bribe the sentinels and enter the harem.

In the country of the Vanyas and the Kalmyas, Brahmans, with the knowledge of the King, enter the harem under the pretence of giving flowers to the ladies, and speak with them from behind a curtain, and from such conversation union afterwards takes place.

Lastly, the women in the harem of the King of the Prachyas conceal one young man in the harem for every batch of nine or ten of the women.

Thus act the wives of others.

For these reasons a man should guard his own wife.

Old authors say that a King should select for sentinels in his harem such men as have their freedom from carnal desires well tested.

But such men, though free themselves from carnal desire, by reason of their fear or avarice, may cause other persons to enter the harem, and therefore Gonikaputra says, that Kings should place such men in the harem as may have had their freedom from carnal desires, their fears, and their avarice well tested.

Lastly, Vatsyayana says that under the influence of Dharma[72] people might be admitted, and therefore men should be selected who are free from carnal desires, fear, avarice, and Dharma.

[73] The followers of Babhravya say that a man should cause his wife to associate with a young woman who would tell him the secrets of other people, and thus find out from her about his wife's chastity.

But Vatsyayana says, that as wicked persons are always successful with women, a man should not cause his innocent wife to be corrupted by bringing her into the company of a deceitful woman.

The following are the causes of the destruction of a woman's chastity: Always going into society, and sitting in company.

Absence of restraint.

The loose habits of her husband.

Want of caution in her relations with other men.

Continued and long absence of her husband.

Living in a foreign country.

Destruction of her love and feelings by her husband.

The company of loose women.

The jealousy of her husband.

There are also the following verses on the subject.

"A clever man, learning from the Shastras the ways of winning over the wives of other people, is never deceived in the case of his own wives.

No one, however, should make use of these ways for seducing the wives of others, because they do not always succeed, and, moreover, often cause disasters, and the destruction of Dharma and Artha.

This book, which is intended for the good of the people, and to teach them the ways of guarding their own wives, should not be made use of merely for gaining over the wives of others."

FOOTNOTES:

[Footnote 71: The way to make oneself invisible; the knowledge of the art of transmigration, or changing ourselves or others into any shape or form by the use of charms and spells; the power of being in two places at once, and other occult sciences are frequently referred to in all Oriental literature.

] [Footnote 72: This may be considered as meaning religious influence, and alludes to persons who may be gained over by that means.

] [Footnote 73: It may be noted from the above remarks that eunuchs do not appear to have been employed in the King's harem in those days, though they seem to have been employed for other purposes.

See Part II.

, page 43. ] =END OF PART V.

= PART VI. ABOUT COURTESANS.

INTRODUCTORY REMARKS.

This Part VI.

, about courtesans, was prepared by Vatsyayana, from a treatise on the subject, that was written by Dattaka, for the women of Pataliputra (the modern Patna), some two thousand years ago.

Dattaka's work does not appear to be extant now, but this abridgement of it is very clever, and quite equal to any of the productions of Emile Zola, and other writers of the realistic school of to-day.

Although a great deal has been written on the subject of the courtesan, nowhere will be found a better description of her, of her belongings, of her ideas, and of the working of her mind, than is contained in the following pages.

The details of the domestic and social life of the early Hindoos would not be complete without mention of the courtesan, and Part VI.

is entirely devoted to this subject.

The Hindoos have ever had the good sense to recognise courtesans as a part and portion of human society, and so long as they behaved themselves with decency and propriety, they were regarded with a certain respect.

Anyhow, they have never been treated in the East with that brutality and contempt so common in the West, while their education has always been of a superior kind to that bestowed upon the rest of womankind in Oriental countries.

In the earlier days the well-educated Hindoo dancing girl and courtesan doubtless resembled the Hetera of the Greeks, and being educated and amusing, were far more acceptable as companions than the generality of the married or unmarried women of that period.

At all times and in all countries, there has ever been a little rivalry between the chaste and the unchaste.

But while some women are born courtesans, and follow the instincts of their nature in every class of society, it has been truly said by some authors that every woman has got an inkling of the profession in her nature, and does her best, as a general rule, to make herself agreeable to the male sex.

The subtlety of women, their wonderful perceptive powers, their knowledge, and their intuitive appreciation of men and things, are all shown in the following pages, which may be looked upon as a concentrated essence that has been since worked up into detail by many writers in every quarter of the globe.

CHAPTER I.

OF THE CAUSES OF A COURTESAN RESORTING TO MEN; OF THE MEANS OF ATTACHING TO HERSELF THE MAN DESIRED; AND OF THE KIND OF MAN THAT IT IS DESIRABLE TO BE ACQUAINTED WITH.

By having intercourse with men courtesans obtain sexual pleasure, as well as their own maintenance.

Now when a courtesan takes up with a man from love, the action is natural; but when she resorts to him for the purpose of getting money, her action is artificial or forced.

Even in the latter case, however, she should conduct herself as if her love were indeed natural, because men repose their confidence on those women who apparently love them.

In making known her love to the man she should show an entire freedom from avarice, and for the sake of her future credit she should abstain from acquiring money from him by unlawful means.

A courtesan, well dressed and wearing her ornaments, should sit or stand at the door of her house, and without exposing herself too much, should look on the public road so as to be seen by the passers by, she being like an object on view for sale.

[74] She should form friendships with such persons as would enable her to separate men from other women, and attach them to herself, and repair her own misfortunes, to acquire wealth, and to protect her from being bullied, or set upon by persons with whom she may have dealings of some kind or another.

These persons are: The guards of the town, or the police.

The officers of the courts of justice.

Astrologers.

Powerful men, or men with interest.

Learned men.

Teachers of the sixty-four arts.

Pithamardas or confidants.

Vitas or parasites.

Vidushakas or jesters.

Flower sellers.

Perfumers.

Vendors of spirits.

Washermen.

Barbers.

Beggars.

And such other persons as may be found necessary for the particular object to be acquired.

The following kinds of men may be taken up with simply for the purpose of getting their money.

Men of independent income.

Young men.

Men who are free from any ties.

Men who hold places of authority under the King.

Men who have secured their means of livelihood without difficulty.

Men possessed of unfailing sources of income.

Men who consider themselves handsome.

Men who are always praising themselves.

One who is an eunuch, but wishes to be thought a man.

One who hates his equals.

One who is naturally liberal.

One who has influence with the King or his ministers.

One who is always fortunate.

One who is proud of his wealth.

One who disobeys the orders of his elders.

One upon whom the members of his caste keep an eye.

The only son whose father is wealthy.

An ascetic who is internally troubled with desire.

A brave man.

A physician of the King.

Previous acquaintance.

On the other hand, those who are possessed of excellent qualities are to be resorted to for the sake of love, and fame.

Such men are as follows: Men of high birth, learned, with a good knowledge of the world, and doing the proper things at the proper times, poets, good story tellers, eloquent men, energetic men, skilled in various arts, far-seeing into the future, possessed of great minds, full of perseverance, of a firm devotion, free from anger, liberal, affectionate to their parents, and with a liking for all social gatherings, skilled in completing verses begun by others and in various other sports, free from all disease, possessed of a perfect body, strong, and not addicted to drinking, powerful in sexual enjoyment, sociable, showing love towards women and attracting their hearts to himself, but not entirely devoted to them, possessed of independent means of livelihood, free from envy, and last of all free from suspicion.

Such are the good qualities of a man.

The woman also should have the following characteristics, viz.

: She should be possessed of beauty, and amiability, with auspicious body marks.

She should have a liking for good qualities in other people, as also a liking for wealth.

She should take delight in sexual unions resulting from love, and should be of a firm mind, and of the same class as the man with regard to sexual enjoyment.

She should always be anxious to acquire and obtain experience and knowledge, be free from avarice, and always have a liking for social gatherings, and for the arts.

The following are the ordinary qualities of all women, viz.

: To be possessed of intelligence, good disposition, and good manners; to be straightforward in behaviour, and to be grateful; to consider well the future before doing anything; to possess activity, to be of consistent behaviour, and to have a knowledge of the proper times and places for doing things; to speak always without meanness, loud laughter, malignity, anger, avarice, dullness, or stupidity, to have a knowledge of the Kama Sutra, and to be skilled in all the arts connected with it.

The faults of the women are to be known by the absence of any of the above mentioned good qualities.

The following kinds of men are not fit to be resorted to by courtesans, viz.

: One who is consumptive; one who is sickly; one whose mouth contains worms; one whose breath smells like human excrement; one whose wife is dear to him; one who speaks harshly; one who is always suspicious; one who is avaricious; one who is pitiless; one who is a thief; one who is self-conceited; one who has a liking for sorcery; one who does not care for respect or disrespect; one who can be gained over even by his enemies by means of money; and lastly, one who is extremely bashful.

Ancient authors are of opinion that the causes of a courtesan resorting to men are love, fear, money, pleasure, returning some act of enmity, curiosity, sorrow, constant intercourse, Dharma, celebrity, compassion, the desire of having a friend, shame, the likeness of the man to some beloved person, the search after good fortune, the getting rid of the love of somebody else, the being of the same class as the man with respect to sexual union, living in the same place, constancy, and poverty.

But Vatsyayana decides that desire of wealth, freedom from misfortune, and love, are the only causes that affect the union of courtesans with men.

Now a courtesan should not sacrifice money to her love, because money is the chief thing to be attended to.

But in cases of fear, etc. , she should pay regard to strength and other qualities.

Moreover, even though she be invited by any man to join him, she should not at once consent to an union, because men are apt to despise things which are easily acquired.

On such occasions she should first send the shampooers, and the singers, and the jesters, who may be in her service, or, in their absence the Pithamardas, or confidants, and others, to find out the state of his feelings, and the condition of his mind.

By means of these persons she should ascertain whether the man is pure or impure, affected, or the reverse, capable of attachment, or indifferent, liberal or niggardly; and if she finds him to her liking, she should then employ the Vita and others to attach his mind to her.

Accordingly, the Pithamarda should bring the man to her house, under the pretence of seeing the fights of quails, cocks, and rams, of hearing the maina (a kind of starling) talk, or of seeing some other spectacle, or the practice of some art; or he may take the woman to the abode of the man.

After this, when the man comes to her house the woman should give him something capable of producing curiosity, and love in his heart, such as an affectionate present, telling him that it was specially designed for his use.

She should also amuse him for a long time by telling him such stories, and doing such things as he may take most delight in.

When he goes away she should frequently send to him a female attendant, skilled in carrying on a jesting conversation, and also a small present at the same time.

She should also sometimes go to him herself under the pretence of some business, and accompanied by the Pithamarda.

Thus end the means of attaching to herself the man desired.

There are also some verses on the subject as follows: "When a lover comes to her abode, a courtesan should give him a mixture of betel leaves and betel nut, garlands of flowers, and perfumed ointments, and, showing her skill in arts, should entertain him with a long conversation.

She should also give him some loving presents, and make an exchange of her own things with his, and at the same time should show him her skill in sexual enjoyment.

When a courtesan is thus united with her lover she should always delight him by affectionate gifts, by conversation, and by the application of tender means of enjoyment."

FOOTNOTE:

[Footnote 74: In England the lower classes of courtesans walk the streets; in India and other places in the East they sit at the windows, or at the doors of their houses.

] CHAPTER II. OF LIVING LIKE A WIFE.

When a courtesan is living as a wife with her lover, she should behave like a chaste woman, and do everything to his satisfaction.

Her duty in this respect, in short, is, that she should give him pleasure, but should not become attached to him, though behaving as if she were really attached.

Now the following is the manner in which she is to conduct herself, so as to accomplish the above mentioned purpose.

She should have a mother dependent on her, one who should be represented as very harsh, and who looked upon money as her chief object in life.

In the event of there being no mother, then an old and confidential nurse should play the same role.

The mother or nurse, on their part, should appear to be displeased with the lover, and forcibly take her away from him.

The woman herself should always show pretended anger, dejection, fear, and shame on this account, but should not disobey the mother or nurse at any time.

She should make out to the mother or nurse that the man is suffering from bad health, and making this a pretext for going to see him, she should go on that account.

She is, moreover, to do the following things for the purpose of gaining the man's favour, viz.

: Sending her female attendant to bring the flowers used by him on the previous day, in order that she may use them herself as a mark of affection, also asking for the mixture of betel nut and leaves that have remained uneaten by him; expressing wonder at his knowledge of sexual intercourse, and the several means of enjoyment used by him; learning from him the sixty-four kinds of pleasure mentioned by Babhravya;

continually practising the ways of enjoyment as taught by him, and according to his liking; keeping his secrets; telling him her own desires and secrets; concealing her anger; never neglecting him on the bed when he turns his face towards her; touching any parts of his body according to his wish; kissing and embracing him when he is asleep;

looking at him with apparent anxiety when he is wrapt in thought, or thinking of some other subject than herself; showing neither complete shamelessness, nor excessive bashfulness when he meets her, or sees her standing on the terrace of her house from the public road; hating his enemies; loving those who are dear to him; showing a liking for that which he likes; being in high or low spirits according to the state that he is in himself; expressing a curiosity to see his wives; not continuing her anger for a long time; suspecting even the marks and wounds made by herself with her nails and teeth on his body to have been made by some other woman; keeping her love for him unexpressed by words, but showing it by deeds, and signs, and hints; remaining silent when he is asleep, intoxicated, or sick; being very attentive when he describes his good actions, and reciting them afterwards to his praise and benefit; giving witty replies to him if he be sufficiently attached to her; listening to all his stories, except those that relate to her rivals; expressing feelings of dejection and sorrow if he sighs, yawns, or falls down; pronouncing the words "live long" when he sneezes;

pretending to be ill, or to have the desire of pregnancy, when she feels dejected; abstaining from praising the good qualities of any body else, and from censuring those who possess the same faults as her own man: wearing anything that may have been given to her by him; abstaining from putting on her ornaments, and from taking food when he is in pain, sick, low-spirited, or suffering from misfortune, and condoling and lamenting with him over the same; wishing to accompany him if he happens to leave the country himself or if he be banished from it by the King; expressing a desire not to live after him; telling him that the whole object and desire of her life was to be united with him; offering previously promised sacrifices to the Deity when he acquires wealth, or has some desire fulfilled, or when he has recovered from some illness or disease;

putting on ornaments every day; not acting too freely with him; reciting his name and the name of his family in her songs; placing his hand on her loins, bosom and forehead, and falling asleep after feeling the pleasure of his touch; sitting on his lap and falling asleep there;

wishing to have a child by him; desiring not to live longer than he does; abstaining from revealing his secrets to others; dissuading him from vows and fasts by saying "let the sin fall upon me;" keeping vows and fasts along with him when it is impossible to change his mind on the subject; telling him that vows and fasts are difficult to be observed, even by herself, when she has any dispute with him about them; looking on her own wealth and his without any distinction; abstaining from going to public assemblies without him, and accompanying him when he desires her to do so; taking delight in using things previously used by him, and in eating food that he has left uneaten; venerating his family, his disposition, his skill in the arts, his learning, his caste, his complexion, his native country, his friends, his good qualities, his age, and his sweet temper; asking him to sing, and to do other such like things, if able to do them; going to him without paying any regard to fear, to cold, to heat, or to rain; saying with regard to the next world that he should be her lover even there; adapting her tastes, disposition and actions to his liking; abstaining from sorcery; disputing continually with her mother on the subject of going to him, and, when forcibly taken by her mother to some other place, expressing her desire to die by taking poison, by starving herself to death, by stabbing herself with some weapon, or by hanging herself; and lastly assuring the man of her constancy and love by means of her agents, and receiving money herself, but abstaining from any dispute with her mother with regard to pecuniary matters.

When the man sets out on a journey, she should make him swear that he will return quickly, and in his absence should put aside her vows of worshipping the Deity, and should wear no ornaments except those that are lucky.

If the time fixed for his return has passed, she should endeavour to ascertain the real time of his return from omens, from the reports of the people, and from the positions of the planets, the moon and the stars.

On occasions of amusement, and of auspicious dreams, she should say "Let me be soon united to him."

If, moreover, she feels melancholy, or sees any inauspicious omen, she should perform some rite to appease the Deity.

When the man does return home she should worship the God Kama (_i.

e. _, the Indian Cupid), and offer oblations to other Deities, and having caused a pot filled with water to be brought by her friends, she should perform the worship in honour of the crow who eats the offerings which we make to the manes of deceased relations.

After the first visit is over she should ask her lover also to perform certain rites, and this he will do if he is sufficiently attached to her.

Now a man is said to be sufficiently attached to a woman when his love is disinterested; when he has the same object in view as his beloved one; when he is quite free from any suspicions on her account; and when he is indifferent to money with regard to her.

Such is the manner of a courtesan living with a man like a wife, and set forth here for the sake of guidance from the rules of Dattaka.

What is not laid down here should be practised according to the custom of the people, and the nature of each individual man.

There are also two verses on the subject as follows: "The extent of the love of women is not known, even to those who are the objects of their affection, on account of its subtlety, and on account of the avarice, and natural intelligence of womankind."

"Women are hardly ever known in their true light, though they may love men, or become indifferent towards them; may give them delight, or abandon them; or may extract from them all the wealth that they may possess."

CHAPTER III. OF THE MEANS OF GETTING MONEY.

OF THE SIGNS OF THE CHANGE OF A LOVER'S

FEELINGS, AND OF THE WAY TO GET RID OF HIM.

Money is got out of a lover in two ways, viz.

: By natural or lawful means, and by artifices.

Old authors are of opinion that when a courtesan can get as much money as she wants from her lover, she should not make use of artifice.

But Vatsyayana lays down that though she may get some money from him by natural means, yet when she makes use of artifice he gives her doubly more, and therefore artifice should be resorted to for the purpose of extorting money from him at all events.

Now the artifices to be used for getting money from her lover are as follows: 1st.

Taking money from him on different occasions, for the purpose of purchasing various articles, such as ornaments, food, drink, flowers, perfumes and cloths, and either not buying them, or getting from him more than their cost.

2nd.

Praising his intelligence to his face.

3rd.

Pretending to be obliged to make gifts on occasion of festivals connected with vows, trees, gardens, temples, or tanks.

[75] 4th.

Pretending that at the time of going to his house, her jewels have been stolen either by the King's guards, or by robbers.

5th.

Alleging that her property has been destroyed by fire, by the falling of her house, or by the carelessness of her servants.

6th.

Pretending to have lost the ornaments of her lover along with her own.

7th.

Causing him to hear through other people of the expenses incurred by her in coming to see him.

8th.

Contracting debts for the sake of her lover.

9th.

Disputing with her mother on account of some expense incurred by her for her lover, and which was not approved of by her mother.

10th.

Not going to parties and festivities in the houses of her friends for the want of presents to make to them, she having previously informed her lover of the valuable presents given to her by these very friends.

11th.

Not performing certain festive rites under the pretence that she has no money to perform them with.

12th.

Engaging artists to do something for her lover.

13th.

Entertaining physicians and ministers for the purpose of attaining some object.

14th.

Assisting friends and benefactors both on festive occasions, and in misfortune.

15th.

Performing household rites.

16th.

Having to pay the expenses of the ceremony of marriage of the son of a female friend.

17th.

Having to satisfy curious wishes during her state of pregnancy.

18th.

Pretending to be ill, and charging her cost of treatment.

19th.

Having to remove the troubles of a friend.

20th.

Selling some of her ornaments, so as to give her lover a present.

21st.

Pretending to sell some of her ornaments, furniture, or cooking utensils to a trader, who has been already tutored how to behave in the matter.

22nd.

Having to buy cooking utensils of greater value than those of other people, so that they might be more easily distinguished, and not changed for others of an inferior description.

23rd.

Remembering the former favours of her lover, and causing them always to be spoken of by her friends and followers.

24th.

Informing her lover of the great gains of other courtezans.

25th.

Describing before them, and in the presence of her lover, her own great gains, and making them out to be greater even than theirs, though such may not have been really the case.