the kama sutra of vatsyayana translated from sanscrit ... - arielias

THE KAMA SUTRALE KAMA SOUTRA

THE KAMA SUTRAOF VATSYAYANATRANSLATED FROM SANSCRITIN SEVEN PARTS

THÉOLOGIE HINDOUELE KAMA SOUTRARÈGLES DE L’AMOUR DE VATSYAYANAMORALE DES BRAHMANES

INTRODUCTION

It may be interesting to some persons to learn how it came about that Vatsyayana was first brought to light and translated into the English language. It happened thus. While translating with the pundits the ‘Anunga runga, or the stage of love,’ reference was frequently found to be made to one Vatsya. The sage Vatsya was of this opinion, or of that opinion. The sage Vatsya said this, and so on. Naturally questions were asked who the sage was, and the pundits replied that Vatsya was the author of the standard work on love in Sanscrit literature, that no Sanscrit library was complete without his work, and that it was most difficult now to obtain in its entire state. The copy of the manuscript obtained in Bombay was defective, and so the pundits wrote to Benares, Calcutta and Jeypoor for copies of the manuscript from Sanscrit libraries in those places. Copies having been obtained, they were then compared with each other, and with the aid of a Commentary called ‘Jayamangla’ a revised copy of the entire manuscript was prepared, and from this copy the English translation was made. The following is the certificate of the chief pundit:

“The accompanying manuscript is corrected by me after comparing four different copies of the work. I had the assistance of a Commentary called ‘Jayamangla’ for correcting the portion in the first five parts, but found great difficulty in correcting the remaining portion, because, with the exception of one copy thereof which was tolerably correct, all the other copies I had were far too incor-rect. However, I took that portion as correct in which the majority of the copies agreed with each other.”

The ‘Aphorisms on Love,’ by Vatsyayana, contains about one thousand two hundred and fifty slokas or verses, and are divided into parts, parts into chapters, and chapters into paragraphs. The whole consists of seven parts, thirty-six chapters, and sixty-four paragraphs. Hardly anything is known about the author. His real name is supposed to be Mallinaga or Mrillana, Vatsyayana being his family name. At the close of the work this is what he writes about himself:

“After reading and considering the works of Babhravya and other ancient authors, and thinking over the meaning of the rules given by them, this treatise was composed, according to the precepts of the Holy Writ, for the benefit of the world, by Vatsyayana, while leading the life of a religious student at Benares, and

INTRODUCTION

Les principes sur le juste et l’injuste sont les mêmes en tout temps et en tout lieu, ils constituent la morale absolue; mais les principes sur les moeurs varient avec les âges et les pays. Depuis la promiscuité sans limites des tribus sauvages jusqu’à la prohibition absolue de l’oeuvre de chair en dehors du mariage, que de degrés divers dans la liberté accordée aux rapports sexuels par l’opinion publique et par la loi sociale et religieuse! A l’exception des Iraniens et des Juifs, toute l’antiquité a considéré l’acte charnel comme permis, toutes les fois qu’il ne blesse pas le droit d’autrui, comme par exemple le commerce avec une veuve ou toute autre femme complètement maîtresse de sa personne. Toutefois la Chine, la Grèce et Rome ont honoré les vierges, et l’Inde les ascètes voués à la conti-nence à titre de sacrifice.

Au point de vue de la raison seule et d’une conscience égoïste, la tolérance des Indiens et des païens parait naturelle et la règle sévère des Iraniens semble dictée par l’intérêt social ou politique; aussi cette règle n’a-t-elle été imposée qu’au nom d’une révélation par Zoroastre et par Moïse.

De là deux grandes divisions entre les peuples sous le rapport des moeurs; chez les uns la monogamie est obligatoire, chez les autres la polygamie est permise sous toutes les formes qu’elle peut revêtir, y compris le concubinage et la forni-cation passagère. Dans l’antiquité on doit, entre les peuples qui n’admettent pas de révélation, distinguer sous le rapport des moeurs: d’une part, les Ariahs de l’Inde chez lesquels la religion et la superstition se mêlent intimement et active-ment à tout ce qui concerne les moeurs, dans un intérêt politique, avec absence de génie artistique; et d’autre part, les Ariahs d’Occident, c’est-à-dire les Grecs et les Romains chez lesquels ce culte a été seulement la manifestation extérieure des moeurs, sans direction ni action marquée sur elles, et où le génie artistique a tout idéalisé et tout dominé.

Ainsi le naturalisme des Brahmes, l’antiquité payenne et les principes de l’Iran ou d’Israël, dont a hérité le Christianisme, forment trois sujets d’études de moeurs à rapprocher et à faire ressortir par leurs contrastes. La matière se trouve: pour le premier sujet, dans les scholiastes et les poètes du brahmanisme; pour le second, dans la littérature classique, principalement dans les poètes latins sous les douze Césars; pour le troisième, dans les auteurs modernes sur

wholly engaged in the contemplation of the Deity. This work is not to be used merely as an instrument for satisfying our desires. A person acquainted with the true principles of this science, who preserves his Dharma (virtue or religious merit), his Artha (worldly wealth) and his Kama (pleasure or sensual gratifi-cation), and who has regard to the customs of the people, is sure to obtain the mastery over his senses. In short, an intelligent and knowing person, attending to Dharma and Artha and also to Kama, without becoming the slave of his passions, will obtain success in everything that he may do.”

It is impossible to fix the exact date either of the life of Vatsyayana or of his work. It is supposed that he must have lived between the first and the sixth centu-ries of the Christian era, on the following grounds:--He mentions that Satkarni Srtvahan, a king of Kuntal, killed Malayevati his wife with an instrument called kartari by striking her in the passion of love, and Vatsya quotes this case to warn people of the danger arising from some old customs of striking women when under the influence of this passion. Now this king of Kuntal is believed to have lived and reigned during the first century A.C., and consequently Vatsya must have lived after him. On the other hand, Virahamihira, in the eighteenth chapter of his ‘Brihatsanhita,’ treats of the science of love, and appears to have borrowed largely from Vatsyayana on the subject. Now Virahamihira is said to have lived during the sixth century A.D., and as Vatsya must have written his works previously, therefore not earlier than the first century, A.C., and not later than the sixth century A.D., must be considered as the approximate date of his existence.

On the text of the ‘Aphorisms on Love,’ by Vatsyayana, only two commentaries have been found. One called ‘Jayamangla’ or ‘Sutrabashya,’ and the other ‘Sutra vritti.’ The date of the ‘Jayamangla’ is fixed between the tenth and thirteenth centuries A.D., because while treating of the sixty-four arts an example is taken from the ‘Kávyaprakásha,’ which was written about the tenth century A.D. Again, the copy of the commentary procured was evidently a transcript of a manuscript which once had a place in the library of a Chaulukyan king named Vishaladeva, a fact elicited from the following sentence at the end of it:

“Here ends the part relating to the art of love in the commentary on the ‘Vatsy-ayana Kama Sutra,’ a copy from the library of the king of kings, Vishaladeva, who was a powerful hero, as it were a second Arjuna, and head jewel of the Chaulukya family.”

les moeurs, savants et théologiens. Ces auteurs sont universellement connus et il suffira d’en citer quelques extraits. Mais il est nécessaire de donner, dans cette introduction, d’abord des renseignements sommaires sur les Iraniens, puis des détails plus complets sur les Brahmes.

LES IRANIENS—Il paraît établi que le Mazdéisme est postérieur au XIXe siècle avant Jésus-Christ, époque où commence l’ère védique, et antérieure au VIIIe siècle avant Jésus-Christ; d’où l’on conclut que l’auteur de l’Avesta a précédé la loi de Manou et n’a pu être contemporain de Pythagore comme l’affirment quelques historiens grecs. Peut-être d’ailleurs Zoroastre est-il un nom générique (comme l’ont été probablement ceux de Manou et de Bouddha) qui désigne une série de législateurs dont le dernier serait celui que Pythagore aurait connu à Babylone et à Balk où il tenait école.

L’antique Iran était à l’est du grand désert salé de Khaver, autrefois mer intéri-eure; son centre était Merv et Balk. Tout près était, sinon le berceau de la race Aryenne, au moins sa dernière station, avant la séparation de ses deux branches asiatiques.

On s’accorde à reconnaître dans Zoroastre un réformateur qui voulut relever son pays succombant à l’exploitation des Mages (magiciens) et à l’inertie, et le régénérer par le travail, surtout agricole, et par le développement de la popula-tion fondé sur le mariage, les bonnes moeurs et les idées de pureté. Voici ses deux préceptes essentiels que nous retrouvons dans la loi de Moïse:

Eviter et purifier les souillures physiques et morales; avoir des moeurs pures pour augmenter la population. Zoroastre recommande l’art de guérir et proscrit la magie, son code n’est qu’une thérapeutique morale et physique.

Il peut, ainsi que quelques-uns le prétendent de Moïse, avoir emprunté à l’Égypte une grande partie de ses préceptes sur les souillures et les purifications.

Ce qui domine dans la morale de Zoroastre, c’est l’horreur du mensonge; ce trait ne se trouve dans aucune des religions de l’Orient ni dans le caractère d’aucune de ses races, sauf les Iraniens et les Bod (anciens Scythes).

Comme principe, il paraît dériver de la quasi-adoration de la lumière, qui fait le fond du Mazdéisme. On doit certainement aussi en faire honneur à la droiture et

Now it is well known that this king ruled in Guzerat from 1244 to 1262 A.D., and founded a city called Visalnagur. The date, therefore, of the commentary is taken to be not earlier than the tenth and not later than the thirteenth century. The author of it is supposed to be one Yashodhara, the name given him by his preceptor being Indrapada. He seems to have written it during the time of afflic-tion caused by his separation from a clever and shrewd woman, at least that is what he himself says at the end of each chapter. It is presumed that he called his work after the name of his absent mistress, or the word may havesome connection with the meaning of her name.

This commentary was most useful in explaining the true meaning of Vatsyayana, for the commentator appears to have had a considerable knowledge of the times of the older author, and gives in some places very minute information. This cannot be said of the other commentary, called “Sutra vritti,” which was written about A.D., by Narsing Shastri, a pupil of a Sarveshwar Shastri; the latter was a descendant of Bhaskur, and so also was our author, for at the conclusion of every part he calls himself Bhaskur Narsing Shastra. He was induced to write the work by order of the learned Raja Vrijalala, while he was residing in Benares, but as to the merits of this commentary it does not deserve much commendation. In many cases the writer does not appear to have understood the meaning of the original author, and has changed the text in many places to fit in with his own explanations.

A complete translation of the original work now follows. It has been prepared in complete accordance with the text of the manuscript, and is given, without further comments, as made from it.

à l’élévation de caractère de son fondateur.

Les aspirations morales du Mazdéen, sa conception de la vie, du devoir et de la destinée humaine, sont exprimées dans la prière suivante:

Je vous demanderai, ô Ozmuzd, les plaisirs, la pureté, la sainteté. Accordez-moi une vie longue et bien remplie. Donnez aux hommes des plaisirs purs et saints, qu’ils soient toujours engendrant, toujours dans les plaisirs.

Défendez le sincère et le véridique contre le menteur et versez la lumière.

Après le mensonge, le plus grand des crimes, aux yeux de Zoroastre, est le liber-tinage, tant sous la forme d’onanisme ou d’amour stérile que sous celle d’amour illégitime et désordonné.

La perte des germes fécondants est la plus grande faute aux yeux de la société et de Dieu.

L’Iranien sans femme est dit «au dessous de tout.

Le père dispose de sa fille et le frère de sa soeur.

La jeune fille doit être vierge. Le prêtre dit au père: «Vous donnez cette vierge pour la réjouissance de la terre et du ciel, pour être maîtresse de maison et gouverner un lieu.»

L’acte conjugal doit être sanctifié par une prière: Je vous confie cette semence, ô Sapondamad» (la fille d’Ozmuzd).

Chaque matin, le mari doit invoquer Oschen (qui donne abondamment les germes).

Si l’amant se dérobe, la femme qu’il a rendue mère a le droit de le tuer.

L’infanticide et le concubinage sont punis de mort, mais la loi n’édicte rien contre les femmes «publiquement amoureuses, gaies et contentes, qui se tiennent par les chemins et se nourrissent au hasard de ce qu’on leur donne.

CONTENTS

PART I

CHAPTER IIntroduction

CHAPTER IIObservations on the Three Worldly Attainments of Virtue, Wealth and Love

CHAPTER IIIOn the Study of the Sixty-four Arts

CHAPTER IVOn the Arrangements of a House, and Household Furniture; and about the

Daily Life of a Citizen, his Companions, Amusements

CHAPTER VAbout Classes of Women Fit and Unfit for Congress with the Citizen, and of

Friends, and Messengers

PART IION SEXUAL UNION

CHAPTER IKinds of Union according to Dimensions, Force of Desire, and Time; and on

the different kinds of Love

CONTENU

TITRE I

CHAPITRE I L’Art d’Aimer Generalites

CHAPITRE IIDe la Possession des Soixante-quatre Arts Libéraux

CHAPITRE IIIDe la Possession des Soixante-quatre Talents ou Arts de Volupté Enseignés par

le Kama Soutra

TITRE II

CHAPITRE I La Vie Élegante- Diverses Sortes d’Unions Sexuelles l’Amour Permis et

l’Amour Defendu

CHAPITRE IIDifférentes Sortes d’unions Sexuelles

CHAPITRE IIIDes Cas ou le Kama est Permis ou Défendu

TITRE III

CHAPTER IIOf the Embrace

CHAPTER IIIOn Kissing

CHAPTER IV On Pressing or Marking with the Nails

CHAPTER VOn Biting, and the Ways of Love to be Employed with Regard to Women of

Different Countries

CHAPTER VIOn the Various Ways of Lying Down, and the Different Kinds of Congress

CHAPTER VIIOn the Various Ways of Striking, and of the Sounds Appropriate to Them

CHAPTER VIIIAbout Females Acting the Part of Males

CHAPTER IXOn Holding the Lingam in the Mouth

CHAPTER XHow to Begin and How to End the Congress. Different kinds of Congress, and

Love Quarrels

PART IIIABOUT THE ACQUISITION OF A WIFE

CHAPTER I Observations on Betrothal and Marriage

CHAPTER IIAbout Creating Confidence in the Girl

CHAPITRE I Des Caresses et Mignardises Qui Precedent Ou Accompagnent l’Acte Sexuel

CHAPITRE IIDes Embrassements ou Étreintes

CHAPITRE IIIDes Pressions et Frictions

CHAPITRE IVDes Morsures

CHAPITRE VDes Diverses Manières de Frapper et des Petits Cris Qui Leur Répondent

CHAPITRE VIQuerelles Entre Amants

CHAPITRE VIIDes Goûts Sexuels des Femmes des Diverses Régions de l’Inde

TITRE IV

CHAPITRE I Des Differentes Manieres de se Tenir et d’Agir dans l’Union Sexeuelles

CHAPITRE IIPositions et Attitudes Diverses

CHAPITRE IIIAttitudes Qui ont pour but Unique la Volupté

CHAPITRE IVLe Rôle de l’Homme dans l’Union

CHAPITRE VCe Qui se Passe Quand la Femme Prend le Rôle Actif

CHAPTER IIICourtship, and the Manifestations of the Feelings by Outward Signs and

Deeds

CHAPTER IV On Things to be Done Only by the Man, and the Acquisition of the Girl

Thereby. Also What to be Done by a Girl to Gain Over a Man and Subject Him to Her

CHAPTER VOn the Different Forms of Marriage

PART IVABOUT A WIFE

CHAPTER IOn the Manner of Living of a Virtuous Woman, and of Her Behaviour During

the Absence of Her Husband

CHAPTER IIOn the Conduct of the Eldest Wife Toward the Other Wives of Her Husband,

and of the Younger Wife Toward the Elder Ones. Also on the Conduct of a Virgin Widow Re-married; of a Wife Disliked by her Husband; of the Women

in the King’s Harem; and of a Husband Who Has More Than One Wife

PART VABOUT THE WIVES OF OTHER PEOPLE

CHAPTER IOn the Characteristics of Men and Women, and the Reason Why Women

Reject the Addresses of Men. About Men Who Have Success with Women, and about Women Who Are Easily Gained Over

CHAPTER II About Making Acquaintance with the Woman, and of the Efforts to Gain Her

Over

CHAPITRE VIDe l’Auparishtaka ou Hyménée avec la Bouche

TITRE V

CHAPITRE I Comment, Pour l’Acte Sexuel, on Vient en Aide a la Nature

CHAPITRE IILes Apadravyas

CHAPITRE IIILes Aphrodisiaques

CHAPITRE IVDes Embellissements Artificiels

TITRE VI

CHAPITRE I Des Divers Modes de Mariage

CHAPITRE IIMode de Mariage Ordinaire entre Gens Honorables

CHAPITRE IIILa Lune de Miel

CHAPITRE IVSéduction d’une Jeune Fille en Vue du Mariage

CHAPITRE VDe la Jeune Fille Qui Fait la Conquête d’un Époux

CHAPITRE VIFormes du Mariage

CHAPTER IIIExamination of the State of a Woman’s mind

CHAPTER IV The Business of a Go-between

CHAPTER VOn the Love of Persons in Authority with the Wives of Other People

CHAPTER VIAbout the Women of the Royal Harem, and of the keeping of One’s Own Wife

PART VIABOUT COURTESANS

CHAPTER IOf the Causes of a Courtesan Resorting to Men; of the Means of Attaching to Herself the Man Desired, and the Kind of Man That it is Desirable to be

Acquainted with

CHAPTER IIOf a Courtesan Living with a Man as His Wife

CHAPTER IIIOf the Means of Getting Money; of the Signs of a Lover Who is Beginning to

be Weary, and of the Way to Get Rid of Him

CHAPTER IVAbout a Re-union with a Former Lover

CHAPTER VOf Different Kinds of Gain

CHAPTER VIOf Gains and Losses, attendant Gains and Losses, and Doubts; and Lastly, the

Different Kinds of Courtesans

TITRE VII

CHAPITRE ILe Harem Royal

CHAPITRE IIDes intrigues du Roi

CHAPITRE IIIIntrigues des Femmes du Harem

CHAPITRE IVDevoirs des Épouses

CHAPITRE VDevoirs de l’Épouse la Plus Âgée Envers les Épouses Plus Jeunes de son Mari

CHAPITRE VIDevoirs de la Plus Jeune Épouse

CHAPITRE VIIHommes Heureux Auprès des Femmes

PART VIION THE MEANS OF ATTRACTING OTHERS TO ONE’S SELF

CHAPTER IOn Personal Adornment, Subjugating the Hearts of Others, and of Tonic

Medicines

CHAPTER IIOf the Means of Exciting Desire, and of the Ways of Enlarging the Lingam.

Miscellaneous Experiments and Receipts

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PART I

CHAPTER I

THE VATSYAYANA SUTRA

SALUTATION TO DHARMA, ARTHA AND KAMA

In the beginning, the Lord of Beings created men and women, and in the form of commandments in one hundred thousand chapters laid down rules for regulating their existence with regard to Dharma1, Artha2,and Kama3. Some of these commandments, namely those which treated of Dharma, were separately written by Swayambhu Manu; those that related to Artha were compiled by Brihaspati; and those that referred to Kama were expounded by Nandi, the follower of Mahadeva, in one thousand chapters.

Now these ‘Kama Sutra’ (Aphorisms on Love), written by Nandi in one thousand chapters, were reproduced by Shvetaketu, the son of Uddvalaka, in an abbre-viated form in five hundred chapters, and this work was again similarly repro-duced in an abridged form, in one hundred and fifty chapters, by Babhravya, an inhabitant of the Punchala (South of Delhi) country. These one hundred and fifty chapters were then put together under seven heads or parts named sever-ally—

1. Sadharana (general topics).

2. Samprayogika (embraces, etc.).

1Dharma is acquisition of religious merit, and is fully described in Chapter 5, Volume III., of Talboys

Wheeler’s ‘History of India,’ and in the edicts of Asoka.

2Artha is acquisition of wealth and property, etc.

3Kama is love, pleasure and sensual gratification. These three words are retained throughout in their

original, as technical terms. They may also be defined as virtue, wealth and pleasure, the three things

repeatedly spoken of in the Laws of Manu.

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TITRE I

CHAPITRE I

L’ART D’AIMER

GÉNÉRALITÉS

Au commencement, le Seigneur des créatures4 donna aux hommes et aux femmes, dans cent mille chapitres, les règles à suivre pour leur existence, en ce qui concerne: Le Dharma ou devoir religieux5; L’Artha ou la richesse; Le Kama ou l’amour.

La durée de la vie humaine, quand elle n’est point abrégée par des accidents, est d’un siècle.

On doit la partager entre le Dharma, l’Artha et le Kama, de telle sorte qu’ils n’empiètent point l’un sur l’autre; l’enfance doit être consacrée à l’étude; la jeunesse et l’âge mûr, à l’Artha et au Kama; la vieillesse, au Dharma qui procure à l’homme la délivrance finale, c’est-à-dire la fin des transmigrations.

Le Dharma est l’accomplissement de certains actes, comme les sacrifices qu’on omet parce qu’on n’en aperçoit pas le résultat dans ce monde, et l’abstention de certains autres, comme de manger de la viande, que l’on accomplit parce qu’on en éprouve un bon effet.

L’Artha comprend l’industrie, l’agriculture, le commerce, les relations sociales et de famille; c’est l’économie politique que doivent apprendre les fonction-naires et les négociants.

4Le Seigneur des créatures est une qualification souvent donnée à Siva. Vatsyayana était donc Sivaïste

comme tous les brahmes de son temps.

5Pour les Brahmes, le Dharma est le rite religieux, le sacrifice, l’offrande, le culte, l’obéissance à la

coutume. Pour les Bouddhistes, c’est la règle morale, le devoir philosophique.

CHAPTER II

ON THE ACQUISITION OF DHARMA, ARTHA AND KAMA

Man, the period of whose life is one hundred years, should practise Dharma, Artha, and Kama at different times and in such a manner that they may harmo-nize together and not clash in any way. He should acquire learning in his child-hood, in his youth and middle age he should attend to Artha and Kama, and in his old age he should perform Dharma, and thus seek to gain Moksha, i.e., release from further transmigration. Or, on account of the uncertainty of life, he may practise them at times when they are enjoined to be practised. But one thing is to be noted, he should lead the life of a religious student until he finishes his education.

Dharma is obedience to the command of the Shastra or Holy Writ of the Hindoos to do certain things, such as the performance of sacrifices, which are not gener-ally done because they do not belong to this world, and produce no visible effect; and not to do other things, such as eating meat, which is often done because it belongs to this world, and has visible effects.

Dharma should be learnt from the Shruti (Holy Writ), and from those conver-sant with it.

Artha is the acquisition of arts, land, gold, cattle, wealth, equipages and friends. It is, further, the protection of what is acquired, and the increase of what is protected.

Artha should be learnt from the king’s officers, and from merchants who may be versed in the ways of commerce.

Kama is the enjoyment of appropriate objects by the five senses of hearing, feeling, seeing, tasting, and smelling, assisted by the mind together with the soul. The ingredient in this is a peculiar contact between the organ of sense and its object, and the consciousness of pleasure which arises from that contact is called Kama.

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

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Le Kama est la jouissance, au moyen des cinq sens; il est enseigné par le Kama Soutra et la pratique.

Quand le Dharma, l’Artha et le Kama se présentent en concurrence, le Dharma est généralement préféré à l’Artha et l’Artha au Kama. Mais pour le roi, l’Artha occupe le premier rang, parce qu’il assure les moyens de subsistance.

Toute une école, très nombreuse, fait passer l’Artha avant tout, parce que, avant tout, il faut assurer les besoins de la vie.

En pratique, toutes les classes qui vivent de leur travail, et tous les hommes qui convoitent la richesse, suivent le sentiment de cette école.

Les Lokayatikas prétendent qu’il n’y a pas lieu d’observer le Dharma, parce qu’il n’a en vue que la vie future dans laquelle on ignore s’il portera ou non son fruit.

Selon eux, c’est sottise que de remettre en d’autres mains ce que l’on tient. En outre, il vaut mieux avoir un pigeon aujourd’hui qu’un coq de paon demain, et une pièce de cuivre que l’on donne vaut mieux qu’une pièce d’or que l’on promet.

Réponse à l’objection:

1. Le livre saint qui prescrit les pratiques du Dharma ne laisse place à aucun doute.

2. Nous voyons par expérience que les sacrifices offerts pour obtenir la destruc-tion de nos ennemis ou la chute de la pluie portent leur fruit.

3. Le soleil, la lune, les étoiles et les autres corps célestes paraissent travailler avec intérêt pour le bien du monde.

4. Le monde ne se maintient que par l’observance des règles concernant les quatre castes et les quatre périodes de la vie.

5. On sème dans l’espérance de récolter.

On ne doit point sacrifier le Kama à l’Artha parce que le plaisir est aussi néces-

practice of citizens.

When all the three, viz., Dharma, Artha, and Kama come together, the former is better than the one which follows it, i.e., Dharma is better than Artha, and Artha is better than Kama. But Artha should be always first practised by the king, for the livelihood of men is to be obtained from it only. Again, Kama being the occupation of public women, they should prefer it to the other two, and these are exceptions to the general rule.

Objection 1:

Some learned men say that as Dharma is connected with things not belonging to this world, it is appropriately treated of in a book; and so also is Artha, because it is practised only by the application of proper means, and a knowledge of those means can only be obtained by study and from books. But Kama being a thing which is practised even by the brute creation, and which is to be found every-where, does not want any work on the subject.

Answer:

This is not so. Sexual intercourse being a thing dependent on man and woman requires the application of proper means by them, and those means are to be learnt from the Kama Shastra. The non-application of proper means, which we see in the brute creation, is caused by their being unrestrained, and by the females among them only being fit for sexual intercourse at certain seasons and no more, and by their intercourse not being preceded by thought of any kind.

Objection 2:

The Lokayatikas4 say: Religious ordinances should not be observed, for they bear a future fruit, and at the same time it is also doubtful whether they will bear any fruit at all. What foolish person will give away that which is in his own hands into the hands of another? Moreover, it is better to have a pigeon to-day than a peacock to-morrow; and a copper coin which we have the certainty of obtaining, is better than a gold coin, the possession of which is doubtful.

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saire que la nourriture. Modéré et prudent, il s’associe au Dharma et à l’Artha. Celui qui pratique les trois est heureux dans cette vie et dans la vie future. Tout acte qui se lie à la fois aux trois ou seulement à deux ou même à un seul des trois peut être accompli. Tout acte qui, pour satisfaire l’un des trois, sacrifie les deux autres, doit être évité (par exemple, un homme qui se ruine par la dévotion oule libertinage est insensé et coupable)6.

On voit que le Dharma, I’Artha et le Kama avaient chacun des partisans exclu-sifs dont les préférences dépendaient de leur situation: quelques-uns choisis-saient seulement deux de ces trois termes. Barthriari dit (Amour, stance 53): Les hommes ont à choisir ici-bas entre deux cultes: celui des belles qui n’aspirent qu’à jeux et plaisirs toujours renouvelés, ou celui qu’on rend dans la forêt à l’Etre absolu.

Une partie des cent mille commandements, particulièrement ceux qui se rapportent au Dharma, forment la loi de Svayambha. Ceux relatifs à l’Artha ont été compilés par Brihaspati, et ceux qui concernent le Kama ou l’amour ont été exposés dans mille chapitres par Nandi, de la secte de Mahadéva ou Civa7.

Les Kama Shastras (codes de l’amour) de Nandi furent successivement abrégés par divers auteurs, puis répartis entre six traités composés par des auteurs différents, dont l’un, Dattaka, écrivit le sien à la requête des femmes publiques de Patalipoutra; c’est le Shastra ou Catéchisme des courtisanes8.

6Au temps de Vatsyayana, la philosophie Sankia et le Bouddhisme avaient complètement discrédité, au

moins dans les hautes castes, les pratiques du Dharma brahmanique; ce n’était plus guère qu’une super-

stition populaire. On s’en aperçoit à la pauvreté des arguments que Vatsyayana oppose aux Lokayatikas.

7Vatsyayana, on le voit par les mots en italique, prétend qu’il se borne à reproduire des préceptes édictés

par la divinité depuis l’origine des choses et par conséquent obligatoires.

8De même que le Shastra des courtisanes de l’Inde a été écrit àleur requête, le 3e livre de l’Art d’aimer

a été composé par Ovide, à la demande des femmes galantes de Rome: Voici que les jeunes beautés, à

leur tour, me prient de leur donner des leçons. Je vais apprendre aux femmes comment elles se feront

aimer. L’homme trompe souvent, la femme est bien moins trompeuse. La déesse de Cythère m’a apparu

et m’a dit: Qu’ont donc fait les malheureuses femmes pour être livrées sans défense comme de faibles

troupeaux à des hommes bien armés. Deux chants de tes poésies ont rendu ceux-ci habiles aux combats

de l’amour. Il faut aussi que tu donnes des leçons à l’autre sexe. Tes belles écolières, comme leurs jeunes

amants, inscriront sur leurs trophées: Ovide fut notre maître.

Answer:

It is not so.

1st. Holy Writ, which ordains the practice of Dharma, does not admit of a doubt.

2nd. Sacrifices such as those made for the destruction of enemies, or for the fall of rain, are seen to bear fruit.

3rd. The sun, moon, stars, planets and other heavenly bodies appear to work intentionally for the good of the world.

4th. The existence of this world is effected by the observance of the rules respecting the four classes5 of men and their four stages of life.

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

Vatsyayana is therefore of opinion that the ordinances of religion must be obeyed.

Objection 3:

Those who believe that destiny is the prime mover of all things say: We should not exert ourselves to acquire wealth, for sometimes it is not acquired although we strive to get it, while at other times it comes to us of itself without any exertion on our part. Everything is therefore in the power of destiny, who is the lord of gain and loss, of success and defeat, of pleasure and pain. Thus we see the Bali6 was raised to the throne of Indra by destiny, and was also put down by the same power, and it is destiny only that can re-instate him.

4These were certainly materialists who seemed to think that a bird in the hand was worth two in the

bush.

5Among the Hindoos the four classes of men are the Brahmans or priestly class, the Kshutrya or warlike

class, the Vaishya or agricultural and mercantile class, and the Shoodra or menial class. The four stages

of life are, the life of a religious student, the life of a householder, the life of a hermit, and the life of a

Sunyasi or devotee.

28 29

Après avoir lu et médité les écrits de Babhravya et d’autres auteurs anciens, et avoir étudié les motifs des règles qu’ils ont tracées, Vatsyayana, pendant qu’il était étudiant en religion (comme en Europe étudiant en théologie), entière-ment livré à la contemplation de la divinité, a composé le Kama-Sutra, résumé des six Shastra susdits, conformément aux préceptes du saint Livre, pour le bien du monde. Cet écrit n’est point destiné uniquement à servir nos désirs charnels. Celui qui possède les principes de la science du Kama et qui, en même temps, observe le Dharma et l’Artha, est sûr de maîtriser ses sens.

APPENDICE AU CHAPITRE I

Si, au lieu d’être simplement un casuiste, Vatsyayana avait eu le génie lyrique, il aurait commencé par un hymne au dieu Kama, tel que celui ci-après (traduc-tion de M. Chezy).

HYMNE A KAMA

Quelle est cette divinité puissante qui, des bocages situés à l’Orient d’Agra, s’élance dans les airs où se répand la lumière la plus pure, tandis que de toute part les tiges languissantes des fleurs, ranimées aux premiers rayons du soleil, s’entrelacent en berceaux, doux asiles de l’harmonie, et que les zéphirs légers leur dérobent, en se jouant, les plus ravissants parfums?

Salut, puissance inconnue!... Car au seul signe de ta tête gracieuse, les vallées et les bois s’empressent de parer leurs seins odorants, et chaque fleur épanouie suspend, en souriant, à ses tresses de musc, les perles éclatantes de la rosée.

Je sens, oui, je sens ton feu divin pénétrer mon coeur, je t’adore et je baise, avec transport, tes autels.

Et pourrais-tu me méconnaître?

Non, fils de Mayâ, non, je connais tes flèches armées de fleurs, la canne redoutable qui compose ton arc, ton étendard où brillent les écailles nacrées, tes armes mystérieuses.

J’ai ressenti toutes tes peines, j’ai savouré tous tes plaisirs.

Answer:

It is not right to say so. As the acquisition of every object pre-supposes at all events some exertion on the part of man, the application of proper means may be said to be the cause of gaining all our ends, and this application of proper means being thus necessary (even where a thing is destined to happen), it follows that a person who does nothing will enjoy no happiness.

Objection 4:

Those who are inclined to think that Artha is the chief object to be obtained argue thus. Pleasures should not be sought for, because they are obstacles to the practice of Dharma and Artha, which are both superior to them, and are also disliked by meritorious persons. Pleasures also bring a man into distress, and into contact with low persons; they cause him to commit unrighteous deeds, and produce impurity in him; they make him regardless of the future, and encourage carelessness and levity. And lastly, they cause him to be disbe-lieved by all, received by none, and despised by everybody, including himself. It is notorious, moreover, that many men who have given themselves up to pleasure alone, have been ruined along with their families and relations. Thus, King Dandakya7,of the Bhoja dynasty, carried off a Brahman’s daughter with evil intent, and was eventually ruined and lost his kingdom. Indra, too, having violated the chastity of Ahalya8, was made to suffer for it. In a like manner the mighty Kichaka9,who tried to seduce Draupadi, and Ravana10,who attempted to gain over Sita, were punished for their crimes. These and many others fell by reason of their pleasures.

6Bali was a demon who had conquered Indra and gained his throne, but was afterwards overcome by

Vishnu at the time of his fifth incarnation.

7Dandakya is said to have abducted from the forest the daughter of a Brahman, named Bhargava, and

being cursed by the Brahman, was buried with his kingdom under a shower of dust. The place was

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

8Ahalya was the wife of the sage Gautama. Indra caused her to believe that he was Gautama, and thus

enjoyed her. He was cursed by Gautama and subsequently afflicted with a thousand ulcers on his body.

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Tout-puissant Kâmâ, ou, si tu le préfères, éclatant Smara, Ananya majestueux!Quel que soit le siège de la gloire, sous tel nom que l’on t’invoque, les mers, la terre et l’air proclament ta puissance; tous t’apportent leur tribut, tous recon-naissent en toi le roi de l’Univers.

Ta jeune compagne, la Volupté, sourit à ton côté. Elle est à peine voilée de sa robe éclatante.

A sa suite, douze jeunes filles, à la taille charmante, élancée, s’avancent avec grâce; leurs doigts délicats se promènent avec légèreté sur des cordes d’or, et leurs bras arrondis s’entrelacent dans une danse voluptueuse.

Sur leurs cous élégants, elles disposent des perles plus brillantes que les pleurs de l’aurore.

Ton étendard de pourpre, ondoyant devant elles, fait étinceler dans la voûte azurée des cieux des astres nouveaux9.

Dieu aux flèches fleuries, à l’arc plein de douceur, délices de la terre et des cieux! Ton compagnon inséparable, nommé Vasanta chez les Dieux, aimable printemps sur la terre, étend sous tes pieds délicats un doux et tendre tapis de verdure, élève sur ta tête enfantine des arceaux impénétrables aux feux brûlants du midi. C’est lui qui, pour te rafraîchir, fait descendre des nuages une rosée de parfums, qui remplit de flèches nouvelles ton carquois rendu plus redoutable, présent bien cher d’un ami plus cher encore.

A son ordre, doux et caressant, mille oiseaux amoureux, par le charme ravis-sant de leurs tendres modulations, arrachent à ses liens la fleur encore captive.

Sa main amicale courbe avec adresse la canne savoureuse, y dispose, pour corde, une guirlande d’abeilles dont le miel parfumé est si doux, mais dont l’aiguillon, hélas! cause de si vives douleurs.

9Allusion aux écailles brillantes du poisson qui couronne l’étendard de l’amour indien.

Answer:

This objection cannot be sustained, for pleasures, being as necessary for the existence and well being of the body as food, are consequently equally required. They are, moreover, the results of Dharma and Artha. Pleasures are, therefore, to be followed with moderation and caution. No one refrains from cooking food because there are beggars to ask for it, or from sowing seed because there are deer to destroy the corn when it is grown up.

Thus a man practising Dharma, Artha and Kama enjoys happiness both in this world and in the world to come. The good perform those actions in which there is no fear as to what is to result from them in the next world, and in which there is no danger to their welfare. Any action which conduces to the practice of Dharma, Artha and Kama together, or of any two, or even one of them, should be performed, but an action which conduces to the practice of one of them at the expense of the remaining two should not be performed.

9Kichaka was the brother-in-law of King Virata, with whom the Pandavas had taken refuge for one year.

Kichaka was killed by Bhima, who assumed the disguise of Draupadi. For this story the Mahabarata

should be referred to.

10The story of Ravana is told in the Ramayana, which with the Mahabarata form the two great epic

poems of the Hindoos; the latter was written by Vyasa, and the former by Valmiki.

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C’est encore lui qui arme la pointe acérée de tes traits qui jamais ne reposent et blessent par tous les sens le coeur et y portent le délire de cinq fleurs:

Le Tchampaca pénétrant, semblable à l’or parfumé;

Le chaud Amra rempli d’une ambroisie céleste;

Le desséchant Késsara au feuillage argenté;

Le brûlant Kétaça qui jette le trouble dans les sens;

L’éclatant Bilva qui verse dans les veines une ardeur dévorante.

Quel mortel, Dieu puissant, pourrait résister à ton pouvoir, lorsque Krischna lui-même est ton esclave? Krischna qui, sans cesse enivré de délices dans les plaines fortunées du Malhoura, fait résonner sous ses doigts divins la flûte pasto-rale, et aux accords mélodieux d’une céleste harmonie, forme avec le choeur des Gopis éprises de ses charmes, des danses voluptueuses à la douce clarté de Lunus, le mystérieux flambeau des nuits.

O toi, Dieu charmant! dont la naissance a précédé la création et dont la jeunesse est éternelle! Que le chant de ton brahmane asservi à tes lois puisse, à jamais, retentir sur les bords sacrés du Gange! Et à l’heure où ton oiseau favori, déployant ses ailes d’émeraude, te fait franchir l’espace dans son vol rapide; lorsqu’au milieu de la nuit silencieuse, les rayons tremblants de Ma (la lune) glissent sur la retraite mystérieuse des amants favorisés ou malheureux, que la plus douce influence soit le partage de ton chantre dévoué, et que, sans le consumer, ton feu divin échauffe voluptueusement son coeur!

CHAPTER III

ON THE SIXTY-FOUR ARTS AND SCIENCES TO BE STUDIED

Man should study the Kama Sutra and the arts and sciences subordinate thereto, in addition to the study of the arts and sciences contained in Dharma and Artha. Even young maids should study this Kama Sutra along with its arts and sciences before marriage, and after it they should continue to do so with the consent of their husbands.

Here some learned men object, and say that females, not being allowed to study any science, should not study the Kama Sutra.

But Vatsyayana is of opinion that this objection does not hold good, for women already know the practice of Kama Sutra, and that practice is derived from the Kama Shastra, or the science of Kama itself. Moreover, it is not only in this but in many other cases that though the practice of a science is known to all, only a few persons are acquainted with the rules and laws on which the science is based. Thus the Yadnikas or sacrificers, though ignorant of grammar, make use of appropriate words when addressing the different Deities, and do not know how these words are framed. Again, persons do the duties required of them on auspicious days, which are fixed by astrology, though they are not acquainted with the science of astrology. In a like manner riders of horses andelephants train these animals without knowing the science of training animals, but from practice only. And similarly the people of the most distant provinces obey the laws of the kingdom from practice, and because there is a king over them, and without further reason11.And from experience we find that some women, such as daughters of princes and their ministers, and public women, are actually versed in the Kama Shastra.

A female, therefore, should learn the Kama Shastra, or at least a part of it, by studying its practice from some confidential friend. She should study alone in private the sixty-four practices that form a part of the Kama Shastra. Her teacher should be one of the following persons, viz., the daughter of a nurse brought up with her and already married12,or a female friend who can be trusted in every-thing, or the sister of her mother (_i.e._, her aunt), or an old female servant, or afemale beggar who may have formerly lived in the family, or her own sister, who

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CHAPITRE II

DE LA POSSESSION DES SOIXANTE-QUATRE ARTS LIBÉRAUX

Il y a soixante-quatre arts libéraux qu’il convient d’apprendre en mêmetemps que ceux enseignés dans le Kama Soutra.

Leur liste comprend, outre les talents d’agrément, les arts utiles tels que l’architecture, les armes, la stratégie, la cuisine, le moyen de s’approprier le bien d’autrui par des mantras (prières) et des incantations, etc.; en un mot, tous les arts libéraux de l’époque.

Une courtisane qui a en partage l’esprit, la beauté et les autres attraits et qui, en outre, connaît les soixante-quatre arts libéraux, obtient le titre de Ganika ou courtisane de haut rang, et occupe une place d’honneur dans les réunions d’hommes. Les respects du roi et les louanges des savants lui sont acquis; tous recherchent sa faveur et lui rendent des hommages.

Si la fille d’un roi ou d’un ministre possède ces talents, elle est toujours la favorite, la première épouse, quand bien même son mari aurait des milliers d’autres femmes10.

Une femme séparée de son mari ou tombée dans le dénûment, peut vivre de ces talents, même en pays étranger.

Leur possession seule donne beaucoup d’attraits à une femme, lors même que les circonstances ne lui permettent point de les appliquer. Un homme qui en est muni et qui en même temps est éloquent et galant, fait de rapides conquêtes. En voici la nomenclature:

1. Le chant

2. La musique instrumentale

10On voit par ce qui précède que les courtisanes et les filles des grands étaient les seules femmes

auxquelles il fut permis d’acquérir des talents.

can always be trusted.

The following are the arts to be studied, together with the KamaSutra:

1. Singing

2. Playing on musical instruments

3. Dancing

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

5. Writing and drawing

6. Tattooing

7. Arraying and adorning an idol with rice and flowers

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

9. Colouring the teeth, garments, hair, nails, and bodies, i.e.,staining, dyeing, colouring and painting the same

10. Fixing stained glass into a floor.

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

12. Playing on musical glasses filled with water

13. Storing and accumulating water in aqueducts, cisterns and reservoirs

14. Picture making, trimming and decorating

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

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

36 37

3. La danse

4. L’union des trois arts précédents

5. L’écriture et le dessin

6. Le tatouement

7. L’art d’habiller une idole et de l’orner avec du riz et des fleurs

8. Étendre et arranger des lits ou couches de fleurs ou bien répandre des fleurs sur le sol

9. Application de couleurs aux dents, aux habits, aux cheveux, aux ongles et au corps, c’est-à-dire y faire des mouchetures et des dessins, les teindre et les peindre

10. Fixer les verres coloriés dans un parquet

11. La confection des lits, des tapis et des coussins de repos

12. Faire une musique avec des verres remplis d’eau

13. Amasser de l’eau dans des aqueducs, des citernes et des réservoirs

14. La peinture, l’ornementation et la décoration des coffres et des coffrets

15. La confection des chapelets, des colliers, des guirlandes et des tresses

16. L’arrangement des turbans, des couronnes, des aigrettes et des tresses de fleurs au sommet de la tête

17. Les représentations théâtrales, le jeu scénique

18. L’art de faire des ornements d’oreilles

19. La préparation des odeurs et des parfums

17. Scenic representations; Stage playing

18. Art of making ear ornaments

19. Art of preparing perfumes and odours

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

21. Magic or sorcery

22. Quickness of hand or manual skill

23. Culinary art, i.e., cooking and cookery

24. Making lemonades, sherbets, acidulated drinks, and spirituous extracts with proper flavour and colour

25. Tailor’s work and sewing

26. Making parrots, flowers, tufts, tassels, bunches, bosses, knobs, etc., out of yarn or thread

27. Solution of riddles, enigmas, covert speeches, verbal puzzles and enigmat-ical questions

28. A game, which consisted in repeating verses, and as one person finished, another person had to commence at once, repeating another verse, beginning with the same letter with which the last speaker’s verse ended, whoever failed to repeat was considered to have lost, and to be subject to pay a forfeit or stake of some kind

29. The art of mimicry or imitation

30. Reading, including chanting and intoning

31. Study of sentences difficult to pronounce. It is played as a game chiefly by women and children, and consists of a difficult sentence being given, and when repeated quickly, the words are often transposed or badly pronounced

38 39

20. L’art de placer les bijoux et les ornements dans l’habillement

21. La magie et la sorcellerie

22. L’adresse des mains

23. La cuisine

24. La préparation des boissons acidulées, parfumées, des limonades, des sorbets et des extraits liquoreux et spiritueux agréables au goût et à la vue

25. La couture et la taille des vêtements

26. La tapisserie, la broderie en laine ou en fil, des perroquets, des fleurs; faire des aigrettes, des glands, des panaches, des bouquets, des boutons, des broderies en relief

27. Résoudre des énigmes, des phrases à double sens, des jeux de mots et des charades

28. Le jeu des vers; ainsi, une personne dit des vers, la suivante les continue par d’autres, qui doivent commencer par la dernière lettre du dernier vers récité; si la personne qui donne la réplique ne réussit pas, elle paie une amende ou donne un gage

29. La mimique ou l’imitation

30. La déclamation et la récitation

31. La prononciation des phrases difficiles; c’est un jeu entre femmes ou enfants; quand les phrases sont répétées vite, il y a souvent des mots tronqués, trans-posés, mal commencés, qui prêtent à l’équivoque et au rire

32. L’escrime aux armes, au bâton; l’exercice de l’arc en lançant des flèches sur un but mobile et immobile

33. La dialectique

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

33. Drawing inferences, reasoning or inferring

34. Carpentry, or the work of a carpenter

35. Architecture, or the art of building

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

37. Chemistry and mineralogy

38. Colouring jewels, gems and beads

39. Knowledge of mines and quarries

40. Gardening; knowledge of treating the diseases of trees and plants, of nourishing them, and determining their ages

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

42. Art of teaching parrots and starlings to speak

43. Art of applying perfumed ointments to the body, and of dressing the hair with unguents and perfumes and braiding it

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

45. The art of speaking by changing the forms of words. It is of various kinds. Some speak by changing the beginning and end of words, others by adding unnecessary letters between every syllable of a word, and so on

46. Knowledge of language and of the vernacular dialects

47. Art of making flower carriages

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

40 41

34. L’architecture

35. La charpente

36. La connaissance des titres de l’or et de l’argent, des marques sur les bijoux et les pierres précieuses

37. La chimie et la minéralogie

38. La coloration des bijoux, des pierres précieuses et des perles

39. L’exploitation des mines et des carrières

40. Le jardinage, le traitement des maladies des arbres et des plantes, leur entretien et la détermination de leur âge

41. Les combats de coqs, de cailles et de pigeons

42. L’art d’apprendre à parler aux perroquets et aux sansonnets

43. L’art de parfumer le corps et les cheveux, de tresser et arranger ceux-ci

44. L’art de déchiffrer les écritures où les mots sont disposés d’une certaine manière particulière

43. L’art de parler en changeant la forme des mots; les uns changent le commencement et la fin des mots; d’autres introduisent des lettres particulières entre les syllabes, etc.

46. Connaissance des langues et des patois

47. L’art de faire des voitures avec des fleurs

48. La composition des diagrammes mystiques, des sorts et des charmes, l’art d’attacher des anneaux

49. Jeux d’esprit: comme compléter des vers et des stances inachevées ou remplir par des vers des intervalles laissés entre d’autres vers qui ne sont liés par aucun

binding armlets

49. Mental exercises, such as completing stanzas or verses on receiving a part of them; or supplying one, two or three lines when the remaining lines are given indiscriminately from different verses, so as to make the whole an entire verse with regard to its meaning; or arranging the words of a verse written irregularly by separating the vowels from the consonants, or leaving them out altogether; or putting into verse or prose sentences represented by signs or symbols. There are many other such exercises.

50. Composing poems

51. Knowledge of dictionaries and vocabularies

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

53. Knowledge of the art of changing the appearance of things, such as making cotton to appear as silk, coarse and common things to appear as fine and good

54. Various ways of gambling

55. Art of obtaining possession of the property of others by means of muntras or incantations

56. Skill in youthful sports

57. Knowledge of the rules of society, and of how to pay respects and compli-ments to others

58. Knowledge of the art of war, of arms, of armies, etc.

59. Knowledge of gymnastics

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

61. Knowledge of scanning or constructing verses

62. Arithmetical recreations

42 43

sens, de manière à donner un sens à l’ensemble; ou bien arranger les lettres d’un mot qu’on a mal écrit à dessein, enséparant les voyelles des consonnes, ou mettant ensemble toutes les voyelles; mettre en vers ou en prose des stances représentées par des lignes ou des symboles (logogriphes); et autres jeux semblables

50. La composition des poèmes11

51. La composition des dictionnaires, lexiques, vocabulaires

52. L’art de se déguiser et de déguiser les autres

53. L’art de changer les apparences des objets, par exemple donner au carton l’apparence de la soie, faire paraître belles et précieuses des choses communes et grossières

54. Les jeux d’argent

55. L’art de s’emparer du bien d’autrui par des mantras et des incantations, l’insensibilisation et l’enchantement

56. L’habileté dans les jeux et exercices d’adresse (pour les jeunes gens)

57. La connaissance du monde, des respects, égards et compliments dus à chacun selon son rang, son âge

58. L’art de la guerre, la stratégie, le maniement des armes

59. La gymnastique du corps

60. L’art de reconnaître le caractère des personnes à l’inspection de leur physi-onomie

61. La versification

62. L’arithmétique et la résolution des problèmes

11A cette époque la poésie était fort en honneur à la cour des

rois indiens. On payait des sommes considérables un sonnet ou épigramme qui avait plu.

63. Making artificial flowers

64. Making figures and images in clay

A public woman, endowed with a good disposition, beauty and other winning qualities, and also versed in the above arts, obtains the name of a Ganika, or public woman of high quality, and receives a seat of honour in an assemblage of men. She is, moreover, always respected by the king, and praised by learned men, and her favour being sought for by all, she becomes an object of universal regard. The daughter of a king too, as well as the daughter of a minister, being learned in the above arts, can make their husbands favourable to them, even though these may have thousands of other wives besides themselves. And in the same manner, if a wife becomes separated from her husband, and falls intodistress, she can support herself easily, even in a foreign country, by means of her knowledge of these arts. Even the bare knowledge of them gives attractive-ness to a woman, though the practice of them may be only possible or otherwise according to the circumstances of each case. A man who is versed in these arts, who is loquacious and acquainted with the arts of gallantry, gains very soon the hearts of women, even though he is only acquainted with them for a short time.

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

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

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

is perfectly true.

12The proviso of being married applies to all the teachers.

44 45

63. L’art de faire des fleurs artificielles

64. L’art de faire avec de l’argile des figures en relief, des statues (céramique)

(Théodore Pavie, la Renaissance du Brahmanisme. R. des Deux-Mondes). Ces épigrammes devaient surtout être fines, telle que celle adressée à Baour de Lormiau, par un académicien qu’il avait raillé lourdement sur sa florissante santé:

De gloire Baour se nourrit Aussi voyez comme il maigrit! (Baour était toujours sifflé au théâtre).

APPENDICE AU CHAPITRE II

1. Liste des talents exigés d’un homme d’après le Lalita-Vistara.

Telle est la liste officielle des soixante-quatre arts libéraux que devait posséder toute personne éminente dans la civilisation brahmanique. Ils sont mentionnés dans beaucoup de livres religieux de l’Inde, comme obligatoires pour les grands, les Gourous et pour tous les savants, notamment les Brahmanes de distinction. C’est pourquoi nous avons dû en reproduire la liste, un peu fastidieuse à cause de sa longueur, mais certainement intéressante comme document historique.

Le Lalita-Vistara donne, à l’occasion des épreuves et examens subis par le Bouddha-Gautama, pour épouser la belle Gopa, une liste semblable mais non identique.

En réunissant ces deux listes, on a une nomenclature complète de tous les arts et métiers de cette époque; chacun d’eux était l’objet de traités spéciaux.

Inutile d’ajouter que personne ne possédait sérieusement toutes ces connais-sances, bien qu’elles fussent considérées comme obligatoires.

Liste d’après la traduction de M. Foucault.

Le saut, la science de l’écriture, des sceaux, du calcul, de

CHAPTER IV

THE LIFE OF A CITIZEN13

Having thus acquired learning, a man, with the wealth that he may have gained by gift, conquest, purchase, deposit14,or inheritance from his ancestors, should become a householder, and pass the life of a citizen. He should take a house in a city, or large village, or in the vicinity of good men, or in a place which is the resort of many persons. This abode should be situated near some water, and divided into different compartments for different purposes. It should be surrounded by a garden, and also contain two rooms, an outer and an inner one. The inner room should be occupied by the females, while the outer room, balmy with rich perfumes, should contain a bed, soft, agreeable to the sight covered with a clean white cloth, low in the middle part, having garlands and bunches of flowers15 upon it, and a canopy above it, and two pillows, one at the top, another at the bottom. There should be also a sort of couch besides, and at the head of this a sort of stool, on which should be placed the fragrant ointments for the night, as well as flowers, pots containing collyrium and other fragrant substances, things used for perfuming the mouth, and the bark of the common citron tree. Near the couch, on the ground, there should be a pot for spitting, a box containing ornaments, and also a lute hanging from a peg made of the tooth of an elephant, a board for drawing, a pot containing perfume, some books, and some garlands of the yellow amaranth flowers. Not far from the couch, and on the ground, there should be a round seat, a toy cart, and a board for playing with dice; outside the outer room there should be cages of birds16, and a separate place for spinning, carving, and such like diversions. In the garden there should be a whirling swing and a common swing, as also a bower of creepers covered with flowers, in which a raised parterre should be made for sitting.

13This term would appear to apply generally to an inhabitant of Hindoostan. It is not meant only for a

dweller in a city, like the Latin Urbanus as opposed to Rusticus.

14Gift is peculiar to a Brahman, conquest to a Kshatrya, while purchase, deposit, and other means of

acquiring wealth belongs to the Vaishya.

15Natural garden flowers.

16Such as quails, partridges, parrots, starlings, etc.

46 47

l’arithmétique, de la lutte, de l’arc, de la course, la natation, l’art de lancer les flèches, de conduire un éléphant en montant sur son cou, l’équitation, l’art de conduire les chars; la fermeté, la force, le courage, l’effort des bras dans la conduite de l’éléphant avec le crochet, avec le lien; dans l’action de se lever, de sortir, de descendre; dans la ligature des poings, des pieds, des mèches de cheveux; dans l’action de couper, de fendre, de traverser, de secouer, de percer ce qui n’est pas entamé, de percer le joint, de percer ce qui résonne, dans l’action de frapper fortement.

L’habileté au jeu de dés, dans la poésie, la grammaire, la composition des livres, la peinture, le drame, l’action dramatique, la lecture attentive, l’entretien du feu sacré, l’art de jouer de la Vinâ, la musique instrumentale, la danse, le chant, la lecture, la déclamation, l’écriture, la plaisanterie, l’union de la danse et de la musique, la danse théâtrale, la mimique, la disposition des guirlandes, dans l’action de rafraîchir avec l’éventail, dans la teinture des pierres précieuses, la teinture des vêtements, dans l’oeuvre de la magie, l’explication des songes, celle du langage des oiseaux; l’art de connaître les signes des femmes, les signes des éléphants, des chevaux, des taureaux, des chèvres, des béliers, des chiens.

La composition des vocabulaires, l’écriture sainte, les Pouranas, les Ilihâsas, le Véda, la grammaire, le Niroukta, l’art de prononcer la poésie, les rites du sacri-fice.

Dans l’astronomie, le yoga, les cérémonies religieuses, la méthode des Vaïcé-chikas, la connaissance des richesses, la morale, l’état de précepteur, l’état Asoura, le langage des oiseaux et des animaux.

La science des causes, l’arrangement des filets, les ouvrages de cire, la couture, la ciselure, la découpure des feuilles, le mélange des parfums. Dans ces arts et tous ceux qui sont pratiqués dans ce monde, le Bouddha excellait.

2. Quatre classes de femmes, qualités qui leur sont propres.

On peut considérer comme rentrant, mieux que les arts libéraux, dans le sujet traité par Vatsyayana, la description des qualités qui distinguent les femmes entre elles.

En général, les auteurs indiens divisent les femmes en quatre classes d’après

Now the householder having got up in the morning and performed his neces-sary duties17, should wash his teeth, apply a limited quantity of ointments and perfumes to his body, put some ornaments on his person and collyrium on his eyelids and below his eyes, colour his lips with alacktaka18, and look at himself in the glass. Having then eaten betel leaves, with other things that give fragrance to the mouth, he should perform his usual business. He should bathe daily, anoint his body with oil every other day, apply a lathering19 substance to his body everythree days, get his head (including face) shaved every four days, and the other parts of his body every five or ten days20. All these things should be done without fail, and the sweat of the armpits should also be removed. Meals should be taken in the forenoon, in the afternoon, and again at night, according to Charayana. After breakfast, parrots and other birds should be taught to speak, and the fighting of cocks, quails, and rams should follow. A limited time should be devoted to diversions with Pithamardas, Vitas, and Vidushakas21, and then should be taken the midday sleep22. After this the householder, having put on his clothes and ornaments, should, during the afternoon, converse with his friends. In the evening there should be singing, and after that the householder, along with his friend, should await in his room, previously decorated and perfumed, the arrival of the woman that may be attached to him, or he may send a female messenger for her, or go for her himself. After her arrival at his house, he and his friend should welcome her, and entertain her with a loving and agreeable conversation. Thus end the duties of the day.

The following are the things to be done occasionally as diversions or amuse-ments.

1. Holding festivals23 in honour of different Deities

2. Social gatherings of both sexes

3. Drinking parties

4. Picnics

17The calls of nature always performed by the Hindoos the first thing in the morning.

18A colour made from lac.

19This would act instead of soap, which was not introduced until the rule of the Mahomedans.

20Ten days are allowed when the hair is taken out with a pair of pincers.

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leurs caractères physiques et moraux.

Le type parfait est la Padmini, ou la femme Lotus; il n’est sorte d’avantages qu’on ne lui attribue. En voici le résumé.

Elle est belle comme un bouton de Lotus, comme Rathi (la volupté). Sa taille svelte contraste heureusement avec l’amplitude de ses flancs; elle a le port du cygne, elle marche doucement et avec grâce.

Son corps souple et élégant a le parfum du sandal; il est naturellement droit et élancé comme l’arbre de Ciricha, lustré comme la tige du Mirobolam.

Sa peau lisse, tendre, est douce au toucher comme la trompe d’un jeune éléphant. Elle a la couleur de l’or et elle étincelle comme l’éclair.

Sa voix est le chant du Kokila mâle captivant sa femelle; sa parole est de l’ambroisie.

Sa sueur a l’odeur du musc. Elle exhale naturellement plus de parfums qu’aucune autre femme; l’abeille la suit comme une fleur au doux parfum de miel.

Ses cheveux soyeux, longs et bouclés, odorants par eux-mêmes, noirs comme les abeilles, encadrent délicieusement son visage semblable au disque de la pleine lune et retombent en torsades de jais sur ses riches épaules.

Son front est pur: ses sourcils bien arqués sont deux croissants; légèrement agités par l’émotion, ils l’emportent sur l’arc de Kama.

Ses yeux bien fendus sont brillants, doux et timides comme ceux de la gazelle et rouges aux coins. Aussi noirs que la nuit au fond de leurs orbites, leurs prunelles étincellent comme des étoiles dans un ciel sombre. Ses cils longs et soyeux donnent à son regard une douceur qui ascine.

Son nez pareil au bouton du sezame est droit, puis s’arrondit comme un bec de perroquet.

Ses lèvres voluptueuses sont roses comme un bouton de fleur qui s’épanouit ou rouges comme les fruits du bimba et le corail.

5. Other social diversions

FESTIVALS

On some particular auspicious day, an assembly of citizens should be convened in the temple of Saraswati24. There the skill of singers, and of others who may have come recently to the town, should be tested, and on the following day they should always be given some rewards. After that they may either be retained or dismissed, according as their performances are liked or not by the assembly. The members of the assembly should act in concert, both in times of distress as well as in times of prosperity, and it is also the duty of these citizens to show hospitality to strangers who may have come to the assembly. What is said above should be understood to apply to all the other festivals which may be held in honour of the different Deities, according to the present rules.

SOCIAL GATHERINGS

When men of the same age, disposition and talents, fond of the same diversions and with the same degree of education, sit together in company with public women25, or in an assembly of citizens, or at the abode of one among themselves, and engage in agreeable discourse with each other, such is called a sitting in company or a social gathering. The subjects of discourse are to be the comple-tion of verses half composed by others, and the testing the knowledge of one another in the various arts. The women who may be the most beautiful, who may like the same things that the men like, and who may have power to attract theminds of others, are here done homage to.

21These are characters generally introduced in the Hindoo drama; their characteristics will be

explained further on.

22Noonday sleep is only allowed in summer, when the nights are short.

23These are very common in all parts of India.

24In the ‘Asiatic Miscellany,’ and in Sir W. Jones’s works, will be found a spirited hymn addressed to

this goddess, who is adored as the patroness of the fine arts, especially of music and rhetoric, as the

inventress of the Sanscrit language, etc. She is the goddess of harmony, eloquence, and language, and

is somewhat analogous to Minerva. For further information about her, see Edward Moor’s ‘Hindoo

Pantheon.’

50 51

Ses dents blanches comme le jasmin d’Arabie ont l’éclat poli de l’ivoire; quand elle sourit, elles se montrent comme un chapelet de perles montées sur corail.

Son cou rond et poli ressemble à une tour d’or pur. Ses épaules s’y joignent par de fines attaches, ainsi qu’à ses bras bien modelés, semblables à la tige du manguier et qui se terminent par deux mains délicates pareilles chacune à un rameau de l’arbre Açoka.

Ses seins amples et fermes ressemblent aux fruits du Vilva; ils se dressent comme deux coupes d’or renversées et surmontées du bouton de la fleur du grenadier.

Ses reins bien cambrés ont la souplesse du serpent; ils se fondent harmonieuse-ment avec ses fesses et ses larges hanches qui ressemblent au corsage de la colombe verte.

Sonjadgana, pur et délicatement arrondi, laisse apercevoir un ombilic profond et luisant comme une baie mure. Trois plis gracieux s’accusent à sa taille comme une ceinture au-dessus de ses hanches.

Ses fesses sont merveilleuses; c’est une Nitambini (Callipige, Sakountala était une Nitambini).

Comme le Lotus épanoui à l’ombre d’une tendre motte d’herbe Kusha (herbe sacrée par excellence), son yoni petit s’ouvre mystérieusement sous le pubis ombragé par un voile velu large de six pouces.

Sa semence d’amour est parfumée comme le lys qui vient d’éclore, ses cuisses rondes, fermes, potelées, ressemblent à la tige polie d’un jeune bananier.

Ses pieds petits et mignons se joignent finement à ses jambes, on dirait deux Lotus.

Quand elle se baigne dans un étang sacré, par toutes sortes de jeux elle réveille l’amour, les dieux se troubleraient à la voir se jouer dans l’eau.

Des perles tremblent à ses oreilles; sur son sein repose un collier de pierres précieuses; elle a, mais en petit nombre, des ornements aux bras et au bas des jambes.

DRINKING PARTIES

Men and women should drink in one another’s houses. And here the men should cause the public women to drink, and should then drink themselves, liquors such as the Madhu, Aireya, Sara, and Asawa, which are of bitter and sour taste; also drinks concocted from the barks of various trees, wild fruits and leaves.

GOING TO GARDENS OR PICNICS

In the forenoon, men, having dressed themselves should go to gardens on horse-back, accompanied by public women and followed by servants. And having done there all the duties of the day, and passed the time in various agreeable diver-sions, such as the fighting of quails, cocks and rams, and other spectacles, they should return home in the afternoon in the same manner, bringing with them bunches of flowers, etc.

The same also applies to bathing in summer in water from which wicked or dangerous animals have previously been taken out, and which has been built in on all sides.

OTHER SOCIAL DIVERSIONS

Spending nights playing with dice. Going out on moonlight nights. Keeping the festive day in honour of spring.

25The public women, or courtesans (Vesya), of the early Hindoos have often been compared with the

Hetera of the Greeks. The subject is dealt with at some length in H. H. Wilson’s ‘Select Specimens of

the Theatre of the Hindoos,’ in two volumes, Trubner & Co., 1871. It may be fairly considered that the

courtesan was one of the elements, and an important element too, of early Hindoo society, and that her

education and intellect were both superior to that of the women of the household. Wilson says, “By the

Vesya or courtesan, however, we are not to understand a female who has disregarded the obligation

of law or the precepts of virtue, but a character reared by a state of manners unfriendly to the admis-

sion of wedded females into society, and opening it only at the expense of reputation to women who

were trained for association with men by personal and mental acquirements to which the matron was

a stranger.”

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Elle aime les vêtements blancs, les blanches fleurs, les beaux bijoux et les riches costumes. Elle porte un triple vêtement de mousseline rayée.

Délicate comme la feuille du béthel, elle aime les aliments doux, purs, légers; elle mange peu et dort d’un sommeil léger.

Elle connaît bien les trente-deux modes musicaux de Radha; aussi bien que l’amante de Krishna, elle chante harmonieusement en s’accompagnant de la vina qu’elle touche avec grâce de ses doigts effilés et agiles.

Quand elle danse, ses bras aux mouvements souples et harmonieux s’arrondissent en courbes gracieuses et semblent parfois vouloir dérober aux regards ses merveilleux appâts, car sa pudeur est extrême (dans I’Inde une femme danse toujours seule).

Elle a une conversation agréable, son sourire répand la béatitude; elle est espiègle et folâtre, pleine d’enjouement dans les plaisirs.

Elle excelle dans les oeuvres qui lui sont propres.

Elle fuit la société des malhonnêtes gens et accomplit scrupuleusement ses devoirs; le mensonge lui est inconnu.

Incessamment, elle vénère et adore les brahmanes, son père et les dieux; elle recherche la société et la conversation des brahmanes; elle est libérale envers eux et charitable aux pauvres. Pour ceux-ci elle épuiserait le trésor de son mari.

Elle se plaît avec son époux et sait exciter ses désirs par des caresses.

Le dieu d’amour trouverait un superbe plaisir à reposer près d’elle.

Son affection pour son époux est extrême et elle n’aura peur aucun autre une pareille tendresse. Elle est affectueuse dans toutes ses paroles et absolument dévouée à son mari. Elle est parfaite en tout point.

Ajoutez à ce portrait déjà si flatteur une foule d’exclamations que les poëtes poussent en l’honneur de la Padmini.Trésor d’amour! tendresse sans bornes! femme qui aime et qui n’éprouve

Plucking the sprouts and fruits of the mangoe trees. Eating the fibres of lotuses. Eating the tender ears of corn. Picnicing in the forests when the trees get their new foliage. The Udakakashvedika or sporting in the water. Decorating each other with the flowers of some trees. Pelting each other with the flowers of the Kadamba tree, and many other sports which may either be known to the whole country, or may be peculiar to particular parts of it. These and similar other amusements should always be carried on by citizens.

The above amusements should be followed by a person who diverts himself alone in company with a courtesan, as well as by a courtesan who can do the same in company with her maid servants or with citizens.

A Pithamarda26 is a man without wealth, alone in the world, whose only property consists of his Mallika27, some lathering, substance and a red cloth, who comes from a good country, and who is skilled in all the arts; and by teaching these arts is received in the company of citizens, and in the abode of public women.

A Vita28 is a man who has enjoyed the pleasures of fortune, who is a compatriot of the citizens with whom he associates, who is possessed of the qualities of a householder, who has his wife with him, and who is honoured in the assembly of citizens, and in the abodes of public women, and lives on their means and on them.

A Vidushaka29 (also called a Vaihasaka, i.e., one who provokes laughter) is a person only acquainted with some of the arts who is a jester, and who is trusted by all.

These persons are employed in matters of quarrels and reconciliations between citizens and public women.

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

26According to this description a Pithamarda would be a sort of professor of all the arts, and as such

received as the friend and confidant of the citizens.

27A seat in the form of the letter T.

28The Vita is supposed to represent somewhat the character of the Parasite of the Greek comedy. It

is possible that he was retained about the person of the wealthy and dissipated as a kind of private

instructor, as well as an entertaining companion.

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aucun désir! femme dont le bonheur est manifeste; femme pareille à Rathi (la volupté), épouse d’Ananya (l’amour), qui plies sous le poids de tes seins fermes et arrondis! femme dont l’amour enivre!

Après la Padmini, vient la Chitrini ou la femme habile.

La Chitrini a l’esprit mobile, l’humeur légère et essentiellement folâtre! son oeil ressemble au Lotus, sa gorge est ferme: ses cheveux tressés en une seule natte retombent sur ses riches épaules comme de noirs serpents; sa voix a la douceur de l’ambroisie; ses hanches sont minces, ses cuisses douces et polies ont la rondeur de la tige du bananier; sa démarche est celle d’un éléphant en gaité; elle aime le plaisir, sait le faire naître et le varier.

La Hastini (nom de la femelle de l’éléphant) occupe le troisième rang.

La Hastini a une abondante chevelure qui brille et se déroule en longues boucles soyeuses, son regard troublerait le dieu d’amour et ferait rougir les bergeron-nettes. Le corps de cette femme gracieuse ressemble à une liane d’or, ses pendants d’oreilles sont garnis de pierreries et ses vêtements sont chargés de fleurs. Ses seins fermes et rebondis ressemblent à un couple de vases d’or.

Le dernier type est la Sankhini (la truie).

Ses cheveux sont nattés et roulés sur sa tête; sa face qui exprime la passion est difforme; son corps ressemble à celui d’un porc. On la dirait toujours en colère, toujours elle gronde et grogne.

Ses seins et son ventre exhalent l’odeur du poisson.

Elle est malpropre de sa personne; elle mange de tout et dort à l’excès. Ses yeux ternes sont toujours chassieux.

to adulterous women, and to old public women skilled in all the various arts.

Thus a citizen living in his town or village, respected by all, should call on the persons of his own caste who may be worth knowing. He should converse in company and gratify his friends by his society, and obliging others by his assis-tance in various matters, he should cause them to assist one another in the same way.

There are some verses on this subject as follows:

A citizen discoursing, not entirely in the Sanscrit language30, nor wholly in the dialects of the country, on various topics in society, obtains great respect. The wise should not resort to a society disliked by the public, governed by no rules, and intent on the destruction of others. But a learned man living in a society which acts according to the wishes of the people, and which has pleasure for its only object is highly respected in this world.

29Vidushaka is evidently the buffoon and jester. Wilson says of him that he is the humble companion,

not the servant, of a prince or man of rank, and it is a curious peculiarity that he is always a Brahman.

He bears more affinity to Sancho Panza, perhaps, than any other character in western fiction, imitating

him in his combination of shrewdness and simplicity, his fondness of good living and his love of ease.

In the dramas of intrigue he exhibits some of the talents of Mercury, but with less activity and ingenuity,

and occasionally suffers by his interference. According to the technical definition of his attributes he

is to excite mirth by being ridiculous in person, age, and attire.

30This means, it is presumed, that the citizen should be acquainted with several languages. The middle

part of this paragraph might apply to the Nihilists and Fenians of the day, or to secret societies. It was

perhaps a reference to the Thugs.

56 57

On a mis en regard les traits distinctifs des quatre classes dans le tableau suivant:

--------------------------------------------------------------------- DÉSIGNATION Padmini Chitrini Hastini Sankhini FIGURE parfaite de lotus d’oie lune ODEUR du lotus des fleurs du vin du poisson CHEVELURE fine et longue et bouclant soyeuse flottante naturel soies de sanglier VOIX harmonieuse du kokila bramement de croassement l’éléphant du corbeau luth GOÛT le béthel les dons les plaisirs les querelles DOMINANT variés ----------------------------------------------------------------------

Quatre sortes d’hommes correspondent comme amants ou époux à ces quatresortes de femmes.

A la Padmini, l’homme lièvre, c’est-à-dire actif, vif et éveillé.

A la Chitrini, l’homme cerf, celui qui recherche l’affection dans le commerce amoureux.

A la Hastini, l’homme taureau, c’est-à-dire qui a la force et le tempérament de cet animal.

A la Sankhini, l’homme cheval, celui qui a la vigueur et la fougue de l’étalon.

Il existe, disent les poëtes, une Padmini sur dix millions de femmes, une Chitrini sur dix mille, une Hastini sur mille; la Sankhini se trouve partout.

Cette proportion n’est point flatteuse pour le beau sexe dans l’Inde; heureuse-ment, elle n’est point exacte. En général les Hindous, hommes et femmes, même dans les castes serviles, ont de très grands soins de propreté. La femme malpropre, la Sankhini, ne se trouve que dans la classe infime et hors caste, et chez les Pariahs des campagnes.

CHAPTER V

ABOUT THE KINDS OF WOMEN RESORTED TO BY THE CITIZENS,

AND OF FRIENDS AND MESSENGERS

When Kama is practised by men of the four castes according to the rules of the Holy Writ (i.e., by lawful marriage) with virgins of their own caste, it then becomes a means of acquiring lawful progeny and good fame, and it is not also opposed to the customs of the world. On the contrary the practice of Kama with women of the higher castes, and with those previously enjoyed by others, even though they be of the same caste, is prohibited. But the practice of Kama with women of the lower castes, with women excommunicated from their own caste, with public women, and with women twice married,[31] is neither enjoined norprohibited. The object of practising Kama with such women is pleasure only.

Nayikas32, therefore, are of three kinds, viz., maids, women twice married, and public women. Gonikaputra has expressed an opinion that there is a fourth kind of Nayika, viz., a woman who is resorted to on some special occasion even though she be previously married to another. These special occasions are when a man thinks thus:

A). This woman is self-willed, and has been previously enjoyed by many others besides myself. I may, therefore, safely resort to her as to a public woman though she belongs to a higher caste than mine, and in so doing I shall not be violating the ordinances of Dharma.

B). This is a twice-married woman and has been enjoyed by others before me, there is, therefore, no objection to my resorting to her.

31This term does not apply to a widow, but to a woman who had probably left her husband, and is living

with some other person as a married woman, maritalement, as they say in France.

32Any woman fit to be enjoyed without sin. The object of the enjoyment of women is twofold, viz.,

pleasure and progeny. Any woman who can be enjoyed without sin for the purpose of accomplishing

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

admits further on is neither enjoyed for pleasure or for progeny, but merely for accomplishing some

special purpose in hand. The word Nayika is retained as a technical term throughout.

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CHAPITRE III

DE LA POSSESSION DES SOIXANTE-QUATRE TALENTS OU ARTS

DE VOLUPTÉ ENSEIGNÉS PAR LE KAMA SOUTRA

L’homme doit étudier le Kama Soutra après le Dharma et l’Artha, et la jeune fille elle-même doit en apprendre les pratiques; d’abord avant son mariage, et, ensuite, après, avec la permission de son mari12.

On objecte à cela que les femmes, n’ayant point à étudier les sciences, ne doivent point non plus étudier le Kama Soutra.

A cela, Vatsyayana répond: Que les femmes peuvent, sans étudier le traité et ses explications, en connaître la pratique, puisqu’elle est tirée du Kama-Schastra (ou les Règles de l’Amour) qu’on apprend expérimentalement, soit par soi-même, soit par des intimes. C’est ainsi que le Kama-Schastra est familier à un certain nombre de femmes, telles que les filles des princes et de leurs ministres.

Il convient donc qu’une jaune fille soit initiée aux principes du Kama Soutra par une femme mariée, par exemple sa soeur de lait, ou bien une amie de la maison éprouvée sous tous les rapports, où une tante, une vieille servante, ou une mendiante qui a vécu autrefois dans la famille, ou une soeur (voir Appen-dice, n° 1 et 2).

Ces pratiques du Kama-Soutra sont empruntées à la partie du Kama-Shastra qui a rapport à l’union sexuelle, et que Babhravia intitule aussi les soixante-quatre arts, comme les soixante-quatre arts libéraux dont la nomenclature a été donnée ci-dessus.

Pour arriver à ce nombre de (soixante-quatre), on a divisé ce qui a rapport au rapprochement des sexes, c’est-à-dire le Kama-Shastra, en huit parties ou sujets; et dans chaque partie on a fait huit subdivisions principales. Il en a été de même dans le Kama-Soutra13.

12Dans les pays musulmans, les femmes sont éduquées en vue d’exciter les sens par la danse et la

mimique, etc.

C). This woman has gained the heart of her great and powerful husband, and exercises a mastery over him, who is a friend of my enemy; if, therefore, she becomes united with me, she will cause her husband to abandon my enemy.

D). This woman will turn the mind of her husband, who is very powerful, in my favour, he being at present disaffected towards me, and intent on doing me some harm.

E). By making this woman my friend I shall gain the object of some friend of mine, or shall be able to effect the ruin of some enemy, or shall accomplish some other difficult purpose.

F). By being united with this woman, I shall kill her husband, and so obtain his vast riches which I covet.

G). The union of this woman with me is not attended with any danger, and will bring me wealth, of which, on account of my poverty and inability to support myself, I am very much in need. I shall, therefore, obtain her vast riches in this way without any difficulty.

H). This woman loves me ardently, and knows all my weak points, if therefore, I am unwilling to be united with her, she will make my faults public, and thus tarnish my character and reputation. Or she will bring some gross accusation against me, of which it may be hard to clear myself, and I shall be ruined. Or perhaps she will detach from me her husband, who is powerful, and yet under her control, and will unite him to my enemy, or will herself join the latter.

I). The husband of this woman has violated the chastity of my wives, I shall therefore return that injury by seducing his wives.

J). By the help of this woman I shall kill an enemy of the king, who has taken shelter with her, and whom I am ordered by the king to destroy.

K). The woman whom I love is under the control of this woman. I shall, through the influence of the latter, be able to get at the former.

L). This woman will bring to me a maid, who possesses wealth and beauty, but who is hard to get at, and under the control of another.

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L’homme auquel sont familiers les (soixante-quatre) moyens de plaisir indiqués par Babhravya, atteint le but de son désir, et possède la femme la plus enviable.

Celui qui parle bien sur les autres sujets, mais ne connaît pas les (soixante-quatre) voluptés du Kama-Soutra, n’est point écouté avec faveur dans une réunion de savants.

Celui qui, au contraire, les possède toutes, quoique n’ayant pas d’autre science, prend la tête de la conversation dans toutes les sociétés d’hommes et de femmes.

En raison de leur prestige et de leur charme, les Acharyas, ou auteurs anciens, les plus recommandables, qualifient de chers aux femmes les soixante-quatre talents voluptueux.

L’homme, en effet, qui y est exercé, gagne le coeur de sa propre femme et celui des femmes des autres hommes et des courtisanes.

APPENDICE AU CHAPITRE III

1. Il y a dans le Kama-Soutra mille choses qui peuvent dépraver une jeune fille, et que, conséquemment, elle doit ignorer, lors même qu’elle est mariée aussitôt qu’elle a atteint l’âge de puberté, comme il est d’usage dans l’Inde.

Dans cette contrée, tout est fait pour provoquer les désirs charnels,même chez les jeunes enfants des deux sexes.

Les chars sacrés sur lesquels on promène les images des Dieux, dans lesgrandes fêtes publiques, sont chargés de peintures et de sculpturesd’une obscénité indescriptible, publiquement exposées à tous lesregards, sans que personne songe à en éloigner les enfants.

13Évidemment, pour les divisions, le chiffre de soixante-quatre est cher aux écrivains de l’époque; selon

les anciens commentateurs, il est consacré par les Védas.

M). My enemy is a friend of this woman’s husband, I shall therefore cause her to join him, and will thus create an enmity between her husband and him.

For these and similar other reasons the wives of other men may be resorted to, but it must be distinctly understood that is only allowed for special reasons, and not for mere carnal desire.

Charayana thinks that under these circumstances there is also a fifth kind of Nayika, viz., a woman who is kept by a minister, and who repairs to him occasion-ally; or a widow who accomplishes the purpose of a man with the person to whom she resorts.

Suvarnanabha adds that a woman who passes the life of an ascetic and in the condition of a widow may be considered as a sixth kind of Nayika.

Ghotakamukha says that the daughter of a public woman, and a female servant, who are still virgins, form a seventh kind of Nayika.

Gonardiya puts forth his doctrine that any woman born of good family, after she has come of age, is an eighth kind of Nayika.

But these four latter kinds of Nayikas do not differ much from the first four kinds of them, as there is no separate object in resorting to them. Therefore Vatsyayana is of opinion that there are only four kinds of Nayikas, i.e., the maid, the twice married woman, the public woman, and the woman resorted to for a special purpose.

The following women are not to be enjoyed:

A leper

A lunatic

A woman turned out of caste

A woman who reveals secrets

A woman who publicly expresses desire for sexual intercourse

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A la jeune fille indienne s’appliquent pleinement les vers d’Horace:

«.......Incestos amores A tenere meditatur ungui.»

Dès la plus tendre enfance, elle rêve d’impudiques amours.

2. Sauf quelques sculptures d’un naturalisme naïf dans des cathédrales du moyen âge et quelques pratiques équivoques, restes du paganisme qui lui ont survécu, on ne trouve rien de pareil chez les chrétiens d’aucune confession.

On lit dans le P. Gury (traduction P. Bert):

Les regards jetés sans raison sur des choses honteuses constituent des péchés graves ou légers, suivant l’intention de la personne, le degré de turpitude et le danger de consentement à la débauche.

En pratique, on excuserait difficilement d’un péché mortel un homme qui regarderait les parties honteuses d’une femme peinte, parce qu’il ne pourrait guère éviter d’y prendre un plaisir.

1. C’est un péché grave, en général, de parler, même par légèreté, de l’acte conjugal, de ce qui est permis ou défendu entre époux, des moyens d’empêcher la conception, de procurer la pollution; surtout, si c’est entre jeunes gens de sexes différents.

2. Il y a grave péché à dire des choses honteuses par le seul plaisir qu’on trouve à y penser.

Le confesseur ne recommande à de jeunes époux que l’abstention de ce qui pourrait aller contre le but du mariage, la procréation.

Ainsi, la morale chrétienne est très sévère pour tout ce qui concerne la pureté.

3.L’éducation des belles par Ovide.

Les listes des (soixante-quatre) arts libéraux et des (soixante-quatre) talents de voluptés, avec les portraits de la Padmini et de la Citrini, nous donnent l’idée de l’éducation féminine dans l’Inde à l’époque de Vatsyayana; il est très intéres-

A woman who is extremely white

A woman who is extremely black

A bad-smelling woman

A woman who is a near relation

A woman who is a female friend

A woman who leads the life of an ascetic

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

The followers of Babhravya say that any woman who has been enjoyed by five men is a fit and proper person to be enjoyed. But Gonikaputra is of opinion that even when this is the case, the wives of a relation, of a learned Brahman and of a king should be excepted.

The following are the kind of friends:

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

One who is bound by an obligation

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

One who is a fellow student

One who is acquainted with your secrets and faults, and whose faults and secrets are also known to you

One who is a child of your nurse

One who is brought up with you

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sant de la rapprocher de celle qu’Ovide trace pour les Romaines dans son Art d’aimer, livre III.

O femmes! ne négligez aucun soin de votre personne!

La figure s’embellit si on la soigne; sans soins, le plus beau visage perd sa fraîcheur, fût-il comparable à celui de la déesse du mont Ida.

Ne chargez point vos oreilles de perles de grand prix, et votre corps de vêtements tout pesants d’or. Une élégante propreté nous charme bien davantage. Choisissez la manière d’arranger votre chevelure qui vous sied le mieux. Un visage un peu allongé demande de simples bandeaux; une figure arrondie un noeud léger sur le sommet de la tête et qui laisse les oreilles découvertes.

Celle-ci laissera flotter ses cheveux sur ses deux épaules; celle-là les relèvera à la manière de Diane chasseresse.

Tandis que vous travaillez à votre toilette, laissez croire que vous êtes encore au lit; vous paraîtrez avec plus d’avantages quand vous y aurez mis la dernière main. Vous pouvez toutefois faire peigner vos cheveux devant nous.

Apprenez à rire avec grâce. Ouvrez modérément la bouche; formez sur l’une et l’autre joue deux petites fossettes et couvrez avec la lèvre inférieure l’extrémité des dents supérieures. Ne vous fatiguez point les flancs par des éclats continuels, que votre rire ait quelque chose de doux et d’agréable à l’oreille.

Les femmes apprennent aussi à pleurer d’une manière à la fois gracieuse et intéressante; elles pleurent quand elles veulent.

Apprenez également à marcher, la démarche séduit ou fait fuir un homme qui ne vous connaît pas.

Il est des femmes qui, par un mouvement de hanches étudié, font flotter leur robe au gré des vents; elles s’avancent fièrement d’un pas majestueux. D’autres marchent à grands pas et d’un air effronté. Évitez que la première de ces démarches soit prétentieuse et que la dernière soit rustique. Cependant, laissez à découvert l’avant-bras depuis le coude jusqu’au poignet, si vous avez la peau d’une blancheur sans tache.

One who is an hereditary friend

These friends should possess the following qualities:

They should tell the truth

They should not be changed by timeThey should be favourable to your designs

They should be firm

They should be free from covetousness

They should not be capable of being gained over by others

They should not reveal your secrets

Charayana says that citizens form friendship with washermen, barbers, cowherds, florists, druggists, betel-leaf sellers, tavern keepers, beggars, Pithamardas, Vitas and Vidushekas, as also with the wives of all these people.

A messenger should possess the following qualities:

Skilfulness

Boldness

Knowledge of the intention of men by their outward signs

Absence of confusion, i.e., no shyness

Knowledge of the exact meaning of what others do or say

Good manners

Knowledge of appropriate times and places for doing different things

Ingenuity in business

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Combien de fois j’ai été tenté de baiser un bras d’albâtre!

Que les jeunes filles apprennent à chanter. Plusieurs ont trouvé dans leur voix un dédommagement à leur figure.

La femme qui veut plaire doit s’appliquer à manier l’archet de la main droite et à pincer de la harpe de la main gauche.

Apprenez par coeur Sapho; rien de plus voluptueux que ses vers; lisez les poésies du tendre Properce et celles de mon cher Tibulle, l’Eneïde et même mes Amours.

Je voudrais encore qu’une belle sût danser (on ne dansait à Rome qu’au théâtre), qu’elle fut habile aussi aux jeux des osselets, des dés et des échecs. Apprenez mille jeux; souvent, à la faveur du jeu, l’amour se glisse dans les coeurs.

Qu’une belle s’occupe de tout ce qui peut augmenter ses charmes; qu’elle se donne en spectacle à la foule; que partout elle soit empressée de plaire; qu’elle ait toujours l’hameçon prêt; dans l’endroit qu’elle soupçonne le moins, elle trouvera du poisson qui viendra y mordre.

Les funérailles d’un époux sont souvent une occasion d’en trouver un autre. Il convient alors de paraître échevelée et de donner un libre cours à vos pleurs.

Pour garder la pureté de vos traits, évitez la colère, partage farouche des bêtes féroces; elle enfle le visage et fait noircir les veines où le sang s’accumule.

Évitez aussi un air de fierté. Un regard doux et gracieux captive l’amour. Nous haïssons aussi la tristesse; c’est la gaieté qui nous charme dans une femme.

Ne venez aux festins que tard, lorsque les flambeaux sont allumés, vous paraîtrez toujours belle aux yeux troublés par le vin et la nuit voilera vos imperfections.

Prenez les mets du bout des doigts (les Romains d’alors, comme aujourd’hui encore les Indiens, mangeaient avec les doigts); n’allez pas porter à votre bouche une main mal assurée; ne vous gorgez pas de mets pour les vomir chez vous (usage des Romains), et mangez un peu moins que votre appétit. Il sied mieux qu’une jeune belle se permette quelques excès dans le boire. Toutefois ne vous laissez point à table aller défense à toutes les entreprises des pires débauchés.

Quick comprehension

Quick application of remedies, i.e., quick and ready resources

And this part ends with a verse:

The man who is ingenious and wise, who is accompanied by a friend, and who knows the intentions of others, as also the proper time and place for doing every-thing, can gain over, very easily, even a woman who is very hard to be obtained.

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PART II

CHAPTER I

OF SEXUAL UNION

KINDS OF SEXUAL UNION ACCORDING TO

a). DIMENSIONS b). FORCE OF DESIRE OR PASSION c). TIME

Kinds of Union

Man is divided into three classes, viz., the hare man, the bull man, and the horse man, according to the size of his lingam.

Woman also, according to the depth of her yoni, is either a female deer, a mare, or a female elephant.

There are thus three equal unions between persons of corresponding dimen-sions, and there are six unequal unions, when the dimensions do not corre-spond, or nine in all, as the following table shows:

EQUAL UNEQUAL MEN WOMEN MEN WOMEN Hare Deer Hare Mare Bull Mare Hare Elephant Horse Elephant Bull Deer Bull Elephant Horse Deer Horse Mare

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

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TITRE II

CHAPITRE I

LA VIE ÉLÉGANTE- DIVERSES SORTES D’UNIONS SEXUELLES

L’AMOUR PERMIS ET L’AMOUR DÉFENDU

La vie élégante ou d’un homme fortuné

SECTION 1

INTÉRIEUR

L’habitation doit être bien située, au bord d’une eau pure, dans une ville ou une bourgade, ou un lieu de plaisir.

Les appartements intérieurs sont sur les derrières, ceux de réception sur le devant, tous sont meublés confortablement et ornés avec goût.

SOINS D’HYGIÈNE

Chaque jour le bain et le frottement du corps avec de l’huile; tous les trois jours, application de laque à tout le corps; tous les quatre jours, raser la tête entière; et tous les cinq ou dix jours, tout le corps.

EMPLOI DU TEMPS

Trois repas par jour, le matin, à midi et la nuit; le bain, la sieste; des vêtements blancs et élégants; des fleurs, une volière; le matin, quelques jeux et divertisse-ments avec des parasites, et après midi avec des amis.

Après le déjeuner, leçon pour parler donnée aux perroquets et autres oiseaux, puis combats de coqs, de cailles et de pigeons.

union with a woman who is immediately next to him in size is called high union, and is of two kinds; while his union with the woman most remote from him in size is called the highest union, and is of one kind only. On the other hand when the female exceeds the male in point of size, her union with a man immediately next to her in size is called low union, and is of two kinds; while her union with a man most remote from her in size is called the lowest union, and is of one kind only.

In other words, the horse and mare, the bull and deer, form the high union, while the horse and deer form the highest union. On the female side, the elephant and bull, the mare and hare, form low unions, while the elephant and the hare make the lowest unions.

There are then, nine kinds of union according to dimensions. Amongst all these, equal unions are the best, those of a superlative degree, i.e., the highest and the lowest, are the worst, and the rest are middling, and with them the high33 are better than the low.

There are also nine kinds of union according to the force of passion or carnal desire, as follows:

MEN WOMEN MEN WOMEN Small Small Small Middling Middling Middling Small Intense Intense Intense Middling Small Middling Intense Intense Small Intense Middling

A man is called a man of small passion whose desire at the time of sexual union is not great, whose semen is scanty, and who cannot bear the warm embraces of the female.

33High unions are said to be better than low ones, for in the former it is possible for the male to satisfy

his own passion without injuring the female, while in the latter it is difficult for the female to be satis-

fied by any means.

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Dans la soirée, le chant; ensuite le maître de maison, avec ses amis, attend, dans la salle de réception bien ornée et parfumée d’essences, l’arrivée de sa maîtresse; celle-ci, quand elle se présente, est reçue avec les compliments d’usage; elle tient avec tous une conversation aimable et tendre.

Lorsqu’elle doit passer toute la nuit chez son amant, elle y vient baignée, parfumée et parée; son amant lui offre des rafraîchissements; il la fait asseoir à sa gauche, lui prend les cheveux entre ses mains, touche aussi le bout et le noeud de son vêtement du bas et l’entoure doucement de son bras droit. Alors s’engage une conversation légère et variée; on tient des propos lestes et joyeux; on traite des sujets graveleux ou galants. Puis on chante avec ou sans gestes; on fait de lamusique, on boit en s’excitant à boire.

Enfin, quand la femme, échauffée par ces provocations à l’amour, trahit ses désirs, le maître congédie tous ceux qui sont près de lui en leur donnant des fleurs, des bouquets et des feuilles de béthel14.

Les deux amants restent seuls. Après avoir goûté le plaisir à leur gré, ils se lèvent pudiquement et, sans se regarder, s’en vont, séparément, au cabinet de toilette qui est, dans l’Inde, la salle du bain.

Ils reviennent ensuite s’asseoir l’un près de l’autre et mâchent quelques feuilles de béthel. Puis l’homme, de sa propre main, frotte le corps de la femme avec un onguent de pur bois de sandal, ou une autre essence odorante; ensuite il l’enlace dans son bras gauche, et tout en lui tenant de doux propos, il lui fait boire, dans une coupe qu’il tient de la main droite, une boisson excitante et parfumée; ils mangent ensemble des gâteaux et des sucreries, prennent des consommés et de la soupe de gruau, boivent du lait de coco frais, des sorbets, du jus de mangues et de citron sucré; enfin, ils savourent ainsi, dans l’intimité, tout ce que le pays produit d’agréable, de doux et de pur.

Souvent aussi, les deux amants montent sur la terrasse de la maison pour jouir du clair de lune et causer agréablement. A ce moment, pendant que la femme est sur ses genoux la face tournée vers la lune, l’amant lui désigne de la main lesdi-verses planètes, l’étoile du matin, l’étoile polaire, les constellations.

14Dans les usages de l’Inde, c’est le maître de maison, celui auquel on fait visite, qui donne le signal du

départ au visiteur.

Those who differ from this temperament are called men of middling passion, while those of intense passion are full of desire.

In the same way, women are supposed to have the three degrees of feeling as specified above.

Lastly, according to time there are three kinds of men and women, viz., the short-timed, the moderate-timed, and the long-timed, and of these as in the previous statements, there are nine kinds of union.

But on this last head there is a difference of opinion about the female, which should be stated.

Auddalika says, “Females do not emit as males do. The males simply remove their desire, while the females, from their consciousness of desire, feel a certain kind of pleasure, which gives them satisfaction, but it is impossible for them to tell you what kind of pleasure they feel. The fact from which this becomes evident is, that males, when engaged in coition, cease of themselves after emission, and aresatisfied, but it is not so with females.”

This opinion is, however, objected to on the grounds that if a male be a long-timed, the female loves him the more, but if he be short-timed, she is dissatis-fied with him. And this circumstance, some say, would prove that the female emits also.

But this opinion does not hold good, for if it takes a long time to allay a woman’s desire, and during this time she is enjoying great pleasure, it is quite natural then that she should wish for its continuation. And on this subject there is a verse as follows:

“By union with men the lust, desire, or passion of women is satisfied, and the pleasure derived from the consciousness of it is called their satisfaction.”

The followers of Babhravya, however, say that the semen of women continues to fall from the beginning of the sexual union to its end, and it is right that it should be so, for if they had no semen there would be no embryo.

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

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APPENDICE

A LA PREMIÈRE SECTION DU CHAPITRE I

Complétons par des emprunts aux poètes les indications trop sommaires deVatsyayana.

1. Barthriari a décrit l’amour selon les saisons (trad. Regnaud).

39. Bouquets odorants, couronnes dont l’aspect réjouit le coeur, zéphir qu’agité l’éventail, rayon de la lune, parfum des fleurs, lac frais, poudre de sandal, vin clair, terrasse bien blanche, vêtements très légers, femmes aux yeux de lotus, tels sont les agréments que les heureux ont ici en partage, l’été.

En hiver, les heureux reposent voluptueusement dans une chambre, couverts de vêlements rouges, enlaçant dans leurs bras leurs bien-aimées aux seins opulents, mâchant à pleine bouche des feuilles et des noix de béthel.

44. Les éclairs serpentent dans le Ciel pareils à des lianes, le tonnerre éclate au sein des nuages amoncelés; on entend les cris confus des paons qui se livrent à leurs jeux; les averses tombent comme des torrents; la belle, aux yeux allongés, qui tremble d’effroi, se serre étroitement dans les bras du bien-aimé dont elle ne peut quitter la maison; puis s’élèvent des vents chargés de pluie glaciale quirenouvellent la vigueur des amants.

49 et 50. Ils embrassent les fossettes de leurs joues; ils font entrechoquer bruyamment leurs lèvres en jouant dans les boucles qui encadrent leur visage; ils mettent en désordre leur chevelure et leur font cligner les yeux; ils chiffon-nent avec violence leurs vêtements, arrachent de leur poitrine leur corset et bouleversent leurs seins; ils font grelotter leurs cuisses et détachent le pagne qui ceint leurs larges hanches.

On connaît le distique de Catulle:

«Quam juvat immites ventos audire cubantem Et dominant tenero delinuisse sinu»

woman is middling, and she cannot bear the vigorous thrusts of her lover, but by degrees her passion increases until she ceases to think about her body, and then finally she wishes to stop from further coition.This objection, however, does not hold good, for even in ordinary things that revolve with great force, such as a potter’s wheel, or a top, we find that the motion at first is slow, but by degrees it becomes very rapid. In the same way the passion of the woman having gradually increased, she has a desire to discon-tinue coition, when all the semen has fallen away. And there is a verse with regard to this as follows:

“The fall of the semen of the man takes place only at the end of coition, while the semen of the woman falls continually, and after the semen of both has all fallen away then they wish for the discontinuance of coition.”34

Lastly, Vatsyayana is of opinion that the semen of the female falls in the same way as that of the male.

Now some may ask here: If men and women are beings of the same kind, and are engaged in bringing about the same result, why should they have different works to do.

Vatsya says that this is so, because the ways of working as well as the conscious-ness of pleasure in men and women are different. The difference in the ways of working, by which men are the actors, and women are the persons acted upon, is owing to the nature of the male and the female, otherwise the actor would be sometimes the person acted upon, and vice versâ. And from this difference in the ways of working follows the difference in the consciousness of pleasure, for a man thinks, “this woman is united with me,” and a woman thinks, “I am united with this man.”

It may be said that if the ways of working in men and women are different, why should not there be a difference, even in the pleasure they feel, and which is the

34The strength of passion with women varies a great deal, some being easily satisfied, and others eager

and willing to go on for a long time. To satisfy these last thoroughly a man must have recourse to art. It

is certain that a fluid flows from the woman in larger or smaller quantities, but her satisfaction is not

complete until she has experienced the “spasme génêsique,” as described in a French work recently

published and called “Breviare de l’Amour Experimental par le Dr. Jules Guyot.”

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Quel plaisir d’entendre, de sa couche, rugir la tempête, en pressant sa maîtresse sur son sein.

2. Visite de Corine à Ovide.

Il est intéressant de rapprocher la visite d’une maîtresse indienne à son amant de celle de Corine à Ovide (Les Amours, liv. 1er, élégie 5).

«Vers midi, lorsque j’étais sur mon lit pour me reposer dans un demi-jour mysté-rieux, Corine entra dans ma chambre, la tunique relevée, les cheveux tombant sur sa gorge nue, plus blanche que la neige, semblable à la charmante Laïs quand elle recevait ses amants.

«Je lui ôtai d’abord sa tunique dont le tissu transparent était à peine un obstacle. Elle faisait quelque résistance à paraître nue; mais on voyait bien qu’elle ne voulait pas vaincre.

«Quand elle fut devant moi sans vêtement, je ne vis pas une tache sur tout son corps. O quelles épaules, ô quels bras j’eus le plaisir de voir et de toucher! Que sa gorge était faite à souhait! Quelle peau douce et unie! Quelle taille superbe et quelles cuisses fermes!

«Mais pourquoi entrer dans ces détails? Je n’ai vu que des choses parfaites, et il n’y avait point de voile entre ce beau corps et le mien!

«Le reste est facile à deviner. Enfin, après une fatigue mutuelle, nous reposâmes tous deux.»

Ce petit morceau nous charme autant, mais d’une autre manière que les poètes Hindous.

Ce qu’Ovide laisse à deviner, Properce le dit dans l’Élégie v du livre II.

Une nuit de Cynthée donnée à Properce.

«O nuit fortunée! Que de mots échangés à la clarté de la lampe! Et la lumière éteinte, quels ébats!

result of those ways.

But this objection is groundless, for the person acting and the person acted upon being of different kinds, there is a reason for the difference in their ways of working; but there is no reason for any difference in the pleasure they feel, because they both naturally derive pleasure from the act they perform.35

On this again some may say that when different persons are engaged in doing the same work, we find that they accomplish the same end or purpose: while, on the contrary, in the case of men and women we find that each of them accomplishes his or her own end separately, and this is inconsistent. But this is a mistake, for we find that sometimes two things are done at the same time, as for instance in the fighting of rams, both the rams receive the shock at the same time on their heads. Again, in throwing one wood apple against another, and also in a fight or struggle of wrestlers. If it be said that in these cases the things employed are of the same kind, it is answered that even in the case of men and women, the nature of the two persons is the same. And as the difference in their ways of working arises from the difference of their conformation only, it follows that men experi-ence the same kind of pleasure as women do.

There is also a verse on this subject as follows: “Men and women being of the same nature, feel the same kind of pleasure, and therefore a man should marry such a woman as will love him ever afterwards.”

The pleasure of men and women being thus proved to be of the same kind, it follows that in regard to time, there are nine kinds of sexual intercourse, in the same way as there are nine kinds, according to the force of passion.

There being thus nine kinds of union with regard to dimensions, force of passion,

35This is a long dissertation very common among Sanscrit authors, both when writing and talking

socially. They start certain propositions, and then argue for and against them. What it is presumed the

author means, is, that though both men and women derive pleasure from the act of coition, the way it is

produced is brought about by different means, each individual performing his own work in the matter,

irrespective of the other, and each deriving individually their own consciousness of pleasure from the

act they perform. There is a difference in the work that each does, and a difference in the conscious-

ness of pleasure that each has, but no difference in the pleasure they feel, for each feels that pleasure

to a greater or lesser degree.

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«Tantôt elle lutte contre moi, le sein découvert; tantôt à mon ardeur elle opposait sa tunique. Puis, quand le soleil eut vaincu mes paupières, c’est elle qui me réveilla en les pressant de ses lèvres.

«Est-ce donc ainsi, me dit-elle, que tu dors nonchalamment?

«Comme nos bras s’enlaçaient en mille noeuds divers!

«Mais l’obscurité nuit aux jeux de l’amour.

«Les yeux sont les guides de nos transports.

«Endymion, par sa nudité, charme la chaste Diane qui vient, nue, reposer près d’un mortel.

«Cesse de voiler tes attraits sur ta couche ou bien je déchirerai ce lin odieux; et même, si la colère m’emporte, ta mère en verra les traces sur tes bras.

«Livre-moi ces globes charmants qui se soutiennent d’eux-mêmes; que mes yeux se rassasient tandis que les destins le permettent. Vivant ou mort, c’est à toi que j’appartiens pour toujours.

«Si tu m’accordes encore de semblables nuits, une année sera pour moi plus qu’une vie.

«Prodigue-les-moi, ces nuits, et je deviens immortel dans tes bras.

«Une seule nuit de toi peut, du dernier des hommes, faire un dieu.»

SECTION II

L’EXTÉRIEUR

§ I. Fêtes religieuses

A certains jours propices (fastes) une société d’amateurs s’assemble dans le

and time, respectively, by making combinations of them, innumerable kinds of union would be produced. Therefore in each particular kind of sexual union, men should use such means as they may think suitable for the occasion.36

At the first time of sexual union the passion of the male is intense, and his time is short, but in subsequent unions on the same day the reverse of this is the case. With the female, however, it is the contrary, for at the first time her passion is weak, and then her time long, but on subsequent occasions on the same day, her passion is intense and her time short, until her passion is satisfied.

ON THE DIFFERENT KINDS OF LOVE

Men learned in the humanities are of opinion that love is of four kinds, viz.:

1. Love acquired by continual habit

2. Love resulting from the imagination

3. Love resulting from belief

4. Love resulting from the perception of external objects

(1). Love resulting from the constant and continual performance and habit, as for instance the love of sexual intercourse, the love of hunting, the love of drinking, the love of gambling, etc., etc.

(2). Love which is felt for things to which we are not habituated, and which proceeds entirely from ideas, is called love resulting from imagination, as for instance, that love which some men and women and eunuchs feel for the Auparishtaka or mouth congress, and that which is felt by all for such things as embracing, kissing, etc., etc.

(3). The love which is mutual on both sides, and proved to be true, when each looks upon the other as his or her very own, such is called love resulting from belief by the learned.

(4). The love resulting from the perception of eternal objects is quite evident and

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temple de la déesse Sarasvati (déesse des beaux-arts).

Là, on essaie les chanteurs récemment arrivés dans la localité. Le lendemain on leur donne quelque gratification et l’on retient ceux qui ont plu.

Les membres de cette société agissent ainsi dans les temps de détresse comme dans ceux qui sont prospères.

Ils exercent l’hospitalité envers les étrangers qui sont venus à la réunion.

Ils agissent de même lors des autres fêtes en l’honneur de quelque divinité.

§ 2. Promenades aux jardins et aux bains publics.

Les hommes s’y rendent élégamment vêtus en compagnie de courtisanes et avec une suite nombreuse de serviteurs.

Trois sortes d’hommes, dans ces circonstances, prêtent leurs bons offices aux personnes riches et aux courtisanes, ce sont:

1. Le Pithamarda, qui ne possède rien que son talent à tout faire et à tout montrer (magister).

2. Le Vita est celui qui, ayant perdu sa fortune, est, à cause de cela, de son ancienne éducation et de ses anciennes relations d’amitié dans la localité, admis chez les riches et les courtisanes et vit de ce qu’il en peut tirer.

C’est le parasite officieux.

3. Le Vidashka est une sorte de bouffon, d’utilité, toujours un brahmane, que tout le monde accueille pour sa bonne humeur et ses spirituelles saillies16.

Ces trois sortes de personnages sont ordinairement employées pour opérer les réconciliations entre les hommes riches et les courtisanes.

16C’est le fou du moyen âge dont Walter Scott nous a donné le type dans le personnage de Wamba

(roman d’Ivanhoé).

well-known to the world, because the pleasure which it affords is superior to the pleasure of the other kinds of love, which exists only for its sake.

What has been said in this chapter upon the subject of sexual union is sufficient for the learned; but for the edification of the ignorant, the same will now be treated of at length and in detail.

36This paragraph should be particularly noted, for it specially applies to married men and their wives.

So many men utterly ignore the feelings of the women, and never pay the slightest attention to the

passion of the latter. To understand the subject thoroughly, it is absolutely necessary to study it, and

then a person will know that, as dough is prepared for baking, so must a woman be prepared for sexual

intercourse, if she is to derive satisfaction from it.

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On emploie également les femmes mendiantes, celles qui ont la tête rasée (les veuves) et les anciennes courtisanes qui possèdent des talents appropriés.

SECTION III

§ 3. Réunions de sociétés.

Des hommes de même âge, de mêmes goûts, de même éducation, se réunissent en société, soit chez des courtisanes en renom et en leur compagnie, soit dans la demeure de l’un d’eux, pour converser, composer des vers et se les Communi-quer. Dans ce dernier cas, les femmes distinguées par leur beauté, et qui ont des goûts et des talents semblables, peuvent être admises et recevoir des hommages.

Souvent les conversations étaient une joute d’improvisations poétiques et de citations opposées de divers poètes.

Pour en donner une idée, nous avons arrangé le dialogue suivant avec des citations de poètes:

UN BRAHMANE SAVANT: Par qui a été fabriqué ce dédale d’incertitude, ce temple d’immodesties, ce réceptacle de fautes, ce champ semé de mille four eries, cette barrière de la porte du Ciel, cette bouche de la cité infernale, cette corbeille remplie de tous les artifices, ce poison qui ressemble à l’ambroisie, cette corde qui attache les mortels au monde d’ici-bas, la femme en un mot?

UNE COURTISANE: Le faux sage qui médit des femmes trompe lui-même et les autres; car le fruit de la pénitence est le Ciel et le Ciel offre les Apsaras à ceux qui l’obtiennent.

LE BRAHMANE: Les femmes ont du miel dans leurs paroles et du poison dans le coeur, aussi leur suce-t-on les lèvres, tandis qu’on leur frappe la poitrine avec le revers de la main17.

17Pétrone a dit:

«Toute femme, en soi, cache un venin corrupteur, Le miel est sur sa lèvre, et le fiel dans son coeur.»

CHAPTER II

OF THE EMBRACE

This part of the Kama Shastra, which treats of sexual union, is also called “Sixty-four” (Chatushshashti). Some old authors say that it is called so, because it contains sixty-four chapters. Others are of opinion that the author of this part being a person named Panchala, and the person who recited the part of the Rig Veda called Dashatapa, which contains sixty-four verses, being also called Panchala, the name “sixty-four” has been given to the part of the work in honour of the Rig Vedas. The followers of Babhravya say on the other hand that this partcontains eight subjects, viz., the embrace, kissing, scratching with the nails or fingers, biting, lying down, making various sounds, playing the part of a man, and the Auparishtaka, or mouth congress. Each of these subjects being of eight kinds, and eight multiplied by eight being sixty-four, this part is therefore named

“sixty-four.” But Vatsyayana affirms that as this part contains also the following subjects, viz., striking, crying, the acts of a man during congress, the various kinds of congress, and other subjects, the name “sixty-four” is given to it only accidentally. As, for instance, we say this tree is “Saptaparna,” or seven-leaved, this offering of rice is “Panchavarna,” or five-coloured, but the tree has not seven leaves, neither has the rice five colours.

However the part sixty-four is now treated of, and the embrace, being the first subject, will now be considered.

Now the embrace which indicates the mutual love of a man and woman who have come together is of four kinds, viz.:

Touching. Piercing. Rubbing. Pressing.

The action in each case is denoted by the meaning of the word whichstands for it.

1. When a man under some pretext or other goes in front or alongside of a woman

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LA COURTISANE: Les fous qui fuient les femmes n’obtiennent que des fruits amers; leur sottise et le dieu d’amour les châtient cruellement. Le jour où des hommes honorables parviendront à maîtriser leurs sens, les monts Vindhyas traverseront l’Océan à la nage.

LE BRAHMANE: Il n’est ici-bas qu’un jardin rempli de fleurs pernicieuses, c’est la jeunesse; elle est le foyer de la passion, la cause de peines plus cuisantes que n’en feraient endurer cent enfers, le germe de la folie, le rideau de nuages qui couvre la lumière de la science, la seule arme du Dieu de l’amour, la chaîne de fautes de toute nature.

LA COURTISANE: Un vieux chien borgne, boiteux, galeux, n’ayant que la peau et les os et dont la gueule est déchirée par les tessons qu’il ronge, poursuit encore les chiennes; le Dieu de l’amour tourmente jusqu’aux mourants. Quand l’arbre Açoka est touché du pied d’une belle, ses fleurs s’épanouissent de suite18.

18Jolie légende indienne.

Les femmes voluptueuses enflamment tous les coeurs de leurs grâces lascives; elles babillent avec l’un, envoient à un autre des oeillades provocatrices, un troisième occupe leur coeur.

LE BRAHMANE: Celui qui, maîtrisant ses sens, a confondu son intelligence dans l’âme-suprême, qu’a-t-il à faire des causeries des bien-aimées, du miel de leurs lèvres, de la lune de leur visage, des jeux d’amour accompagnés de soupirs dans lesquels on presse leurs seins arrondis?

LA COURTISANE: Les Docteurs ayant sans cesse à la bouche les saints écrits, sont les seuls qui parlent, et seulement du bout des lèvres, de renoncer à l’amour.

Qui pourrait fuir les hanches des belles jeunes filles ornées de ceintures bruyantes, auxquelles pendent des perles rouges?

Ce que femme entreprend dans sa passion, Brahma lui-même n’a pas le courage d’y mettre obstacle19.

18Jolie légende indienne.

19Nous disons dans le même sens: Ce que femme veut, Dieu le veut.

and touches her body with his own, it is called the “touching embrace.”

2. When a woman in a lonely place bends down, as if to pick up something, and pierces, as it were, a man sitting or standing, with her breasts, and the man in return takes hold of them, it is called a “piercing embrace.”

The above two kinds of embrace takes place only between persons who do not, as yet, speak freely with each other.

3. When two lovers are walking slowly together, either in the dark, or in a place of public resort, or in a lonely place, and rub their bodies against each other, it is called a “rubbing embrace.”

4. When on the above occasion one of them presses the other’s body forcibly against a wall or pillar, it is called a “pressing embrace.”

These two last embraces are peculiar to those who know the intentions ofeach other.

At the time of the meeting the four following kinds of embrace are used, viz.:

1. Jataveshtitaka, or the twining of a creeper.

2, Vrikshadhirudhaka, or climbing a tree.

3. Tila-Tandulaka, or the mixture of sesamum seed with rice.

4. Kshiraniraka, or milk and water embrace.

1. When a woman, clinging to a man as a creeper twines round a tree, bends his head down to hers with the desire of kissing him and slightly makes the sound of sut sut, embraces him, and looks lovingly towards him, it is called an embrace like the “twining of a creeper.”

2. When a woman, having placed one of her feet on the foot of her lover, and the other on one of his thighs, passes one of her arms round his back, and the other on his shoulders, makes slightly the sounds of singing and cooing, and wishes, as it were, to climb up him in order to have a kiss, it is called an embrace like

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UN HOMME MUR: L’homme n’est sûr de son honneur, de sa vertu, de sa sagesse, que quand son coeur et ses fermes résolutions ont résisté victorieuse-ment à la corruption par les femmes.

Combien ont succombé par elles, que tout l’or du monde n’aurait pu acheter!

UN JEUNE HOMME: Quel est le plus beau des spectacles? Le visage respirant l’amour d’une fille. Quel est le plus suave des parfums? Son haleine douce. Quel est le plus agréable des sons? la voix de la bien-aimée.

Quelle est la plus exquise des saveurs? La rosée qui humecte ses lèvres.

Quel est le plus doux des contacts?

Celui de son corps.

Quelle est l’image la plus agréable sur laquelle la pensée puisse s’arrêter? Ses charmes.

Tout dans la jeune fille aimée est plein d’attraits.

UN JEUNE POÈTE: La jeune vierge est semblable au tendre bouton de la rose non encore épanouie; dans toute sa pureté, elle croît en paix à l’ombre du bosquet tutélaire, à l’abri de tout outrage; mais lorsque son sein dévoilé s’est prêté aux baisers du rossignol séducteur, bientôt séparée de sa tige maternelle et indigne-ment associée à l’herbe que foule un pied vulgaire, on l’expose aux passants sur la place publique, et flétrie alors par mille baisers impurs on chercherait en vain sa fraîcheur virginale (voir l’Appendice).

AUTRE JEUNE HOMME: Léger sourire sur les lèvres, regards à la fois hardis et timides, babil enjoué, fuite, retour précipité, amusements folâtres et continuels, tout n’est-il pas ravissant chez les jeunes femmes aux yeux de gazelle?

Quand elles sont absentes, nous aspirons à les voir.

Quand nous les voyons nous n’avons qu’un désir, jouir de leur étreinte.

Quand nous sommes dans leurs bras, nous ne pouvons plus nous en arracher.

the “climbing of a tree.”

These two kinds of embrace take place when the lover is standing.

3. When lovers lie on a bed, and embrace each other so closely that the arms and thighs of the one are encircled by the arms and thighs of the other, and are, as it were, rubbing up against them, this is called an embrace like “the mixture of sesamum seed with rice.”

4. When a man and a woman are very much in love with each other, and not thinking of any pain or hurt, embrace each other as if they were entering into each other’s bodies, either while the woman is sitting on the lap of the man or in front of him, or on a bed, then it is called an embrace like a “mixture of milk and water.”

These two kinds of embrace take place at the time of sexual union.

Babhravya has thus related to us the above eight kinds of embraces.

Suvarnanabha, moreover, gives us four ways of embracing simple members of the body, which are:

The embrace of the thighs.

The embrace of the jaghana, i.e., the part of the body from the navel downwards to the thighs.

The embrace of the breasts.

The embrace of the forehead.

1. When one of two lovers presses forcibly one or both of the thighs of the other between his or her own, it is called the “embrace of thighs.”

2. When a man presses the jaghana or middle part of the woman’s body against his own, and mounts upon her to practise, either scratching with the nail or finger, or biting, or striking, or kissing, the hair of the woman being loose and flowing, it is called the “embrace of the jaghana.”

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LE JEUNE POÈTE: A quel mortel est destinée cette beauté ravissante emblable dans sa fraîcheur à une fleur dont on n’a pas encore respiré le parfum, touché le fin duvet; à un tendre bourgeon qu’un ongle profane n’a point osé séparer de sa tige, à une perle encore pure au sein de la nacre protectrice où elle a pris naissance?

APPENDICE

A LA III SECTION DU CHAPITRE I

Le poète Catulle a exprimé la même pensée que le jeune poète indien dans les beaux vers que nous traduisons:

La fleur que la haie d’un jardin protège contre les troupeaux et le tranchant du soc, croît mystérieusement caressée par le zéphyr, colorée par le soleil, nourrie par la pluie, recherchée des jeunes beautés et des amants; mais sitôt qu’un ongle léger l’a cueillie, elle n’inspire plus que le dédain. De même une vierge reste chère à tous tant qu’elle reste pure; mais si elle perd sa fleur d’innocence, les jeunes gens lui retirent leur amour et les jeunes filles leur amitié.»

L’Arioste a presque traduit Catulle dans la plainte de Sacripant contre Angélique (Rolland furieux).

La Verginella è simile alla rosa; Che in bel jardin sulla uativa spina Mentre sola et sicura si reposa, Ne grege ne pastor de le avvicina; L’aura suave e l’alba rugiadosa L’Aqua, la terra al suo amor s’inchina, Giovani vaghi e donne innamorate Amano averne i seni e le tempie ornate. Ma non si tosto dal materno stelo Rimossa viene dal suo ceppo verde, Che quanto avea dagli uomini e dal cielo Favor grazia e bellezza, tutto perde. La vergine che il fior di che piu zelo

3. When a man places his breast between the breasts of a woman, and presses her with it, it is called the “embrace of the breasts.”

4. When either of the lovers touches the mouth, the eyes and the forehead of the other with his or her own, it is called the “embrace of the forehead.”

Some say that even shampooing is a kind of embrace, because there is a touching of bodies in it. But Vatsyayana thinks that shampooing is performed at a different time, and for a different purpose, and it is also of a different character, it cannot be said to be included in the embrace.

There are also some verses on the subject as follows: “The whole subject of embracing is of such a nature that men who ask questions about it, or who hear about it, or who talk about it, acquire thereby a desire for enjoyment. Even those embraces that are not mentioned in the Kama Shastra should be practised at the time of sexual enjoyment, if they are in any way conducive to the increase of love or passion. The rules of the Shastra apply so long as the passion of man is middling, but when the wheel of love is once set in motion, there is then no Shastra and no order.”

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Che degli occhi et della vita aver dei Lascia altrui corre, il pregio che aveva innanzi Perde nel cor di tutti gli altri amanti.

La vierge est comme la rose sur sa tige naissante dans un beau jardin; tant qu’elle reste dans la solitude et la paix, elle n’a rien à craindre du troupeau ni du berger.

Le doux zéphir, l’aube humide de rosée, la terre et l’onde lui prodiguent leurs caresses et leurs trésors; les jeunes gens qui soupirent et les belles énamourées se plaisent à orner de ses boutons leurs cheveux et leurs seins.

A peine séparée de la branche maternelle, de ses vertes épines, elle perd et la faveur des hommes et les dons du ciel, la grâce et la beauté.

Ainsi quand une jeune fille a laissé cueillir la fleur qu’elle devait défendre plus que ses yeux et que sa vie, elle est avilie aux yeux de tous les autres amants.

Nos naïvetés gauloises sont plus brèves et presque aussi expressives:

La pucelle est comme la rose Dans sa primeur à peine éclose; Chacun s’empresse à les cueillir. Vienne la rose à se flétrir, Vienne la fille à se donner, Plus un ne veut les ramasser.

CHAPTER III

ON KISSING

It is said by some that there is no fixed time or order between the embrace, the kiss, and the pressing or scratching with the nails or fingers, but that all these things should be done generally before sexual union takes place, while striking and making the various sounds generally takes place at the time of the union. Vatsyayana, however, thinks that anything may take place at any time, for love does not care for time or order.

On the occasion of the first congress, kissing and the other things mentioned above should be done moderately, they should not be continued for a long time, and should be done alternately. On subsequent occasions, however, the reverse of all this may take place, and moderation will not be necessary, they may continue for a long time, and for the purpose of kindling love, they may be all done at the same time.

The following are the places for kissing, viz., the forehead, the eyes, the cheeks, the throat, the bosom, the breasts, the lips, and the interior of the mouth. Moreover, the people of the Lat country kiss also on the following places, viz., the joints of the thighs, the arms, and the navel. But Vatsyayana thinks that though kissing is practised by these people in the above places on account of the intensity of their love, and the customs of their country, it is not fit to be practised by all.

Now in a case of a young girl there are three sort of kisses, viz.:

The nominal kiss The throbbing kiss The touching kiss

1. When a girl only touches the mouth of her lover with her own, but does not herself do anything, it is called the “nominal kiss.”

2. When a girl, setting aside her bashfulness a little, wishes to touch the lip that is pressed into her mouth, and with that object moves her lower lip, but not the

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CHAPITRE II

DIFFÉRENTES SORTES D’UNIONS SEXUELLES

L’UNION SPONTANÉE.--Deux personnes s’aiment et s’unissent par sympathieet par goût mutuel. Cette union a lieu entre deux amants de même naissance.

Les jeux d’amour avec une femme de bonne naissance, dit Barthriari, sont remplis de charme. D’abord, l’amante dit: non, non! et semble dédaigner les caresses; puis les désirs naissent, sans que la pudeur disparaisse; ensuite, la résistance se relâche et la fermeté est abandonnée; enfin, elle ressent vivement le secret plaisir des ardeurs amoureuses; laissant alors de côté toute retenue, elle goûte un bonheur inexprimable qui lui fait crisper les membres.

L’UNION DE L’AMOUR ARDENT: L’homme et la femme s’aiment depuis quelque temps, et ont eu beaucoup de peine à se réunir; ou bien, l’un d’euxrevient de voyage, ou bien, deux amants se réconcilient après s’être querellés.

Dans ces cas, les deux amants brûlent de s’unir et se donnent mutuellement une complète satisfaction.

L’UNION POUR L’AMOUR A VENIR--Entre deux personnes dont l’amour n’est encore qu’en germe.

L’UNION DE L’AMOUR ARTIFICIEL: L’homme n’opère la connexion qu’en s’excitant par les moyens accessoires qu’indique le Kama Soutra, les baisers, les embrassements, ou bien l’homme et la femme s’unissent sans amour, le coeur de chacun d’eux étant ailleurs. Dans ce cas, il faut qu’ils emploient tous les moyens d’excitation enseignés par le Kama Shastra (Appendice, n° 1).

L’UNION DE L’AMOUR TRANSMIS: L’un des deux acteurs, pendant toute la durée de la connexion, s’imagine qu’il est dans les bras d’une autre personne qu’il aime réellement (Appendice, n° 2).

L’UNION DITE DES EUNUQUES: La femme est une porteuse d’eau20 ou une domestique de caste inférieure à celle de l’homme; la conjonction dure seule-ment le temps nécessaire pour éteindre le désir de l’homme. Dans ce cas, il n’y a

upper one, it is called the “throbbing kiss.”

3. When a girl touches her lover’s lip with her tongue, and having shut her eyes, places her hands on those of her lover, it is called the “touching kiss.”

Other authors describe four other kinds of kisses, viz.:

The straight kiss The bent kiss The turned kiss The pressed kiss

1. When the lips of two lovers are brought into direct contact with each other, it is called a “straight kiss.”

2. When the heads of two lovers are bent towards each other, and when so bent kissing takes place, it is called a “bent kiss.”

3. When one of them turns up the face of the other by holding the head and chin, and then kissing, it is called a “turned kiss.”

4. Lastly, when the lower lip is pressed with much force, it is called a “pressed kiss.”

There is also a fifth kind of kiss called the “greatly pressed kiss,” which is effected by taking hold of the lower lip between two fingers, and then after touching it with the tongue, pressing it with great force with the lip.

As regards kissing, a wager may be laid as to which will get hold of the lips of the other first. If the woman loses, she should pretend to cry, should keep her lover off by shaking her hands, and turn away from him and dispute with him, saying “let another wager be laid.” If she loses this a second time, she should appear doubly distressed, and when her lover is off his guard or asleep, she should get hold of his lower lip, and hold it in her teeth, so that it should not slip away, and then she should laugh, make a loud noise, deride him, dance about, and say whatever she likes in a joking way, moving her eyebrows, and rolling her eyes. Such are the wagers and quarrels as far as kissing is concerned, but the same may be applied with regard to the pressing or scratching with the nails

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point d’actes accessoires ou préliminaires.

L’UNION TROMPEUSE: Entre une courtisane et un paysan, ou entre un homme de bonne éducation et une paysanne; elle se borne à un acte brutal, à moins que la femme ne soit très belle.


1. L’Union artificielle est blâmée par les poètes.

Bhartrihari (stance 29 l’Amour) dit: En ce monde, l’amour a pour effet d’unir deux coeurs en une même pensée.

Quand les sentiments des amants ne sont pas confondus, c’est comme l’union de deux cadavres.

Le mariage sans l’amour est un corps sans âme, dit Tirouvallouvao (le divin Pariah).

2. Le Père Gury, Théologie morale (908). L’usage du mariage est gravement illicite s’il a lieu dans un esprit d’adultère, de telle sorte qu’en approchant de son épouse, on se figure que c’est une autre femme.

Cet avis est évidemment celui de tous les théologiens.

G. Sand, dans Mademoiselle de la Quintinie, décrit une union de ce genre.

20La porteuse d’eau est ordinairement attachée à une maison et y fait le service de propreté.

and fingers, biting and striking. All these, however, are only peculiar to men and women of intense passion.

When a man kisses the upper lip of a woman, while she in return kisses his lower lip, it is called the “kiss of the upper lip.”

When one of them takes both the lips of the other between his or her own, it is called “a clasping kiss.” A woman, however, only takes this kind of kiss from a man who has no moustache. And on the occasion of this kiss, if one of them touches the teeth, the tongue, and the palate of the other, with his or her tongue, it is called the “fighting of the tongue.” In the same way, the pressing of the teeth of the one against the mouth of the other is to be practised.

Kissing is of four kinds, viz., moderate, contracted, pressed, and soft, according to the different parts of the body which are kissed, for different kinds of kisses are appropriate for different parts of the body.

When a woman looks at the face of her lover while he is asleep, and kisses it to show her intention or desire, it is called a “kiss that kindles love.”

When a woman kisses her lover while he is engaged in business, or while he is quarrelling with her, or while he is looking at something else, so that his mind may be turned away, it is called a “kiss that turns away.”

When a lover coming home late at night kisses his beloved, who is asleep or in bed, in order to show her his desire, it is called a “kiss that awakens.” On such an occasion the woman may pretend to be asleep at the time of her lover’s arrival, so that she may know his intention and obtain respect from him.

When a person kisses the reflection of the person he loves in a mirror, in water, or on a wall, it is called a “kiss showing the intention.”

When a person kisses a child sitting on his lap, or a picture, or an image, or figure, in the presence of the person beloved by him, it is called a “transferred kiss.”

When at night at a theatre, or in an assembly of caste men, a man coming up to a woman kisses a finger of her hand if she be standing, or a toe of her foot if she

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CHAPITRE III

DES CAS OU LE KAMA EST PERMIS OU DÉFENDU

Le Kama, quand il est pratiqué dans le mariage contracté selon les règles tracées par Manou, entre personnes de même caste, donne une progéniture légitime et la considération générale.

Il est défendu avec des femmes de caste supérieure ou bien de même caste, mais ayant déjà appartenu à d’autres.

Le Kama n’est ni ordonné ni défendu avec des femmes, de castes inférieures ou déchues de leur caste, avec les courtisanes et avec les femmes divorcées.

Avec toutes ces femmes, la pratique du Kama n’a pas d’autre but que le plaisir.

On appelle Nayikas les femmes auxquelles on peut s’unir sans péché; telles sont les filles qui ne dépendent de personne, les courtisanes et les femmes qui ont été mariées deux fois (N° 1 Appendice).

Vatsyayana rattache à ces trois catégories les veuves, les filles des courtisanes, les servantes qui sont encore vierges, et même toute femme de caste qui a dépassé l’âge de puberté, sans se marier.

Ganikapati pense qu’il existe des circonstances ou des considérations particu-lières qui autorisent la connexion avec les femmes des autres. Par exemple, on peut se faire, selon les cas, les raisonnements suivants;

Cette femme veut se donner à moi, et déjà s’est livrée à beaucoup d’autres aupara-vant; quoi qu’elle soit d’une caste supérieure, elle est dans la circulation comme une courtisane; je puis donc m’unir à elle sans pécher.

Cette femme exerce un grand empire sur son mari qui est un homme puissant et ami de mon ennemi. En devenant son amant, j’enlèverai à mon ennemi l’appui de son mari.

J’ai un ennemi qui peut me nuire beaucoup; si sa femme devient ma maîtresse, elle changera ses dispositions malveillantes à mon égard.

be sitting, or when a woman is shampooing her lover’s body, places her face on his thigh (as if she was sleepy) so as to inflame his passion, and kisses his thigh or great toe, it is called a “demonstrative kiss.”

There is also a verse on the subject as follows:

“Whatever things may be done by one of the lovers to the other, the same should be returned by the other, i.e., if the woman kisses him he should kiss her in return, if she strikes him he should also strike her in return.”

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Avec l’aide de telle femme, si je suis son amant, j’assurerai le triomphe de mon ami ou la ruine de mon ennemi, ou la réussite de quelqu’autre entreprise fort difficile.

En m’unissant à telle femme, je pourrai tuer son mari et m’approprier ses biens.

Je suis sans ressources et sans moyens d’en acquérir, l’union avec telle femme me procurera la richesse sans me faire courir aucun danger.

Telle femme m’aime ardemment et connaît tous mes secrets, toutes mes faiblesses et, à cause de cela, peut me nuire infiniment, si je ne suis point son amant.

Un mari a séduit ma femme, je dois le payer de retour (peine du talion).

Devenu l’amant de telle femme, je tuerai un ennemi du roi, proscrit par celui-ci et auquel elle a donné asile.

J’aime une femme placée sous la surveillance d’une autre; par celle-ci j’arriverai à posséder celle que j’aime.

C’est par cette femme seulement que je puis épouser une jeune fille riche et belle que je recherche; si je deviens son amant, elle me fera atteindre mon but.

Pour ces motifs et d’autres semblables, il est permis d’avoir des rapports avec des femmes mariées; mais il est bien entendu que c’est seulement dans un but particulier, et jamais en vue du seul plaisir, autrement il y aurait faute et péché21.

L’école de Babhravya professe qu’il est permis de jouir de toute femme qui a eu cinq amants; mais Ganakipoutra pense que, même dans ce cas, il doit y avoir des exceptions pour les femmes d’un parent, d’un brahmane savant et du roi. Vatsy-ayana dit que peu de femmes résistent à un homme bien secondé (N° 2, Appen-dice).

Il est défendu de s’unir aux femmes énumérées ci-après

21Il est à peine besoin de faire remarquer que cette morale n’est admise que par les brahmanes; on n’en

trouve trace nulle part ailleurs que dans leurs écrits, quelle qu’ait pu être la subtilité des casuistes.

CHAPTER IV

ON PRESSING, OR MARKING, OR SCRATCHING WITH THE NAILS

When love becomes intense, pressing with the nails or scratching the body with them is practised, and it is done on the following occasions: On the first visit; at the time of setting out on a journey; on the return from a journey; at the time when an angry lover is reconciled; and lastly when the woman is intoxicated.

But pressing with the nails is not an usual thing except with those who are intensely passionate, i.e., full of passion. It is employed together with biting, by those to whom the practice is agreeable.

Pressing with the nails is of the eight following kinds, according to the forms of the marks which are produced, viz.:

1. Sounding

2. Half moon

3. A circle

4. A line

5. A tiger’s nail or claw

6. A peacock’s foot

7. The jump of a hare

8. The leaf of a blue lotus

The places that are to be pressed with the nails are as follows: the arm pit, the throat, the breasts, the lips, the jaghana, or middle parts of the body, and the thighs. But Suvarnanabha is of opinion that when the impetuosity of passion is excessive, then the places need not be considered.

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Il est défendu de s’unir aux femmes énumérées ci-après:

Lépreuses, lunatiques, rejetées de la caste, ne sachant pas garder les secrets, exprimant publiquement leur désir charnel, (N° 3, Appendice), atteintes d’albinisme (elles sont impures), et celles dont la peau, d’un noir intense, a mauvaise odeur.

Femmes amies22, Femmes de la parenté (N° 4, Appendice); femmes ascètes avec lesquelles l’union sexuelle est interdite.

Sont réputées femmes amies avec lesquelles l’union sexuelle est interdite:

Celles avec lesquelles nous avons joué dans la poussière (amies d’enfance), auxquelles nous sommes liés d’obligation pour services rendus.

Celles qui ont nos goûts et notre humeur.

Celles qui ont été nos compagnes d’études.

Celles qui connaissent nos secrets et nos défauts comme nous connaissonsles leurs.

Nos soeurs de lait et les jeunes filles élevées avec nous; les amies héréditaires, c’est-à-dire appartenant à des familles unies par une amitié héréditaire.

Ces amies doivent posséder les qualités suivantes: la sincérité, la constance, le dévouement, la fermeté, l’exemption de convoitise, l’incorruptibilité, une fidélité à toute épreuve pour garder nos secrets.

22Ce respect pour les amies dont la liste est assez longue ainsi que celle de leurs qualités, honore les

Hindous. Nous ne retrouvons pas ce scrupule louable au même degré en Europe où beaucoup de gens

ont peine à croire à une amitié platonique entre personnes de sexes différents.

The qualities of good nails are that they should be bright, well set, clean, entire, convex, soft, and glossy in appearance. Nails are of three kinds according to their size, viz.:

Small Middling Large

Large nails, which give grace to the hands, and attract the hearts of women from their appearance, are possessed by the Bengalees.

Small nails, which can be used in various ways, and are to be applied only with the object of giving pleasure, are possessed by the people of the southern districts.

Middling nails, which contain the properties of both the above kinds, belong to the people of the Maharashtra.

1. When a person presses the chin, the breasts, the lower lip, or the jaghana of another so softly that no scratch or mark is left, but only the hair on the body becomes erect from the touch of the nails, and the nails themselves make a sound, it is called a “sounding or pressing with the nails.”

This pressing is used in the case of a young girl when her lover shampoos her, scratches her head, and wants to trouble or frighten her.

2. The curved mark with the nails, which is impressed on the neck and the breasts, is called the “half moon.”

3. When the half moons are impressed opposite to each other, it is called a “circle.” This mark with the nails is generally made on the navel, the small cavities about the buttocks, and on the joints of the thigh.

4. A mark in the form of a small line, and which can be made on any part of the body, is called a “line.”

5. This same line, when it is curved, and made on the breast, is called a “tiger’s nail.”

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1. Sans doute les femmes mariées qui ont un amant, celles qui sont séparées de leur mari et les veuves. Celles-ci, en grand nombre dans l’Inde, et dans la force de l’âge, sont obligées d’avoir recours à l’avortement pour cacher les conséquences de leur inconduite qui, si elle était connue, serait punie par l’exclusion de la caste.

Toutes connaissent les drogues qui font avorter.

Quand la potion n’a pas produit l’effet voulu, quelques-unes ont recours à des moyens mécaniques qui, souvent, mettent leurs jours en danger.

Ce fait nous a été révélé par des médecins européens qui, dans des cas pareils, avaient été appelés par des femmes indigènes.

Lorsqu’aucun des moyens n’a réussi, les veuves enceintes prétextent un voyage ou un pèlerinage et s’en vont au loin faire leurs couches.

L’avortement était une pratique usuelle chez les femmes galantes de Rome, au temps d’Ovide. Ce poète consacre la 14e Élégie du Livre II des Amours à repro-cher ce crime à sa maîtresse, Corine.

Quoi, dit-il, de peur que les rides de ton ventre ne t’accusent, il faudra porter le ravage sur le triste champ où tu livras le combat! Femmes, pourquoi portez-vous dans vos entrailles des engins homicides? Les tigresses ne sont pas si cruelles dans les antres de l’Hircanie, et jamais la lionne n’osa se faire avorter; et ce sont de faibles et tendres beautés qui commettent ce crime, non pas toute-fois impunément. Souvent celle qui étouffe son enfant dans son sein périt elle-même; et, quand on emporte son cadavre encore tout échevelé, les spectateurs s’écrient: Elle a bien mérité son sort.

2. Art d’aimer, Livre I. Ne doutez point que vous ne puissiez triompher de toutes les jeunes beautés; à peine sur mille en trouverez vous une qui vous résistera. Celle qui se rend aisément, comme celle qui se défend, aiment également à être priées.

Si vous échouez, qu’avez-vous à craindre? Mais pourquoi échoueriez-vous?

6. When a curved mark is made on the breast by means of the five nails, it is called a “peacock’s foot.” This mark is made with the object of being praised, for it requires a great deal of skill to make it properly.

7. When five marks with the nails are made close to one another near the nipple of the breast, it is called “the jump of a hare.”

8. A mark made on the breast or on the hips in the form of a leaf of the blue lotus, is called the “leaf of a blue lotus.”

When a person is going on a journey, and makes a mark on the thighs, or on the breast, it is called a “token of remembrance.” On such an occasion three or four lines are impressed close to one another with the nails.

Here ends the marking with the nails. Marks of other kinds than the above may also be made with the nails, for the ancient authors say, that as there are innumerable degrees of skill among men (the practice of this art being known to all), so there are innumerable ways of making these marks. And as pressing or marking with the nails is independent of love, no one can say with certainty how many different kinds of marks with the nails do actually exist. The reason of this is, Vatsyayana says, that as variety is necessary in love, so love is to be produced by means of variety. It is on this account that courtezans, who are well acquainted with various ways and means, become so desirable, for if variety is sought in all the arts and amusements, such as archery and others, how much more should it be sought after in the present case.

The marks of the nails should not be made on married women, but particular kinds of marks may be made on their private parts for the remembrance and increase of love.

There are also some verses on the subject, as follows:

“The love of a woman who sees the marks of nails on the private parts of her body, even though they are old and almost worn out, becomes again fresh and new. If there be no marks of nails to remind a person of the passages of love, then love is lessened in the same way as when no union takes place for a long time.”

Even when a stranger sees at a distance a young woman with the marks of nails

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On se laisse prendre aux attraits d’un plaisir nouveau, et le bien d’autrui nous paraît toujours préférable au nôtre.

Vous verrez plutôt les oiseaux se taire au printemps, et les cigales en été, qu’une femme résister aux tendres sollicitations d’un jeune homme caressant. Celle même qui paraît insensible brûle de secrets désirs.

Si les hommes s’entendaient pour ne pas faire les premières avances, les femmes se jetteraient dans leurs bras toutes pâmées.

Entendez dans les molles prairies la génisse qui mugit d’amour pour le taureau, et la jument qui hennit à l’aspect de l’étalon vigoureux.

3. Dans l’Inde, la décence extérieure est toujours observée entre les deux sexes, au point qu’il ne vient à la pensée de personne d’y manquer.

Quand on chemine en troupe, les hommes marchent en avant des femmes, et les attendent aux passages des gués, pour leur tendre la main par derrière. Les femmes se troussent alors jusqu’aux dessus des hanches, et jamais un homme ne se retourne pour regarder (abbé Dubois).

Toute provocation en public d’un sexe à l’autre, et même toutegalanterie, sont absolument inconnues.

Une femme se croirait insultée par un homme qui lui témoignerait, au dehors, des attentions particulières.

On verra plus loin que, quand un homme veut courtiser une femme, il procède toujours par des voies indirectes, par des insinuations détournées, des propos à double sens qui semblent s’adresser à une autre personne.

Mais, dans le particulier, les femmes indiennes, habituées à se considérer comme uniquement faites pour le plaisir de l’homme, ne savent rien refuser aux sollic-itations dont elles sont l’objet, lors même qu’elles manquent de tempérament et d’imagination, ce qui est le cas le plus ordinaire dans les pays Dravidiens (Sud de l’Inde).

4. Empêchement à l’union, doctrine de l’Eglise.

on her breast37, he is filled with love and respect for her.

A man, also, who carries the marks of nails and teeth on some parts of his body, influences the mind of a woman, even though it be ever so firm. In short, nothing tends to increase love so much as the effects of marking with the nails, and biting.

37From this it would appear that in ancient times the breasts of women were not covered, and this is

seen in the painting of the Ajunta and other caves, where we find that the breasts of even royal ladies

and others are exposed.

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La Père Gury (Traduction P. Bert.)

Les casuistes hindous, on le voit, vont beaucoup plus loin que les chrétiens dans les incompatibilités pour l’acte sexuel; ils l’interdisent entre personnes dont les familles sont liées par une amitié héréditaire et à fortiori entre tous les parents à tous les degrés.

Dans sa théologie morale, le P. Gury défend l’inceste, l’union sexuelle avec des parents ou des alliés à des degrés prohibés par l’Eglise; au sujet de l’empêchement du mariage par l’alliance, il s’exprime ainsi:

810. L’alliance est un lien qui s’établit avec les parents de la personne aveclaquelle on a un commerce charnel; ou encore, un lien provenant d’un commerce charnel entre l’un et les parents de l’autre. Il y a donc alliance entre le mari et les cousins de la femme, et réciproquement.

L’alliance vient soit d’un commerce licite ou conjugal, soit d’un commerce illicite, fornication, adultère, inceste.

811. L’alliance venant d’un commerce licite empêche le mariage jusqu’au 4° degré inclusivement; venant d’un commerce illicite, seulement jusqu’au 2° degré.

(On sait que l’autorité ecclésiastique accorde beaucoup de dispenses à cet empêchement).

Une alliance n’est contractée que par un acte sexuel accompli et consommé, de telle sorte que la génération puisse en résulter.

812. Celui qui a péché avec les deux soeurs ou les deux cousines germaines, ou la mère ou la fille, ne peut épouser aucune des deux.

L’homme qui a péché avec la soeur, la cousine ou la tante de son épouse, est tenu de rendre, mais ne peut demander le devoir conjugal: parce que, comme il s’agit d’une loi purement prohibitive, l’innocent ne peut souffrir de la faute du coupable.

On n’est pas privé du droit de demander le devoir conjugal, pour avoir péché

CHAPTER V

ON BITING, AND THE MEANS TO BE EMPLOYED WITH REGARD TO

WOMEN OF DIFFERENT COUNTRIES

All the places that can be kissed, are also the places that can be bitten, except the upper lip, the interior of the mouth, and the eyes.

The qualities of good teeth are as follows: They should be equal, possessed of a pleasing brightness, capable of being coloured, of proper proportions, unbroken, and with sharp ends.

The defects of teeth on the other hand are, that they are blunt, protruding from the gums, rough, soft, large, and loosely set.

The following are the different kinds of biting, viz.:

The hidden bite The swollen bite The point The line of points The coral and the jewel The line of jewels The broken cloud The biting of the boar

1. The biting which is shown only by the excessive redness of the skin that is bitten, is called the “hidden bite.”

2. When the skin is pressed down on both sides, it is called the “swollen bite.”

3. When a small portion of the skin is bitten with two teeth only, it is called the “point.”

4. When such small portions of the skin are bitten with all the teeth, it is called the “line of points.”

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avec ses propres cousines, parce qu’on ne contracte par là aucune alliance avec son épouse.

(Mais c’est seulement quand ce péché a été commis avant le mariage, car l’adultère prive le coupable de son droit).

L’amitié, surtout héréditaire, la parenté et le rejet de la caste sont pour le brahmane les seuls empêchements rigoureux à l’acte sexuel; nous venons de voir qu’ils autorisent toujours la fornication et qu’ils excusent presque toujours l’adultère. Le Décalogue les interdit absolument et, à cet égard, le P. Gury n’est que l’interprète de la morale chrétienne dans les textes suivants:

411. La luxure est un appétit déréglé dans l’amour et consiste dans un plaisir charnel (delectatio venerea) goûté volontairement en dehors du mariage. Or ce plaisir vient de l’excitation des esprits destinés à la génération et ne doit pas être confondu avec un plaisir purement sensuel qui provient de l’action d’un objet sensible sur quelque sens, par exemple d’un objet visible sur la vue. Autre est donc l’objet de la luxure, autre l’objet de la sensualité. Un plaisir sensuel, ou n’est pas coupable, ou n’excède pas la plupart du temps, en principe, un péché véniel.

412. La luxure dans tous ses genres, dans toutes ses espèces, est, en principe, un péché grave. La luxure directement volontaire n’admet jamais matière légère.

IX Commandement de Dieu: Luxurieux tu ne seras de fait ni de consentement.

C’est, avec un peu plus de rigueur, la morale de Zoroastre et des Iraniens.

Le Bouddha ne l’a adopté que pour ses religieux.

Il a permis aux laïques tout ce qui n’est pas compris dans la prohibition: «Le bien d’autrui ne prendras», en considérant comme bien d’autrui toute femme qui dépend d’un mari, ou de ses parents et tuteurs ou d’un maître.

Après le déjeuner, leçon pour parler donnée aux perroquets et autres oiseaux, puis combats de coqs, de cailles et de pigeons.

Dans la soirée, le chant; ensuite le maître de maison, avec ses amis, attend, dans la salle de réception bien ornée et parfumée d’essences, l’arrivée de sa maîtresse;

5. The biting which is done by bringing together the teeth and the lips, is called the “coral and the jewel.” The lip is the coral, and the teeth the jewel.

6. When biting is done with all the teeth, it is called the “line of jewels.”

7. The biting which consists of unequal risings in a circle, and which comes from the space between the teeth, is called the “broken cloud.” This is impressed on the breasts.

8. The biting which consists of many broad rows of marks near to one another, and with red intervals, is called the “biting of a boar.” This is impressed on the breasts and the shoulders; and these two last modes of biting are peculiar to persons of intense passion.

The lower lip is the place on which the “hidden bite,” the “swollen bite,” and the “point” are made; again the “swollen bite,” and the “coral and the jewel” bite are done on the cheek. Kissing, pressing with the nails, and biting are the ornaments of the left cheek, and when the word cheek is used it is to be under-stood as the left cheek.

Both the “line of points” and the “line of jewels” are to be impressed on the throat, the arm pit, and the joints of the thighs; but the “line of points” alone is to be impressed on the forehead and the thighs.

The marking with the nails, and the biting of the following things, viz., an ornament of the forehead, an ear ornament, a bunch of flowers, a betel leaf, or a tamala leaf, which are worn by, or belong to the woman that is beloved, are signs of the desire of enjoyment.

Here end the different kinds of biting.

* * * * *

In the affairs of love a man should do such things as are agreeable to the women of different countries.

The women of the central countries (i.e., between the Ganges and the Jumna) are noble in their character, not accustomed to disgraceful practices, and dislike

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celle-ci, quand elle se présente, est reçue avec les compliments d’usage; elle tient avec tous une conversation aimable et tendre.





Souvent aussi, les deux amants montent sur la terrasse de la maison pour jouir du clair de lune et causer agréablement. A ce moment, pendant que la femme est sur ses genoux la face tournée vers la lune, l’amant lui désigne de la main lesdi-verses planètes, l’étoile du matin, l’étoile polaire, les constellations.Après le déjeuner, leçon pour parler donnée aux perroquets et autres oiseaux, puis combats de coqs, de cailles et de pigeons.


pressing the nails and biting.

The women of the Balhika country are gained over by striking.

The women of Avantika are fond of foul pleasures, and have not good manners.

The women of the Maharashtra are fond of practising the sixty-four arts, they utter low and harsh words, and like to be spoken to in the same way, and have an impetuous desire of enjoyment.

The women of Pataliputra (i.e., the modern Patna) are of the same nature as the women of the Maharashtra, but show their likings only in secret.

The women of the Dravida country, though they are rubbed and pressed about at the time of sexual enjoyment, have a slow fall of semen, that is they are very slow in the act of coition.

The women of Vanavasi are moderately passionate, they go through every kind of enjoyment, cover their bodies, and abuse those who utter low, mean and harsh words.

The women of Avanti hate kissing, marking with the nails, and biting, but they have a fondness for various kinds of sexual union.

The women of Malwa like embracing and kissing, but not wounding, and they are gained over by striking.

The women of Abhira, and those of the country about the Indus and five rivers (i.e., the Punjab), are gained over by the Auparishtaka or mouth congress.

The women of Aparatika are full of passion, and make slowly the sound “Sit.”

The women of the Lat country have even more impetuous desire, and also make the sound “Sit.”

The women of the Stri Rajya, and of Koshola (Oude), are full of impetuous desire, their semen falls in large quantities, and they are fond of taking medicine to make it do so.

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The women of the Audhra country have tender bodies, they are fond of enjoy-ment, and have a liking for voluptuous pleasures.

The women of Ganda have tender bodies, and speak sweetly.

Now Suvarnanabha is of opinion that that which is agreeable to the nature of a particular person, is of more consequence than that which is agreeable to a whole nation, and that therefore the peculiarities of the country should not be observed in such cases. The various pleasures, the dress, and the sports of one country are in time borrowed by another, and in such a case these things must be considered as belonging originally to that country.

Among the things mentioned above, viz., embracing, kissing, etc., those which increase passion should be done first, and those which are only for amusement or variety should be done afterwards.

There are also some verses on this subject as follows:

“When a man bites a woman forcibly, she should angrily do the same to him with double force. Thus a ‘point’ should be returned with a ‘line of points,’ and a ‘line of points’ with a ‘broken cloud,’ and if she be excessively chafed, she should at once begin a love quarrel with him. At such a time she should take hold of her lover by the hair, and bend his head down, and kiss his lower lip, and then, being intoxicated with love, she should shut her eyes and bite him in various places. Even by day, and in a place of public resort, when her lover shows her any markthat she may have inflicted on his body, she should smile at the sight of it, and turning her face as if she were going to chide him, she should show him with an angry look the marks on her own body that have been made by him. Thus if men and women act according to each other’s liking, their love for each other will not be lessened even in one hundred years.”

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CHAPTER VI

OF THE DIFFERENT WAYS OF LYING DOWN, AND VARIOUS KINDS

OF CONGRESS

On the occasion of a “high congress” the Mrigi (Deer) woman should lie down in such a way as to widen her yoni, while in a “low congress” the Hastini (Elephant) woman should lie down so as to contract hers. But in an “equal congress” they should lie down in the natural position. What is said above concerning the Mrigi and the Hastini applies also to the Vadawa (Mare) woman. In a “low congress” the women should particularly make use of medicine, to cause her desires to be satisfied quickly.

The Deer-woman has the following three ways of lying down.

The widely opened position The yawning position The position of the wife of Indra

1. When she lowers her head and raises her middle parts, it is called the “widely opened position.” At such a time the man should apply some unguent, so as to make the entrance easy.

2. When she raises her thighs and keeps them wide apart and engages in congress, it is called the “yawning position.”

3. When she places her thighs with her legs doubled on them upon her sides, and thus engages in congress, it is called the position of Indrani, and this is learnt only by practice. The position is also useful in the case of the “highest congress.”

The “clasping position” is used in “low congress,” and in the “lowest congress,” together with the “pressing position,” the “twining position”, and the “mare’s position.”

When the legs of both the male and the female are stretched straight out over each other, it is called the “clasping position.” It is of two kinds, the side position

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and the supine position, according to the way in which they lie down. In the side position the male should invariably lie on his left side, and cause the woman to lie on her right side, and this rule is to be observed in lying down with all kinds of women.

When, after congress has begun in the clasping position, the woman presses her lover with her thighs, it is called the “pressing position.”

When the woman places one of her thighs across the thigh of her lover, it is called the “twining position.”

When a woman forcibly holds in her yoni the lingam after it is in, it is called the “mare’s position.” This is learnt by practice only, and is chiefly found among the women of the Andra country.

The above are the different ways of lying down, mentioned by Babhravya; Suvar-nanabha, however, gives the following in addition.

When the female raises both of her thighs straight up, it is called the “rising position.”

When she raises both of her legs, and places them on her lover’s shoulders, it is called the “yawning position.”

When the legs are contracted, and thus held by the lover before his bosom, it is called the “pressed position.”

When only one of her legs is stretched out, it is called the “half pressed position.”

When the woman places one of her legs on her lover’s shoulder, and stretches the other out, and then places the latter on his shoulder, and stretches out the other, and continues to do so alternately, it is called the “splitting of a bamboo.”

When one of her legs is placed on the head, and the other is stretched out, it is called the “fixing of a nail.” This is learnt by practice only.

When both the legs of the woman are contracted, and placed on her stomach, it is called the “crab’s position.”

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When the thighs are raised and placed one upon the other, it is called the “packed position.”

When the shanks are placed one upon the other, it is called the “lotus-like position.”

When a man, during congress, turns round, and enjoys the woman without leaving her, while she embraces him round the back all the time, it is called the

“turning position,” and is learnt only by practice.

Thus says Suvarnanabha, these different ways of lying down, sitting, and standing should be practised in water, because it is easy to do so therein. But Vatsyayana is of opinion that congress in water is improper, because it is prohib-ited by the religious law.

When a man and a woman support themselves on each other’s bodies, or on a wall, or pillar, and thus while standing engage in congress, it is called the

“supported congress.”

When a man supports himself against a wall, and the woman, sitting on his hands joined together and held underneath her, throws her arms round his neck, and putting her thighs alongside his waist, moves herself by her feet, which are touching the wall against which the man is leaning, it is called the “suspended congress.”

When a woman stands on her hands and feet like a quadruped, and her lover mounts her like a bull, it is called the “congress of a cow.” At this time everything that is ordinarily done on the bosom should be done on the back.

In the same way can be carried on the congress of a dog, the congress of a goat, the congress of a deer, the forcible mounting of an ass, the congress of a cat, the jump of a tiger, the pressing of an elephant, the rubbing of a boar, and the mounting of a horse. And in all these cases the characteristics of these different animals should be manifested by acting like them.

When a man enjoys two women at the same time, both of whom love him equally, it is called the “united congress.”

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When a man enjoys many women altogether, it is called the “congress of a herd of cows.”

The following kinds of congress, viz., sporting in water, or the congress of an elephant with many female elephants, which is said to take place only in the water, the congress of a collection of goats, the congress of a collection of deer, take place in imitation of these animals.

In Gramaneri many young men enjoy a woman that may be married to one of them, either one after the other, or at the same time. Thus one of them holds her, another enjoys her, a third uses her mouth, a fourth holds her middle part, and in this way they go on enjoying her several parts alternately.

The same things can be done when several men are sitting in company with one courtesan, or when one courtesan is alone with many men. In the same way this can be done by the women of the King’s harem when they accidentally get hold of a man.

The people in the Southern countries have also a congress in the anus, that is called the “lower congress.”

Thus ends the various kinds of congress. There are also two verses on the subject as follows.

“An ingenious person should multiply the kinds of congress after the fashion of the different kinds of beasts and of birds. For these different kinds of congress, performed according to the usage of each country, and the liking of each individual, generate love, friendship, and respect in the hearts of women.”

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CHAPTER VII

OF THE VARIOUS MODES OF STRIKING, AND OF THE SOUNDS

APPROPRIATE TO THEM

Sexual intercourse can be compared to a quarrel, on account of the contrarieties of love and its tendency to dispute. The place of striking with passion is the body, and on the body the special places are:

The shoulders The head The space between the breasts The back The jaghana, or middle part of the body The sides

Striking is of four kinds, viz.:

Striking with the back of the hand Striking with the fingers a little contracted Striking with the fist Striking with the open palm of the hand

On account of its causing pain, striking gives rise to the hissing sound, which is of various kinds, and to the eight kinds of crying, viz.:

The sound Hin The thundering sound The cooing sound The weeping sound The sound Phut The sound Phât The sound Sût The sound Plât

Besides these, there are also words having a meaning, such as “mother,” and

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those that are expressive of prohibition, sufficiency, desire of liberation, pain or praise, and to which may be added sounds like those of the dove, the cuckoo, the green pigeon, the parrot, the bee, the sparrow, the flamingo, the duck, and the quail, which are al loccasionally made use of. Blows with the fist should be given on the back of the woman, while she is sitting on the lap of the man, and she should give blows in return, abusing the man as if she were angry, and making the cooing and the weeping sounds. While the woman is engaged in congress the space between the breasts should be struck with the back of the hand, slowly at first, and then proportionately to the increasing excitement, until the end.

At this time the sounds Hin and others may be made, alternately or optionally, according to habit. When the man, making the sound Phât, strikes the woman on the head, with the fingers of his hand a little contracted, it is called Prasri-taka, which means striking with the fingers of the hand a little contracted. In this case the appropriate sounds are the cooing sound, the sound Phât, and the sound Phut in the interior of the mouth, and at the end of congress the sighing and weeping sounds. The sound Phât is an imitation of the sound of a bamboo being split, while the sound Phut is like the sound made by something falling into water. At all times when kissing and such like things are begun, the woman should give a reply with a hissing sound. During the excitement when the woman is not accustomed to striking, she continually utters words expressive of prohibi-tion, sufficiently, or desire of liberation, as well as the words “father,” “mother,” intermingled with the sighing, weeping and thundering sounds38. Towards the conclusion of the congress, the breasts, the jaghana, and the sides of the woman should be pressed with the open palms of the hand, with some force, until the end of it, and then sounds like those of the quail, or the goose should be made.

There are also two verses on the subject as follows:

“The characteristics of manhood are said to consist of roughness and impetu

38Men who are well acquainted with the art of love are well aware how often one woman differs from

another in her sighs and sounds during the time of congress. Some women like to be talked to in the

most loving way, others in the most abusive way, and so on. Some women enjoy themselves with closed

eyes in silence, others make a great noise over it, and some almost faint away. The great art is to ascer-

tain what gives them the greatest pleasure, and what specialities they like best.

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osity, while weakness, tenderness, sensibility, and an inclination to turn away from unpleasant things are the distinguishing marks of womanhood. The excite-ment of passion, and peculiarities of habit may sometimes cause contrary results to appear, but these do not last long, and in the end the natural state is resumed.”

The wedge on the bosom, the scissors on the head, the piercing instrument on the cheeks, and the pinchers on the breasts and sides, may also be taken into consideration with the other four modes of striking, and thus give eight ways altogether. But these four ways of striking with instruments are peculiar to the people of the southern countries, and the marks caused by them are seen on the breasts of their women. They are local peculiarities, but Vatsyayana is of opinion that the practice of them is painful, barbarous, and base, and quite unworthy ofimitation.

In the same way anything that is a local peculiarity should not always be adopted elsewhere, and even in the place where the practice is prevalent, excess of it should always be avoided. Instances of the dangerous use of them may be given as follows. The King of the Panchalas killed the courtezan Madhavasena by means of the wedge during congress. King Shatakarni Shatavahana of the Kuntalas deprived his great Queen Malayavati of her life by a pair of scissors, and Naradeva, whose hand was deformed, blinded a dancing girl by directing a piercing instrument in a wrong way.


“About these things there cannot be either enumeration or any definite rule. Congress having once commenced, passion alone gives birth to all the acts of the parties.”

Such passionate actions and amorous gesticulations or movements, which arise on the spur of the moment, and during sexual intercourse, cannot be defined, and are as irregular as dreams. A horse having once attained the fifth degree of motion goes on with blind speed, regardless of pits, ditches, and posts in his way; and in the same manner a loving pair become blind with passion in the heat of congress, and go on with great impetuosity, paying not the least regard to excess. For this reason one who is well acquainted with the science of love, and knowing his own strength, as also the tenderness, impetuosity, and strength of the young woman, should act accordingly. The various modes of enjoyment are

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not for all times or for all persons, but they should only be used at the proper time, and in the proper countries and places.

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CHAPTER VIII

ABOUT WOMEN ACTING THE PART OF A MAN;

AND OF THE WORK OF A MAN

When a woman sees that her lover is fatigued by constant congress, without having his desire satisfied, she should, with his permission, lay him down upon his back, and give him assistance by acting his part. She may also do this to satisfy the curiosity of her lover, or her own desire of novelty.

There are two ways of doing this, the first is when during congress she turns round, and gets on the top of her lover, in such a manner as to continue the congress, without obstructing the pleasure of it; and the other is when she acts the man’s part from the beginning. At such a time, with flowers in her hair hanging loose, and her smiles broken by hard breathings, she should press upon her lover’s bosom with her own breasts, and lowering her head frequently, should do in return the same actions which he used to do before, returning his blows and chaffing him, should say, “I was laid down by you, and fatigued with hard congress, I shall now therefore lay you down in return.” She should thenagain manifest her own bashfulness, her fatigue, and her desire of stopping the congress. In this way she should do the work of a man, which we shall presently relate.

Whatever is done by a man for giving pleasure to a woman is called the work of a man, and is as follows:--

While the woman is lying on his bed, and is as it were abstracted by his conver-sation, he should loosen the knot of her under garments, and when she begins to dispute with him, he should overwhelm her with kisses. Then when his lingam is erect he should touch her with his hands in various places, and gently manip-ulate various parts of the body. If the woman is bashful, and if it is the first time that they have come together, the man should place his hands between her thighs, which she would probably keep close together, and if she is a very young girl, he should first get his hands upon her breasts, which she would probablycover with her own hands, and under her armpits and on her neck. If however she is a seasoned woman, he should do whatever is agreeable either to him or

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to her, and whatever is fitting for the occasion. After this he should take hold of her hair, and hold her chin in his fingers for the purpose of kissing her. On this, if she is a young girl, she will become bashful and close her eyes. Any how he should gather from the action of the woman what things would be pleasing to her during congress.

Here Suvarnanabha says that while a man is doing to the woman what he likes best during congress, he should always make a point of pressing those parts of her body on which she turns her eyes.

The signs of the enjoyment and satisfaction of the women are as follows: her body relaxes, she closes her eyes, she puts aside all bashfulness, and shows increased willingness to unite the two organs as closely together as possible. On the other hand, the signs of her want of enjoyment and of failing to be satis-fied are as follows: she shakes her hands, she does not let the man get up, feels dejected, bites the man, kicks him, and continues to go on moving after the man has finished. In such cases the man should rub the yoni of the woman with his hand and fingers (as the elephant rubs anything with his trunk) before engaging in congress, until it is softened, and after that is done he should proceed to put his lingam into her.

The acts to be done by the man are:

Moving forward Friction or churning Piercing Rubbing Pressing Giving a blow. The blow of a boar The blow of a bull The sporting of a sparrow

1. When the organs are brought together properly and directly it is called “moving the organ forward.”

2. When the lingam is held with the hand, and turned all round in the yoni, it is called “churning.”

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3. When the yoni is lowered, and the upper part of it is struck with the lingam, it is called “piercing.”

4. When the same thing is done on the lower part of the yoni, it is called “rubbing.”

5. When the yoni is pressed by the lingam for a long time, it is called “pressing.”

6. When the lingam is removed to some distance from the yoni, and then forcibly strikes it, it is called “giving a blow.”

7. When only one part of the yoni is rubbed with the lingam, it is called the “blow of a boar.”

8. When both sides of the yoni are rubbed in this way, it is called the “blow of a bull.”

9. When the lingam is in the yoni, and moved up and down frequently, and without being taken out, it is called the “sporting of a sparrow.” This takes place at the end of congress.

When a woman acts the part of a man, she has the following things to do in addition to the nine given above, viz.

The pair of tongs The top The swing

1. When the woman holds the lingam in her yoni, draws it in, presses it, and keeps it thus in her for a long time, it is called the “pair of tongs.”

2. When, while engaged in congress, she turns round like a wheel, it is called the “top.” This is learnt by practice only.

3. When, on such an occasion, the man lifts up the middle part of his body, and the woman turns round her middle part, it is called the “swing.”

When the woman is tired, she should place her forehead on that of her lover, and

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should thus take rest without disturbing the union of the organs, and when the woman has rested herself the man should turn round and begin the congress again.

There are also some verses on the subject as follows:

“Though a woman is reserved, and keeps her feelings concealed, yet when she gets on the top of a man, she then shows all her love and desire. A man should gather from the actions of the woman of what disposition she is, and in what way she likes to be enjoyed. A woman during her monthly courses, a woman who has been lately confined, and a fat woman should not be made to act the part of a man.”

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CHAPTER XI

OF THE AUPARISHTAKA39 OR MOUTH CONGRESS

There are two kinds of eunuchs, those that are disguised as males, and those that are disguised as females. Eunuchs disguised as females imitate their dress, speech, gestures, tenderness, timidity, simplicity, softness and bashfulness. The acts that are done on the jaghana or middle parts of women, are done in the mouths of these eunuchs, and this is called Auparishtaka. These eunuchs derive their imaginable pleasure, and their livelihood from this kind of congress, and they lead the life of courtezans. So much concerning eunuchs disguised as females.

Eunuchs disguised as males keep their desires secret, and when they wish to do anything they lead the life of shampooers. Under the pretence of shampooing, an eunuch of this kind embraces and draws towards himself the thighs of the man whom he is shampooing, and after this he touches the joints of his thighs and his jaghana, or central portions of his body. Then, if he finds the lingam of the man erect, he presses it with his hands, and chaffs him for getting into that state. If after this, and after knowing his intention, the man does not tell the eunuch to proceed, then the latter does it of his own accord and begins thecongress. If however he is ordered by the man to do it, then he disputes with him, and only consents at last with difficulty.

39This practice appears to have been prevalent in some parts of India from a very ancient time. The

“Shushruta,” a work on medicine some two thousand years old, describes the wounding of the lingam

with the teeth as one of the causes of a disease treated upon in that work. Traces of the practice are

found as far back as the eighth century, for various kinds of the Auparishtaka are represented in the

sculptures of many Shaiva temples at Bhuvaneshwara, near Cuttack, in Orissa, and which were built

about that period. From these sculptures being found in such places, it would seem that this practice

was popular in that part of the country at that time. It does not seem to be so prevalent now in Hindu-

stan, its place perhaps is filled up by the practice of sodomy, introduced since the Mahomedan period.

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The following eight things are then done by the eunuch one after the other, viz.

The nominal congress Biting the sides Pressing outside Pressing inside Kissing Rubbing Sucking a mangoe fruit Swallowing up

At the end of each of these the eunuch expresses his wish to stop, but when one of them is finished, the man desires him to do another, and after that is done, then the one that follows it, and so on.

1. When, holding the man’s lingam with his hand, and placing it between his lips, the eunuch moves about his mouth, it is called the “nominal congress.”

2. When, covering the end of the lingam with his fingers collected together like the bud of a plant or flower, the eunuch presses the sides of it with his lips, using his teeth also, it is called “biting the sides.”

3. When, being desired to proceed, the eunuch presses the end of the lingam with his lips closed together, and kisses it as if he were drawing it out, it is called the “outside pressing.”

4. When, being asked to go on, he put the lingam further into his mouth, and presses it with his lips and then takes it out, it is called the “inside pressing.”

5. When, holding the lingam in his hand, the eunuch kisses it as if he were kissing the lower lip, it is called “kissing.”

6. When, after kissing it, he touches it with his tongue everywhere, and passes the tongue over the end of it, it is called “rubbing.”

7. When, in the same way, he puts the half of it into his mouth, and forcibly kisses and sucks it, this is called “sucking a mangoe fruit.”

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8. And lastly, when, with the consent of the man, the eunuch puts the whole lingam into his mouth, and presses it to the very end, as if he were going to swallow it up, it is called “swallowing up.”

Striking, scratching, and other things may also be done during this kind of congress.

The Auparishtaka is practised only by unchaste and wanton women, female attendants and serving maids, i.e., those who are not married to anybody, but who live by shampooing.

The Acharyas (i.e., ancient and venerable authors) are of opinion that this Aupar-ishtaka is the work of a dog and not of a man, because it is a low practice, and opposed to the orders of the Holy Writ, and because the man himself suffers by bringing his lingam into contact with the mouths of eunuchs and women. But Vatsyayana says that the orders of the Holy Writ do not affect those who resort to courtezans, and the law prohibits the practice of the Auparishtaka with married women only. As regards the injury to the male, that can be easily remedied. The people of Eastern India do not resort to women who practise the Auparishtaka.

The people of Ahichhatra resort to such women, but do nothing with them, so far as the mouth is concerned.

The people of Saketa do with these women every kind of mouth congress, while the people of Nagara do not practise this, but do every other thing.

The people of the Shurasena country, on the southern bank of the Jumna, do everything without any hesitation, for they say that women being naturally unclean, no one can be certain about their character, their purity, their conduct, their practices, their confidences, or their speech. They are not however on this account to be abandoned, because religious law, on the authority of which they are reckoned pure, lays down that the udder of a cow is clean at the time of milking, though the mouth of a cow, and also the mouth of her calf, are consid-ered unclean by the Hindoos. Again a dog is clean when he seizes a deer in hunting, though food touched by a dog is otherwise considered very unclean. Abird is clean when it causes a fruit to fall from a tree by pecking at it, though things eaten by crows and other birds are considered unclean. And the mouth of a woman is clean for kissing and such like things at the time of sexual inter-

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course. Vatsyayana moreover thinks that in all these things connected with love, everybody should act according to the custom of his country, and his own incli-nation.

There are also the following verses on the subject.

“The male servants of some men carry on the mouth congress with their masters. It is also practised by some citizens, who know each other well, among themselves. Some women of the harem, when they are amorous, do the acts of the mouth on the yonis of one another, and some men do the same thing with women. The way of doing this (i.e., of kissing the yoni) should be known from kissing the mouth. When a man and woman lie down in an inverted order, i.e., with the head of the one towards thefeet of the other and carry on this congress, it is called the “congress of a crow.”

For the sake of such things courtezans abandon men possessed of good quali-ties, liberal and clever, and become attached to low persons, such as slaves and elephant drivers. The Auparishtaka, or mouth congress, should never be done by a learned Brahman, by a minister that carries on the business of a state, or by a man of good reputation, because though the practice is allowed by the Shastras, there is no reason why it should be carried on, and need only be practised in particular cases. As for instance, the taste, and the strength, and the digestive qualities of the flesh of dogs are mentioned in works on medicine, but it does not therefore follow that it should be eaten by the wise. In the same way there are some men, some places and some times, with respect to which these practices can be made use of. A man should therefore pay regard to the place, to the time, and to the practice which is to be carried out, as also as to whether it is agreeable to his nature and to himself, and then he may or may not practise these things according to circumstances. But after all, these things being done secretly, and the mind of the man being fickle, how can it be known what any person will do at any particular time and for any particular purpose.

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CHAPTER X

OF THE WAY HOW TO BEGIN AND HOW TO END THE CONGRESS

DIFFERENT KINDS OF CONGRESS AND LOVE QUARRELS

In the pleasure-room, decorated with flowers, and fragrant with perfumes, attended by his friends and servants, the citizen should receive the woman, who will come bathed and dressed, and will invite her to take refreshment and to drink freely. He should then seat her on his left side, and holding her hair, and touching also the end and knot of her garment, he should gently embrace her with his right arm. They should then carry on an amusing conversation on various subjects, and may also talk suggestively of things which would be consid-ered as coarse, or not to be mentioned generally in society. They may then sing, either with or without gesticulations, and play on musical instruments, talk about the arts, and persuade each other to drink. At last when the woman is overcome with love and desire, the citizen should dismiss the people that may be with him, giving them flowers, ointment, and betel leaves, and then when the two are left alone, they should proceed as has been already described in the previous chapters.

Such is the beginning of sexual union. At the end of the congress, the lovers with modesty, and not looking at each other, should go separately to the washing-room. After this, sitting in their own places, they should eat some betel leaves, and the citizen should apply with his own hand to the body of the woman some pure sandal wood ointment, or ointment of some other kind. He should then embrace her with his left arm, and with agreeable words should cause her to drink from a cup held in his own hand, or he may give her water to drink. They can then eat sweetmeats, or anything else, according to their likings, and may drink fresh juice40, soup, gruel, extracts of meat, sherbet, the juice of mangoe fruits, the extract of the juice of the citron tree mixed with sugar, or anything that may be liked in different countries, and known to be sweet, soft, and pure. The lovers may also sit on the terrace of the palace or house, and enjoy the moonlight, and carry on an agreeable conversation. At this time, too, while the woman lies in his lap, with her face towards the moon, the citizen should show her the different planets, the morning star, the polar star, and the seven Rishis, or Great Bear.

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This is the end of sexual union.

Congress is of the following kinds, viz.:

Loving congress Congress of subsequent love Congress of artificial love Congress of transferred love Congress like that of eunuchs Deceitful congress Congress of spontaneous love

1. When a man and a woman, who have been in love with each other for some time, come together with great difficulty, or when one of the two returns from a journey, or is reconciled after having been separated on account of a quarrel, then congress is called the “loving congress.” It is carried on according to the liking of the lovers, and as long as they choose.

2. When two persons come together, while their love for each other is still in its infancy, their congress is called the “congress of subsequent love.”

3. When a man carries on the congress by exciting himself by means of the sixty-four ways, such as kissing, etc., etc., or when a man and a woman come together, though in reality they are both attached to different persons, their congress is then called “congress of artificial love.” At this time all the ways and means mentioned in the Kama Shastra should be used.

4. When a man, from the beginning to the end of the congress, though having connection with the women, thinks all the time that he is enjoying another one whom he loves, it is called the “congress of transferred love.”

5. Congress between a man and a female water carrier, or a female servant of a caste lower than his own, lasting only until the desire is satisfied, is called

“congress like that of eunuchs.” Here external touches, kisses, and manipula-tions are not to be employed.

6. The congress between a courtezan and a rustic, and that between citizens and the women of villages, and bordering countries, is called, “deceitful congress.”

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7. The congress that takes place between two persons who are attached to one another, and which is done according to their own liking is called “spontaneous congress.”

Thus ends the kinds of congress.

We shall now speak of love quarrels.

A woman who is very much in love with a man cannot bear to hear the name of her rival mentioned, or to have any conversation regarding her, or to be addressed by her name through mistake. If such takes place, a great quarrel arises, and the woman cries, becomes angry, tosses her hair about, strikes her lover, falls from her bed or seat, and, casting aside her garlands and ornaments, throws herself down on the ground.

At this time, the lover should attempt to reconcile her with conciliatory words, and should take her up carefully and place her on her bed. But she, not replying to his questions, and with increased anger, should bend down his head by pulling his hair, and having kicked him once, twice, or thrice on his arms, head, bosom or back, should then proceed to the door of the room. Dattaka says that she should then sit angrily near the door and shed tears, but should not go out, because she would be found fault with for going away. After a time, when she thinks that the conciliatory words and actions of her lover have reached their utmost, she should then embrace him, talking to him with harsh and reproachful words, but at the same time showing a loving desire for congress.

When the woman is in her own house, and has quarrelled with her lover, she should go to him and show how angry she is, and leave him. Afterwards the citizen having sent the Vita41, the Vidushaka41 or the Pithamurda41 to pacify her, she should accompany them back to the house, and spend the night with her lover.

Thus end the love quarrels.

In conclusion.

A man, employing the sixty-four means mentioned by Babhravya, obtains his

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Souvent aussi, les deux amants montent sur la terrasse de la maison pour jouir du clair de lune et causer agréablement. A ce moment, pendant que la femme est sur ses genoux la face tournée vers la lune, l’amant lui désigne de la main lesdiverses planètes, l’étoile du matin, l’étoile polaire, les constellations. Après le déjeuner, leçon pour parler donnée aux perroquets et autres oiseaux, puis combats de coqs, de cailles et de pigeons.


object, and enjoys the woman of the first quality. Though he may speak well on other subjects, if he does not know the sixty-four divisions, no great respect is paid to him in the assembly of the learned. A man, devoid of other knowledge, but well acquainted with the sixty-four divisions, becomes a leader in any society of men and women. What man will not respect the sixty-four parts42, consid-ering they are respected by the learned, by the cunning, and by the courte-zans. As the sixty-four parts are respected, are charming, and add to the talent of women, they are called by the Acharyas dear to women. A man skilled in the sixty-four parts is looked upon with love by his own wife, by the wives of others, and by courtezans.

40The fresh juice of the cocoa nut tree, the date tree, and other kinds of palm trees are drunk in India.

It will not keep fresh very long, but ferments rapidly, and is then distilled into liquor.

41The characteristics of these three individuals have been given in Part I.

42A definition of the sixty-four parts, or divisions, is given in Chapter II.

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Souvent aussi, les deux amants montent sur la terrasse de la maison pour jouir.

PART III

CHAPTER I

ABOUT THE ACQUISITION OF A WIFE

ON MARRIAGE

When a girl of the same caste, and a virgin, is married in accordance with the precepts of Holy Writ, the results of such an union are: the acquisition of Dharma and Artha, offspring, affinity, increase of friends, and untarnished love. For this reason a man should fix his affections upon a girl who is of good family, whose parents are alive, and who is three years or more younger than himself. She should be born of a highly respectable family, possessed of wealth, well connected, and with many relations and friends. She should also be beautiful, of a good disposition, with lucky marks on her body, and with good hair, nails, teeth, ears, eyes, and breasts, neither more nor less than they ought to be, and no one of them entirely wanting, and not troubled with a sickly body. The man should, of course, also possess these qualities himself. But at all events, says Ghotakamukha, a girl who has been already joined with others (i.e., no longer a maiden) should never be loved, for it would be reproachable to do such a thing.

Now in order to bring about a marriage with such a girl as described above, the parents and relations of the man should exert themselves, as also such friends on both sides as may be desired to assist in the matter. These friends should bring to the notice of the girl’s parents, the faults, both present and future, of all the other men that may wish to marry her, and should at the same time extol even to exaggeration all the excellencies, ancestral, and paternal, of their friend, so as toendear him to them, and particularly to those that may be liked by the girl’s mother. One of the friends should also disguise himself as an astrologer and declare the future good fortune and wealth of his friend by showing the existence of all the lucky omens43 and signs44, the good influence of planets, the auspicious entrance of the sun into a sign of the Zodiac, propitious stars and fortunate marks on his body. Others again should rouse the jealousy of the girl’s mother by telling her that their friend has a chance of getting from some other quarter

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TITRE III

CHAPITRE I

DES CARESSES ET MIGNARDISES QUI PRÉCÈDENT OU

ACCOMPAGNENT L’ACTE SEXUEL

Des baisers.

On conseille de ne point, dans les premiers rendez-vous, multiplier les baisers, les étreintes et autres accessoires de l’union sexuelle; mais on pourra en être prodigue dans les rencontres qui suivront (Ap. N° 1).

On baise le front, les yeux, les joues, la gorge, la poitrine, les seins, les lèvres et l’intérieur de la bouche (Ap. N° 2).

Les habitants de l’Est baisent aussi la femme aux jointures des cuisses, sur les bras et le nombril.

Avec une jeune fille, il y a trois sortes de baisers:

Le nominal, le mouvant et le touchant.

Le nominal est le simple baiser sur la bouche, par l’apposition des lèvres des deux amants.

Dans le baiser mouvant, la jeune fille presse entre ses lèvres la lèvre inférieure de son amant; elle l’introduit dans sa bouche en lui imprimant un mouvement de succion.

Dans le baiser touchant, elle touche avec sa langue la lèvre de son amant, en fermant les yeux, et place ses deux mains dans les siennes.

Les auteurs distinguent encore quatre sortes de baisers:

even a better girl than hers.

A girl should be taken as a wife, as also given in marriage, when fortune, signs, omens, and the words45 of others are favourable, for, says Ghotakamukha, a man should not marry at any time he likes. A girl who is asleep, crying, or gone out of the house when sought in marriage, or who is betrothed to another, should not be married. The following also should be avoided:

One who is kept concealed One who has an ill-sounding name One who has her nose depressed One who has her nostril turned up One who is formed like a male One who is bent down One who has crooked thighs One who has a projecting forehead One who has a bald head One who does not like purity One who has been polluted by another One who is afflicted with the Gulma46

One who is disfigured in any way One who has fully arrived at puberty One who is a friend One who is a younger sister One who is a Varshakari47

In the same way a girl who is called by the name of one of the twenty-seven stars, or by the name of a tree, or of a river, is considered worthless, as also a girl whose name ends in “r” or “l.” But some authors say that prosperity is gained only by marrying that girl to whom one becomes attached, and that therefore no other

43The flight of a blue jay on a person’s left side is considered a lucky omen when one starts on any

business; the appearance of a cat before anyone at such a time is looked on as a bad omen. There are

many omens of the same kind.

44Such as the throbbing of the right eye of men and the left eye of women, etc.

45Before anything is begun it is a custom to go early in the morning to a neighbour’s house, and overhear

the first words that may be spoken in his family, and according as the words heard are of good or bad

import, so draw an inference as to the success or failure of the undertaking.

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Le droit, le penché, le tourné, le pressé.

Dans le baiser droit, les deux lèvres s’appliquent directement, celles de l’amant sur celles de l’amante.

Dans le baiser penché, les deux amants, la tête penchée, tendent leurs lèvres l’un vers l’autre.

Dans le baiser tourné, l’un des amants tourne vers lui, avec la main, la tête de l’autre, et, de l’autre main, lui prend le menton.

Le baiser est dit pressé lorsque l’un des deux amants presse fortement avec ses lèvres la lèvre inférieure de l’autre. Il est très pressé, lorsqu’après avoir pris la lèvre entre deux doigts on la touche avec la langue et la presse fortement avec une lèvre.

Entre amants, on parie à qui saisira le premier, avec ses lèvres, la lèvre inféri-eure de l’autre. Si la femme perd, elle doit crier, repousser son amant en battant des mains, le quereller et exiger un autre pari. Si elle perd une seconde fois, elle doit montrer encore plus de dépit, et saisir le moment où son amant n’est pas sur ses gardes, ou bien dort, pour prendre entre les dents sa lèvre inférieure, et la serrer assez fort pour qu’il ne puisse la dégager; cela fait, elle se met à rire, fait beaucoup de bruit et se moque de son amant; elle danse et s’agite devant lui, et lui dit, en plaisantant, tout ce qui lui passe par l’esprit; elle fronce ses sourcils en lui roulant de gros yeux.

Tels sont les jeux et les paris de deux amants à l’occasion des baisers.

Les amants très passionnés en usent de même pour les autres mignardises que nous verrons plus loin.

Quand l’homme baise la lèvre supérieure de la femme pendant que celle-ci, en retour, lui baise la lèvre inférieure, c’est là le baiser de la lèvre supérieure.

Quand l’un des amants prend avec ses lèvres les lèvres de l’autre, c’est là le baiser agrafe.

Quand, dans ce baiser, il touche avec la langue les dents et le palais de l’autre,

girl but the one who is loved should be married by anyone.

When a girl becomes marriageable her parents should dress her smartly, and should place her where she can be easily seen by all. Every afternoon, having dressed her and decorated her in a becoming manner, they should send her with her female companions to sports, sacrifices, and marriage ceremonies, and thus show her to advantage in society, because she is a kind of merchandise. They should also receive with kind words and signs of friendliness those of an ausp cious appearance who may come accompanied by their friends and relations for the purpose of marrying their daughter, and under some pretext or other having first dressed her becomingly, should then present her to them. After this they should await the pleasure of fortune, and with this object should appoint a future day on which a determination could be come to with regard to their daughter’s marriage. On this occasion when the persons have come, the parents of the girl should ask them to bathe and dine, and should say, “Everything will ake place at the proper time,” and should not then comply with the request, but should settle the matter later. When a girl is thus acquired, either according to the custom of the country, or according to his own desire, the man should marry her in accordance with the precepts of the Holy Writ, according to one of the four kinds of marriage.Thus ends marriage.


Amusement in society, such as completing verses begun by others, marriages, and auspicious ceremonies should be carried on neither with superiors, nor inferiors, but with our equals. That should be known as a high connection when a man, after marrying a girl, has to serve her and her relations afterwards like a servant, and such a connection is censured by the good. On the other hand, that reproachable connection, where a man, together with his relations, lords it over his wife, is called a low connection by the wise. But when both the man and the woman afford mutual pleasure to each other, and when the relatives on both sides pay respect to one another, such is called a connection in the proper sense of the word. Therefore a man should contract neither a high connection by which he is obliged to bow down afterwards to his kinsmen, nor a low connec-tion. which is universally reprehended by all.

46A disease consisting of any glandular enlargement in any part of the body.

47A woman, the palms of whose hands and the soles of whose feet are always perspiring.

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c’est là le combat de la langue.

Le baiser doit être modéré, serré, pressé ou doux, selon la partie du corps à laquelle il est appliqué.

On peut encore ranger parmi les baisers la succion du bouton ou du mamelon des seins qui, dans les chants des Bayadères du Sud de l’Inde, est mentionnée comme un des préliminaires naturels de la connexion23.

Quand une femme baise au visage son amant endormi, cet appel est le baiser qui allume l’amour.

Quand une femme baise son amant qui est distrait ou affairé, ou bien le querelle, c’est le baiser qui détourne.

Quand l’amant attardé trouve l’amante couchée, et la baise dans son sommeil pour lui manifester son désir, c’est le baiser d’éveil. En pareil cas, la femme peut faire semblant de dormir à l’arrivée de son amant pour provoquer ce baiser.

Quand on baise l’image d’une personne réfléchie dans un miroir ou dans l’eau, ou bien son ombre portée sur un mur, c’est le baiser de déclaration.

Quand on baise un enfant que l’on tient sur ses genoux, ou une image, ou une statue, en présence de la personne aimée, c’est le _baiser que l’on transmet.

Quand la nuit, au théâtre ou dans une assemblée d’hommes de caste, un homme s’approche d’une femme et lui baise un doigt de la main, si elle se tient debout, ou un doigt de pied, si elle est assise; ou bien quand une femme, en massant le corps de son amant, pose la figure sur sa cuisse, comme si elle voulait s’en faire un coussin pour dormir de manière à allumer son désir et lui baise la cuisse ou le gros doigt du pied, c’est le baiser de provocation.

Au sujet de ces baisers on cite les vers suivants:Quelque chose que l’un des amants fasse à l’autre, celui-ci doit lui rendre la pareille: baiser pour baiser, caresse pour caresse, coup pour coup.

23D’après le docteur Jules Guyot (Bréviaire de l’amour expérimental), cette succion doit être forte pour

produire l’effet voulu (v. App.)

CHAPTER II

OF CREATING CONFIDENCE IN THE GIRL

For the first three days after marriage, the girl and her husband should sleep on the floor, abstain from sexual pleasures, and eat their food without seasoning it either with alkali or salt. For the next seven days they should bathe amidst the sounds of auspicious musical instruments, should decorate themselves, dine together, and pay attention to their relations as well as to those who may have come to witness their marriage. This is applicable to persons of all castes. On the night of the tenth day the man should begin in a lonely place with soft words, and thus create confidence in the girl. Some authors say that for the purpose of winning her over he should not speak to her for three days, but the followers of Babhravya are of opinion that if the man does not speak with her for three days, the girl may be discouraged by seeing him spiritless like a pillar, and, becoming dejected, she may begin to despise him as an eunuch. Vatsyayana says that the man should begin to win her over, and to create confidence in her, but should abstain at first from sexual pleasures. Women being of a tender nature, want tender beginnings, and when they are forcibly approached by men with whom they are but slightly acquainted, they sometimes suddenly become haters of sexual connection, and sometimes even haters of the male sex. The man should therefore approach the girl according to her liking, and should make use of those devices by which he may be able to establish himself more and more into her confidence. These devices are as follows:

He should embrace her first of all in a way she likes most, because it does not last for a long time.

He should embrace her with the upper part of his body because that is easier and simpler. If the girl is grown up, or if the man has known her for some time, he may embrace her by the light of a lamp, but if he is not well acquainted with her, or if she is a young girl, he should then embrace her in darkness.

When the girl accepts the embrace, the man should put a “tambula” or screw of betel nut and betel leaves in her mouth, and if she will not take it, he should induce her to do so by conciliatory words, entreaties, oaths, and kneeling at her feet, for it is an universal rule that however bashful or angry a woman may

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CHAPITRE II

DES EMBRASSEMENTS OU ÉTREINTES

Les embrassements pour se témoigner un amour réciproque, sont de quatre sortes: par le toucher, par la pénétration, par le frottement ou la friction, par la pression.

Le premier a lieu lorsqu’un homme, sous un prétexte quelconque, se place à côté ou en face d’une femme, de telle sorte que les deux corps se touchent.

L’embrassement par pénétration se produit lorsque, dans un lieu solitaire, une femme se penche pour prendre quelque objet, et pénètre, pour ainsi dire, de ses seins l’homme qui, à son tour, la saisit et la presse24.

Ces deux premières sortes d’embrassement se font entre personnes qui ne peuvent se voir et se parler librement.

Le troisième embrassement a lieu quand deux personnes qui se promènent lentement, dans l’obscurité, ou dans un lieu solitaire, frottent leurs corps l’un contre l’autre.

Lorsque, dans les mêmes circonstances, l’un des amants presse fortement le corps de l’autre contre un mur ou un pilier, c’est de l’embrassement par pression.

Ces deux derniers contacts se font d’un accord commun.

Dans un rendez-vous, on se livre aux embrassements partiels, visage contre visage, sein contre sein, Jadgana contre Jadgana (partie du corps comprise entre le nombril et les cuisses), cuisses contre cuisses, et aux étreintes de tout le corps, avec toutes sortes de mignardises, la femme laissant flotter ses cheveux épars.

Ces étreintes portent les noms suivants: 1° celle du lierre; 2° celle du grimpeur à

24Ce passage fait supposer qu’à l’époque où écrivait Vatsyayana les femmes allaient le sein nu, comme

cela a lieu encore aujourd’hui dans quelques basses castes et pour les Pariahs. Dans certaines peintures

ou sculptures très anciennes, on voit les femmes, même celle du roi, avec la gorge découverte.

be, she never disregards a man kneeling at her feet. At the time of giving this “tambula” he should kiss her mouth softly and gracefully without making any sound. When she is gained over in this respect he should then make her talk, and so that she may be induced to talk he should ask her questions about things of which he knows or pretends to know nothing, and which can be answered in a few words. If she does not speak to him, he should not frighten her, but should ask her the same thing again and again in a conciliatory manner. If she does not then speak he should urge her to give a reply, because as Ghotakamukha says,

“all girls hear everything said to them by men, but do not themselves sometimes say a single word.” When she is thus importuned, the girl should give replies by shakes of the head, but if she quarrelled with the man she should not even do that. When she is asked by the man whether she wishes for him, and whether she likes him, she should remain silent for a long time, and when at last impor-tuned to reply, should give him a favourable answer by a nod of the head. If theman is previously acquainted with the girl he should converse with her by means of a female friend, who may be favourable to him, and in the confidence of both, and carry on the conversation on both sides. On such an occasion the girl should smile with her head bent down, and if the female friend say more on her part than she was desired to do, she should chide her and dispute with her. The female friend should say in jest even what she is not desired to say by the girl, and add, “she says so,” on which the girl should say indistinctly and prettily, “O no! I did not say so,” and she should then smile and throw an occasional glance towards the man.

If the girl is familiar with the man, she should place near him, without saying anything, the tambula, the ointment, or the garland that he may have asked for, or she may tie them up in his upper garment. While she is engaged in this, the man should touch her young breasts in the sounding way of pressing with the nails, and if she prevents him doing this he should say to her, “I will not do it again if you will embrace me,” and should in this way cause her to embrace him. While he is being embraced by her he should pass his hand repeatedly over andabout her body. By and bye he should place her in his lap, and try more and more to gain her consent, and if she will not yield to him he should frighten her by saying, “I shall impress marks of my teeth and nails on your lips and breasts, and then make similar marks on my own body, and shall tell my friends that you did them. What will you say then?” In this and other ways, as fear and confi-dence are created in the minds of children, so should the man gain her over to his wishes.

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l’arbre; 3° le mélange du sésame avec le riz; 4° celui du lait et de l’eau.

Dans les deux premières, l’homme se tient debout; les deux dernières font partie de la connection.

1. La femme enserre l’homme comme le lierre l’arbre; elle penche la tête sur la sienne pour le baiser en poussant de petits cris: sut, sut; elle l’enlace et le regarde amoureusement.

2. La femme met un pied sur le pied de l’homme et l’autre sur sa cuisse, elle passe un de ses bras autour de son dos et l’autre sur ses épaules, elle chante et roucoule doucement, et semble vouloir grimper pour cueillir un baiser.

3. Contact: l’homme et la femme sont couchés et s’étreignent si étroitement que les cuisses et les bras s’entrelacent comme deux lianes et se frottent pour ainsi dire.

4. L’homme et la femme oublient tout dans leur transport; ils ne craignent et ne sentent ni douleur, ni blessures; se pénétrant mutuellement, ils ne forment plus qu’un seul corps, une seule chair, soit que l’homme tienne la femme assise sur ses genoux, ou de côté, ou en face, ou bien sur un lit.

Un poëte a formulé cet aphorisme sur le sujet:

Il est bon de s’instruire et de converser sur les embrassements, car c’est un moyen de faire naître le désir; mais, dans la connexion, il faut se livrer même à ceux que le Kama Shastra ne mentionne pas, s’ils accroissent l’amour et la passion.

On observe les règles du Shastra tant que la passion est modérée; mais quand une fois la roue de l’amour tourne, il n’y a plus ni Shastra ni ordre à suivre.

On the second and third nights, after her confidence has increased still more, he should feel the whole of her body with his hands, and kiss her all over; he should also place his hands upon her thighs and shampoo them, and if he succeed in this he should then shampoo the joints of her thighs. If she tries to prevent him doing this he should say to her, “What harm is there in doing it?” and should persuade her to let him do it. After gaining this point he should touch her private parts, should loosen her girdle and the knot of her dress, and turning up her lower garment should shampoo the joints of her naked thighs. Under various pretences he should do all these things, but he should not at that time begin actual congress. After this he should teach her the sixty-four arts, should tell her how much he loves her, and describe to her the hopes which he formerly entertained regarding her. He should also promise to be faithful to her in future, and should dispel all her fears with respect to rival women, and, at last, after having overcome her bashfulness, he should begin to enjoy her in a way so as not to frighten her. So much about creating confidence in the girl; and there are, moreover, some verses on the subject as follows:

A man acting according to the inclinations of a girl should try and gain her over so that she may love him and place her confidence in him. A man does not succeed either by implicitly following the inclination of a girl, or by wholly opposing her, and he should therefore adopt a middle course. He who knows how to make himself beloved by women, as well as to increase their honour and create confidence in them, this man becomes an object of their love. But he, who neglects a girl thinking she is too bashful, is despised by her as a beast ignorant of the working of the female mind. Moreover, a girl forcibly enjoyed by one who does not understand the hearts of girls becomes nervous, uneasy, and dejected, and suddenly begins to hate the man who has taken advantage of her; and then, when her love is not understood or returned, she sinks into despondency, and becomes either a hater of mankind altogether, or, hating her own man, she has recourse to other men48.

48These last few lines have been exemplified in many ways in many novels of this century.

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CHAPITRE III

DES PRESSIONS ET FRICTIONS

Généralement, les marques avec les ongles s’impriment sur les aisselles, la gorge, les seins, les lèvres, le Djadgana ou milieu du corps, et les cuisses.

Ce sont, aussi bien que les morsures, des témoignages d’amour singuliers, souvent affectés, entre amants très passionnés; ils se les donnent au premier rendez-vous, au départ pour un voyage, au retour, lors d’une réconciliation, enfin quand la femme est dans une ivresse quelconque.

On fait avec les ongles huit marques, par égratignures ou pressions: la sonore, la demi-lune, le cercle, le trait de l’ongle ou la griffe du tigre, la patte de paon, le saut du lièvre, la feuille de lotus bleu.

La sonore se fait en pressant le menton, les seins, la lèvre inférieure ou le Djadgana, assez doucement pour ne faire aucune marque ou égratignure, et seulement pour que les poils se hérissent au contact des ongles dont on entend le grattement.

Un amant en use ainsi avec une jeune fille, lorsqu’il la masse ou lui égratigne légèrement la tête et s’amuse à la troubler en l’effrayant.

La demi-lune: la courbe d’un seul ongle que l’on imprime sur le cou ou les seins.

Le cercle: l’ensemble de deux demi-lunes opposées. Cette marque se fait ordinairement sur le nombril, dans les petits creux qui se forment autour des fesses dans la station droite, aux aînes.

Le trait: un petit trait d’ongle que l’on imprime sur une partie quelconque du corps.

La griffe de tigre: ligne courbe tracée sur le sein.

La patte de paon: courbe semblablement tracée sur le sein avec les cinq ongles; celui qui la réussit est considéré comme un artiste.

CHAPTER III

ON COURTSHIP, AND THE MANIFESTATION OF

THE FEELINGS BY OUTWARD SIGNS AND DEEDS

A poor man possessed of good qualities, a man born of a low family possessed of mediocre qualities, a neighbour possessed of wealth, and one under the control of his father, mother or brothers, should not marry without endeavouring to gain over the girl from her childhood to love and esteem them. Thus a boy separated from his parents, and living in the house of his uncle, should try to gain over the daughter of his uncle, or some other girl, even though she be previously betrothed to another. And this way of gaining over a girl, says Ghotakamukha, isunexceptional, because Dharma can be accomplished by means of it, as well as by any other way of marriage.

When a boy has thus begun to woo the girl he loves, he should spend his time with her and amuse her with various games and diversions fitted for their age and acquaintanceship, such as picking and collecting flowers, making garlands of flowers, playing the parts of members of a fictitious family, cooking food, playing with dice, playing with cards, the game of odd and even, the game of finding out the middle finger, the game of six pebbles, and such other games as may be prevalent in the country, and agreeable to the disposition of the girl. In addition to this, he should carry on various amusing games played by several persons together, such as hide and seek, playing with seeds, hiding things in several small heaps of wheat and looking for them, blind-man’s buff, gymnastic exercises, and other games of the same sort, in company with the girl, her friends and female attendants. The man should also show great kindness to any woman whom the girl thinks fit to be trusted, and should also make new acquaintances, but above all he should attach to himself by kindness and little services the daughter of the girl’s nurse, for if she be gained over, even though she comes to know of his design, she does not cause any obstruction, but is sometimes even able to effect an union between him and the girl. And though she knows the true character of the man, she always talks of his many excellent qualities to theparents and relations of the girl, even though she may not be desired to do so by him.

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Le saut du lièvre: la marque des cinq ongles est faite près d’un bouton du sein.

La feuille de lotus bleu: marques faites sur les seins ou les hanches en forme de feuilles de lotus.

Il existe encore d’autres marques et même en nombre illimité; car, dit un auteur ancien: «l’art d’imprimer les marques d’amour est familier à tous.» (App. n°2).

Vatsyayana ajoute: «De même que la variété est nécessaire dans l’amour, la variété, à son tour, engendre l’amour.

C’est pourquoi les courtisanes, qui n’ignorent rien de ce qui concerne l’amour, sont si désirables.

On ne fait point de marques avec les ongles sur les femmes mariées; mais on peut faire des marques particulières sur les parties cachées de leur corps, comme souvenir et pour accroître l’amour.

Les marques des ongles même anciennes et presque effacées rappellent à une femme et réveillent son amour qui, sans cela, pourrait se perdre tout à fait.

Une jeune femme sur les seins de laquelle apparaissent ces empreintes impressi-onne même un étranger qui les aperçoit à distance.

Un homme qui porte des marques d’ongles et de dents réussit auprès des femmes, même celles qui sont rebelles à l’amour.

In this way the man should do whatever the girl takes most delight in, and he should get for her whatever she may have a desire to possess. Thus he should procure for her such playthings as may be hardly known to other girls. He may also show her a ball dyed with various colours, and other curiosities of the same sort; and should give her dolls made of cloth, wood, buffalo-horn, ivory, wax, flour, or earth; also utensils for cooking food, and figures in wood, such as a man and woman standing, a pair of rams, or goats, or sheep; also temples made of earth, bamboo, or wood, dedicated to various goddesses; and cages for parrots, cuckoos, starlings, quails, cocks, and partridges; water-vessels of different sorts and of elegant forms, machines for throwing water about, guitars, stands for putting images upon, stools, lac, red arsenic, yellow ointment, vermilion and collyrium, as well as sandal-wood, saffron, betel nut and betel leaves. Such things should be given at different times whenever he gets a good opportunity of meeting her, and some of them should be given in private, and some in public, according to circumstances. In short, he should try in every way to make her look upon him as one who would do for her everything that she wanted to bedone.

In the next place he should get her to meet him in some place privately, and should then tell her that the reason of his giving presents to her in secret was the fear that the parents of both of them might be displeased, and then he may add that the things which he had given her had been much desired by other people. When her love begins to show signs of increasing he should relate to her agreeable stories if she expresses a wish to hear such narratives. Or if she takes delight in legerdemain, he should amaze her by performing various tricks of jugglery; or if she feels a great curiosity to see a performance of the various arts, he should show his own skill in them. When she is delighted with singing he should entertain her with music, and on certain days, and at the time of going together to moonlight fairs and festivals, and at the time of her return after being absent from home, he should present her with bouquets of flowers, and with chaplets for the head, and with ear ornaments and rings, for these are the proper occasions on which such things should be presented.

He should also teach the daughter of the girl’s nurse all the sixty-four means of pleasure practised by men, and under this pretext should also inform her of his great skill in the art of sexual enjoyment. All this time he should wear a fine dress, and make as good an appearance as possible, for young women love men who live with them, and who are handsome, good looking and well dressed.

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CHAPITRE IV

DES MORSURES

On peut mordre toutes les parties du corps que l’on baise, excepté la lèvre inféri-eure, l’intérieur de la bouche et les yeux.

Les qualités des dents sont: l’éclat, l’égalité entre elles, les proportions conven-ables, l’acuité aux extrémités.

Leurs défauts sont d’être rudes, molles, grandes et branlantes.

On distingue plusieurs sortes de morsures: celles non apparentes, ne laissant sur la peau qu’une rougeur momentanée;

La morsure gonflée: la peau a été saisie et tirée comme avec une tenaille;

Le point: une très petite portion de peau a été saisie par deux dents seulement;

Corail et joyau: la peau est pressée à la fois par les dents (les bijoux) et les lèvres (le corail);

La ligne de joyaux: la morsure est faite avec toutes les dents;

Le nuage brisé: ligne brisée formée de points sortant et rentrant par rapport à un arc de courbe, à cause de l’intervalle entre les dents;

La morsure du verrat: sur les seins et les épaules, deux lignes de dents marquées les unes au-dessus des autres, avec un intervalle rouge.

Les trois premières morsures se font sur la lèvre inférieure; la ligne de points et celle des joyaux, sur la gorge, la fossette du cou et aux aînes.

La ligne de points seule s’imprime sur le front et les cuisses.

La morsure gonflée, et celle dite corail et joyau, se font toujours sur la joue gauche dont les traces d’ongles et de dents sont considérées comme les ornements.

As for the saying that though women may fall in love, they still make no effort themselves to gain over the object of their affections, that is only a matter of idle talk.

Now a girl always shows her love by outward signs and actions, such as the following:She never looks the man in the face, and becomes abashed when she is looked at by him; under some pretext or other she shows her limbs to him; she looks secretly at him though he has gone away from her side; hangs down her head when she is asked some question by him, and answers in indis-tinct words and unfinished sentences, delights to be in his company for a long time, speaks to her attendants in a peculiar tone with the hope of attracting his attention towards her when she is at a distance from him, does not wish to go from the place where he is, under some pretext or other she makes him look at different things, narrates to him tales and stories very slowly so that she may continue conversing with him for a long time, kisses and embraces before him a child sitting in her lap, draws ornamental marks on the foreheads of her female servants, performs sportive and graceful movements when her attendants speak jestingly to her in the presence of her lover, confides in her lover’s friends, and respects and obeys them, shows kindness to his servants, converses with them, and engages them to do her work as if she were their mistress, and listens atten-tively to them when they tell stories about her lover to somebody else, enters his house when induced to do so by the daughter of her nurse, and by her assistance manages to converse and play with him, avoids being seen by her lover when she is not dressed and decorated, gives him by the hand of her female friend her ear ornament, ring, or garland of flowers that he may have asked to see, always wears anything that he may have presented to her, become dejected when any other bridegroom is mentioned by her parents, and does not mix with those who may be of her party, or who may support his claims.


A man, who has seen and perceived the feelings of the girl towards him, and who has noticed the outward signs and movements by which those feelings are expressed, should do everything in his power to effect an union with her. He should gain over a young girl by childlike sports, a damsel come of age by his skill in the arts, and a girl that loves him by having recourse to persons in whom she confides.

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On témoigne à une femme qu’on la désire en faisant, avec les ongles et les dents, des marques sur les objets suivants qu’elle porte ou qui lui appartiennent: un ornement du front ou des oreilles, un bouquet de fleurs, une feuille de béthel ou de tamala.

Voici à ce sujet quelques vers:

Quand un amant mord bien fort sa maîtresse, celle-ci doit, d’une feinte colère, le mordre deux fois plus fort.»

Ainsi, pour un point, elle rendra une ligne de points; pour une ligne de points, un nuage brisé.

Si elle est très exaltée, et si, dans l’exaltation de ses transports passionnés, elle engage une sorte de combat, alors elle prend son amant par les cheveux, attire à elle sa tête, lui baise la lèvre inférieure; puis, dans son délire, elle le mord par tout le corps, en fermant les yeux.

Et même le jour et en public, quand son amant lui montre quelque marque qu’elle lui a faite, elle doit sourire à cette vue, tourner la tête de son côté comme si elle voulait le gronder, lui montre à son tour, d’un air irrité, les marques que lui-même lui a faites.

Quand deux amants en usent ainsi, leur passion dure des siècles sansdiminuer.

CHAPTER IV

ABOUT THINGS TO BE DONE ONLY BY THE MAN,

AND THE ACQUISITION OF THE GIRL THEREBY

ALSO WHAT IS TO BE DONE BY A GIRL TO GAIN

OVER A MAN, AND SUBJECT HIM TO HER

Now when the girl begins to show her love by outward signs and motions, as described in the last chapter, the lover should try to gain her over entirely by various ways and means, such as the following:

When engaged with her in any game or sport he should intentionally hold her hand. He should practise upon her the various kinds of embraces, such as the touching embrace, and others already described in a preceeding chapter (Part II. Chapter 2). He should show her a pair of human beings cut out of the leaf of a tree, and such like things, at intervals. When engaged in water sports, he should dive at a distance from her, and come up close to her. He should show an increased liking for the new foliage of trees and such like things. He should describe to her the pangs he suffers on her account. He should relate to her thebeautiful dream that he has had with reference to other women. At parties and assemblies of his caste he should sit near her, and touch her under some pretence or other, and having placed his foot upon her’s, he should slowly touch each of her toes, and press the ends of the nails; if successful in this, he should get hold of her foot with his hand and repeat the same thing. He should also press a finger of her hand between his toes when she happens to be washing his feet; and whenever he gives anything to her or takes anything from her, he should show her by his manner and look how much he loves her.

He should sprinkle upon her the water brought for rinsing his mouth; and when alone with her in a lonely place, or in darkness, he should make love to her, and tell her the true state of his mind without distressing her in any way.

Whenever he sits with her on the same seat or bed he should say to her, “I have something to tell you in private,” and then, when she comes to hear it in a quiet

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CHAPITRE V

DES DIVERSES MANIÈRES DE FRAPPER ET DES

PETITS CRIS QUI LEUR RÉPONDENT

On assimile l’union sexuelle à une dispute, à cause des mille contrariétés qui surgissent entre amants et de leur disposition à se quereller.

Les parties du corps que l’on frappe par passion sont: les épaules, la tête, la poitrine entre les seins, le dos, le Jadgana, les hanches et les flancs.

On frappe avec le dos de la main, avec les doigts réunis en tampon, avec la paume de la main, le poing.

Lorsque la femme reçoit un coup, elle fait entendre divers sifflements et huit sortes de petits cris:

Phra! Phat! Sout et Plat; le cri tonnant, le roucoulant, le pleureur.

Le son Phat imite le son du bambou que l’on fend.

Le son Phut, celui que fait un objet qui tombe dans l’eau.

Les femmes prononcent aussi certains mots, tels que:

Mère, Père, etc.

Quelquefois ce sont des cris ou des paroles qui expriment la défense, le désir de la séparation, la douleur ou l’approbation.

On peut ajouter à ces exclamations diverses l’imitation du bourdonnement des abeilles, le roucoulement de la colombe et du coucou, le cri du perroquet, le piaillement du moineau, le sifflement du canard, la cascadette de la caille et le gloussement du paon.

place, he should express his love to her more by manner and signs than by words. When he comes to know the state of her feelings towards him he should pretend to be ill, and should make her come to his house to speak to him. There he should intentionally hold her hand and place it on his eyes and forehead, and under the pretence of preparing some medicine for him he should ask her to do work for his sake in the following words: “This work must be done by you, and bynobody else.” When she wants to go away he should let her go, with an earnest request to come and see him again. This device of illness should be continued for three days and three nights. After this, when she begins coming to see him frequently, he should carry on long conversations with her, for, says Ghotaka-mukha, “though a man loves a girl ever so much, he never succeeds in winning her without a great deal of talking.” At last, when the man finds the girl completely gained over, he may then begin to enjoy her. As for the saying that women grow less timid than usual during the evening, and in darkness, and are desirous of congress at those times, and do not oppose men then and should only be enjoyed at these hours, it is a matter of talk only.

When it is impossible for the man to carry on his endeavours alone, he should, by means of the daughter of her nurse, or of a female friend in whom she confides, cause the girl to be brought to him without making known to her his design, and he should then proceed with her in the manner above described. Or he should in the beginning send his own female servant to live with the girl as her friend, and should then gain her over by her means.

At last, when he knows the state of her feelings by her outward manner and conduct towards him at religious ceremonies, marriage ceremonies, fairs, festi-vals, theatres, public assemblies, and such like occasions, he should begin to enjoy her when she is alone, for Vatsyayana lays it down, that women, when resorted to at proper times and in proper places, do not turn away from their lovers.

When a girl, possessed of good qualities and well-bred, though born in a humble family, or destitute of wealth, and not therefore desired by her equals, or an orphan girl, or one deprived of her parents, but observing the rules of her family and caste, should wish to bring about her own marriage when she comes of age, such a girl should endeavour to gain over a strong and good looking young man, or a person whom she thinks would marry her on account of the weakness of his mind, and even without the consent of his parents. She should do this

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Les coups de poing se donnent sur le dos de la femme pendant qu’elle est assise sur les genoux de l’homme; elle doit riposter en feignant d’êtrefâchée et en poussant le cri roucoulant et le pleureur.

Pendant la connexion, on donne entre les deux seins, avec le revers de la main, des petits coups qui vont en se multipliant et s’accélérant à mesure que l’excitation augmente, jusqu’à la fin de l’union; à ce moment on prononce le son Hin répété, ou d’autres alternativement, ou ceux que l’on préfère dans ce cas.

Quand l’homme frappe la tête de la femme avec le bout de ses doigts réunis, il prononce le son Phat et la femme le son roucoulant, et ceux Phat et Phut.

Quand on commence les baisers et autres mignardises, la femme doit toujours siffler.

Pendant l’excitation, quand la femme n’est pas habituée aux coups, elle prononce continuellement les mots: assez, assez, finissez et aussi ceux de père, mère, mêlés de cris et de gémissements, les sons tonnants et pleureurs.

Vers la fin de l’union, on presse fortement avec la paume des mains les seins, le Jadgana ou les flancs de la femme et celle-ci fait entendre alors le sifflement de l’oie, ou la cascadette de la caille.

On peut compter parmi les modes de frapper l’usage de quelques instruments particuliers à certaines contrées de l’Inde, principalement à celles du sud:

Le coin entre les seins, les ciseaux pour la tête, les perçoirs des joues (sans doute des aiguilles très fines). Vatsyayana condamne cet usage comme barbare et dangereux, et il cite des accidents graves et même mortels qu’il a occasionnés.

Elles attachent le ceste à leurs bras, lancent le disque, ou bien elles font décrire un cercle à un coursier rapide, ceignent d’un glaive leurs flancs d’albâtre et couvrent d’un casque leur tête virginale.

D’autres fois, les cheveux couverts de frimas, elles pressent sur les longs sommets du Taygète le chien de Laconie.

by such means as would endear her to the said person, as well as by frequently seeing and meeting him. Her mother also should constantly cause them to meet by means of her female friends, and the daughter of her nurse. The girl herself should try to get alone with her beloved in some quiet place, and at odd times should give him flowers, betel nut, betel leaves and perfumes. She should also show her skill in the practice of the arts, in shampooing, in scratching and in pressing with the nails. She should also talk to him on the subjects he likes best, and discuss with him the ways and means of gaining over and winning the affec-tions of a girl.

But old authors say that although the girl loves the man ever so much, she should not offer herself, or make the first overtures, for a girl who does this loses her dignity, and is liable to be scorned and rejected. But when the man shows his wish to enjoy her, she should be favourable to him and should show no change in her demeanour when he embraces her, and should receive all the manifestations of his love as if she were ignorant of the state of his mind. But when he tries to kiss her she should oppose him; when he begs to be allowed to have sexual inter-course with her she should let him touch her private parts only and with consid-erable difficulty; and though importuned by him, she should not yield herself up to him as if of her own accord, but should resists his attempts to have her. It is only, moreover, when she is certain that she is truly loved, and that her lover is indeed devoted to her, and will not change his mind, that she should then give herself up to him, and persuade him to marry her quickly. After losing her virginity she should tell her confidential friends about it.

Here ends the efforts of a girl to gain over a man.

There are also some verses on the subject as follows: A girl who is much sought after should marry the man that she likes, and whom she thinks would be obedient to her, and capable of giving her pleasure. But when from the desire of wealth a girl is married by her parents to a rich man without taking into consid-eration the character or looks of the bridegroom, or when given to a man who has several wives, she never becomes attached to the man, even though he be endowed with good qualities, obedient to her will, active, strong, and healthy, and anxious to please her in every way49. A husband who is obedient but yet master of himself, though he be poor and not good looking, is better than one who is common to many women, even though he be handsome and attractive. The wives of rich men, where there are many wives, are not generally attached

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La loi de Sparte défend le mystère aux amants et on peut se montrer partout en public aux côtés de la femme qu’on aime. On n’a point à redouter la vengeance d’un mari, on n’emploie pas d’intermédiaire pour déclarer ses feux, et si l’on est repoussé, on n’a point à subir de longs délais. Le regard errant à l’aventure n’est point trompé par la pourpre de Tyr, ou intercepté par un nombreux cortège d’esclaves.

La description que, dans son chapitre XLII, Lucien donne de la lutte amoureuse entre Lucius et Palestra lui a peut-être été suggérée par les jeux de Sparte:

Nue et droite Palestra commande:

Frotte-toi d’huile, embrasse ton adversaire, renverse-le d’un croc en jambe, tiens-le sous toi, glisse; un écart, qu’on se fende, serre bien; prépare ton arme en avant; frappe, blesse, pénètre jusqu’à ce que tu sois las. De la force dans les reins! allonge maintenant ton arme, pousse-là par en bas; de la vigueur; vise au mur, frappe; dès que tu sens mollir, vite un dégagement et une étreinte; tiens ferme, pas tant de précipitation; un temps d’arrêt! Allons! au but! Te voilà quitte.

Une pose, maintenant, dit Palestra, la lutte à genoux! et elle tombe-sur ses genoux au milieu du lit. Te voilà au milieu, beau lutteur! serre ton adversaire comme un noeud; penche-le ensuite et fonds sur lui avec ton trait acéré, saisis-le de près et ne laisse aucun intervalle entre vous. S’il commence à lâcher prise, enlève-le sans perdre un instant, tiens-le en l’air, frappe-le en dessous et ne recule pas sans en avoir reçu l’ordre; fais-le coucher, contiens-le, donne-lui de nouveau un croc-en-jambe afin qu’il ne t’échappe pas; tiens-le bien et presse ton mouvement; lâche-le, le voilà terrassé, il est tout en nage.»

to their husbands, and are not confidential with them, and even though they possess all the external enjoyments of life, still have recourse to other men. A man who is of a low mind, who has fallen from his social position, and who is much given to travelling, does not deserve to be married; neither does one who has many wives and children, or one who is devoted to sport and gambling, and who comes to his wife only when he likes. Of all the lovers of a girl he only is her true husband who possesses the qualities that are liked by her, and such a husband only enjoys real superiority over her, because he is the husband of love.

49There is a good deal of truth in the last few observations. Woman is a monogamous animal, and loves

but one, and likes to feel herself alone in the affections of one man, and cannot bear rivals. It may also

be taken as a general rule that women either married to, or kept by, rich men love them for their wealth,

but not for themselves.

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CHAPITRE VI

QUERELLES ENTRE AMANTS

On peut considérer les querelles entre amants comme une sorte de mignardise ou de moyen d’excitation.

Une femme qui aime beaucoup un homme ne souffre pas qu’il parle devant elle d’une rivale, ni que, par mégarde, il l’appelle du nom d’une autre femme. Quand cela arrive, il en résulte une grosse querelle; la femme se fâche, crie, dénoue ses cheveux et les laisse tomber en désordre, se jette à bas de son lit ou de son siège, lance loin d’elle ses guirlandes, ses ornements et se roule à terre.

L’amant s’efforce alors de l’apaiser par de bonnes paroles; il la relève et la replace avec précaution sur son lit ou siège; mais elle, sans rien répondre, se fâche plus fort encore et le repousse; le tirant par les cheveux, elle lui abaisse la tête, puis elle lui donne des coups de pied dans les jambes, dans la poitrine et dans le dos; elle se dirige vers la porte de la chambre comme pour sortir, mais elle ne sort pas; elle s’arrête près de la porte et fond en larmes.

Au bout de quelques moments, quand elle juge que son amant a fait par ses paroles et ses actes tout ce qu’il pouvait pour se réconcilier, elle doit se montrer satisfaite en le serrant dans ses bras et en lui témoignant son désir de s’unir à lui pour tout oublier; alors la réconciliation est parfaite.

Quand la femme a sa demeure séparée et que les deux amants se sont quittés en querelle, la femme signifie à son amant que tout est rompu entre eux; alors celui-ci envoie successivement vers elle, pour l’apaiser: le Pitkamarda, le Vita et le Vidashaka.

Elle se rend enfin, elle revient chez son amant et passe la nuit avec lui.

Voici deux aphorismes au sujet des mignardises qui accompagnent l’union.

Lorsque la connexion est commencée, la passion détermine seule tous les actes des deux amants.

CHAPTER V

ON CERTAIN FORMS OF MARRIAGE50

When a girl cannot meet her lover frequently in private, she should send the daughter of her nurse to him, it being understood that she has confidence in her, and had previously gained her over to her interests. On seeing the man, the daughter of the nurse should, in the course of conversation, describe to him the noble birth, the good disposition, the beauty, talent, skill, knowledge of human nature and affection of the girl in such a way as not to let him suppose that she has been sent by the girl, and should thus create affection for the girl in the heart of the man. To the girl also she should speak about the excellent quali-ties of the man, especially of those qualities which she knows are pleasing to the girl. She should, moreover, speak with disparagement of the other lovers of the girl, and talk about the avarice and indiscretion of their parents, and the fickle-ness of their relations. She should also quote samples of many girls of ancient times, such as Sakuntala and others, who, having united themselves with lovers of their own caste and their own choice, were ever happy afterwards in their society. And she should also tell of other girls who married into great families, and being troubled by rival wives, became wretched and miserable, and were finally abandoned. She should further speak of the good fortune, the continual happiness, the chastity, obedience, and affection of the man, and if the girl gets amorous about him, she should endeavour to allay her shame51 and her fear as well as her suspicions about any disaster that might result from the marriage. In a word, she should act the whole part of a female messenger by telling the girl all about the man’s affection for her, the places he frequented, and the endeavours he made to meet her, and by frequently repeating, “It will be all right if the man will take you away forcibly and unexpectedly.”

THE FORMS OF MARRIAGE

When the girl is gained over, and acts openly with the man as his wife, he should cause fire to be brought from the house of a Brahman, and having spread the Kusha grass upon the ground, and offered an oblation to the fire he should marry her according to the precepts of the religious law. After this he should inform his parents of the fact, because it is the opinion of ancient authors that

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Toutefois l’homme doit s’étudier, pour reconnaître la manière de procéder qui lui donne le plus de ressources dans la connection.

Il doit aussi étudier la femme avec laquelle il a des rapports suivis pour se comporter avec elle de la façon qui lui procure le plus de plaisir.

La femme doit aussi faire sur elle-même et sur son amant les mêmes observa-tions, afin de pouvoir seconder son bon vouloir dans la connection.

Le propre de l’homme est la rudesse et l’impétuosité, celui de la femme, la délicatesse, la tendresse, l’impressionnabilité, la répugnance pour les choses naturellement déplaisantes.

L’excitation et l’habitude peuvent produire des effets contraires à la nature de chaque sexe; mais ils ne sont que passagers, et celle-ci revient toujours.

a marriage solemnly contracted in the presence of fire cannot afterwards be set aside.

After the consummation of the marriage, the relations of the man should gradu-ally be made acquainted with the affair, and the relations of the girl should also be apprised of it in such a way that they may consent to the marriage, and overlook the manner in which it was brought about, and when this is done they should afterwards be reconciled by affectionate presents and favourable conduct. In this manner the man should marry the girl according to the Gandharva form of marriage.

When the girl cannot make up her mind, or will not express her readiness to marry, the man should obtain her in any one of the following ways:

1. On a fitting occasion, and under some excuse, he should by means of a female friend with whom he is well acquainted, and whom he can trust, and who also is well known to the girl’s family, get the girl brought unexpectedly to his house, and he should then bring fire from the house of a Brahman, and proceed as before described.

2. When the marriage of the girl with some other person draws near, the man should disparage the future husband to the utmost in the mind of the mother of the girl, and then having got the girl to come with her mother’s consent to a neighbouring house, he should bring fire from the house of a Brahman, and proceed as above.

3. The man should become a great friend of the brother of the girl, the said brother being of the same age as himself, and addicted to courtesans, and to intrigues with the wives of other people, and should give him assistance in such matters, and also give him occasional presents. He should then tell him about his great love for his sister, as young men will sacrifice even their lives for the sake of those who may be of the same age, habits, and dispositions as themselves. After this the man should get the girl brought by means of her brother to some secure place, and having brought fire from the house of a Brahman, should proceed as before.

4. The man should on the occasion of festivals get the daughter of the nurse to give the girl some intoxicating substance, and then cause her to be brought

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CHAPITRE VII

DES GOÛTS SEXUELS DES FEMMES DES

DIVERSES RÉGIONS DE L’INDE

L’auteur donne sur les femmes des différentes contrées de l’Inde des renseigne-ments qu’il destine aux hommes pour qu’au besoin ils sachent en faire usage.

Les femmes du centre, entre le Gange et la Jumma, ont des sentiments élevés et ne se laissent point faire de marques avec les ongles ni avec les dents. Les femmes d’Avantika ont le goût des plaisirs bas et des manières grossières.

Les femmes du Maharashtra aiment les soixante-quatre sortes de voluptés. Elles se plaisent aux propos obscènes et sont ardentes au plaisir. Les femmes de Patal-ipoutra (aujourd’hui Pathna) ont les mêmes ardeurs que les précédentes, mais ne les manifestent point publiquement.

Les femmes Dravidiennes, malgré les caresses de toutes sortes, s’échauffent difficilement et n’arrivent que lentement au spasme génésique.

Les femmes de Vanavasi sont assez froides et peu sensibles aux caresses et aux attouchements et ne souffrent point de propos obscènes.

Les femmes d’Avanti aiment l’union sous toutes ses formes, mais à l’exclusion des caresses accessoires.

Les femmes de Malva aiment les baisers, les embrassements et surtout les coups, mais non les égratignures et les morsures. Les femmes de Punjab sont folles de l’auparishtaka (caresses avec la langue, plaisir lesbien)26.

Les femmes d’Aparatika et de Lat sont très passionnées et poussent doucement le cri: Sit! Les femmes d’Avanti aiment l’union sous toutes ses formes, mais à l’exclusion des caresses accessoires.

26Plaisir lesbien ou saphisme, titillation ou succion du clitoris ou de la vulve ou de tous les deux avec la

langue. Aujourd’hui le saphisme a remplacé généralement la tribadie.

to some secure place under the pretence of some business, and there having enjoyed her before she recovers from her intoxication, should bring fire from the house of a Brahman, and proceed as before.

5. The man should, with the connivance of the daughter of the nurse, carry off the girl from her house while she is asleep, and then, having enjoyed her before she recovers from her sleep, should bring fire from the house of a Brahman, and proceed as before.

6. When the girl goes to a garden, or to some village in the neighbourhood, the man should, with his friends, fall on her guards, and having killed them, or frightened them away, forcibly carry her off, and proceed as before.

There are verses on the subject as follows:

In all the forms of marriage given in this chapter of this work, the one that precedes is better than the one that follows it, on account of its being more in accordance with the commands of religion, and therefore it is only when it is impossible to carry the former into practice that the latter should be resorted to. As the fruit of all good marriages is love, the Gandharva52 form of marriage is respected, even though it is formed under unfavourable circumstances, because it fulfils the object sought for. Another cause of the respect accorded to the Gandharva form of marriage is, that it brings forth happiness, causes less trouble in its performance than any other forms of marriage, and is above all the result of previous love.

50These forms of marriage differ from the four kinds of marriage mentioned in Chapter I., and are only

to be made use of when the girl is gained over in the way mentioned in Chapters III. and IV.

51About this, see a story on the fatal effects of love at page 114 of “Early Ideas; a Group of Hindoo

Stories,” collected and collated by Anaryan. W. H. Allen and Co., London, 1881.

52About the Gandharvavivaha form of marriage, see note to page 28 of Captain R. F. Burton’s “Vickram

and the Vampire; or Tales of Hindu Devilry.” Longman, Green & Co., London, 1870. This form of matri-

mony was recognised by the ancient Hindus, and is frequent in books. It is a kind of Scotch Wedding-

-ultra-Caledonian-taking place by mutual consent without any form or ceremony. The Gandharvas are

heavenly minstrels of Indra’s court, who are supposed to be witnesses.

186

187

Les femmes du centre, entre le Gange et la Jumma, ont des sentiments élevés et ne se laissent point faire de marques avec les ongles ni avec les dents. Les femmes d’Avantika ont le goût des plaisirs bas et des manières grossières.

Les femmes du Maharashtra aiment les soixante-quatre sortes de voluptés. Elles se plaisent aux propos obscènes et sont ardentes au plaisir. Les femmes de Patal-ipoutra (aujourd’hui Pathna) ont les mêmes ardeurs que les précédentes, mais ne les manifestent point publiquement.

Les femmes Dravidiennes, malgré les caresses de toutes sortes, s’échauffent difficilement et n’arrivent que lentement au spasme génésique.

Les femmes de Vanavasi sont assez froides et peu sensibles aux caresses et aux attouchements et ne souffrent point de propos obscènes.

Les femmes d’Avanti aiment l’union sous toutes ses formes, mais à l’exclusion des caresses accessoires.

PART IV

CHAPTER I

ABOUT A WIFE

ON THE MANNER OF LIVING OF A VIRTUOUS WOMAN,

AND OF HER BEHAVIOUR DURING THE ABSENCE OF HER HUSBAND

A virtuous woman, who has affection for her husband, should act in confor-mity with his wishes as if he were a divine being, and with his consent should take upon herself the whole care of his family. She should keep the whole house well cleaned, and arrange flowers of various kinds in different parts of it, and make the floor smooth and polished so as to give the whole a neat and becoming appearance. She should surround the house with a garden, and place ready in it all the materials required for the morning, noon and even sacrifices. Moreover she should herself revere the sanctuary of the Household Gods, for says Gona diya, “nothing so much attracts the heart of a householder to his wife as a careful observance of the things mentioned above.”

Towards the parents, relations, friends, sisters, and servants of her husband she should behave as they deserve. In the garden she should plant beds of green vegetables, bunches of the sugar cane, and clumps of the fig tree, the mustard plant, the parsley plant, the fennel plant, and the xanthochymus picto-rius. Clusters of various flowers, such as the trapa bispinosa, the jasmine, the gasminum grandiflorum, the yellow amaranth, the wild jasmine, the taberna-montana coronaria, the nadyaworta, the china rose and others, should likewise be planted, together with the fragrant grass andropogon schænanthus, and the fragrant root of the plant andropogon miricatus. She should also have seats and arbours made in the garden, in the middle of which a well, tank, or pool should be dug.

The wife should always avoid the company of female beggars, female buddish mendicants, unchaste and roguish women, female fortune tellers and witches.

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TITRE IV

CHAPITRE I

DES DIFFÉRENTES MANIÈRES DE SE TENIR

ET D’AGIR DANS L’UNION SEXUELLE

Classification des hommes et des femmes d’après les dimensions de leurs organes sexuels, l’intensité de leur passion et la durée de l’acte charnel.

On divise les hommes en trois classes, d’après les dimensions de leur linga.

1. Le lièvre 2. Le taureau3. L’étalon

On divise également les femmes en trois classes correspondantes d’après les dimensions de leur yoni.

1. La gazelle2. La cavale3. L’éléphant

Il y a ainsi trois unions égales, c’est-à-dire entre des classes qui se correspon-dent, et six inégales, c’est-à-dire qui ne se correspondent pas.

Les unions du2. Taureau avec le 1. Gazelle et du 3. étalon avec le 2. cavale sont dites supér eures.

Celle du 3. étalon avec le 1. gazelle est dite très supérieure.

Les unions 1. lièvre avec 2. cavale et 2. taureau avec 3 éléphant, sont dites unions inférieures.

As regards meals she should always consider what her husband likes and dislikes, and what things are good for him, and what are injurious to him. When she hears the sounds of his footsteps coming home she should at once get up, and be ready to do whatever he may command her, and either order her female servant to wash his feet, or wash them herself. When going anywhere with her husband, she should put on her ornaments, and without his consent she should not either give or accept invitations, or attend marriages and sacrifices, or sit in the company of female friends, or visit the temples of the Gods. And if she wants to engage in any kind of games or sports, she should not do it against his will. In the same way she should always sit down after him, and get up before him, and should never awaken him when he is asleep. The kitchen should be situated in a quiet and retired place, so as not to be accessible to strangers, and should always look clean.

In the event of any misconduct on the part of her husband, she should not blame him excessively though she be a little displeased. She should not use abusive language towards him, but rebuke him with conciliatory words, whether he be in the company of friends or alone. Moreover, she should not be a scold, for says Gonardiya, “there is no cause of dislike on the part of a husband so great as this characteristic in a wife.” Lastly she should avoid bad expressions, sulky looks, speaking aside, standing in the doorway, and looking at passers-by, conversing in the pleasure groves, and remaining in a lonely place for a long time; and finally she should always keep her body, her teeth, her hair, and everything belonging to her tidy, sweet, and clean.

When the wife wants to approach her husband in private her dress should consist of many ornaments, various kinds of flowers, and a cloth decorated with different colours, and some sweet-smelling ointments or unguents. But her every-day dress should be composed of a thin, close-textured cloth, a few ornaments and flowers, and a little scent, not too much. She should also observe the fasts and vows of her husband, and when he tries to prevent her doing this, she should persuade him to let her do it.

At appropriate times of the year, and when they happen to be cheap, she should buy earth, bamboos, firewood, skins, and iron pots, as also salt and oil. Fragrant substances, vessels made of the fruit of the plant wrightea antidysenterica, or oval leaved wrightea, medicines, and other things which are always wanted, should be obtained when required and kept in a secret place of the house. The

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Celle 1. lièvre avec 3. éléphant. est dite très inférieure.

Les unions supérieures sont celles qui procurent le plus de satisfaction.

On classe de la même manière les hommes et les femmes, d’après le degré d’intensité de la passion génésique, faible, moyen et fort (Appendice N° 2).

Ce point de vue donne, pour les unions, autant de combinaisons que le précé-dent.

Il y a, en outre, une troisième classification semblable, d’après le temps au bout duquel se produit, chez l’homme et chez la femme, le spasme génésique, et elle donne lieu, pour les unions, aux mêmes combinaisons (Appendice N° 3).

En combinant entre eux les numéros des trois classifications, on a un très grand nombre de cas.

Il appartient aux hommes, et surtout aux maris, de prendre, dans chaque cas, les moyens les plus propres à atteindre le but de l’union (Appendice N° 4).

Dans le premier acte d’une réunion pour l’accouplement, la passion de l’homme est intense et son terme court; c’est le contraire dans les actes suivants. Chez la femme, c’est l’inverse qui a lieu.

seeds of the radish, the potato, the common beet, the Indian wormwood, the mangoe, the cucumber, the egg plant, the kushmanda, the pumpkin gourd, the surana, the bignonia indica, the sandal wood, the premna spinosa, the garlic plant, the onion, and other vegetables, should be bought and sown at the properseasons.

The wife, moreover, should not tell to strangers the amount of her wealth, nor the secrets which her husband has confided to her. She should surpass all the women of her own rank in life in her cleverness, her appearance, her knowledge of cookery, her pride, and her manner of serving her husband. The expenditure of the year should be regulated by the profits. The milk that remains after the meals should be turned into ghee or clarified butter. Oil and sugar should be prepared at home; spinning and weaving should also be done there; and a store of ropes and cords, and barks of trees for twisting into ropes should be kept. She should also attend to the pounding and cleaning of rice, using its small grain and chaff in some way or other. She should pay the salaries of the servants, look after the tilling of the fields, and keeping of the flocks and herds, superintend the making of vehicles, and take care of the rams, cocks, quails, parrots, starlings, cuckoos, peacocks, monkeys, and deer; and finally adjust the income and expen-diture of the day. The worn-out clothes should be given to those servants who have done good work, in order to show them that their services have been appre-ciated, or they may be applied to some other use. The vessels in which wine is prepared, as well as those in which it is kept, should be carefully looked after, and put away at the proper time. All sales and purchases should also be well attended to. The friends of her husband she should welcome by presenting them with flowers, ointment, incense, betel leaves, and betel nut. Her father-in-law and mother-in law she should treat as they deserve, always remaining dependant on their will, never contradicting them, speaking to them in few and not harsh words, not laughing loudly in their presence, and acting with their friends and enemies as with her own. In addition to the above she should not be vain, or too much taken up with her enjoyments. She should be liberal towards her servants, and reward them on holidays and festivals; and not give away anything without first making it known to her husband.

Thus ends the manner of living of a virtuous woman.

During the absence of her husband on a journey the virtuous woman should wear only her auspicious ornaments, and observe the fasts in honour of the Gods.

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CHAPITRE II

POSITIONS ET ATTITUDES DIVERSES

Dans l’union supérieure, la femme doit se placer de manière à ouvrir l’yoni.

Dans l’union égale, elle se couche sur le dos dans la position naturelle et laisse l’homme lui faire un collier de ses bras.

Dans l’union inférieure, elle se pose de façon à rétrécir l’yoni; il est bon aussi qu’elle prenne des médicaments propres à hâter le moment où sa passion est satisfaite.

Pour la femme Gazelle 1., couchée, il est trois positions:

PLEINEMENT OUVERTE.--Elle tient sa tête très basse, de manière à élever le milieu du corps. L’homme doit alors appliquer sur son linga ou sur l’yoni de la salive ou quelque onguent lubréfiant pour faciliter l’introduction.

BAILLANTE. La femme lève les cuisses et les écarte.

CELLE DE L’ÉPOUSE D’INDRA.Elle croise ses pieds sur ses cuisses, ce qui exige une certaine habitude. Cette position est très utile pour l’union très supérieure (4 . étalon avec 1. gazelle).

Pour les unions inférieures et très inférieures, on a:

1. La position bouclante: l’homme et la femme étant couchés, ont leurs jambes étendues et appliquées directement, celles de l’un sur celles de l’autre.

La position peut être horizontale, de côté; dans cette dernière position, l’homme doit se tenir sur le côté gauche.

Cette règle doit être suivie toute les fois que l’on est couché et quelque soit le numéro typique de la femme.

POSITION DE PRESSION.Après que la connexion s’est faite dans la position

While anxious to hear the news of her husband, she should still look after her household affairs. She should sleep near the elder women of the house, and make herself agreeable to them. She should look after and keep in repair the things that are liked by her husband, and continue the works that have been begun by him. To the abode of her relations she should not go except on occasions of joy and sorrow, and then she should go in her usual travelling dress, accompa-nied by her husband’s servants, and not remain there for a long time. The fasts and feasts should be observed with the consent of the elders of the house. The resources should be increased by making purchases and sales according to the practice of the merchants, and by means of honest servants, superintended by herself. The income should be increased, and the expenditure diminished as much as possible. And when her husband returns from his journey, she should receive him at first in her ordinary clothes, so that he may know in what way she has lived during his absence, and should bring to him some presents, as also materials for the worship of the Deity.

Thus ends the part relating to the behaviour of a wife during the absence of her husband on a journey.

There are also some verses on the subject as follows.

“The wife, whether she be a woman of noble family, or a virgin widow53 re-married, or a concubine, should lead a chaste life, devoted to her husband, and doing every thing for his welfare. Women acting thus, acquire Dharma, Artha, and Kama, obtain a high position, and generally keep their husbands devoted to them.”

53This probably refers to a girl married in her infancy, or when very young, and whose husband had died

before she arrived at the age of puberty. Infant marriages are still the common custom of the Hindoo.

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bouclante, la femme serre son amant avec ses cuisses.

POSITION ENTRELACÉE. La femme croise, avec l’une de ses cuisses, la cuisse de l’homme.

POSITION DITE DE LA CAVALE.--La femme serre, comme dans un étau, le linga engagé dans son yoni. Cela s’apprend seulement par la pratique et se fait, principalement, par les femmes du pays d’Andra.

Souvarnanabha donne en outre:

LA POSITION MONTANTE. Dans laquelle la femme lève ses jambes toutes droites.

LA POSITION BAILLANTE. La femme place ses deux jambes sur les épaules de l’homme.

LA POSITION SERRÉE. L’homme serre contre lui les deux pieds croisés et relevés de la femme; si un pied seulement est levé, la position est demi-serrée. La femme met un pied sur l’épaule de l’homme et étend l’autre jambe de côté; puis elle prend une position semblable du côté opposé, et continue ainsi alter-nativement.

L’ENFONCEMENT DU CLOU. Une des jambes de la femme est sur la tête de l’homme et l’autre est étendue de côté.

LA POSITION DU CRABE. Les deux pieds de la femme sont tirés et placés sur son estomac.

LE PAQUET. La femme lève et croise ses cuisses.

LA FORME DU LOTUS. Dans cette position, la femme croise ses jambes l’une sur l’autre, en tenant les cuisses écartées. Cette position est celle indiquée plus haut sous le nom de l’épouse d’Indra.

LA POSITION TOURNANTE. L’homme, pendant la connexion, tourne autour de la femme sans se détacher d’elle, ni interrompre l’acte, tandis que la femme tient son corps embrassé; cela s’apprend seulement en s’y exerçant.

CHAPTER II

ON THE CONDUCT OF THE ELDER WIFE TOWARDS THE OTHER

WIVES OF HER HUSBAND, AND ON THAT OF A YOUNGER WIFE

TOWARDS THE ELDER ONES. ALSO ON THE CONDUCT OF A VIRGIN

WIDOW RE-MARRIED; OF A WIFE DISLIKED BY HER HUSBAND;

OF THE WOMEN IN THE KING’S HAREM; AND LASTLY ON THE

CONDUCT OF A HUSBAND TOWARDS MANY WIVES

The causes of re-marrying during the lifetime of the wife are as follows:

1. The folly or ill temper of the wife

2. Her husband’s dislike to her

3. The want of offspring

4. The continual birth of daughters

5. The incontinence of the husband

From the very beginning the wife should endeavour to attract the heart of her husband, by showing to him continually her devotion, her good temper, and her wisdom. If however she bears him no children, she should herself tell her husband to marry another woman. And when the second wife is married, and brought to the house, the first wife should give her a position superior to her own, and look upon her as a sister. In the morning the elder wife should forcibly make the younger one decorateherself in the presence of their husband, and should not mind all the husband’s favour being given to her. If the younger wife does anything to displease her husband the elder one should not neglect her, butshould always be ready to give her most careful advice, and should teach her to do various things in the presence of her husband. Her children she should treat

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Il est facile et il convient, dit Souvernanabha, de s’unir de toutes les manières possibles étant dans le bain; mais Vatsyayana condamne toute connexion dans l’eau, comme contraire à la loi religieuse.

Quand la femme se tient sur ses mains et ses pieds comme un quadrupède, et que son amant la monte comme un taureau, cela s’appelle l’union de la vache. Dans cette position, on peut faire sur le dos toutes mignardises qui se font ordinaire-ment sur le devant du corps. L’homme peut aussi saisir avec sa main droite les seins et avec la main gauche titiller le clitoris, tandis qu’il meut son linga dans le vagin, ce qui double la volupté de la femme ainsi caressée et peut hâter son spasme de manière à le faire coïncider avec celui de l’homme.

C’est la position où la matrice est la mieux située pour la conception, car alors son fond est plus bas que son orifice. C’est la plus naturelle et la moins voluptueuse, car le clitoris n’est point touché, à moins qu’on n’y porte la main.

as her own, her attendants she should look upon with more regard, even than on her own servants, her friends she should cherish with love and kindness, and her relations with great honour.

When there are many other wives besides herself, the elder wife should associate with the one who is immediately next to her in rank and age, and should insti-gate the wife who has recently enjoyed her husband’s favour to quarrel with the present favourite. After this she should sympathize with the former, and having collected all the other wives together, should get them to denounce the favourite as a scheming and wicked woman, without however committing herself in any way. If the favourite wife happens to quarrel with the husband, then the elder wife should take her part and give her false encouragement, and thus cause the quarrel to be increased. If there be only a little quarrel between the two, the elder wife should do all she can to work it up into a large quarrel. But if after all this she finds the husband still continues to love his favourite wife she should then change her tactics, and endeavour to bring about a conciliation between them, so as to avoid her husband’s displeasure.

Thus ends the conduct of the elder wife.

The younger wife should regard the elder wife of her husband as her mother, and should not give anything away, even to her own relations, without her knowledge. She should tell her everything about herself, and not approach her husband without her permission. Whatever is told to her by the elder wife she should not reveal to others, and she should take care of the children of the senior even more than of her own. When alone with her husband she should serve him well, but should not tell him of the pain she suffers from the existence of a rival wife. She may also obtain secretly from her husband some marks of his particular regard for her, and may tell him that she lives only for him, and for the regard that he has for her. She should never reveal her love for her husband, nor her husband’s love for her to any person, either in pride or in anger, for a wife that reveals the secrets of her husband is despised by him. As for seeking to obtain the regard of her husband, Gonardiya says, that it should always be done in private, for fear of the elder wife. If the elder wife be disliked by her husband, or be childless, she should sympathize with her, and should ask her husband to do the same, but should surpass her in leading the life of a chaste woman.

Thus ends the conduct of the younger wife towards the elder.

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CHAPITRE III

ATTITUDES QUI ONT POUR BUT UNIQUE LA VOLUPTÉ

Lorsque l’homme et la femme s’unissent debout, appuyés l’un contre l’autre ou bien contre un mur ou un pilier, c’est l’union appuyée.

Quand l’homme, adossé à un mur, soulève et soutient la femme assise sur ses mains jointes et entre ses bras, tandis que celle-ci, les bras entrelacés autour de son cou, l’embrasse avec ses cuisses vers le milieu du corps, et s’imprime à elle-même un mouvement, à l’aide de ses pieds qui touchent le mur auquel l’homme est appuyé, cela s’appelle laconnexion par suspension.

(Cette position est figurée dans la collection des fermiers généraux, reproduc-tion des camées érotiques antiques).

On peut, de même, imiter l’acte du chien, du bouc, du daim, la montée et la pénétration forcée de l’âne et du chat, le bond du tigre, le frottement du verrat et la saillie de la jument par l’étalon, en opérant comme ces différents animaux avec leurs femelles.

L’UNION D’UN HOMME AVEC DEUX FEMMES.

Quand un homme caresse deux femmes dans le même moment, cela s’appelle l’union double. Elle peut se faire lorsque deux femmes se tiennent horizontal-ement sur le bord d’un lit, l’une sur l’autre, face à face, comme deux amants, et les jambes en dehors du lit; le linga passe alternativement d’un yoni dans l’autre, par des coups successifs, les uns à recto, les autres à retro.

L’union simultanée avec plusieurs femmes s’appelle l’union avec un troupeau de vaches.

On a de même l’union dans l’eau; c’est celle de l’éléphant avec plusieurs femelles, qui ne se pratique, dit-on, que dans l’eau; l’union avec plusieurs chèvres, celle avec plusieurs gazelles, c’est-à-dire que l’homme reproduit avec plusieurs femmes les mêmes actes que ces animaux avec plusieurs femelles.

A widow in poor circumstances, or of a weak nature, and who allies herself again to a man, is called a widow re-married.

The followers of Babhravya say that a virgin widow should not marry a person whom she may be obliged to leave on account of his bad character, or of his being destitute of the excellent qualities of a man, she thus being obliged to have recourse to another person. Gonardya is of opinion that as the cause of a widow’s marrying again is her desire for happiness, and as happiness is secured by the possession of excellent qualities in her husband, joined to love of enjoyment, it is better therefore to secure a person endowed with such qualities in the first instance. Vatsyayana however thinks that a widow may marry any person that she likes, and that she thinks will suit her.

At the time of her marriage the widow should obtain from her husband the money to pay the cost of drinking parties, and picnics with her relations, and of giving them and her friends kindly gifts and presents; or she may do these things at her own cost if she likes. In the same way she may wear either her husband’s ornaments or her own. As to the presents of affection mutually exchanged between the husband and herself there is no fixed rule about them. If she leaves her husband after marriage of her own accord, she should restore to him whatever he may have given her, with the exception of the mutual presents. If however she is driven out of the house by her husband she should not return anything to him.

After her marriage she should live in the house of her husband like one of the chief members of the family, but should treat the other ladies of the family with kindness, the servants with generosity, and all the friends of the house with familiarity and good temper. She should show that she is better acquainted with the sixty-four arts than the other ladies of the house, and in any quarrels with her husband she should not rebuke him severely, but in private do everything that he wishes, and make use of the sixty-four ways of enjoyment. She should be obliging to the other wives of her husband, and to their children she should give presents, behave as their mistress, and make ornaments and play things for their use. In the friends and servants of her husband she should confide more than in his other wives, and finally she should have a liking for drinking parties, going to picnics, attending fairs and festivals, and for carrying out all kinds of games and amusements. Thus ends the conduct of a virgin widow re-married.A woman who is disliked by her husband, and annoyed and distressed by his

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CHAPITRE IV

LE RÔLE DE L’HOMME DANS L’UNION

L’homme doit faire tout ce qu’il peut pour procurer le plaisir à la femme.

Lorsque la femme est sur son lit et comme absorbée par sa conversation, l’homme défait le noeud de son vêtement inférieur; et, si elle le querelle, il lui ferme la bouche par des baisers.

Beaucoup d’auteurs sont d’avis qu’il doit commencer par lui sucer le mamelon des seins.

Il reprend le même mouvement avec sa main après son spasme, si celui de la femme ne s’est pas encore produit (voir à ce sujet l’appendice).

Il y a neuf actes que l’homme doit accomplir.

1. LA PÉNÉTRATION OU MOUVEMENT EN AVANT. Les deux organes se portent tout droit l’un vers l’autre, exactement en face;

2. LA FRICTION ou BARATEMENT. Le linga tenu dans la main est tourné en rond dans le yoni, autour des bords (comme dans le baratement du beurre);

3. LE PERCEMENT. Le yoni est abaissé et le linga frappe sa partie supérieure;

4. LE FROTTEMENT. Dans la même situation, le linga frappe contre la partie inférieure du yoni;

5. LA PRESSION. Le linga presse le yoni pendant un temps long;

6. LE COUP. Le linga, tiré hors du yoni, y revient ensuite et le frappe fort et à fond; la sortie rend de la vigueur au linga, retarde le spasme de l’homme; le retour tend à accélérer celui de la femme;

7. LE COUP DU VERRAT. Le linga revient frapper seulement une partie du yoni;

other wives, should associate with the wife who is liked most by her husband, and who serves him more than the others, and should teach her all the arts with which she is acquainted. She should act as the nurse of her husband’s children, and having gained over his friends to her side, should through them make him acquainted of her devotion to him. In religious ceremonies she should be a leader, as also in vows and fasts, and should not hold too good an opinion of herself. When her husband is lying on his bed she should only go near him when it is agreeable to him, and should never rebuke him, or show obstinacy in any way. If her husband happens to quarrel with any of his other wives, she should reconcile them to each other, and if he desires to see any woman secretly, she should manage to bring about the meeting between them. She should moreover make herself acquainted with the weak points of her husband’s character, but always keep them secret, and on the whole behave herself in such an way as may lead him to look upon her as a good and devoted wife.

Here ends the conduct of a wife disliked by her husband. The above sections will show how all the women of the King’s seraglio are to behave, and therefore we shall now speak separately only about the king.

The female attendants in the harem (called severally Kanchukiyas54, Mahal-larikas55, and Mahallikas56,) should bring flowers, ointments and clothes from the King’s wives to the King, and he having received these things should give them as presents to the servants, along with the things worn by him the previous day. In the afternoon the King, having dressed and put on his ornaments, should interview the women of the harem, who should also be dressed and decorated with jewels. Then having given to each of them such a place and such respect as may suit the occasion and as they may deserve, he should carry on with them a cheerful conversation. After that he should see such of his wives as may be virgin widows re-married, and after them the concubines and dancing girls. All of these should be visited in their own private rooms.

54A name given to the maid servants of the zenana of the Kings in ancient times, on account of their

always keeping their breasts covered with a cloth called Kanchuki. It was customary in the olden time

for the maid servants to cover their breasts with a cloth, while the Queens kept their breasts uncovered.

This custom is distinctly to be seen in the Ajunta cave paintings.

55The meaning of this word is a superior woman, so it would seem that a Mahallarika must be a person

in authority over the maid servants of the house.

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8. LE COUP DU TAUREAU. Le linga dans sa rentrée frappe à la fois lesdeux côtés du yoni;

9. LE SPORT DU MOINEAU. Le linga a un mouvement très rapide de va et vient dans le yoni sans en sortir.

Cela se fait généralement vers la fin de l’union, lorsque l’homme sent qu’il ne peut plus retarder son spasme

When the King rises from his noonday sleep, the woman whose duty it is to inform the King regarding the wife who is to spend the night with him should come to him accompanied by the female attendants of that wife whose turn may have arrived in the regular course, and of her who may have been accidentally passed over as her turn arrived, and of her who may have been unwell at the time of her turn. These attendants should place before the King the ointments and unguents sent by each of these wives, marked with the seal of her ring, and their names and their reasons for sending the ointments should be told to the King. After this the King accepts the ointment of one of them, who then is informed that her ointment has been accepted, and that her day has been settled57.

At festivals, singing parties and exhibitions, all the wives of the King should be treated with respect and served with drinks.

But the women of the harem should not be allowed to go out alone, neither should any women outside the harem be allowed to enter it except those whose character is well known. And lastly the work which the King’s wives have to do should not be too fatiguing.

Thus ends the conduct of the King towards the women of the harem, and of their own conduct.

A man marrying many wives should act fairly towards them all. He should neither disregard nor pass over their faults, and should not reveal to one wife the love, passion, bodily blemishes, and confidential reproaches of the other. No opportunity should be given to any one of them of speaking to him about their rivals, and if one of them should begin to speak ill of another, he should chide her and tell her that she has exactly the same blemishes in her character. One of them he should please by secret confidence, another by secret respect, and another by secret flattery, and he should please them all by going to gardens, byamusements, by presents, by honouring their relations, by telling them secrets, and lastly by loving unions. A young woman who is of a good temper, and who conducts herself according to the precepts of the Holy Writ, wins her husband’s attachment, and obtains a superiority over her rivals.

Thus ends the conduct of a husband towards many wives.

56This was also appertaining to the rank of women employed in the harem. In latter times this place

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CHAPITRE V

CE QUI SE PASSE QUAND LA FEMME PREND LE RÔLE ACTIF

Certaines conditions physiques dans lesquelles se trouve l’un des amants, notamment la fatigue de l’homme à la suite d’efforts prolongés sans crise finale (il est des hommes qui restent ainsi indéfiniment en érection), peuvent déter-miner la femme à prendre alors le rôle actif. Souvent l’amour du changement et la curiosité suffisent pour l’y décider.

Il y a deux cas: celui ou la femme, durant la connexion, pivote sur l’homme de manière à continuer l’union sans interrompre le plaisir; et celui où elle prend la position de l’homme dès le début de l’action.

Dans ce dernier cas, avec des fleurs dans ses cheveux flottants, et des sourires mêlés de gros soupirs, elle presse le sein de son amant avec ses seins, et, baissant la tête un grand nombre de fois, elle le caresse de toutes les manières dont il avait l’habitude de la caresser et de l’exciter, en lui disant: «Vous avez été mon vainqueur, je veux, à mon tour, vous faire demander grâce.

Par intervalles, elle jouera la honte, la fatigue et le désir de terminer la connexion.

Cependant, outre les neuf actes propres à l’homme elle fera encore les trois suivants.

Les PINCES. Elle tient le linga dans l’yoni, le fait pénétrer par une sorte d’aspiration répétée, le serre et le garde ainsi longtemps.

Le PIVOT. Pendant la connexion, la femme tourne autour de l’homme comme une roue horizontale autour d’un axe vertical.

Le BALANCEMENT. C’est l’inverse du baratement; l’homme soulève le milieu de son corps et la femme imprime au milieu du sien et aux organes engagés ensemble un mouvement oscillatoire et tournant (App. n° 1).

Quand la femme est fatiguée, elle pose sa tête sur celle de son amant et reste ainsi, les organes continuant à être unis; quand elle est reposée, l’homme tourne autour d’elle et recommence l’action (App. _n°2).

was given to eunuchs.

57As Kings generally had many wives, it was usual for them to enjoy their wives by turns. But as it

happened sometimes that some of them lost their turns owing to the King’s absence, or to their being

unwell, then in such cases the women whose turns had been passed over, and those whose turns had

come, used to have a sort of lottery, and the ointment of all the claimants were sent to the King, who

accepted the ointment of one of them, and thus settled the question.

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CHAPITRE VI

DE L’AUPARISHTAKA OU HYMÉNÉE AVEC LA BOUCHE

DES EUNUQUES ET AUTRES PERSONNES QUI SONT LES INSTR MENTS DE CETTE UNION (App. n° 1).

Il y a deux sortes d’eunuques: ceux qui s’habillent en hommes et ceux qui se font passer pour des femmes.

Ce que l’on fait aux femmes sur le Jadgana, se fait dans la bouche de ces eunuques; cela s’appelle l’auparishtaka (App. n° 2). C’est le moyen d’existence de ces eunuques qui vivent comme des courtisanes (App. n°3).

Les eunuques qui s’habillent en hommes cachent leurs désirs. Quand ils veulent y donner cours, ils font le métier de masseurs.

Un eunuque de cette sorte tire à lui les cuisses de l’homme qu’il masse et lui touche les joints des cuisses et le jadgana.

S’il trouve le linga en érection, il l’excite par le jeu de la main.

Si l’homme, qui connaît par là son intention, ne lui-dit pas de procéder à l’auparishtaka, il commence de lui-même à besogner.

Si, au contraire, l’homme lui en fait la demande, l’eunuque paraît s’offenser d’une telle proposition, n’y consent et ne s’y prête qu’avec difficulté.

Il se livre alors à huit exercices gradués, mais ne passe de l’un à l’autre que sur la demande de l’homme.

1. L’UNION NOMINALE. L’eunuque, tenant le linga dans la main et le pressant entre ses lèvres, imprime un mouvement à sa bouche.

2. La MORSURE SUR LES CÔTÉS. L’eunuque saisit avec ses doigts ramasséscomme le bouton d’une plante ou d’une fleur le bout du linga.

PART V

CHAPTER I

ABOUT THE WIVES OF OTHER MEN

OF THE CHARACTERISTICS OF MEN AND WOMEN

THE REASONS WHY WOMEN REJECT THE ADDRESSES OF MEN

ABOUT MEN WHO HAVE SUCCESS WITH WOMEN, AND ABOUT

WOMEN WHO ARE EASILY GAINED OVER

The wives of other people may be resorted to on the occasions already described in Part I., Chapter 5, of this work, but the possibility of their acquisition, their fitness for cohabitation, the danger to oneself in uniting with them, and the future effect of these unions, should first of all be examined. A man may resort to the wife of another, for the purpose of saving his own life, when he perceives that his love for her proceeds from one degree of intensity to another. These degrees are ten in number, and are distinguished by the following marks:

1. Love of the eye

2. Attachment of the mind

3. Constant reflection

4. Destruction of sleep

5. Emaciation of the body

6. Turning away from objects of enjoyment

7. Removal of shame

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TITRE V

CHAPITRE I

COMMENT, POUR L’ACTE SEXUEL,

ON VIENT EN AIDE A LA NATURE

Des attouchements.

Lorsqu’un homme ne peut satisfaire une femme Hastini (type éléphant) il est obligé de recourir à des moyens propres à l’exciter. Il commence par lui frotter le yoni avec les doigts ou la main et n’entre en connexion avec elle que lorsqu’elle éprouve déjà du plaisir.

1. Opinion des Théologiens.

Ici, comme dans tout le corps du Soutra, le but poursuivi est la satisfaction de la femme, indépendamment même de la génération ou du dessein d’augmenter l’amour réciproque. Ainsi que nous l’avons fait remarquer dans une note précé-dente, ces deux dernières fins peuvent, aux yeux des théologiens que nous avons cités, légitimer l’attouchement recommandé par l’auteur indien. Cela résulte, d’ailleurs, implicitement, dans le cas de mariage, du premier alinéa de l’art. 920 de la théologie morale du P. Gury.

920. Il n’y a pas de péché grave, ni même léger, suivant l’opinion plus commune et plus probable, de la part d’une épouse qui s’excite par des attouchements à répandre sa semence aussitôt après l’acte dans lequel le mari seul l’a répandue:

1. Parce que cette semence est destinée à accomplir l’acte conjugal, pour que les époux ne soient promptement qu’une seule chair, et, de même que l’époux peut se préparer à l’acte par des attouchements, l’épouse peut également le terminer par des attouchements.

2. Parce que, si les femmes, après une telle excitation, étaient tenues de réprimer

8. Madness

9. Fainting

10. Death

Ancient authors say that a man should know the disposition, truthfulness, purity, and will of a young woman, as also the intensity, or weakness of her passions, from the form of her body, and from her characteristic marks and signs. But Vatsyayana is of opinion that the forms of bodies, and the characteristic marks or signs are but erring tests of character, and that women should be judged by their conduct, by the outward expression of their thoughts, and by the movements of their bodies.

Now as a general rule Gonikaputra says that a woman falls in love with every handsome man she sees, and so does every man at the sight of a beautiful woman, but frequently they do not take any further steps, owing to various consider-ations. In love the following circumstances are peculiar to the woman. She loves without regard to right or wrong58,and does not try to gain over a man simply for the attainment of some particular purpose. Moreover, when a man first makes up to her she naturally shrinks from him, even though she may be willing to unite herself with him. But when the attempts to gain her are repeated and renewed, she at last consents. But with a man, even though he may have begun to love, he conquers his feelings from a regard for morality and wisdom, and although his thoughts are often on the woman, he does not yield, even though an attempt be made to gain him over. He sometimes makes an attempt or effort to win the object of his affections, and having failed, he leaves her alone for the future. In the same way, when a woman is once gained, he often becomes indif-ferent about her. As for the saying that a man does not care for what is easily gained, and only desires a thing which cannot be obtained without difficulty, it is only a matter of talk.

The causes of a woman rejecting the addresses of a man are as follows:

1. Affection for her husband

2. Desire of lawful progeny

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les mouvements naturels, elles risqueraient de pécher gravement.

Sanchez dit: Conjugi tardivo ad seminandum consuledum est ut ante concu-bitum tactibus venerem excitet, ut vel sic possit in ipso concubitu effundere semen.

Cet avis est sans doute fondé sur l’opinion généralement admise que la coïnci-dence des deux spasmes génésiques favorise la conception (se reporter à la note 4 de l’appendice du Chapitre I et à l’appendice du Chapitre IV du Titre IV).

On doit le supposer: 1° à cause de la question suivante que pose Sanchez:

An sit mortale quoties non simul conjuges semen consulte effundant.

Y a-t-il péché mortel quand les deux époux s’entendent pour empêcher la simu tanéité de leur spasme respectif?

2. Parce que, en tout autre cas, les attouchements personnels sont défendus, ainsi qu’il résulte de l’alinéa ci-après de l’article 920 déjà en partie cité du Père Gury:

Les attouchements sur soi-même en vue du plaisir vénérien en l’absence de l’autre époux, selon l’opinion de plusieurs, constituent un péché grave, parce que l’époux n’a pas le droit de se servir de son propre corps pour son plaisir, mais seulement pour l’acte conjugal. Saint Alphonse considère cette opinion comme plus probable et comme devant être suivie dans la pratique.»

Il n’est question nulle part dans le Kama Soutra des attouchements personnels. La facilité des moeurs doit les rendre très rares dans l’Inde, excepté pour ceux qui font voeu de chasteté. Mais comme lescasuistes indiens croient ces derniers incapables d’aucune sorte d’incontinence, ils ont dû considérer les attouche-ments personnels comme une quantité négligeable.

2. Opinion des médecins

AMBROISE PARÉ

Dans son traité de la génération de l’homme (1573) Ambroise Paré conseille au

3. Want of opportunity

4. Anger at being addressed by the man too familiarly

5. Difference in rank of life

6. Want of certainty on account of the man being devoted to travelling

7. Thinking that the man may be attached to some other person

8. Fear of the man’s not keeping his intentions secret

9. Thinking that the man is too devoted to his friends, and has too great a regard for them

10. The apprehension that he is not in earnest

11. Bashfulness on account of his being an illustrious man

12. Fear on account of his being powerful, or possessed of too impetuous passion, in the case of the deer woman

13. Bashfulness on account of his being too clever

14. The thought of having once lived with him on friendly terms only

15. Contempt of his want of knowledge of the world

16. Distrust of his low character

17. Disgust at his want of perception of her love for him

18. In the case of an elephant woman, the thought that he is a hare man, or a man of weak passion

19. Compassion lest any thing should befall him on account of his passion

20. Despair at her own imperfections

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mari de préparer sa femme afin que les deux semences se puissent rencontrer ensemble:

L’homme étant couché avec sa compagne la doit mignardiser, chatouiller, caresser et émouvoir s’il trouvait qu’elle fut dure à l’éperon; et le cultivateur n’entrera dans le champ de nature humaine à l’estourdy, sans que première-ment n’ait fait ses approches afin qu’elle soit esguillonée et titilée tant qu’elle soit éprise du désir du masle et que l’eau lui en vienne à la bouche, afin qu’elle prenne volonté et appétit d’habiter et faire une petite créature de Dieu et que les deux semences se puissent rencontrer ensemble, car aucunes femmes ne sont pas si promptes à ce jeu que les hommes.

Le Docteur Jules Guyot cite et appuie l’avis d’Ambroise Paré; Paul Garnier le combat.

Docteur PAUL GABSIER (De l’Onanisme).

Sauf de rares exceptions, la femme ne ressent point spontanément l’incitation qui chez l’homme résulte de l’érection de ses organes; elle ne l’éprouve que par son contact avec lui lorsqu’il la provoque et la transmet par ses caresses. De là la nécessité des préludes tout en observant cette règle:»que les organes génitaux de l’un des sexes ne doivent recevoir que l’action naturelle des organes génitaux de l’autre sexe à l’exclusion de tout autre contact ou ébranlement, les caressesdes époux avant et après l’union ne devant point s’étendre à ces organes. Des prati-quas contraires mènent à l’onanisme à deux qui a pour la femme les conséquences les plus funestes: la dépravation et la perte de la santé. L’onanisme à deux déter-mine presque toujours l’onanisme isolé, et chacun de ces onanismes engendre fréquemment soit l’hystérie, soit le gonflement et par suite l’hypertrophie des glandes vaginales, soit l’allongement du col de la matrice, soit un développement du clitoris qui en nécessite l’excision, soit le cancer de la matrice. Le plus grand de ces maux est la nymphomanie et le moindre la perte de la voix.

21. Fear of discovery

22. Disillusion at seeing his grey hair or shabby appearance

23. Fear that he may be employed by her husband to test her chastity

24. The thought that he has too much regard for morality

Whichever of the above causes a man may detect, he should endeavour to remove it from the very beginning. Thus, the bashfulness that may arise from his great-ness or his ability, he should remove by showing his great love and affection for her. The difficulty of the want of opportunity, or if his inaccessibility, he should remove by showing her some easy way of access. The excessive respect entertained by the woman for him should be removed by making himself very familiar. The difficulties that arise from his being thought a low character he should remove by showing his valour and his wisdom; those that come from neglect by extra attention; and those that arise from fear by giving her proper encouragement.

The following are the men who generally obtain success with women.

1. Men well versed in the science of love

2. Men skilled in telling stories

3. Men acquainted with women from their childhood

4. Men who have secured their confidence

5. Men who send presents to them

6. Men who talk well

7. Men who do things that they like

8. Men who have not loved other women previously

9. Men who act as messengers

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CHAPITRE II

LES APADRAVYAS

L’homme peut aussi, pour satisfaire une femme, user des apadravyas ou objets qui, mis sur le linga ou autour, en augmentent la longueur ou la grosseur, de manière qu’il corresponde aux dimensions du yoni30.

Au point de vue du P. Gury, les apadravyas pourraient être permis, quandils ne forment pas obstacle à la génération.

Nous avons vu plus haut Chariclès, dans Lucien, les qualifier de monstrueux parce que généralement leur emploi a pour objet ou conséquence la stérilité. Ce emploi était commun à Rome où sans doute l’Inde les avait importés.

Bathravia est d’avis que ces objets doivent être d’or, d’argent, de cuivre, de fer, d’ivoire, de corne de buffle, de bois de différentes sortes, en peau, en cuir, doux, frais, provoquant l’érection, et bien appropriés à leur but.

Vatsyayana, sous ce rapport, s’en remet au goût de chacun.

Voici les différentes sortes d’Apadravyas.

1. L’anneau de la longueur du linga au-dessous de sa tête; sa surface extérieure doit être rude et garnie de petites saillies hémisphériques ou globuleuses de manière à former une lime à frottement doux qui n’use point.

2. Le couple: formé de deux anneaux.

3. Le bracelet: formé de plusieurs anneaux ayant ensemble la longueur du linga.

4. La spirale: elle s’obtient en enroulant autour du linga un fil métallique, comme du laiton, dont les tours sont très rapprochés.

30Les apadravyas ayant pour objet la satisfaction de la femme, leur invention, bien que bizarre à nos

yeux, part cependant d’un bon sentiment; et, sous ce rapport, les hindous valent mieux que les chinois

qui estropient leurs femmes pour resserrer les lèvres par le gonflement des cuisses.

10. Men who knew their weak points

11. Men who are desired by good women

12. Men who are united with their female friends

13. Men who are good looking

14. Men who have been brought up with them

15. Men who are their neighbours

16. Men who are devoted to sexual pleasures, even though these be their own servants

17. The lovers of the daughters of their nurse

18. Men who have been lately married

19. Men who like picnics and pleasure parties

20. Men who are liberal

21. Men who are celebrated for being very strong (Bull men)

22. Enterprising and brave men

23. Men who surpass their husbands in learning and good looks, in good quality, and in liberality

24. Men whose dress and manner of living are magnificent

The following are the women who are easily gained over.

1. Women who stand at the doors of their houses

2. Women who are always looking out on the street

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5. Le Jalaka, tube métallique ouvert à ses deux extrémités; à l’extérieur, il est rude et parsemé de saillies hémisphériques douces au toucher; il a les dimen-sions du yoni; on l’attache à la ceinture.

6. A défaut du Jalaka, un tube fait de bois de pommier ou du goulot d’une gourde ou d’un roseau amolli avec de l’huile et des essences, qui s’attache à la ceinture avec des cordons; ou bien une foule de petits anneaux de bois doux et attachés ensemble.

Les tubes peuvent servir, soit en entourant le linga, soit seuls et à sa place31.

Il est d’usage, dans le sud de l’Inde, de se faire un trou dans la peau du linga, comme on s’en fait aux oreilles pour y suspendre des boucles; à ce trou on accroche divers apadravyas, ceux mentionnés plus haut et d’autres de formes appropriées pour le plaisir de la femme.

L’auteur indique comment on fait grossir le linga pour un mois en le friction-nant avec certaines plantes.

Il prétend que, dans les pays dravidiens, on obtient un grossissement qui persiste indéfiniment en le frottant d’abord avec les soies de certains insectes qui vivent dans les arbres, comme les chenilles: ensuite pendant deux mois avec de l’huile, puis de nouveau avec les soies de chenilles et ainsi de suite.

Le linga gonfle graduellement; quand il est assez gros, l’homme se couche sur un hamac percé d’un trou, à travers lequel il laisse pendre son linga; il fait ensuite passer la douleur du gonflement avec des lotions froides.

Un onguent, fait avec le fruit de l’asteracantba longiflora rétrécit pour une nuit le yoni d’une femme éléphant33.

31Ces apadravyas paraissent grossiers ou dangereux. Un industriel qui s’aiderait de la science pourrait,

aujourd’hui, en fabriquer d’inoffensifs avec le caoutchouc, et vu leur bon usage, il en pourrait vendre

beaucoup dans l’Inde. On peut rattacher à cette sorte d’apadravyas qui peuvent fonctionner sans le

linga tous les engins imaginés pour le remplacer (Voir appendice N° 3).

33Aujourd’hui, dans le sud de l’Inde, les femmes usent beaucoup d’astringents pour rétrécir leur yoni.

Il en est, dit-on, qui par ce moyen se refont une virginité.

3. Women who sit conversing in their neighbour’s house

4. A woman who is always staring at you

5. A female messenger

6. A woman who looks sideways at you

7. A woman whose husband has taken another wife without any just cause

8. A woman who hates her husband or who is hated by him

9. A woman who has nobody to look after her, or keep her in check

10. A woman who has not had any children

11. A woman whose family or caste is not well known

12. A woman whose children are dead

13. A woman who is very fond of society

14. A woman who is apparently very affectionate with her husband

15. The wife of an actor

16. A widow

17. A poor woman

18. A woman fond of enjoyments

19. The wife of a man with many younger brothers

20. A vain woman

21. A woman whose husband is inferior to her in rank or abilities

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Un jeune médecin de la marine avait commencé une étude de ces procédés qu’il croyait pouvoir être utilisés en Europe; mais ayant du quitter l’Inde plus tôt qu’il ne pensait, il ne put réaliser son projet.

Les prostituées qui font abus des astringents perdent toute sensibilité dans la paroi vaginale.

Un autre onguent composé du fruit et du jus de plusieurs plantes élargit le yoni d’une femme gazelle.


1. Secret de Popée

Dans la note précédente, nous avons parlé des moyens employés par les femmes de l’Inde pour resserrer le yoni.

Le Docteur Debay en indique qui ne sont point dangereux et qui sont usités en France.

Nous citerons seulement le secret de Popée pour paraître toujours vierge.

Lavez la partie avec de l’eau blanchie par quelques gouttes d’alcool benzoïque; séchez la ensuite avec des linges fins, et saupoudrez la intérieurement avec de l’amidon. L’effet est très remarquable.

2. Les ennemis de la virilité

Les transports d’une imagination lubrique et les désirs charnels excessifs sont les plus dangereux ennemis de la virilité.

L’homme raisonnable attend que la nature parle, sans provocation artificielle, et cela même dans l’intérêt de la fréquence de l’acte sexuel; le seul stimulant doit être l’attrait de la personne.

Tout ce qui échauffe le sang, en accélère la circulation, et le porte au cerveau, prédispose à la frigidité.

22. A woman who is proud of her skill in the arts

23. A woman disturbed in mind by the folly of her husband

24. A woman who has been married in her infancy to a rich man, and not liking him when she grows up, desires a man possessing a disposition, talents, and wisdom suitable to her own tastes

25. A woman who is slighted by her husband without any cause

26. A woman who is not respected by other women of the same rank or beauty as herself

27. A woman whose husband is devoted to travelling

28. The wife of a jeweller

29. A jealous woman

30. A covetous woman

31. An immoral woman

32. A barren woman

33. A lazy woman

34. A cowardly woman

35. A humpbacked woman

36. A dwarfish woman

37. A deformed woman

38. A vulgar woman

39. An ill-smelling woman

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Les abus alcooliques et l’usage des mets échauffants détruisent aussi la virilité.

La fréquence excessive de l’acte sexuel nuit à la qualité de la procréation.

Pour ce sujet nous renvoyons au traité fort savant, fort bien écrit et pensé, du docteur Garnier (impuissance physique et morale de l’homme et de la femme). Nous lui empruntons l’application suivante.

Chez un jeune client la verge était recouverte par le prépuce et, en érection, avait à peine la grosseur d’une plume sur deux pouces de long; les proportions de tout l’appareil génital étaient aussi lilliputiennes.

Un cylindre en caoutchouc, de la forme et du volume d’un pénis ordinaire, avec un canal intérieur dont le diamètre était proportionné à la verge en érection, fut adapté au pubis par une lanière passée sur les lombes comme un bandage de corps. Son élasticité, en permettant aux mouvements du cylindre de se trans-mettre au pénis emprisonné à l’intérieur, donna un succès complet. En s’essayant ainsi, avec un régime tonique, après un temps assez long, la verge s’étant accrue, le sujet primitivement impuissant put se livrer naturellement au coït.

Ce phallus artificiel est imité du congesteur de Mondat contre le défaut d’érection par anaphrodysie; de jeunes pucelles pourraient en tenir lieu.

En somme, le moyen de beaucoup le meilleur de développer l’organe est de rendre son action possible et fréquente. Dans ce but les Arabes donnent à leurs fils adolescents des femmes étroites ou habiles à les exciter.

3. Onanisme mécanique (Docteur GARNIER)

Dès la plus haute antiquité les femmes de l’Orient faisaient un fréquent usage de phallus et autres objets matériels, ainsi que le prouve un passage du prophète Ezéchiel.

Chez les anciens le phallus était l’instrument le plus répandu; plusieurs spéci-mens de divers modèles trouvés dans les ruines de Pompéi et Herculanum sont exposés au musée de Naples.

40. A sick woman

41. An old woman

There was also two verses on the subject as follows:

“Desire, which springs from nature, and which is increased by art, and from which all danger is taken away by wisdom, becomes firm and secure. A clever man, depending on his own ability, and observing carefully the ideas and thoughts of women, and removing the causes of their turning away from men, is generally successful with them.”

58On peut tout attendre et tout supposer d’une femme amoureuse. Balzac.

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On les fabrique à Canton avec un mélange gommo-résineux d’une certaine souplesse et coloré en rosé, et on les vend publiquement à Tien-Tsin, ainsi que des albums représentant des femmes nues qui font usage de ces instruments attachés à leurs talons. On les exhibe même au théâtre pour en indiquer aux jeunes femmes l’emploi contre la génération.

On en fabrique aussi à Paris en caoutchouc rouge durci, parfaitement imités, que l’on vend secrètement à des adresses connues de toutes les intéressées. Ils se gonflent à volonté, et du lait ou tout autre liquide placé à l’intérieur, s’échauffant au contact du vagin, s’échappe et se répand au moment psychologique pour rendre l’illusion plus complète.

Les boules japonnaises, en usage aussi en Chine et dans les sérails de l’Inde, consistent en deux boules creuses d’égale grosseur, formées par une feuille mince de laiton. L’une est vide, tandis que l’autre contient une boule ou une certaine quantité de mercure coulant; c’est le mâle. Introduite, dans le vagin, la boule vide la première, elles produisent, au plus petit mouvement des cuisses, du bassin, ou même par l’érection spontanée du tissu érectile, cette secousse légère qui fait les délices des femmes par la titillation voluptueuse qui en résulte et qui se prolonge à volonté.

On sait que l’usage de la machine à coudre est un véritable onanisme mécanique.

4. Anaphrodisie. MONTAIGNE, L’ARIOSTE, OVIDE.

La crainte et la honte de rester en affront devant une femme est une des causes les plus fréquentes de syncope génitale, surtout chez les hommes de la seconde jeunesse.

Il existe chez les jeunes gens une espèce d’aphrodisie accidentelle occasionnée par l’excès de l’amour sentimental. Montaigne raconte qu’il s’est trouvé dans ce cas.

Enfin, l’application soutenue à l’étude et la méditation produisent aussi l’anaphrodisie accidentelle et même habituelle (souvent sans doute chez les religieux).

L’Arioste a décrit, avec beaucoup d’esprit, l’anaphrodisie d’un vieil ermite.

CHAPTER II

ABOUT MAKING ACQUAINTANCE WITH THE WOMAN,

AND OF THE EFFORTS TO GAIN HER OVER

Ancient authors are of opinion that girls are not so easily seduced by employing female messengers as by the efforts of the man himself, but that the wives of others are more easily got at by the aid of female messengers than by the personal efforts of a man. But Vatsyayana lays it down that whenever it is possible a man should always act himself in these matters, and it is only when such is imprac-ticable, or impossible, that female messengers should be employed. As for the saying that women who act and talk boldly and freely are to be won by the personal efforts of the man, and that women who do not possess those qualities are to be got at by female messengers, it is only a matter of talk.

Now when a man acts himself in the matter he should first of all make the acquaintance of the woman he loves in the following manner.

1st. He should arrange to be seen by the woman either on a natural or special opportunity. A natural opportunity is when one of them goes to the house of the other, and a special opportunity is when they meet either at the house of a friend, or a caste-fellow, or a minister, or a physician, as also on the occasion of marriage ceremonies, sacrifices, festivals, funerals, and garden parties.

2nd. When they do meet, the man should be careful to look at her in such a way as to cause the state of his mind to be made known to her; he should pull about his moustache, make a sound with his nails, cause his own ornaments to tinkle, bite his lower lip, and make various other signs of that description. When she is looking at him he should speak to his friends about her and other women, and should show to her his liberality and his appreciation of enjoyments. When sitting by the side of a female friend he should yawn and twist his body, contract his eyebrows, speak very slowly as if he were weary, and listen to her indiffer-ently. A conversation having two meanings should also be carried on with a child or some other person, apparently having regard to a third person, but really having reference to the woman he loves, and in this way his love should be made manifest under the pretext of referring to others rather than to herself.

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Orlando furioso. Canto Ottavo.

Angelica e l’Ermita.

Giù resupina nel l’arena giace À lutte voglie dell’ucchio rapace, Egli l’abbraccia et a placer la tocca; Ed ella dorme et non puo far ischermo; Hor le baccia il bel petto, Hor la bocca; Non e chi lo vèddia in quel loco aspro ed ermo Ma, nell’incontro, il suo destrier trabocca; Chè al desio non risponde il corpo infermo; Ed era mal alto perche ave va troppi anni; E potra peggio quanto pru l’affanni. Tulle le nie, lutte i modi tenta; Ma quel pigro rozzon non pern s’alza, Inderno il fren gli scuote e lo tormenla E non puo far che tenga la testa alla. Al fin pressa alla donna s’addormenta.

Angélique et l’Ermite

La plage l’a reçue comme une épave, nue gisante sur le dos, évanouie, àla merci de l’oiseau de proie.

Le vieil ermite l’embrasse et la palpe à plaisir; Il lui baise tantôt les seins, tantôt la bouche; Car personne ne le voit dans ce lieu sauvage et désert. Mais son coursier trébuche à la rencontre. Son cerveau est en feu, mais son corps est de glace, Et son dépit ajoute encore à son impuissance; Il a beau faire tous les efforts, tenter tous les essais, Sa rosse fourbue ne veut point se lever; En vain, il secoue le frein et la tourmente de la main, Il ne parvient point à lui faire tenir la tête haute. Enfin, à bout d’efforts, il s’endort près de la belle.

OVIDE. Les Amours. Livre III, Élégie 7e.

He should make marks that have reference to her, on the earth with his nails, or with a stick, and should embrace and kiss a child in her presence, and give it the mixture of betel nut and betel leaves with his tongue, and press its chin with his fingers in a caressing way. All these things should be done at the proper time and in proper places.

3rd. The man should fondle a child that may be sitting on her lap, and give it something to play with, and also take the same back again. Conversation with respect to the child may also be held with her, and in this manner he should gradually become well acquainted with her, and he should also make himself agreeable to her relations. Afterwards, this acquaintance should be made a pretext for visiting her house frequently, and on such occasions he should converse on the subject of love in her absence, but within her hearing. As his intimacy with her increases he should place in her charge some kind of deposit or trust, and take away from it a small portion at a time; or he may give her some fragrant substances, or betel nuts to be kept for him by her. After this he should endeavour to make her well acquainted with his own wife, and get them to carry on confidential conversations, and to sit together in onely places. In order to see her frequently he should arrange that the same goldsmith, the same jeweller, the same basket maker, the same dyer, and the same washerman should be employed by the two families. And he should also pay her long visits openly under the pretence of being engaged with her on business, and one business should lead to another, so as to keep up the intercourse between them. Whenever she wantsanything, or is in need of money, or wishes to acquire skill in one of the arts, he should cause her to understand that he is willing and able to do anything that she wants, to give her money, or teach her one of the arts, all these things being quite within his ability and power. In the same way he should hold discussions with her in company with other people, and they should talk of the doings and sayings of other persons, and examine different things, like jewellery, precious stones, etc. On such occasions he should show her certain things with the values of which she may be unacquainted, and if she begins to dispute with him about the things or their value, he should not contradict her, but point out that he agrees with her in every way.

Thus ends the ways of making the acquaintance of the woman desired. Now after a girl has become acquainted with the man as above described, and has manifested her love to him by the various outward signs; and by the motions

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Corine entrelaçait autour de mon cou ses bras d’albâtre; elle me donnait des baisers lascifs, elle glissait amoureusement sa cuisse sous la mienne, m’appelait son vainqueur, ajoutant tout ce qu’on peut dire pour exalter la passion; et malgré tout, mes membres sont demeurés engourdis et je n’ai pu me servir de l’instrument du plaisir.

Cache toi pleine de honte, ô la plus vile partie de mon corps! par toi, j’ai été trouvé en défaut; tu m’as fait éprouver le plus sensible affront. Ma maîtresse, cependant, ne dédaigne pas de me secourir, dans ma détresse, de sa main délicate; mais voyant que rien ne pouvait lui rendre la vie, et qu’il demeurait malgré tout insensible: Pourquoi, dit-elle, te joues-tu de moi? Qui le forçait, insensé, devenir malgré toi partager ma couche?

Ou tu as été ensorcelé par une magicienne, ou tu t’es épuisé avec une autre avant de venir me trouver.

Aussitôt elle sauta hors du lit, à peine vêtue de sa tunique, et s’enfuit pieds-nus.

of her body, the man should make every effort to gain her over. But as girls are not acquainted with sexual union, they should be treated with the greatest delicacy, and the man should proceed with considerable caution, though in the case of other women, accustomed to sexual intercourse, this is not necessary. When the intentions of the girl are known, and her bashfulness put aside, the man should begin to make use of her money, and an interchange of clothes, rings, and flowers should be made. In this the man should take particular care that the things given by him are handsome and valuable. He should moreoverreceive from her a mixture of betel nut and betel leaves, and when he is going to a party he should ask for the flower in her hair, or for the flower in her hand. If he himself gives her a flower it should be a sweet smelling one, and marked with marks made by his nails or teeth. With increasing assiduity he should dispel her fears, and by degrees get her to go with him to some lonely place, and there he should embrace and kiss her. And finally at the time of giving her some betel nut, or of receiving the same from her, or at the time of making an exchange of flowers, he should touch and press her private parts, thus bringing his efforts to a satisfactory conclusion.

When a man is endeavouring to seduce one woman, he should not attempt toseduce any other at the same time. But after he had succeeded with the first, and enjoyed her for a considerable time, he can keep her affections by giving her presents that she likes, and then commence making up to another woman. When a man sees the husband of a woman going to some place near his house, he should not enjoy the woman then, even though she may be easily gained over at that time. A wise man having a regard for his reputation should not think of seducing a woman who is apprehensive, timid, not to be trusted, well guarded, or possessed of a father-in-law, or mother-in-law.

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CHAPITRE III

LES APHRODISIAQUES

Voici comment on les prépare.

Dans du lait sucré, on met beaucoup de poivre Ghaba, et on y ajoute tantôt: 1° Une décoction de la racine de l’uchala, ou bien des graines de la sanseviera, roxbourgiana, et, 2° de l’hédysarum gangeticum, ou du jus de cette plante avec elle, 3° Du jus de Kuiti et de la Kshirika, 4° Ou bien une pâte composée avec l’asperge rameuse et des plantes schvadaustra et goudachi, avec addition de miel et de gui (on sait que ce dernier jouait un rôle dans une préparation magique chez les Druides). 5° Ou bien une décoction des deux dernières plantes, avec desfruits de premna spinosa. 6° Lait sucré dans lequel on fait bouillir des testi-cules de bouc ou de bélier. 7° Mélange de miel, de sucre et d’esprit, tous trois en quantités égales. Le jus de fenouil dans le lait est un aphrodisiaque saint, qui prolonge la vie et se boit comme le nectar. 8° Une décoction multiple, analogue aux cinq premières indiquées ci-dessus, fouettée avec des oeufs de moineau (comme oiseau très amoureux) rend un homme capable de satisfaire beaucoup de femmes.

Une autre composition très compliquée, ne renfermant que des végétaux, donne à l’homme le pouvoir de servir un nombre illimité de femmes.

L’aphorisme suivant (en vers) donne la règle générale sur la matière:

Les moyens de produire la vigueur et l’amour sexuels doivent être empruntés à la médecine, aux védas, à la magie, et à des parents discrets.

On ne doit en essayer aucun d’un effet douteux ou nuisible à la santé ou néces-sitant soit la mort d’un animal quelconque, soit un contact qui occasionne une souillure.

On ne doit user que de ceux qui sont saints, consacrés par l’expérience et approuvés par les brahmanes34.

34Les mots en italique montrent bien le caractère religieux, c’est-à-dire obligatoire que le Kama Soutra

attache aux conseils et aux règles qu’il formule.

CHAPTER III

EXAMINATION OF THE STATE OF A WOMAN’S MIND

When a man is trying to gain over a woman he should examine the state of her mind, and acts as follows.

If she listens to him, but does not manifest to him in any way her own intentions, he should then try to gain her over by means of a go-between.

If she meets him once, and again comes to meet him better dressed than before, or comes to him in some lonely place, he should be certain that she is capable of being enjoyed by the use of a little force. A woman who lets a man make up to her, but does not give herself up, even after a long time, should be considered as a trifler in love, but owing to the fickleness of the human mind, even such a woman can be conquered by always keeping up a close acquaintance with her.

When a woman avoids the attentions of a man, and on account of respect for him, and pride in herself, will not meet him or approach him, she can be gained over with difficulty, either by endeavouring to keep on familiar terms with her, or else by an exceedingly clever go-between.

When a man makes up to a woman, and she reproaches him with harsh words, she should be abandoned at once.

When a woman reproaches a man, but at the same time acts affectionately towards him, she should be made love to in every way.

A woman who meets a man in lonely places, and puts up with the touch of his foot, but pretends, on account of the indecision of her mind, not to be aware of it, should be conquered by patience, and by continued efforts as follows:

If she happens to go to sleep in his vicinity he should put his left arm round her, and see when she awakes whether she repulses him in reality, or only repulses him in such a way as if she were desirous of the same thing being done to her again. And what is done by the arm can also be done by the foot. If the man succeeds in this point he should embrace her more closely, and if she will not

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Les Orientaux se sont, de tous temps, occupés des aphrodisiaques; leurs auteurs les divisent en deux classes: les naturels et mécaniques, tels que la flagellation, et les artificiels ou médicinaux.

On cité, dans la première classe, les insectes qu’appliquaient des tribus sauvages, et l’exemple de la jeune femme d’un vieux brahmane qui voulait de nouveau le faire piquer par une guêpe.

Ovide, Art d’aimer, livre II, nous conseille la discrétion sur les aphrodisiaques.

Il en est qui conseillent de prendre pour stimulants des plantes dangereuses: du poivre mêlé avec la semence de l’ortie ou du pyrètre broyé, mêlé à du vin vieux. Autant de poisons selon moi, et de moyens qu’interdit Vénus.

Je ne vous défends point cependant l’oignon blanc de Mégare, les herbes stimu-lantes, les oeufs, le miel de l’Hymelte, les pommes de pin.

Mais pourquoi, divine Erato, traiter de ces matières qui regardent l’art d’Esculape?

Pétrone s’élève avec force contre les empoisonneuses qui, par leurs drogues, prétendaient exciter l’ardeur génitale.

Il cite la rage de Caligula causée par un hippomane que lui avait donné Caesonie.

Eusèbe cite la folie de Gallus due à un aphrodisiaque. Lucullus, le gourmand légendaire, et Lucrèce, l’auteur du poème de Natura Rerum, seraient morts au milieu des fureurs frénétiques causées par des breuvages hippomaniques.

Comme Ovide, nous renvoyons aux médecins; nous leur emprunterons seule-ment quelques indications sommaires.

Les aphrodisiaques les mieux connus sont:

La flagellation, l’urtication, la scarification, l’électricité, les lotions stimulantes sur les organes génitaux avec de l’eau à la glace, de l’eau salée et de l’eau aroma-

stand the embrace and gets up, but behaves with him as usual the next day, he should consider then that she is not unwilling to be enjoyed by him. If however she does not appear again, the man should try to get over her by means of a go-between; and if, after having disappeared for some time she again appears, and behaves with him as usual, the man should then consider that she would not object to be united with him.

When a woman gives a man an opportunity, and makes her own love manifest to him, he should proceed to enjoy her. And the signs of a woman manifesting her love are these:

1. She calls out to a man without being addressed by him in the first instance

2. She shows herself to him in secret places

3. She speaks to him tremblingly and inarticulately

4. She has the fingers of her hand, and the toes of her feet moistened with perspi-ration, and her face blooming with delight

5. She occupies herself with shampooing his body and pressing his head

6. When shampooing him she works with one hand only, and with the other she touches and embraces parts of his body

7. She remains with both hands placed on his body motionless as if she had been surprised by something, or was overcome by fatigue

8. She sometimes bends down her face upon his thighs, and when asked to shampoo them does not manifest any unwillingness to do so

9. She places one of her hands quite motionless on his body, and even though the man should press it between two members of his body, she does not remove it for a long time

10. Lastly, when she has resisted all the efforts of the man to gain her over, she returns to him next day to shampoo his body as before

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tique, le phosphore.

Dans le règne végétal, la sarriette, la menthe poivrée, le cresson alénois, le céleri, l’artichaut et l’asperge, la cinéraire sibérienne, la benoîte, la muscade, le poivre, la girofle et tous les condiments fortement aromatiques, la vanille et le cacao, le genseng, le salep, la truffe parfumée, l’oronge, la morelle, le bole, le phallus et plusieurs autres champignons, le safran.

Dans le règne animal (poissons et coquillages) les crustacés, tels que le homard, les écrevisses, les mollusques, les cétacés, les pétoncles, les huitres et les autres bivalves, l’ichthyophagie en général.

L’ambre gris, la civette, le castor et le musc, les cantharides; ces dernières et le phosphore sont presque toujours mortels.

Ambroise Paré cite un homme qui mourut de priapisme et d’hémorragie urétrale causée par une potion cantharidée qu’une courtisane, sa maîtresse, lui avait fait prendre.

Le baume de tolu, celui de la Mecque et du Pérou, sont aussi des excitants.

En Chine et dans les contrées de l’extrême Orient on fait un grand usage de l’opium et du hatchi qui procurent, le dernier surtout, des rêves délirants et une ivresse dans laquelle on goûte toutes les joies du paradis de Mahomet. Une personne qui a été empoisonnée avec du hatchi nous a décrit les sensations vraiment extraordinaires qu’elle a éprouvées.

Selon le docteur Gauthier, pour réveiller l’amour, rien n’égale l’expérience d’une prostituée consommée dans les pratiques du métier.

When a woman neither gives encouragement to a man, nor avoids him, but hides herself and remains in some lonely place, she must be got at by means of the female servant who may be near her. If when called by the man she acts in the same way, then she should be gained over by means of a skilful go-between. But if she will have nothing to say to the man, he should consider well about her before he begins any further attempts to gain her over.

Thus ends the examination of the state of a woman’s mind.

A man should first get himself introduced to a woman, and then carry on a conversation with her. He should give her hints of his love for her, and if he finds from her replies that she receives these hints favourably, he should then set to work to gain her over without any fear. A woman who shows her love by outward signs to the man at his first interview should be gained over very easily. In the same way a lascivious woman, who when addressed in loving words replies openly in words expressive of her love, should be considered to have been gained over at that very moment. With regard to all women, whether they be wise, simple, or confiding, this rule is laid down that those who make an open manifestation of their love are easily gained over.

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CHAPITRE IV

DES EMBELLISSEMENTS ARTIFICIELS

Ceux qui sont disgraciés à la fois de la nature et de la fortune peuvent pour plaire recourir à des moyens artificiels tels que ceux-ci:

Un onguent fait avec la coronaria tabernamontana, le costus speciosus ou arabicus et la calaphracta flacourtia. On en frotte tout le corps et on se rend ainsi agréable à la vue.

Si on passe une poudre fine extraite des plantes ci-dessus à la flamme d’une lampe alimentée avec de l’huile de vitriol bleu, on obtient un fard noir qui se met sur les cils.

On emploie, de la même manière que le premier onguent ci-dessus mentionné, des huiles extraites de plusieurs plantes: l’herbe de porc, l’échites putrida; et des fards noirs tirés des mêmes plantes ou de leur mélange, et un onguent composé de même.

On attribue la même propriété à une poudre formée de quelques végétaux et que l’on mange après l’avoir mélangée avec du miel.

Un os de paon ou de hyène doré attaché à la main rend un homme agréable aux yeux des autres35.

Même succès si l’on s’attache à la main un chapelet de grains de jujubier et de coquilles, enchanté de la manière indiquée par l’Atharva-Véda (livre des incan-tations magiques) ou par un habile magicien (Appendice 2).

APPENDICE AU CHAPITRE IV

Nous préférons à ces recettes singulières les conseils d’Ovide, Art d’aimer, Livre III.

35Nous donnons ce détail comme singularité de goût, et le suivant comme exemple de superstition.

CHAPTER IV

ABOUT THE BUSINESS OF A GO-BETWEEN

If a woman has manifested her love or desire, either by signs or by motions of her body, and is afterwards rarely or never seen any where, or if a woman is met for the first time, the man should get a go-between to approach her.

Now the go-between, having wheedled herself into the confidence of the woman by acting according to her disposition, should try to make her hate or despise her husband by holding artful conversations with her, by telling her about medicines for getting children, by talking to her about other people, by tales of various kinds, by stories about the wives of other men, and by praising her beauty, wisdom, generosity, and good nature, and then saying to her: “It is indeed a pity that you, who are so excellent a woman in every way, should be possessed of a husband of this kind. Beautiful lady, he is not fit even to serve you.” The go-between should further talk to the woman about the weakness of the passion of her husband, his jealousy, his roguery, his ingratitude, his aversion to enjoyments, his dullness, his meanness, and all the other faults that he may have, and with which she may be acquainted. She should particularly harp upon that fault or that failing by which the wife may appear to be the most affected. If the wife be a deer woman, and the husband a hare man, then there would be no fault in that direction, but in the event of his being a hare man, and she a mare woman or elephant woman, then this fault should be pointed out to her.

Gonikaputra is of opinion that when it is the first affair of the woman, or when her love has only been very secretly shown, the man should then secure and send to her a go-between, with whom she may be already acquainted, and in whom she confides.

But to return to our subject. The go-between should tell the woman about the obedience and love of the man, and as her confidence and affection increase, she should then explain to her the thing to be accomplished in the following way. “Hear this, Oh beautiful lady, that this man, born of a good family, having seen you, has gone mad on your account. The poor young man, who is tender by nature, has never been distressed in such a way before, and it is highly probable that he will succumb under his present affliction, and experience the pains of

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Il est peu de figures et de corps sans défauts, sachez les dissimuler.

Si vous êtes de petite taille, restez assise ou étendue sur votre lit et là, pour qu’on ne s’aperçoive pas de votre taille, recouvrez vos pieds de votre robe.

Si vous êtes trop mince, portez des vêtements épais et non collants.

Avez-vous le teint pâle? mettez un peu de rouge.

Êtes-vous trop brune, employez le poison de Pharos (blanc tiré des entrailles du crocodile, remplacé aujourd’hui par la poudre de riz).

Une belle chaussure doit toujours cacher un pied difforme. Une jambe sèche et maigre doit toujours être bien entourée. Que de minces coussinets rendent les épaules égales; qu’un léger voile couvre les seins quand ils sont trop élevés ou trop amples.

Si vous avez des doigts épais, des ongles peu polis, faites le moins de gestes possible en parlant.

Ne parlez point à jeun si vous avez l’haleine mauvaise et tenez-vous toujours loin de votre interlocuteur.

Évitez de rire, si vous avez les dents noires, trop longues ou mal rangées.

2. Filtres et magie

Vatsyayana donne encore beaucoup d’autres recettes, les unes superstitieuses, les autres singulières. Nous en donnerons seulement une idée.

1. Compositions bizarres de 6 poudres; un homme qui oint son linga avec l’une d’elles se rend maître de telle femme qu’il veut.

2. Des fards composés avec le résidu de la combustion d’os de chameaux, de chouettes, de vautours et de paons donnent un pouvoir illimité de séduction.

Une certaine composition mélangée de crottes de singes et jetée sur une jeune fille comme un sort l’empêche de jamais se marier.

death.” If the woman listens with a favourable ear, then on the following day the go-between, having observed marks of good spirits in her face, in her eyes, and in her manner of conversation, should again converse with her on the subject of the man, and should tell her the stories of Ahalya59 and Indra, of Sakoon-tala60 and Dushyanti, and such others as may be fitted for the occasion. She should also describe to her the strength of the man, his talents, his skill in the sixty-four sorts of enjoyments mentioned by Babhravya, his good looks, and his liaison with some praiseworthy woman, no matter whether this last ever took place or not.

In addition to this, the go-between should carefully note the behaviour of the woman, which if favourable would be as follows: She would address her with a smiling look, would seat herself close beside her, and ask her, “Where have you been? What have you been doing? Where did you dine? Where did you sleep? Where have you been sitting?” Moreover the woman would meet the go-between in lonely places and tell her stories there, would yawn contemplatively, draw long sighs, give her presents, remember her on occasions of festivals, dismiss her with a wish to see her again, and say to her jestingly, “Oh, well-speaking woman, why do you speak these bad words to me?” would discourse on the sin of her union with the man, would not tell her about any previous visits or conver-sations that she may have had with him, but wish to be asked about these, and lastly would laugh at the man’s desire, but would not reproach him in any way.

Thus ends the behaviour of the woman with the go-between.

When the woman manifests her love in the manner above described, the go-between should increase it by bringing to her love tokens from the man. But if the woman be not acquainted with the man personally, the go-between should win her over by extolling and praising his good qualities, and by telling stories about his love for her. Here Auddalaka says that when a man or woman are not personally acquainted with each other, and have not shown each other any signs of affection, the employment of a go-between is useless.

The followers of Babhravya on the other hand affirm that even though they be personally unacquainted, but have shown each other signs of affection there is an occasion for the employment of a go-between. Gonikaputra asserts that a go-between should be employed, provided they are acquainted with each other, even though no signs of affection may have passed between them. Vatsyayana

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Si une laque saturée sept fois avec de la sueur des testicules d’un cheval blanc est appliquée à une lèvre rouge, celle-ci devient blanche; elle redevient rouge, si on la frotte avec un certain composé végétal.

De tout temps, jusqu’à la fin du moyen âge, on a cru à la puissance des filtres et de la magie pour faire aimer ou détester, enrichir, vivre ou mourir.

Du temps d’Ovide et de Pétrone, on faisait remonter aux sorcières de la Thessalie cet art porté à Rome sans doute d’abord par les Grecs.

Dans les siècles suivants, l’influence des idées et des superstitions indiennes fut prépondérante à Rome, surtout sur les païens (Juvénal dans ses satires cite plusieurs fois les Indiens). Elle dominait à Constantinople et dans tout l’Orient pendant le bas Empire, alors même que régnait le mysticisme; sous Justinien, au VIe siècle, tout le monde croyait à la magie. Il y avait des recettes vendues au poids de l’or, surtout pour faire mourir. On employait communément des herbesenchantées, notamment la mandragore et aussi le poisson Rémora, des os de grenouilles, la pierre astroïte, l’hippomane et autres drogues.

L’empereur Justinien se croyait thaumaturge et aimait à le faire croire aux autres. On disait dans le peuple que l’Empereur était un démon et pouvait se transformer à volonté. Le grave jurisconsulte Tribonien lui disait avec convic-tion ou par flatterie qu’il pouvait se faire quand il voulait un pur esprit et se transporter partout surnaturellement.

(fruits ou racines), qui ont ou reçoivent la forme et les dimensions d’un linga, ou bien elles embrassent une statue dont le linga est figuré en érection (App.).

Des moyens inverses sont employés par certains hommes (voir dans Lucien l’outrage fait par un jeune homme à la Vénus de Paros dont il était amoureux).

Parfois, et avec l’aide de leurs suivantes, les femmes du harem y introduisent des hommes déguisés en femme. Leurs soeurs de lait et leurs affidées s’efforcent de décider des hommes à venir au harem, en leur vantant la bonne fortune qui les y attend; elles leur décrivent l’intérieur du palais, les facilités pour s’y introduire et en sortir; elles indiquent les fortes saillies des corniches, les grandes dimen-sions des portiques, des corridors et des issues, la négligence des sentinelles

however lays it down that even though they may not be personally acquainted with each other, and may not have shown each other any signs of affection, still they are both capable of placing confidence in a go-between.

Now the go-between should show the woman the presents, such as the betel nut and betel leaves, the perfumes, the flowers, and the rings which the man may have given to her for the sake of the woman, and on these presents should be impressed the marks of the man’s teeth, and nails, and other signs. On the cloth that he may send he should draw with saffron both his hands joined together as if in earnest entreaty.

The go-between should also show to the woman ornamental figures of various kinds cut in leaves, together with ear ornaments, and chaplets made of flowers containing love letters expressive of the desire of the man61, and she should cause her to send affectionate presents to the man in return. After they have mutually accepted each other’s presents, then a meeting should be arranged between them on the faith of the go-between.

The followers of Babhravya say that this meeting should take place at the time of going to the temple of a Deity, or on occasions of fairs, garden parties, theatrical performances, marriages, sacrifices, festivals and funerals, as also at the time of going to the river to bathe, or at times of natural calamities62, fear of robbers or hostile invasions of the country.

Gonikaputra is of opinion however that these meetings had better be brought about in the abodes of female friends, mendicants, astrologers, and ascetics. But Vatsyayana decides that that place is only well suited for the purpose which has proper means of ingress and egress, and where arrangements have been made to prevent any accidental occurrence, and when a man who has once entered the house, can also leave it at the proper time without any disagreeable encounter.

Now go-betweens or female messengers are of the following different kinds, viz.:

1. A go-between who takes upon herself the whole burden of the business.

2. A go-between who does only a limited part of the business.

3. A go-between who is the bearer of a letter only.

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et les absences fréquentes des gardiens du harem. Mais ces émissaires ne doivent jamais tromper un homme pour le décider à tenter l’aventure, car cela entraînerait probablement sa mort.

Quant à l’homme, il fera bien de ne point s’introduire dans le harem à cause des terribles mésaventures auxquelles il s’expose.

Si toutefois il s’y détermine, il devra reconnaître s’il y a une sortie assurée, si le jardin de plaisance ou bien un mur de ronde entoure étroitement le harem (App. 1), si les sentinelles manquent de vigilance et si le roi est parti en voyage. Dans ce dernier cas, lorsqu’il sera appelé par les femmes du sérail, il observera avec soin les lieux, et entrera de la manière que les femmes lui auront indiquée. S’il est adroit et avisé, il parcourra chaque jour les environs du harem, se liera avec les sentinelles, se fera l’ami des femmes de service du sérail qui peuvent avoir connaissance de son dessein et leur témoignera son regret de ne pouvoir l’exécuter.

Enfin, il prendra pour entremetteuse une femme qui a ses entrées au harem, et il s’étudiera à connaître les espions du roi.

Si l’entremetteuse ne peut entrer au harem, il se tiendra à quelque endroit d’où il peut voir la femme qu’il aime.

Si cet endroit est gardé par des sentinelles, il se déguisera en prenant le costume d’une suivante de la femme désirée, qui vient ou passe par cet endroit.

Quand la femme le regardera, il lui fera connaître ses sentiments par des gestes et des signes, lui fera voir des dessins à double sens, des guirlandes de fleurs et des anneaux. (fruits ou racines), qui ont ou reçoivent la forme et les dimensionsd’un linga, ou bien elles embrassent une statue dont le linga est figuré en érection (App.).


Parfois, et avec l’aide de leurs suivantes, les femmes du harem y introduisent des hommes déguisés en femme. Leurs soeurs de lait et leurs affidées s’efforcent de décider des hommes à venir au harem, en leur vantant la bonne fortune qui les y

4. A go-between acting on her own account.

5. The go-between of an innocent young woman.

6. A wife serving as a go-between.

7. A mute go-between.

8. A go-between who acts the part of the wind.

1. A woman who, having observed the mutual passion of a man and woman, brings them together and arranges it by the power of her own intellect, such an one is called a go-between who takes upon herself the whole burden of the business. This kind of go-between is chiefly employed when the man and the woman are already acquainted with each other, and have conversed together, and in such cases she is sent not only by the man (as is always done in all other cases) but by the woman also. The above name is also given to a go-between who, perceiving that the man and the woman are suited to each other, tries to bring about a union between them, even though they be not acquainted with each other.

2. A go-between who, perceiving that some part of the affair is already done, or that the advances on the part of the man are already made, completes the rest of the business, is called a go-between who performs only a limited part of the business.

3. A go-between, who simply carries messages between a man and a woman, who love each other, but who cannot frequently meet, is called the bearer of a letter or message.

This name is also given to one who is sent by either of the lovers to acquaint either the one or the other with the time and place of their meeting.

4. A woman who goes herself to a man, and tells him of her having enjoyed sexual union with him in a dream, and expresses her anger at his wife having rebuked him for calling her by the name of her rival instead of by her own name, and gives him something bearing the marks of her teeth and nails, and informs him that she knew she was formerly desired by him, and asks him privately

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attend; elles leur décrivent l’intérieur du palais, les facilités pour s’y introduire et en sortir; elles indiquent les fortes saillies des corniches, les grandes dimen-sions des portiques, des corridors et des issues, la négligence des sentinelles et les absences fréquentes des gardiens du harem. Mais ces émissaires ne doivent jamais tromper un homme pour le décider à tenter l’aventure, car cela entraînerait probablement sa mort.






Quand la femme le regardera, il lui fera connaître ses sentiments par des gestes et des signes, lui fera voir des dessins à double sens, des guirlandes de fleurs et des anneaux. (fruits ou racines), qui ont ou reçoivent la forme et les dimen-sions d’un linga, ou bien elles embrassent une statue dont le linga est figuré en érection (App.).


whether she or his wife is the best looking, such a person is called a woman who is a go-between for herself. Now such a woman should be met and interviewed by the man in private and secretly.

The above name is also given to a woman who having made an agreement with some other woman to act as her go-between, gains over the man to herself, by the means of making him personally acquainted with herself, and thus causes the other woman to fail. The same applies to a man who, acting as a go-between for another, and having no previous connection with the woman, gains her over for himself, and thus causes the failure of the other man.

5. A woman, who has gained the confidence of the innocent young wife of any man, and who has learned her secrets without exercising any pressure on her mind, and found out from her how her husband behaves to her, if this woman then teaches her the art of securing his favour, and decorates her so as to show her love, and instructs her how and when to be angry, or to pretend to be so, and then, having herself made marks of the nails and teeth on the body of the wife, gets the latter to send for her husband to show these marks to him, and thus excite him for enjoyment, such is called the go-between of an innocent young woman. In such cases the man should send replies to his wife through the samewoman.

6. When a man gets his wife to gain the confidence of a woman whom he wants to enjoy, and to call on her and talk to her about the wisdom and ability of her husband, that wife is called a wife serving as a go-between. In this case the feelings of the woman with regard to the man should also be made known through the wife.

7. When any man sends a girl or a female servant to any woman under some pretext or other, and places a letter in her bouquet of flowers, or in her ear ornaments, or marks something about her with his teeth or nails, that girl or female servant is called a mute go-between. In this case the man should expect an answer from the woman through the same person.

8. A person, who carries a message to a woman, which has a double meaning, or which relates to some past transactions, or which is unintelligible to other people, is called a go-between who acts the part of the wind. In this case the

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Parfois, et avec l’aide de leurs suivantes, les femmes du harem y introduisent des hommes déguisés en femme. Leurs soeurs de lait et leurs affidées s’efforcent de décider des hommes à venir au harem, en leur vantant la bonne fortune qui les y attend; elles leur décrivent l’intérieur du palais, les facilités pour s’y introduire et en sortir; elles indiquent les fortes saillies des corniches, les grandesdimensions des portiques, des corridors et des issues, la négligence des senti-nelles et les absences fréquentes des gardiens du harem. Mais ces émissaires ne doivent jamais tromper un homme pour le décider à tenter l’aventure, car cela entraînerait probablement sa mort.


Si toutefois il s’y détermine, il devra reconnaître s’il y a une sortie assurée, si le jardin de plaisance ou bien un mur de ronde entoure étroitement le harem (App. 1), si les sentinelles manquent de vigilance et si le roi est parti en voyage. Dans ce dernier cas, lorsqu’il sera appelé par les femmes du sérail, il observera avec soin les lieux, et entrera de la manière que les femmes lui auront indiquée. S’il estadroit et avisé, il parcourra chaque jour les environs du harem, se liera avec les sentinelles, se fera l’ami des femmes de service du sérail qui peuvent avoir connaissance de son dessein et leur témoignera son regret de ne pouvoir l’exécuter.





reply should be asked for through the same woman. Thus end the different kinds of go-betweens.

A female astrologer, a female servant, a female beggar, or a female artist are well acquainted with the business of a go-between, and very soon gain the confi-dence of other women. Any one of them can raise enmity between any two persons if she wishes to do so, or extol the loveliness of any woman that she wishes to praise, or describe the arts practised by other women in sexual union. They can also speak highly of the love of a man, of his skill in sexual enjoyment, and of the desire of other women, more beautiful even than the woman they are addressing, for him, and explain the restraint under which he may be at home.

Lastly a go-between can, by the artfulness of her conversation unite a woman with a man, even though he may not have been thought of by her, or may have been considered beyond his aspirations. She can also bring back a man to a woman, who, owing to some cause or other, has separated himself from her.

59The wife of the sage Gautama, she was seduced by Indra the king of the Gods.

60The heroine of one of the best, if not the best, of Hindoo plays, and the best known in Sanscrit

dramatic literature. It was first brought to notice by Sir William Jones, and has been well and poeti-

cally translated by Dr. Monier Williams under the title of Sakoontala, or the lost ring, an Indian drama,

translated into English prose and verse from the Sanscrit of Kalidasa.

61It is presumed that something like the following French verses are intended.

Quand on a juré le plus profond hommage

Voulez-vous qu’infidè le on change de langage

Vous seule captive mon esprit ou mon coeur

Que je puisse dans vos bras seuls goûter le bonheur;

Je voudrais, mais en vain, que mon coeur en délire

Couche où ce papier n’oserait vous dire.

Avec soin, de ces vers lisez leur premiers mots,

Vous verrez quel remède il faut à tous mes maux.

Or these:

Quand on vous voit, on vous aime;

Quand on vous aime, où vous voit-on.

62It is supposed that storms, earthquakes, famines and pestilent diseases are here alluded to.

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Parfois, et avec l’aide de leurs suivantes, les femmes du harem y introduisent des hommes déguisés en femme. Leurs soeurs de lait et leurs affidées s’efforcent de décider des hommes à venir au harem, en leur vantant la bonne fortune qui les y attend; elles leur décrivent l’intérieur du palais, les facilités pour s’y introduire et en sortir; elles indiquent les fortes saillies des corniches, les grandes dimen-sions des portiques, des corridors et des issues, la négligence des sentinelles et les absences fréquentes des gardiens du harem. Mais ces émissaires ne doivent jamais tromper un homme pour le décider à tenter l’aventure, car cela entraînerait probablement sa mort.






Quand la femme le regardera, il lui fera connaître ses sentiments par des gestes et des signes, lui fera voir des dessins à double sens, des guirlandes de fleurs et des anneaux.

CHAPTER V

ABOUT THE LOVE OF PERSONS IN AUTHORITY

FOR THE WIVES OF OTHER MEN

Kings and their ministers have no access to the abodes of others, and moreover their mode of living is constantly watched and observed and imitated by the people at large, just as the animal world, seeing the sun rise, get up after him, and when he sits in the evening, lie down again in the same way. Persons in authority should not therefore do any improper act in public, as such are impos-sible 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 asdescribed in the following paragraphs.

The head man of the village, the King’s officer employed there, and the man63

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 superinten-dence of widows, of the women who are without supporters, and of women who have left their husbands, have sexual intercourse with these women. The intel-ligent 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

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(fruits ou racines), qui ont ou reçoivent la forme et les dimensions d’un linga, ou bien elles embrassent une statue dont le linga est figuré en érection (App.).








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 amuse-ment, 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 festi-vals 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 atten-dant 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

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Des moyens inverses sont employés par certains hommes (voir dans Lucien l’outrage fait par un jeune homme à la Vénus de Paros dont il était amoureux). Parfois, et avec l’aide de leurs suivantes, les femmes du harem y introduisent des hommes déguisés en femme. Leurs soeurs de lait et leurs affidées s’efforcent de décider des hommes à venir au harem, en leur vantant la bonne fortune qui les y attend; elles leur décrivent l’intérieur du palais, les facilités pour s’y introduire et en sortir; elles indiquent les fortes saillies des corniches, les grandes dimen-sions des portiques, des corridors et des issues, la négligence des sentinelles et les absences fréquentes des gardiens du harem. Mais ces émissaires ne doivent jamais tromper un homme pour le décider à tenter l’aventure, car cela entraînerait probablement sa mort.





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 Abhira64, the King of the Kottas waskilled 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 Andras65 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 Vatsagulmas66 the wives of

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the chief ministers approach the King at night to serve him. In the country of the Vaidarbhas67 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 Aparatakas68 the people gave their beautiful wives as presents to the minis-ters and the Kings. And lastly in the country of the Saurashtras69 the women of the city and the country enter the royal harem for the King’s pleasure either together or separately.


“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 six70 enemies of mankind, becomes the master of the whole earth.”

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

64The exact date of the reign of these kings is not known. It is supposed to have been about the begin-

ning of the Christian era.

65The modern country of Tailangam, which is to the South of Rajamundry.

66Supposed to be a tract of the country to the south of Malwa.

67Now known by the name of Berar. Its capital was Kundinpura, which has been identified with the

modern Oomravati.

68Also called Aparantakas, being the northern and southern Concan.

69The modern provinces of Katteeawar. Its capital was called Girinaguda, or the modern Junagurh.

70These are Lust, Anger, Avarice, Spiritual Ignorance, Pride, and Envy.

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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 atten-dants, 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

256 257




Quand la femme le regardera, il lui fera connaître ses sentiments par des gestes et des signes, lui fera voir des dessins à double sens, des guirlandes de fleurs et des anneaux.fruits ou racines), qui ont ou reçoivent la forme et les dimen-sions d’un linga, ou bien elles embrassent une statue dont le linga est figuré en érection (App.).




Si toutefois il s’y détermine, il devra reconnaître s’il y a une sortie assurée, si le jardin de plaisance ou bien un mur de ronde entoure étroitement le harem (App. 1), si les sentinelles manquent de vigilance et si le roi est parti en voyage. Dans ce dernier cas, lorsqu’il sera appelé par les femmes du sérail, il observera avec soin les lieux, et entrera de la manière que les femmes lui auront indiquée. S’il est adroit et avisé, il parcourra chaque jour les environs du harem, se liera avec les sentinelles, se fera l’ami des femmes de service du sérail qui peuvent

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 senti-nels 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 invisible71, 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

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avoir connaissance de son dessein et leur témoignera son regret de ne pouvoir l’exécuter.








Si toutefois il s’y détermine, il devra reconnaître s’il y a une sortie assurée, si le jardin de plaisance ou bien un mur de ronde entoure étroitement le harem (App. 1), si les sentinelles manquent de vigilance et si le roi est parti en voyage. Dans ce dernier cas, lorsqu’il sera appelé par les femmes du sérail, il observera avec soin

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 atten-dants 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 messen-gers. 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 after-wards 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

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les lieux, et entrera de la manière que les femmes lui auront indiquée. S’il estadroit et avisé, il parcourra chaque jour les environs du harem, se liera avec les sentinelles, se fera l’ami des femmes de service du sérail qui peuvent avoir connaissance de son dessein et leur témoignera son regret de ne pouvoir l’exécuter.








Si toutefois il s’y détermine, il devra reconnaître s’il y a une sortie assurée, si

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 Dharma72 people might be admitted, and therefore men should be selected who are free from carnal desires, fear, avarice, and Dharma73.

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.

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le jardin de plaisance ou bien un mur de ronde entoure étroitement le harem (App. 1), si les sentinelles manquent de vigilance et si le roi est parti en voyage. Dans ce dernier cas, lorsqu’il sera appelé par les femmes du sérail, il observera avec soin les lieux, et entrera de la manière que les femmes lui auront indiquée. S’il est adroit et avisé, il parcourra chaque jour les environs du harem, se liera avec les sentinelles, se fera l’ami des femmes de service du sérail qui peuvent avoir connaissance de son dessein et leur témoignera son regret de ne pouvoir l’exécuter.








Quand la femme le regardera, il lui fera connaître ses sentiments par des gestes et des signes, lui fera voir des dessins à double sens, des guirlandes de fleurs et des anneaux.Enfin, il prendra pour entremetteuse une femme qui a ses entrées au harem, et il s’étudiera à connaître les espions du roi.

Si l’entremetteuse ne peut entrer au harem, il se tiendra à quelque endroit d’où

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.”

71The 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.

72This may be considered as meaning religious influence, and alludes to persons who may be gained

over by that means.

73It 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.

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il peut voir la femme qu’il aime.


Quand la femme le regardera, il lui fera connaître ses sentiments par des gestes et des signes, lui fera voir des dessins à double sens, des guirlandes de fleurs et des anneaux.Enfin, il prendra pour entremetteuse une femme qui a ses entrées au harem, et il s’étudiera à connaître les espions du roi.




PART VI

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 sale74 .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.

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TITRE VI

CHAPITRE I

DES DIVERS MODES DE MARIAGE

Préceptes généraux.

(Ces préceptes sont conformes aux lois de Manou).

On doit se marier dans sa caste, avec une vierge bien apparentée, riche, noble, belle, et qui a au moins trois ans de moins que soi.

On ne doit point rechercher en mariage une jeune fille dans les cas suivants.

C’est une amie ou une soeur plus jeune; on la tient cachée; son nom n’est pas harmonieux; elle a le nez écrasé; elle a le nombril effacé et saillant, au lieu d’être creux; elle est hermaphrodite (App. 1). Sa taille est courbée ou déformée; elle est nouée; elle a le front proéminent; elle manque de tête; elle est malpropre; elle a appartenu à un homme; elle est affectée de goitre ou d’autres glandes saillantes;elle est défigurée plus ou moins; elle a dépassé l’âge de puberté; elle transpire continuellement des mains et des pieds (App. 2).

Il faut surtout éviter les mésalliances. Celui qui entre dans une famille supéri-eure à la sienne n’est considéré ni de sa femme ni des parents de celle-ci. Celui qui épouse une femme de rang inférieur au sien n’obtient point pour elle, dans sa propre famille, les égards ordinaires (App. 3).

Voici quelques aphorismes au sujet du mariage.

Une jeune fille fort recherchée doit prendre pour époux l’homme qu’elle aime et qui lui paraît devoir satisfaire ses désirs de toute nature.

Si ses parents la donnent à un homme riche, uniquement à cause de sa fortune, ou à un homme qui a plusieurs femmes, elle ne s’attachera

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.

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jamais à lui, quelles que soient ses qualités.

Mieux vaut un mari pauvre et de peu d’apparence, mais tout entier à elle, qu’un homme beau et attrayant qui se doit à plusieurs femmes.

Les femmes d’un homme riche, bien qu’elles jouissent de tous les avantages et plaisirs qu’elles peuvent désirer, ont toujours des amants36.

On ne doit pas accepter pour mari un homme sans jugement ou déchu de sa position sociale37, ou passionné pour les voyages, ou chargé de femmes et d’enfants, ou adonné au jeu.

Le véritable époux d’une jeune fille est l’homme qui a toutes les qualités qu’elle aime.

Celui-là seul a sur elle de l’ascendant et du prestige, parce qu’il est l’époux de l’amour.

36Aujourd’hui la polygamie est très rare dans l’Inde. Tous les mariages se font par les parents, sans

même que les fiancés se connaissent avant la cérémonie. Il n’en est autrement que chez les Indiens

convertis et chez les Brahmanes des grandes villes anglaises qui ont eu beaucoup de rapports avec les

Européens; on devrait bien répandre parmi tous les Hindous les aphorismes ci-dessus.

37La déchéance_, c’est l’exclusion de la caste, qui est une sorte de mort civile ou d’excommunication.

Une condamnation à une peine infamante (prononcée toujours par des juges européens) n’entraîne pas

la déchéance aux yeux des Hindous.

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:

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APPENDICE AU CHAPITRE I

1. Hermaphrodisme.

Les hermaphrodites femelles ou femmes à long clitoris, ou tribades, ont générale-ment les seins, la matrice, les ovaires très peu développés; le pubis aplati, les hanches étroites, les formes sèches, le système pileux abondant, la lèvre supéri-eure garnie de poils, la voix forte et tous les traits d’une virago.

Elles n’ont aucun penchant pour les hommes. La plupart recherchent, au contraire, les femmes pour les caresser virilement. Cette sorte de tribades était nombreuse à Rome38.

Les tribades examinées par le docteur Martineau dans sa clinique n’ont offert rien de particulier (sauf le développement des grandes lèvres) dans la conforma-tion de leurs organes sexuels. Les seules remarques que Roubaud ait faites sur elles est l’absence presque complète des seins et leur goût très prononcé pour l’équitation.

Martial, 67 du livre VII, a fait contre l’une d’elles l’épigramme suivante:

La tribade Philenis sodomise de jeunes garçons; toujours en érection, jamais assouvie, jamais ne molissent, elle dévore en un jour onze jeunes filles. La robe retroussée, les membres frottés de la poudre jaune, elle lance le disque et reçoit toute souillée de boue dans la lutte les coups de fouet des lutteurs. Elle ne se met à table qu’après avoir vomi sept mesures de vin, puis elle en avale autant avec seize des pains préparés pour les athlètes. Après cela, elle plonge sa langue, non dans la bouche des hommes, mais dans les appats secrets des jeunes filles, pour faire acte de virilité.

Hermaphrodites mâles.

Les hermaphrodites mâles ou hommes imparfaits dont les testicules sont restés dans le ventre ont une espèce de vulve, un simulacre de vagin, des mamelles quelquefois assez développées, des formes arrondies, une voix grêle, peu ou

38La tribadie est le vice qui fait rechercher aux femmes leurs semblables pour se frotter l’une contre

l’autre par plaisir; d’où le nom de fricatrices qui leur a été donné. point de barbe. Ces êtres languissent

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 suspi-cion.

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 enjoy-ment.

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.

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sujets équivoques deviennent des hommes.

Dorothée Perrin, née en Russie en 1780, réunissait complètement les deux sexes; les organes virils étaient placés au-dessus du vagin; elle aurait pu se féconder elle-même.

2.Causes d’empêchement au mariage aux yeux de l’Église.

Toutes les causes d’empêchements énumérées par Vatsyayana sont physiques ou sociales. Il n’est pas sans intérêt de les rapprocher de quelques causes d’empêchement au mariage aux yeux de l’Église.

Nous avons déjà donné, au chapitre III du titre II, les article 810, 811, 812 de la Théologie morale du P. Gury, relatifs à l’alliance. Voici, maintenant, ceux qui concernent l’impuissance.

855. L’impuissance antécédente et perpétuelle, soit absolue, soit relative, rend le mariage non-valable, d’après le droit naturel, parce que l’objet du contrat conjugal fait absolument défaut, puisque l’union sexuelle est impossible.

L’impuissance, connue d’une manière certaine, rend l’usage du mariage illicite, même pour un simple essai; du moment que l’union sexuelle ne peut être parfaite, la fin qui rend ce commerce licite n’existe pas.

859. Sont réputés impuissants: les eunuques privés des deux testicules, mais non ceux qui n’en n’ont qu’un.

Dans le doute au sujet de l’impuissance antécédente ou conséquente, on permet l’union aux époux jusqu’à ce qu’ils se soient bien assurés que leurs efforts sont restés impuissants.»

3. Croisements.

Les empêchements pour cause de mésalliance étaient évidemment motivés, chez les brahmanes, par la connaissance de l’hérédité. Cette hérédité a été reconnue de tout temps, et n’est guère contestée aujourd’hui. Les interdictions pour cause d’alliance doivent avoir été motivées par la connaissance qu’on avait déjà, du temps de Vatsyayana, de l’effet avantageux et même de la nécessité du croisement

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 misfor-tune, 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

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des races et des familles. Ces interdictions sont légales et absolues en Chine.

Influence du père et de la mère dans la procréation.

Le père transmet à ses filles les formes de la tête, de la charpente pectorale et des membres supérieurs, tandis que la conformation du bassin, de l’abdomen et des extrémités inférieures est transmise par la mère.

Pour les fils, c’est le contraire: d’où il résulte que les garçons procréés par des femmes intelligentes seront intelligents, que les filles procréées par des pères capables hériteront de leurs capacités.

En général, la mère transmet à ses fils ses qualités morales, et le père transmet les siennes à ses filles (docteur Debay).

Le croisement des races, des nationalités, des tempéraments et des constitu-tions, est une des conditions principales de la callipédie. C’est pourquoi les régions non susceptibles d’être cultivées par des Européens sont prédestinées à être de plus en plus peuplées et dirigées par des mulâtres. De même qu’Abdel-Kader l’a observé pour la race chevaline, il a été reconnu aux colonies que, dans le croisement des races humaines, l’influence du père est prépondérante surtout pour les formes et les qualités extérieures, notamment pour la couleur.

Un fait généralement constaté, c’est l’attrait des blonds ou races blondes pour les brunes ou races de couleur. Les femmes espagnoles et arabes, et les femmes noires ou cuivrées à tous les degrés aiment les Anglais et les Français, sans doute à cause de leur fraîcheur. Le goût des blonds pour les brunes est bien moins général, aussi les croisements tendent-ils à faire prédominer et à répandre les qualités supérieures des races blondes.

L’imagination et la vue continuelle de beaux types ont une grande influence sur la callipédie. Les belles statues, les belles peintures qui autrefois remplissaient la Grèce, et remplissent encore l’Italie, jouent certainement un rôle important à ce point de vue.

Le très grand développement qu’ont pris, depuis un demi-siècle, en Europe et principalement en France, les arts du dessin, la photographie, la sculpture, etc., doit avoir eu déjà et avoir dans l’avenir une influence dans le sens de la calli-

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.


“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 enjoy-ment. 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.”

74In 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.

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CHAPITRE II

MODE DE MARIAGE ORDINAIRE ENTRE GENS HONORABLES

Quand le moment est venu de marier une fille, les parents doivent la produire le plus possible; faire bon accueil à ceux qui viennent, accompagnés de leurs parents et amis, pour rechercher sa main; et, sous un prétexte quelconque, la leur présenter bien parée.

Quand la demande est faite par des intermédiaires, les parents de la jeune fille invitent ces personnes à prendre le bain et à dîner, mais ajournent leur réponse, pour ne pas paraître trop pressés.

Le prétendant doit se retirer en cas de mauvais présages; par exemple si, au moment où on présente sa demande, la jeune fille dort, crie ou est absente de la maison.

Le prétendant doit faire agir ses amis auprès des parents de la jeune fille; ils dénigrent par tous les moyens possibles ses rivaux et le louent lui-même jusqu’à l’exagération, surtout sous les rapports auxquels la mère de la jeune fille attache le plus d’importance.

L’un des amis, sous le déguisement d’un astrologue39, pronostique la prospérité et la richesse futures du prétendant, en faisant voir les présages et les signes heureux, la bonne influence des planètes, l’entrée opportune du soleil dans le signe du zodiaque le plus favorable, les étoiles propices et les marques de bon augure sur son corps.

D’autres affidés éveillent la jalousie de la mère, en lui insinuant que le préten-dant a chance de faire un mariage plus avantageux, lors même que cela ne serait pas40.

39On voit que, déjà à cette époque, l’astrologie était un moyen de tromperie et de charlatanisme d’un

usage général.

40Il appert de là que la supercherie et le mensonge étaient en toute occasion des moyens autorisés et

même conseillés par les Brahmanes.

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 depen-dent 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, dejec-tion, 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 enjoy-ment 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 exces-sive bashfulness when he meets her, or sees her standing on the terrace of her

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1. Conventions matrimoniales.

Dans la classe riche, le père de la mariée fait tous les frais de la cérémonie, du trousseau et des cadeaux de noces; quelquefois, les dépenses sont partagées entre les deux familles. Manou défend à tous les gens honorables, même aux Soudras, de rien accepter pour eux-mêmes, de celui qui épouse.

Ils ne peuvent recevoir que des cadeaux pour leur fille.

Dans la classe peu fortunée, les parents du marié ont à faire toutes les dépenses du mariage et du trousseau, et, de plus, ils doivent payer, comme prix de la fille, à ses parents, une somme d’argent déterminée par les usages de la caste; car, dans les idées du bas peuple, prendre une femme en mariage ou l’acheter, c’est tout un.

On sait qu’il en est de même chez les Arabes de l’Algérie.

Les gens qui n’ont absolument rien, remettent leur fille, sans condition, aux parents du garçon qui règlent toutes choses comme ils l’entendent en donnant seulement ce qu’ils veulent comme prix de la fille.

2. Fêtes du mariage chez les Hindous.

Les cérémonies du mariage diffèrent peu pour les trois castes aryennes: brahmanes, nobles et vaïssias.

On se réunit sous un pandal ou salle provisoire, formée d’une légère charpente ornée de draperies. Les trois premiers jours sont consacrés à des actes prépara-toires; les cinq jours suivants à la célébration du mariage. Le premier jour de la célébration est le mahourta, ou le jour de la commune assemblée, que nous allons décrire.

D’abord, on évoque et on appelle au mariage les dieux principaux et les mânes; on offre un sacrifice au dieu Pouléar (dieu du foyer domestique), et les femmes mariées parent magnifiquement les deux fiancés. Ceux-ci s’étant placés sur une estrade, on réunit l’un à l’autre, par un fil

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 andwounds 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 anddesire of her life was to be united with him; offering previously promised sacri-fices 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 distinc-tion; abstaining from going to public assemblies without him, and accompa-nying 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 things, if able to do them; going to him

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double, deux morceaux de safran sur lesquels on a prié tous les dieux de venir se fixer. L’époux fixe l’un des morceaux de safran au poignet gauche de l’épouse, et celle-ci lui attache l’autre morceau au poignet droit.

Vient alors le don de la vierge par son père; il met la main de sa fille dans celle de son époux, verse dessus un peu d’eau et lui présente du bétel en gage de donation.

On déroule devant les époux une pièce de soie qui est soutenue par douze brahmanes qui la dérobent à la vue. Les brahmanes invoquent successivement les couples des grands dieux: Brahma et Sarasvati, Vischnou et Lakshmi, Civa et Oumar, afin d’attirer leur faveur sur les nouveaux mariés. Puis, on procède à la cérémonie du Tahly ou cordon terminé par un bijou d’or que les femmes mariées portent au cou, comme signe qu’elles sont en puissance de mari. On place le Tahly sur un coco qui repose sur deux poignées de riz, placées dans un vase de métal; on lui offre un sacrifice de parfums, on le fait toucher à tous les invités hommes et femmes, qui lui donnent des bénédictions. On allume quatre grandes lampes à quatre mèches, et d’autres lampes faites avec du riz, et quatre femmes les tiennent élevées; en même temps, on en allume d’autres en grand nombre, tout autour. Alors l’époux, récitant un mantra, attache, en le nouant de trois noeuds, le Tahly au cou de sa jeune compagne qui a la face tournée vers l’Orient.

C’est l’instant solennel et l’on y fait le plus de bruit possible avec la musique et le chant des femmes. On apporte du feu dans un réchaud, le Pourohita (brahmane officiant), fait le Homan ou sacrifice au feu. Alors l’époux, tenant sa femme par la main, et suivi de tout le cortège des invités réunis par couples et magnifique-ment parés, les femmes couvertes de bijoux, fait trois fois le tour du réchaud, en prenant le feu à témoin de ses serments. Puis on apporte au milieu du pandal deux bambous rapprochés; au pied de chacun d’eux on pose une corbeille de bambous dans laquelle l’un des époux se tient placé debout; on apporte deux autres corbeilles pleines de riz et les invités viennent processionnellement leur verser du riz sur la tête comme pour leur souhaiter l’abondance des biens tempo-rels.

Ces cérémonies où ne figurent que des produits de la terre, des fleurs, des fruits, des grains, du beurre, du lait, du miel, sont très gracieuses dans leur ensemble; elles sont relevées par l’éclat des

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 contin-ually 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 disin-terested; 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.


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parures indiennes qui, dans les hautes castes, sont très remarquables chez les femmes et les enfants, par les chants et la musique, les danses et les pantomimes des bayadères, et par le costume écarlate des Pourohitas, qui est très pittoresque.

A la cérémonie à laquelle j’ai assisté, il y avait deux Pourohitas qui employèrent tous les intermèdes de leurs fonctions à se disputer la plus grosse part des dons en nature qu’ils reçoivent pour leur office.

On fait aux pauvres de larges distributions de riz.

Ensuite on s’asseoit à un grand festin auquel les époux n’assistent pas. C’est seulement lorsqu’il est terminé que les époux prennent ensemble un repas qui leur est servi sur des feuilles de bananier. C’est la seule fois que l’époux indien fasse à sa femme l’honneur de manger avec elle.

Les quatre derniers jours se passent en cérémonies et réjouissances semblables. La fête se termine par une procession aux flambeaux dans les rues. Les époux magnifiquement parés sont assis en face l’un de l’autre, dans un superbe palan-quin; quelquefois ils sont portés sur un éléphant.

Quand les familles sont très riches, rien n’égale la splendeur du cortège; la procession est féerique et coûte jusqu’à 30,000 francs et plus. Éléphants, bayadères, cavaliers, musiciens, chars richement ornés, pyramides et feux tournants s’avançant sur des chariots, rues pavoisées et jonchées de verdure, arcs de triomphe, pièces d’artifices, etc., en un mot, tout ce qui fait l’éclat des fêtes orientales s’y trouve réuni avec un goût parfait.

Les mariages des Soudras (4e caste, non-aryenne) se célèbrent avec moins de cérémonies, mais cependant avec toute la pompe qu’ils peuvent déployer.

Les dépenses que l’usage rend obligatoires pour les mariages sont la cause de la ruine de la plupart des Indiens.

Après ces fêtes, la mariée reste chez ses parents jusqu’à ce qu’elle devienne pubère. Ce moment est l’occasion de nouvelles fêtes semblables. Les Soudras font également des fêtes pour la puberté de leurs filles, lors même qu’elles ne sont pas mariées. C’est, dans ce cas, une sorte d’appel aux épouseurs.

“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.”

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3. Les noces chez les Romains.

Nous pourrions recourir aux érudits pour les cérémonies du mariage chez les Grecs et les Romains, nous nous bornerons à en donner un aperçu en citant l’épithalame de Manlius et de Julie par Catulle:

Collis ô Heliconis aime Cultor, Uranioe genus, Qui rapis teneram ad virum Virginem, ô hymeneæ, hymen, Hymen, ô hymeneæ.

Ad dominum dominam voca Conjugis cupidam novi Mentem amore revinciens Ut timax hoedera, hue et hue Arborem implicat errans.

Divin habitant de l’Hélicon, fils d’Uranie, qui mets la tendre vierge aux bras de l’époux, hymen, dieu d’hymenée!

Appelle à une nouvelle demeure dont sera la maîtresse la jeune fille qui désire un époux. Que l’amour les lie tous deux, comme le lierre timide enlace l’arbre capricieusement.

Vos item simul integræ virgines, Virgines quibus advenit Par dies, agite in modum, Dicite: ô hymeneæ hymen Hymen ô hymeneae.

Nil potest sine te Venus Fama quod bona comprobet Commodi capere; at potest Te volente. Quis huic deo Comparare ausit?

Claudia pandite januæ, Virgo adest. Video ut faces Splendidas quatiunt comas Sed moraris, abiit dies Prodeas, nova nupta.

Flere desine. Non tibi

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:

1. 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.

2. Praising his intelligence to his face.

3. Pretending to be obliged to make gifts on occasion of festivals connected with vows, trees, gardens, temples, or tanks75.

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

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

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

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

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Aurunculcia periculum est, Ne qua fæmina pulchrior Clarum ab Oceano diem Viderit venientem.

Tollite, ô pueri, faces. Flammæum video venire Ite, concinite ia modum Io hymen, hymeneæ lo, Io hymen hymeneæ.

Sordebant tibi villuli, Concubine hodie atque heri; Nunc tuum cinerarius Toudet os miser, ah miser Concubine nuces da.

Diceris male a tuis Unguentate glabris marite Abstinere. Sed abstine Io hymen.

Scimus hæc tibi quæ licent Sola cognita, sed marito Ista non eadem licent. Io hymen.

Et vous, vierges pures qu’attend le même bonheur, chantez en cadence: ô hymen, dieu d’hyménée! Dieu d’hyménée, hymen!

Les plaisirs que Vénus donne sans toi entachent la bonne renommée; avec toi, ils sont légitimes. Quel dieu pourrait-on égaler à toi.

Que les portes s’ouvrent. Voici la vierge. Les torches secouent leur brillante chevelure. Mais elle tarde et le jour fuit. Viens, nouvelle épouse!

Sèche tes larmes; ne crains rien, car jamais une beauté plus grande n’a vu le soleil se lever sur l’Océan.

coming to see him.

8. Contracting debts for the sake of her lover.

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

10. 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.

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

12. Engaging artists to do something for her lover.

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

14. Assisting friends and benefactors both on festive occasions, and in misfor-tune.

15. Performing household rites.

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

17. Having to satisfy curious wishes during her state of pregnancy.

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

19. Having to remove the troubles of a friend.

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

21. 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.

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Enfants, levez les torches. J’aperçois le flammeum (voile rouge que l’épouse portait pour la cérémonie) qui s’avance. Allez, chantez en coeur: «Io hymen, dieu d’hyménée, Io hymen.

Et toi, dont hier et aujourd’hui encore les joues s’ombrageaient d’un léger duvet, mignon désormais inutile, le barbier va raser ton menton. Jette des noix aux enfants.

Et toi, époux parfumé, tu regrettes, dit-on, tes mignons. Il faut leur dire adieu pour toujours. O hymen, dieu d’hyménée!

Ce qui t’était permis avant le mariage ne l’est plus aujourd’hui. O hymen, dieu d’hyménée!

Nupta, tu quoque quæ tuus Vir petit, cave ne neges; Ne petitum aliundè est; Io hymen!

Aspice intus ut accubans Vir luus Tyrio in toro Totus immineat tibi. Io hymen!

Mitte bracchiolum teres Prætexlate, puellulie; Jam cubile adest viri Io hymen!

Vos bonae, senibus viris Cognitae bene feminæ Collocate puellulam. O hymen!

Jam licet venias, marite, Uxor in thalamo est tibi Ore florido nitens; Alba Parthenia velut Luteum ve papaver.

Laudite ut lubet et brevi Liberos date. Non decet Tam vetus sine liberis Nomen esse: sed indidem Semper ingenerari.

Claudile ostia, virgines; Lusimus satis. At boni Conjuges, bene vivete et Munere assiduo valentem Exercete juventam.»

Et toi, jeune épouse, ne refuse rien aux désirs de ton époux, de peur qu’il qu’il ne cherche ailleurs. Io hymen!

Vois ton époux impatient de quitter le lit de pourpre du festin, tout entier à l’attente et au désir. Io hymen!

22. 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.

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

24. Informing her lover of the great gains of other courtezans.

25. 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.

26. 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.

27. 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:

1. He gives the woman either less than is wanted, or something else than that which is asked for.

2. He keeps her in hopes by promises.

3. He pretends to do one thing, and does something else.

4. He does not fulfil her desires.

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Guide de la vierge, adolescent qui portes encore la prétexte, quitte son bras arrondi, car voici le lit nuptial. Io hymen!

Et vous, matrones respectées de tous, placez-y la jeune épouse. Io hymen!

Tu peux venir maintenant, ô époux, elle est à toi; elle est dans le lit, brillante de jeunesse, les couleurs du pavot pourpré et de la blanche pariétaire se partagent son visage pudique.

Soyez tout à l’amour fécond: Donnez vite des rejetons à une race antique dont le nom ne doit pas périr.

Jeunes filles, fermez la chambre nuptiale et vous, couple charmant, vivez heureux; que votre vaillante jeunesse ne fasse jamais trêve aux amoureux ébats.

Cet épithalame est complété par un choeur de jeunes gens et de jeunes filles dont nous donnerons seulement une strophe (voir pour le latin, Catulle, LXII, le chant entier):

La vigne née solitaire dans un champ nu ne s’élève point et ne porte point de doux raisins; elle retombe de son poids et confond ses rameaux avec ses racines. Jamais le vigneron ne s’arrête près d’elle. Mais si elle s’accouple à l’orme tutélaire, elle devient aussitôt l’objet de soins empressés. Ainsi, la jeune fille qui vît sans époux vieillit délaissée. Celle au contraire qui contracte une union opportune, obtient à la fois l’amour d’un époux et une affection plus vive de ses parentssatisfaits.

5. He forgets his promises, or does something else than that which he has promised.

6. He speaks with his own servants in a mysterious way.

7. He sleeps in some other house under the pretence of having to do something for a friend.

8. 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 acquaintedwith him in any way before.

The means of getting rid of a lover are as follows:

1. Describing the habits and vices of the lover as disagreeable and censurable, with the sneer of the lip, and the stamp of the foot.

2. Speaking on a subject with which he is not acquainted.

3. Showing no admiration for his learning, and passing a censure upon it.

4. Putting down his pride.

5. Seeking the company of men who are superior to him in learning and wisdom.

6. Showing a disregard for him on all occasions.

7. Censuring men possessed of the same faults as her lover.

8. Expressing dissatisfaction at the ways and means of enjoyment used by him.

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CHAPITRE III

LA LUNE DE MIEL

Lorsque les fêtes et les cérémonies du mariage sont terminées (après la puberté), dans la nuit du dixième jour seulement, le mari reste seul avec sa femme; il lui adresse de tendres paroles, l’attire à lui et la presse doucement sur son sein, d’abord de la manière que la jeune fille aime le mieux, et chaque fois pendant quelques instants seulement.

Ensuite, il procède aux attouchements et commence d’abord par le haut du corps, parce que c’est plus aisé et plus simple.

Si la jeune fille est timide et complètement ignorante, et s’il n’est pas encore familiarisé avec elle, il essaiera ses premières caresses dans l’obscurité. Si elle se laisse faire, il lui mettra dans la bouche une bamboula (noix et feuille de bétel); il usera de toute son éloquence pour la lui faire accepter; au besoin, il s’agenouillera devant elle; car on sait qu’une femme, quelle que soit sa timidité ou sa colère, ne repousse jamais l’homme qui est suppliant à ses pieds.

Tout en lui donnant la bamboula, il la baisera sur la bouche doucement et genti-ment. Puis il la fera causer, en lui adressant des questions sur des choses qu’il dira ne pas connaître et qu’elle pourra expliquer en quelques mots. Si elle ne répond pas, il ne la brusquera pas; il répètera ses questions avec douceur, et la pressera de répondre en la flattant; car, dit Govakamoukka, «les jeunes filles écoutent tout des hommes, mais sans mot dire.»

A force d’instance, il obtiendra qu’elle réponde, au moins par des signes de tête. Quand il lui demandera si elle l’aime, si elle le désire, longtemps elle gardera le silence; puis, enfin, à force d’être pressée, elle finira par approuver de la tête.

Une amie, présente pour la circonstance, pourra répondre pour elle, et même lui fera dire plus qu’elle n’a dit, ce dont la jeune fille la grondera en souriant, et tout en jetant à son mari un regard d’acquiescement.

Si la jeune fille est familière avec son mari, elle lui mettra au cou une guirlande de fleurs, suivant le désir qu’il lui en aura exprimé; il profitera de ce moment pour lui toucher les seins et les chatouiller avec les doigts. Si elle l’en empêche,

9. Not giving him her mouth to kiss.

10. Refusing access to her Jaghana, i.e., the part of the body between the navel and the thighs.

11. Showing a dislike for the wounds made by his nails and teeth.

12. Not pressing close up against him at the time when he embraces her.

13. Keeping her limbs without movement at the time of congress.

14. Desiring him to employ her when he is fatigued.

15. Laughing at his attachment to her.

16. Not responding to his embraces.

17. Turning away from him when he begins to embrace her.

18. Pretending to be sleepy.

19. Going out visiting, or into company, when she perceives his desire to enjoy her during the day time.

20. Mis-constructing his words.

21. Laughing without any joke, or at the time of any joke made by him, laughing under some pretence.

22. Looking with side glances at her own attendants, and clapping her hands when he says anything.

23. Interrupting him in the middle of his stories, and beginning to tell other stories herself.

24. Reciting his faults and his vices, and declaring them to be incurable.

25. Saying words to her female attendants calculated to cut the heart of her lover

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il lui dira: Je ne recommencerai plus, mais à la condition que vous me tiendrez embrassé.

Quand elle sera dans cette position, il lui passera la main à plusieurs reprises sur le cou et tout autour. De temps à autre, il la placera sur ses genoux, la pressera sur son sein, et s’efforcera d’obtenir son consentement à l’union. Si elle ne veut pas céder, il la menacera de faire sur elle et sur lui-même des marques aux bras et aux seins avec les ongles et les dents, et de dire ensuite que c’est elle qui les lui afaites.

Les deux nuits suivantes, comme la jeune fille se confie et s’abandonne davan-tage, il la caressera par tout le corps avec les mains et la couvrira partout de baisers; il lui placera les mains sur les cuisses et les palpera doucement. De là, il passera aux aînes; si elle écarte ses mains, il lui dira: quel mal y a-t-il à cela? et la décidera à le laisser faire.

Cette faveur obtenue, il lui touchera les parties sexuelles, il détachera sa ceinture et le noeud qui retient son vêtement inférieur, et massera le haut de ses cuisses mises à nu. Tout cela se fera sous divers prétextes, mais sans commencer l’union. Puis il lui enseignera les soixante-quatre manières du Kama, en lui expri-mant tout son amour et tout ce qu’il espère d’elle. Il lui promettra fidélité pour toujours, et l’assurera qu’elle sera sans rivale.

Enfin, après avoir vaincu sa timidité, il consommera l’union et jouira d’elle sans l’effrayer.

En agissant ainsi, suivant les dispositions d’une jeune fille, l’homme gagne son amour et sa confiance.

On ne réussit ni par une soumission absolue ni par une violence brutale faite à la volonté de la femme; la prude méprise, comme ne connaissant rien au coeur des femmes, l’homme qui tient trop de compte de ses refus; et d’un autre côté, la jeune fille violentée prend en haine celui qui a manqué de ménagements pour elle 41.

41Les Pariahs livrent leurs filles à peine nubiles, afin que leur virginité soit matériellement démontrée.

to the quick.

26. Taking care not to look at him when he comes to her.

27. Asking him what cannot be granted.

28. 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.”

75On 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.

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Il en est de même des Arabes de l’Algérie.

Dans ces conditions, la consommation du mariage est un véritable viol.

Le mariage avant l’entier développement, joint a l’excès du travail, fait que les femmes arabes sont petites et chétives pendant que les hommes sont grands et forts.

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.:

1. He may have left the first woman of his own accord, and may even have left another woman since then.

2. He may have been driven away from both women.

3. He may have left the one woman of his own accord, and be living with another woman.

5. He may have been driven away from the one woman, and left the other of his own accord.

6. 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.

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CHAPITRE IV

SÉDUCTION D’UNE JEUNE FILLE EN VUE DU MARIAGE

Un homme pauvre mais de bonnes qualités (caste, beauté, science), un homme de famille infime et n’ayant que des qualités médiocres, un riche voisin, un jeune homme sous la tutelle de son père, de sa mère ou de ses soeurs, ne peuvent se marier qu’avec une jeune fille dont ils se sont efforcés de gagner le coeur, depuis son enfance. Ainsi, un jeune garçon qui vit chez son oncle essaiera de s’attacher la fille de cet oncle, ou quelqu’autre jeune fille dans la maison ou dans les maisons qu’il fréquente, quand bien même elle aurait été promise à un autre.

Cette conduite, dit Gopotamoukkà, est légitime dans tous les cas; car elle conduit toujours à l’accomplissement du Dharma (le devoir religieux).

Quand un jeune garçon aura ainsi jeté son dévolu ou son amour sur une jeune fille, il s’efforcera constamment de lui plaire par tous les moyens en son pouvoir.

Quand il s’aperçoit qu’elle l’aime, il se consacre tout entier à satisfaire tous ses goûts et à lui procurer tous les plaisirs qu’elle recherche. Quand elle revient des fêtes, il lui offre des bouquets, des guirlandes pour la tête, des ornements et des anneaux pour les oreilles.

Tout d’abord, il a soin de mettre dans ses intérêts la soeur de lait de la jeune fille; puis il lui enseigne les soixante-quatre moyens de jouissance sexuelle employés par les hommes, et lui vante ses talents en ce genre.

Il est toujours bien habillé et paré et fait aussi bonne figure que possible; car les jeunes filles s’éprennent des hommes de leur intimité qui sont beaux, de bonne mine et toujours bien parés.

Une jeune fille trahit toujours son amour par quelques signes ou actes tels que les suivants. Elle ne regarde jamais l’homme en face et éprouve de la gêne et de la honte quand il la regarde (App.2). Sous quelque prétexte, elle lui montre ses membres; elle le regarde furtivement quand il s’éloigne d’elle, baisse la

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

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tête quand il lui adresse quelque question et lui répond avec trouble et par des phrases inachevées; elle aime à rester longtemps dans sa compagnie, parle à ses suivantes sur un ton particulier, afin d’attirer son attention lorsqu’il est à une certaine distance, tient à ne point s’éloigner du lieu où il se trouve, prend quelque prétexte pour lui faire regarder différents objets, lui conte lentement des anecdotes pour prolonger la conversation avec lui; elle baise et presse un enfant qu’elle tient assis sur ses genoux, fait des gestes gracieux ou drôles lorsque ses soubrettes lui tiennent des propos plaisants devant l’homme qui la captive, montre à ses amis de la confiance, du respect et de la déférence, témoigne de la bonté à ses serviteurs, les écoute attentivement lorsqu’ils lui parlent, ou parlent à quelqu’autre de leur maître, se rend chez lui quand elle y est engagée par sa soeur de lait ou par quelque avis de ses domestiques, pour converser et jouer avec lui; elle évite d’être vue de lui en négligé, lui fait remettre par quelque amie ses ornements d’oreilles, anneaux et guirlandes de fleurs qu’il a demandé à voir; elle porte constamment tous les objets dont il lui a fait présent, se montre désolée quand ses parents lui parlent de tout autre prétendant, et se fâche contrequiconque appuie un rival.

Voici quelques vers sur ce sujet:

Celui qui a reconnu à des signes extérieurs les sentiments qu’une jeune fille a pour lui, doit faire tout ce qu’il faut pour s’unir à elle. Il captivera une toute jeune fille par des jeux enfantins; une grande demoiselle, par ses talents (dans le Kama sans doute), et une personne qui l’aime, par le moyen d’intermédiaires dans lesquelles elle ait confiance.

Quand l’amant possède le coeur de la jeune fille, il achève de la séduire par divers moyens, tels que ceux-ci.

Quand il est avec elle, à quelque jeu ou quelqu’exercice, il lui prend les mains avec une intention marquée; il pratique sur elle les divers embrassements décrits dans le Soutra.

Parfois, il lui montre une découpure faite dans la feuille d’un arbre et figurant deux amants accouplés; il s’extasie à la vue des nouveaux boutons des fleurs et des feuilles nouvelles de la poussée de la sève, à l’époque du renouveau (App. 2).

Il lui décrit ses tourments, lui raconte un beau rêve qu’il a fait au sujet d’autres

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.:

1. 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.

2. That if he were once to converse with me again, he would break away from the other woman.

3. That the pride of my present lover would be put down by means of the former one.

4. That he has become wealthy, has secured a higher position, and holds a place of authority under the King.

5. That he is separate from his wife.

6. That he is now independent.

7. That he lives apart from his father, or brother.

8. 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.

9. That as he is not respected by his wife, I shall now be able to separate him from her.

10. 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.

11. 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 expulsionfrom the woman’s house was caused by the wickedness of her mother; that the

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femmes it ses tourments, lui raconte un beau rêve qu’il a.

Aux assemblées de la caste, il se place près d’elle, et, sous quelque prétexte, il la touche, place son pied sur le sien, lui touche doucement et progressivement les doigts d’un pied avec les siens et les presse avec le bout de ses ongles.

S’il n’est point repoussé, il prendra ensuite ses pieds avec la main et les serrera délicatement. Il lui pressera aussi un doigt de la main entre ses doigts de pied, quand il lui arrivera de se lever; toutes les fois qu’il recevra d’elle ou lui donnera quelque objet, il lui manifestera, par ses manières et l’expression de ses regards, tout l’amour qu’il ressent pour elle. Il jettera sur elle l’eau qu’on lui aura apportée pour se rincer la bouche (App. 4).

Quand il se trouvera avec elle dans un lieu isolé, il lui fera des caresses amoureuses en lui peignant sa passion, sans cependant la troubler ou la blesser en quoi que ce soit.

Toutes les fois qu’il sera assis à côté d’elle sur le même banc ou le même lit, il l’emmènera à l’écart en lui disant qu’il a besoin de l’entretenir en particulier, et alors il lui exprimera tout son amour par des signes plutôt qu’avec des paroles. Il lui prendra la main et la placera sur son front; si elle est chez lui, il l’y retiendra sous prétexte de préparer pour lui-même quelque médication qui ne peut être efficace que si elle-même y met aussi la main.

Quand elle s’en ira, il la priera instamment de revenir le voir, et lorsque, devenue familière, elle le visitera souvent, il aura avec elle de longues conversations; «car, dit Gothakamouka, quel que soit l’amour d’un homme pour une femme, il ne réussit auprès d’elle qu’à force de lui parler (App. 5).

Enfin, quand il voit que la jeune fille est complètement subjuguée, il peut commencer à en jouir.

Quand un homme ne pourra à lui seul atteindre ce résultat, il emploiera la soeur de lait de la jeune fille (App. 6).

Celle-ci la décidera à venir le voir chez lui et tout se passera alors comme il vient d’être dit.

woman loved him just as much as ever at that time, but could not help the occur-rence 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 beenpractised by him, such as his way of kissing her, or manner of having connec-tion 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 refuse to listen to any negotiations, 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.”

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A défaut de soeur de lait, il enverra vers elle une de ses servantes qui se fera l’amie de la jeune fille et travaillera pour lui.

Il fera en sorte de se rencontrer avec elle dans toutes les réunions publiques et privées, et quand il se trouvera en tête-à-tête avec elle, il en jouira. Car, dit Vatsy-ayana, en temps et lieu propices, la femme ne résiste point à celui qu’elle aime (App. 7).

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 circum-stances, 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.

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CHAPITRE V

DE LA JEUNE FILLE QUI FAIT LA CONQUÊTE D’UN ÉPOUX

Quand une jeune fille pourvue de bonnes qualités, d’une bonne éducation, appartient à une famille sans position, et, pour ce motif, n’est point recher-chée en mariage par les membres de sa caste; ou bien quand une jeune fille qui observe les règles de de sa famille et de sa caste, est orpheline et sans parents qui s’occupent d’elle, elle doit chercher elle-même à se marier quand le moment est venu.

Elle s’efforcera de faire la conquête d’un jeune homme vigoureux et de bonne mine, ou bien d’un homme que, par sa faiblesse d’esprit, elle espère décider à se marier avec elle, même sans le consentement des parents du jeune homme.

Elle emploiera tous les moyens pour le captiver et le verra et l’entretiendra fréquemment. Sa mère aussi se servira de ses amies et de sa soeur de lait pour amener de fréquentes rencontres, soit chez ses amies, soit ailleurs, avec le mari convoité. La jeune fille, de son côté, tâchera de se trouver seule avec lui, en lieu sûr et non troublé, et, de temps en temps, lui fera des présents de fleurs, de parfums et de noix et de feuilles de bétel.

Elle lui montrera les talents qu’elle possède, tels que ceux de masser, d’égratigner et de presser avec les ongles; causera avec lui des choses qui lui plaisent ou l’intéressent, et même discutera avec lui les voies, et moyens pour gagner le coeur d’une jeune fille. Les anciens auteurs sont d’avis que la jeune fille, même quand elle aime, ne doit point faire les premières avances; elle doit seulement encour-ager l’homme qui la recherche, lui permettre quelques privautés et recevoir les manifestations de son amour sans paraître s’apercevoir de sa passion.

Quand il essaiera de prendre des baisers, elle ne s’y prêtera pas tout d’abord; quand il lui demandera l’union, elle n’y consentira pas; elle lui permettra seule-ment, tout en faisant beaucoup de difficultés, des attouchements à ses parties cachées, et résistera à toute autre tentative.

C’est seulement lorsqu’elle sera bien certaine de son amour et de sa constance à toute épreuve qu’elle consentira à se donner à lui s’il est décidé à se marier de suite avec elle (App. 1).

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 impor-tance, 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:

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Quand elle aura ainsi perdu sa virginité, elle en fera la confidence à ses amies43.

43Sans doute pour notifier son mariage. Dans ce cas, comme dans tous les autres, l’union sexuelle

précède la consécration religieuse; le véritable sacrement pour les Hindous paraît être la promesse du

mariage cimentée par l’union sexuelle qui est nécessaire et suffisante pour assurer l’exécution de la

promesse.

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 desir-able to all men by uniting herself with this man; or if she wishes to get his assis-tance 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

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CHAPITRE VI

FORMES DU MARIAGE

1. Quand la jeune fille qu’un jeune homme a séduite est entièrement à lui, il se comporte publiquement avec elle comme avec une épouse; il fait apporter de la maison d’un brahmane le feu consacré, répand sur la terre l’herbe Kousha, fait une oblation au feu et se marie selon les prescriptions religieuses relatives à ce genre de mariage, sans témoin.

Après la cérémonie, le jeune homme informe les parents de la jeune fille du fait accompli. D’après les anciens auteurs, le mariage contracté en présence du feu est indissoluble. On en fait part aussi à tous les parents des conjoints, et on s’efforce d’obtenir leur assentiment.

Tel est le mariage selon le mode des Gandharvas.

Lorsqu’une jeune fille ne peut suivre ou ne veut pas déclarer son intention de se marier avec lui, l’amant l’obtiendra de l’une des manières suivantes.

Par le moyen d’un intermédiaire il attirera la jeune fille chez lui sous quelque prétexte, et lorsqu’elle sera venue, il fera apporter de la maison d’un brahmane le feu consacré et procédera au mariage comme il est dit plus haut.

Lorsque la jeune fille qu’il désire doit en épouser un autre prochainement, il perdra son rival dans l’esprit de la mère, et, de connivence avec celle-ci, il fera venir la fille dans une maison du voisinage où il aura fait apporter le feu consacré, et procèdera à son mariage comme il est dit plus haut.

Ou bien il opérera de la même manière avec la connivence du frère de la jeune fille, qu’il aura mis dans ses intérêts par tous les moyens possibles.

(Ces cas peuvent se rattacher au mode des Gandharvas; le consentement de la jeune fille est supposé exister tacitement).

2. Avec la connivence de la soeur de lait de la jeune fille, il fait endormir ou enivrer celle-ci, et l’amène dans quelque endroit sûr, et là il en jouit. A son réveil, il accomplit la cérémonie religieuse (c’est là le mode dit des Vampires, de Manou).

word; then should she have regard to her future welfare, and live with the man like a wife.


“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.”

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3. Quand la jeune fille se rend à un jardin public ou à un village du voisinage, l’amant tombe sur les hommes qui la gardent, les met en fuite ou les tue, puis il enlève la jeune fille et procède ensuite au mariage.

C’est le mode dit des géants; d’après Manou, celui des Ksha tryas ou guerriers; il rappelle l’enlèvement des Sabines et celui des nobles Damoiselles, au moyen âge44.

La conclusion de Vatsyayana, conforme à la loi de Manou, est que chacun des divers modes de mariages ci-dessus mentionnés est préférable à tous ceux qui viennent après dans l’ordre suivi.

On ne doit recourir à l’un d’eux que quand tous ceux qui le précèdent dans l’énumération donnée sont d’une application impossible.

44Il est à remarquer que, parmi ces modes de mariage décrits par le Kama Soutra, il n’en est pas un seul

qui ne renferme quelque chose de malhonnête. Le P. Gury, 837, dit: L’enlèvement consiste à emmener

par violence une femme d’un lieu dans un autre où elle est au pouvoir du ravisseur pour cause de

mariage.L’enlèvement annule le mariage entre le ravisseur, c’est-à-dire celui pour lequel on enlève la

femme, et la femme enlevée.

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.

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Quand une jeune fille pourvue de bonnes qualités, d’une bonne éducation, appartient à une famille sans position, et, pour ce motif, n’est point recher-chée en mariage par les membres de sa caste; ou bien quand une jeune fille qui observe les règles de de sa famille et de sa caste, est orpheline et sans parents qui s’occupent d’elle, elle doit chercher elle-même à se marier quand le moment est venu.





C’est seulement lorsqu’elle sera bien certaine de son amour et de sa constance à toute épreuve qu’elle consentira à se donner à lui s’il est décidé à se marier de suite avec elle (App. 1).Quand une jeune fille pourvue de bonnes qualités, d’une bonne éducation, appartient à une famille sans position, et, pour ce motif, n’est point recherchée en mariage par les membres de sa caste; ou bien quand une jeune fille qui observe les règles de de sa famille et de sa caste, est orpheline et sans parents qui s’occupent d’elle, elle doit chercher elle-même à se marier

Stoppage of gains about to be realized.

Loss of what is already obtained.

Acquisition of a sour temper.

Becoming unamiable 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

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quand le moment est venu.





C’est seulement lorsqu’elle sera bien certaine de son amour et de sa constance à toute épreuve qu’elle consentira à se donner à lui s’il est décidé à se marier de suite avec elle (App. 1).Quand une jeune fille pourvue de bonnes qualités, d’une bonne éducation, appartient à une famille sans position, et, pour ce motif, n’est point recher-chée en mariage par les membres de sa caste; ou bien quand une jeune fille qui observe les règles de de sa famille et de sa caste, est orpheline et sans parents qui s’occupent d’elle, elle doit chercher elle-même à se marier quand le moment est venu.

Elle s’efforcera de faire la conquête d’un jeune homme vigoureux et de bonne mine, ou bien d’un homme que, par sa faiblesse d’esprit, elle espère décider à

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 uncer-

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se marier avec elle, même sans le consentement des parents du jeune homme.






Elle emploiera tous les moyens pour le captiver et le verra et l’entretiendra fréquemment. Sa mère aussi se servira de ses amies et de sa soeur de lait pour

tain 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 next76, 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 conse-quently 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.

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amener de fréquentes rencontres, soit chez ses amies, soit ailleurs, avec le mari convoité. La jeune fille, de son côté, tâchera de se trouver seule avec lui, en lieu sûr et non troublé, et, de temps en temps, lui fera des présents de fleurs, de parfums et de noix et de feuilles de bétel.






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.

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Elle lui montrera les talents qu’elle possède, tels que ceux de masser, d’égratigner et de presser avec les ongles; causera avec lui des choses qui lui plaisent ou l’intéressent, et même discutera avec lui les voies, et moyens pour gagner le coeur d’une jeune fille. Les anciens auteurs sont d’avis que la jeune fille, même quand

By combining the above, the following six kinds of mixed results areproduced, 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, losses, and doubts.

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elle aime, ne doit point faire les premières avances; elle doit seulement encour-ager l’homme qui la recherche, lui permettre quelques privautés et recevoir les manifestations de son amour sans paraître s’apercevoir de sa passion.






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.


“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.”

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PART VII

CHAPTER I

ABOUT THE MEANS OF ATTRACTING OTHERS TO YOURSELF

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 previ-ously 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 adorn-ment.

(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 eyes of others.

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TITRE VII

CHAPITRE I

LE HAREM ROYAL

Rapports du roi avec ses femmes.

Les épouses du roi vivent dans l’oisiveté, le luxe et les divertissements; on ne leur donne jamais rien à faire de fatiguant.

Elles assistent aux fêtes, concerts, spectacles, y sont traitées avec honneur, et on leur offre des rafraîchissements.

Il leur est interdit de sortir seules; et on ne laisse pénétrer dans le harem que des femmes qui sont parfaitement connues des gardiens et surveillants.

Les femmes attachées au service des femmes du harem portent au roi, chaque matin, des fleurs, des muguets et des habits, présents de ses épouses. Le roi en fait don à ces femmes, ainsi que des objets de même nature qu’il a portés la veille.

Dans l’après-midi, le roi paré de tous ses ornements, rend visite à ses épouses, également parées pour le recevoir; il rend à toutes des hommages et leur assigne leur place, puis il engage avec elles une conversation gaie.

Ensuite, il visite les vierges veuves remariées, les concubines et les bayadères, chacune dans sa chambre (v. App.2).

Quand le roi a terminé sa sieste, la dame de service chargée de lui désigner l’épouse avec laquelle il doit passer la nuit vient le trouver, accompagnée des servantes de l’épouse dont le tour est arrivé et de celles dont le tour peut avoir été passé par erreur et pour cause d’indisposition.

Ces suivantes présentent au roi des essences et des parfums envoyés par leurs

(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 seclu-sion, 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, disposi-tion, 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

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maîtresses et marqués du sceau de leur anneau, elles lui expliquent les motifs de cet envoi.

Le roi accepte le présent de l’une d’elles qui, par ce fait, se trouve informée de son choix.

Quelques rois, par scrupule ou par compassion, prennent des aphrodisiaques, afin de pouvoir servir plusieurs épouses dans une même nuit. D’autres, au contraire, ne s’unissent qu’avec celles qu’ils préfèrent et délaissent les autres. La plupart donnent à chacune son tour.

agreeable to her77.

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 subju-gate 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

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CHAPITRE II

DES INTRIGUES DU ROI

Le roi ne se contente pas toujours de ses épouses; il a aussi des caprices, même pour des femmes mariées.

Le roi et les ministres ne vont jamais chez les sujets; ceux-ci ont toujours les yeux fixés sur eux pour les imiter. En conséquence, ils ne doivent faire publiquement aucun acte qui puisse être censuré. Un poète a même écrit:

Un roi qui a à coeur le bien de son peuple, respecte toutes les femmes des autres.

Un roi qui triomphe des six ennemis de l’homme conquiert toute la terre (les six péchés capitaux de l’Inde; la gourmandise est inconnue des Orientaux; et la paresse consiste pour eux dans l’ignorance spirituelle).

Quand le roi juge bon d’écarter ce scrupule, il doit agir de l’une des manières suivantes45.

A certaines époques, les femmes des villes et des villages visitent les épouses du harem, et passent la nuit dans leurs appartements à converser et se divertir, puis s’en vont le matin.

Une dame du service du roi, qui s’est liée à l’avance avec la belle que le roi désire, l’engage le matin, au moment où elle va s’éloigner, à visiter avec elle, en détail, le palais. Dans un à parte, elle emploie toutes les ressources de son esprit à la persuader de répondre aux désirs du roi. Si elle éprouve un refus, elle n’en laisse voir aucun déplaisir, se montre toujours très courtoise, lui fait accepter des présents dignes d’un roi, l’accompagne à une certaine distance du palais et la congédie en termes très affectueux.

La personne que désire le roi peut aussi venir au harem sur l’invitation de l’une des épouses du roi, qui aura fait sa connaissance par l’intermédiaire du mari ou d’une des suivantes des femmes du harem. Surviendra alors l’affidée du roi, qui.

45Les casuistes hindous ont toujours, pour dispenser de tout scrupule en amour, une raison péremptoire

à leurs yeux: la nécessité de ne pas mourir d’amour.

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 subju-gating 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.

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Ou bien la première épouse du roi, sous prétexte de se faire enseigner par elle quelque talent, mandera au palais la femme convoitée.

Ou si le mari de cette femme a quelque chose à redouter du roi ou d’un ministre, elle la décidera, à l’aide d’un intermédiaire, à venir au palais solliciter sa protec-tion. Les choses se passeront ensuite comme dans les cas précédents.

On agira de même, si le mari de la femme est dans le besoin ou l’oppression; ou s’il sollicite quelque chose ou aspire à la faveur du prince, ou veut s’élever, ou bien s’il est tenu à l’écart par les membres de sa caste, ou si c’est un espion au service du roi.

Si la personne désirée par le roi vit avec un homme qui n’est pas son mari, le roi la fait arrêter, la fait déclarer esclave pour inconduite et la place au harem.

Si la femme convoitée est régulière, l’ambassadeur du roi, à son instigation, dénonce le mari; puis on fait emprisonner la femme, comme étant l’épouse d’un ennemi du roi; ensuite, on la fait entrer au harem.

(Ces deux procédés se passent de commentaires, le dernier surtout).

Un roi ne doit jamais aller chez un sujet pour une intrigue amoureuse, plusieurs rois ont payé de leur vie cette imprudence.

Certains usages locaux favorisent les amours royales.

Chez les Andras, le roi exerce le droit du seigneur;

Chez les Vatsagoulmas, les femmes des ministres servent le roi la nuit;

Les Vaïdarbhas qui ont de belles femmes, les envoient, par amour pour leur prince, passer un mois au harem;

Chez les Aparatakas, ceux qui avaient de belles femmes les donnaient en présent aux ministres du roi;

Enfin, dans le pays des Sourashtras, les femmes de la ville et de la campagne entrent au harem pour le plaisir du roi, soit individuellement, soit par groupes.

(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 neces-sary, 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.


“The means78 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.

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CHAPITRE III

INTRIGUES DES FEMMES DU HAREM

Les femmes du harem sont sévèrement gardées et ne peuvent voir aucun homme (App. 1 et 2). Presque toutes brûlent de désirs qu’elles satisfont entre elles, par des procédés indiqués au chapitre de l’auparishtaka, et au moyen desquels la femme peut remplacer l’homme.

Elles ont encore recours aux moyens suivants.

Elles habillent en homme leur soeur de lait, leurs amies et leurs suivantes, et se font caresser l’yoni à l’aide de végétaux tendres (fruits ou racines), qui ont ou reçoivent la forme et les dimensions d’un linga, ou bien elles embrassent une statue dont le linga est figuré en érection (App.).




Si toutefois il s’y détermine, il devra reconnaître s’il y a une sortie assurée, si le jardin de plaisance ou bien un mur de ronde entoure étroitement le harem (App. 1), si les sentinelles manquent de vigilance et si le roi est parti en voyage. Dans ce dernier cas, lorsqu’il sera appelé par les femmes du sérail, il observera avec soin les lieux, et entrera de la manière que les femmes lui auront indiquée. S’il estadroit et avisé, il parcourra chaque jour les environs du harem, se liera avec

77It 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.”

78From 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, flagel-

lation, 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.”

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les sentinelles, se fera l’ami des femmes de service du sérail qui peuvent avoir connaissance de son dessein et leur témoignera son regret de ne pouvoir l’exécuter.





Il observera avec beaucoup d’attention les signes qu’elle fait, ses gestes ou ses paroles; et alors il essaiera de pénétrer dans le palais.

S’il est certain qu’elle vient dans quelque lieu particulier, il s’y cachera, et, au moment fixé, il entrera au harem avec elle, comme s’il était un des gardiens.

Il peut aussi entrer et sortir dans un lit plié, ou dans une couverture de lit, ou bien se rendre _invisible_: pour cela il lui suffit de se frotter les yeux avec un collyre obtenu en mêlant avec une quantité égale d’eau les cendres provenant de la combustion, sans fumée, d’une mangouste, des yeux d’un serpent et du fruit de la longue courge tumbi!!!

Duyana, les brahmanes et les yoguis, donnent encore d’autres moyens de se rendre invisible.

L’homme peut aussi, pour entrer au harem, saisir l’occasion de la fête de la huitième lune, pendant laquelle les femmes de service du palais sont toutes très affairées et en désarroi.

On introduit des jeunes gens au harem, ou on les en fait sortir, lorsqu’on y apporte ou on en fait sortir du mobilier, ou pendant les fêtes où l’on prend des

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.

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boissons et des rafraîchissements, quand les femmes de service sont extraor-dinairement occupées et pressées, ou quand on déplace une des épouses, ou quand on les conduit aux jardins publics ou aux fêtes, ou bien lors de leur retour au palais, ou enfin quand le roi est parti pour un lointain pélerinage.

Les femmes du harem connaissent mutuellement leurs secrets, et comme elles ont toutes le même but, elles s’entraident.

Un jeune homme qui est l’amant de toutes peut continuer ce commerce très longtemps sans être découvert.

Chez les Aparatakas, les épouses du roi ne sont pas bien gardées, et les femmes qui ont accès dans le harem y introduisent avec elles beaucoup de jeunes gens.

Les épouses royales du pays d’Ahira se livrent aux kshatriyas mis en sentinelle dans le harem.

Celles du pays des Vatsagoulmas font venir au harem, à l’aide de messagères, des hommes qui peuvent leur plaire.

Chez les Vaïdharbas, les fils des épouses royales ont leur entrée au harem et sont les amants de toutes les épouses, excepté de leur mère.

Dans le Stri radjyas, les femmes du roi ont pour amants les hommes de sa caste et de sa famille.

Au pays de Ganda, elles se donnent aux brahmanes, à leurs amis, à leurs servit-eurs et esclaves.

Dans le Sandhava, à leurs domestiques, marmitons, etc.

Chez les Haïmavat, des hommes hardis corrompent les sentinelles et entrent au harem.

Chez les Vanyas et Kalmyas, les brahmanes, au su du roi, entrent au harem avec des bouquets pour les épouses, conversent avec elles derrière un rideau, et des doux propos passent aux doux exercices.

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 “collec-tion 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 ofthe Dravida country, lasts for life.

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Enfin, les femmes du roi de Prashyas cachent dans le harem un jeunehomme pour chaque groupe de femmes.

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 confi-dential 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.

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CHAPITRE IV

DEVOIRS DES ÉPOUSES

Devoirs d’une femme quand elle est la seule épouse.

Une femme vertueuse se conforme aux désirs de son mari comme s’il était un dieu. Elle s’assied toujours après lui et se lève avant lui (App. 1).

Elle prend sa charge de la famille et de la maison. Elle tient tout dans le plus grand état de propreté (App. 2).

Elle entoure la maison d’un petit jardin où elle apporte tout ce qu’il faut pour les sacrifices du matin, de midi et du soir, aux dieux domestiques.

Elle révère elle-même le sanctuaire des dieux du foyer car, ainsi que le dit Gonardiya, rien ne gagne le coeur d’un mari, d’un maître de maison, comme l’observation des rites domestiques.

Elle aura tous les égards possibles pour son beau-père et sa belle-mère, et pour tous les membres de la famille de son mari.

Elle évite la société des mendiantes, des _religieuses bouddhistes mendi-antes des femmes perdues, des voleuses, des diseuses de bonne aventure et des sorciers.

Elle ne fait rien avant d’en avoir obtenu le consentement de son mari (App. 3).

Quand elle va trouver son mari en particulier, elle doit être parée de ses ornements et de fleurs diverses et porter une robe de plusieurs couleurs. Mais son habillement ordinaire de tous les jours sera léger et collant.

Au cas où il aurait quelques torts de conduite à son égard, elle ne lui en fera pas de reproches, malgré son déplaisir.

Elle soigne sa tenue de manière à toujours plaire à son mari.

Elle garde ses secrets, lui prête toute l’aide possible dans ses affaires lorsqu’il est

(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 intox-ication.

(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.

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obligé de s’absenter pour quelque voyage. Elle ne porte que des ornements de bon augure et observe les fêtes en l’honneur des dieux. Elle ne sort que pour les deuils et les fêtes de famille. Elle prend soin des intérêts de son mari.

Quand il arrive de voyage, elle le reçoit dans sa tenue ordinaire, pour qu’il voie comment elle a vécu pendant son absence. Elle lui apporte quelque présent et des objets qui peuvent être offerts pour le culte de la divinité.

C’est ainsi, conclut l’auteur, qu’une femme d’une bonne conduite, épouse ou vierge remariée, ou concubine, doit vivre purement, toujours dévouée à l’homme auquel elle est unie, faisant tout pour son bien et pour lui plaire.

Les femmes qui tiennent cette conduite possèdent le Dharma, l’Artha et le Kama, obtiennent une haute considération et, généralement, conservent tout l’amour de leur mari (App. 4).

(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 auspi-cious, produces fame, and preserves life.

(s). The blessings of venerable Brahmans, well propitiated, have thesame 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 inten-tion 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,

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CHAPITRE V

DEVOIRS DE L’ÉPOUSE LA PLUS ÂGÉE ENVERS

LES ÉPOUSES PLUS JEUNES DE SON MARI

L’homme peut pendant la vie de sa première épouse en prendre d’autres pour les motifs suivants:

Folie ou mauvais caractère de la femme, aversion du mari, stérilité, absence de progéniture mâle, incontinence de la femme.

Quand la femme est stérile ou n’a pas de fils, elle doit elle-même engager son mari à prendre une autre femme, donner à celle-ci une position supérieure à la sienne, la considérer comme une soeur, lui prodiguer les bons conseils, traiter ses enfants comme s’ils étaient les siens propres et en agir de même à l’égard de ses serviteurs, de ses amis et parents.

Quand il y aura plusieurs femmes, la plus âgée fera alliance avec celle qui la suit immédiatement en âge et en rang et tâchera de brouiller avec la favorite actuelle la femme que la favorite a remplacée auprès du maître; puis, ayant ligué toutes les femmes contre la favorite, elle prendra alors le parti de celle délaissée et, sans se compromettre d’aucune façon, elle fera dénoncer la favorite comme. Si la favorite se querelle avec l’époux, la première femme feint pour elle de la sympathie, l’excite et aggrave autant qu’il est en elle le dissentiment. Mais si, en dépit de tous ses efforts, l’époux continue à aimer la favorite, elle changera de tactique et s’emploiera à les concilier afin de ne point tomber elle-même en disgrâce.

and attending to Kama also, without becoming the slave of his passions, obtains success in everything that he may undertake.”

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CHAPITRE VI

DEVOIRS DE LA PLUS JEUNE ÉPOUSE

La femme la plus jeune regardera la plus âgée comme sa mère et ne fera, à son insu, de don à personne, pas même à ses propres parents. Elle lui dira tout, et n’approchera son mari qu’avec sa permission. Quoi que celle-ci lui confie, elle ne le divulguera point, et elle prendra soin de ses enfants comme des siens propres.

Quand elle sera seule avec son époux, elle lui complaira en tout, mais elle ne lui parlera jamais du chagrin qu’elle peut éprouver à cause d’une rivale.

Elle se contentera d’obtenir secrètement des marques particulières de son affec-tion, de l’assurer qu’elle ne vit que pour lui, et par l’amour qu’il lui témoigne.

Avec les autres épouses de son mari elle ne parlera jamais, soit par orgueil, soit par colère, de son amour pour son mari ni de l’amour que celui-ci a pour elle; car un mari n’aime point les indiscrétions sur des détails intimes.

Elle dissimulera, autant que possible, à la vue de la première épouse les efforts qu’elle fait pour captiver son époux. Si cette première épouse a été prise en aversion par le mari, ou si elle n’a pas d’enfants, elle s’intéressera à sa situa-tion, et engagera le mari à avoir pour elle de bons procédés; mais elle-même s’efforcera de la surpasser par sa bonne conduite.

Comme la veuve vierge remariée a eu, avant son second mariage, une existence plus libre et une connaissance plus grande des choses du mariage qu’une jeune fille, elle apportera chez son nouvel époux plus d’expérience des plaisirs et des goûts plus mondains. Si, plus tard, il y a séparation entre eux, elle ne gardera pas les présents qu’elle a reçus de son mari, sauf ceux qui ont fait l’objet d’un mutuel échange entre eux, à moins qu’elle n’ait été renvoyée par lui (alors elle nerestitue rien).

Elle prendra dans la maison conjugale la même situation que les femmes de la famille de son mari; mais elle devra se montrer supérieure à elles pour les soixante-quatre talents voluptueux.

Elle ne se liera pas avec les autres épouses, mais plutet les serviteurs de la maison.

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 connec-tion 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 remem-bered 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 centu-ries.

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

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Elle se montrera également supérieure aux autres épouses pour les soixante-quatre voluptés.

Elle accompagnera son mari aux fêtes, réunions, parties de plaisir; elle engagera son mari à donner lui-même de ces sortes de fêtes ou parties de plaisir.

Elle mettra en train toutes sortes de jeux et amusements.

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 asfollows:

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

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CHAPITRE VII

HOMMES HEUREUX AUPRÈS DES FEMMES

Les hommes qui ont des succès auprès des femmes sont: Ceux qui possèdent la science de l’amour; les conteurs agréables; ceux qui, dès leur enfance, ont vécu dans la compagnie des femmes; ceux qui savent gagner leur confiance; ceux qui leur envoient des présents; les beaux parleurs; ceux qui savent complaire à leurs désirs; ceux qui n’ont pas encore aimé d’autre femme; les courtiers d’amour; ceux qui connaissent leurs côtés faibles; ceux qui sont désirés par les femmes honnêtes, ont bon air, bonne mine; ceux qui ont été élevés avec elles; leurs voisins; les hommes qui se donnent tout entiers aux plaisirs charnels, fussent-ilsmême leurs propres serviteurs; les amants des soeurs de lait; les hommes qui étaient mariés il y a peu de temps (et devenus veufs); ceux qui aiment le monde et les parties de plaisir; les hommes généreux; ceux renommés pour leur force (hommes taureaux); les hommes braves et entreprenants; les hommes supéri-eurs à leur mari en connaissance, en belle prestance, en bonnes qualités, en générosité; les hommes qui s’habillent et vivent magnifiquement.

Quand on tient à sa réputation, on ne cherche jamais à séduire une jeune femme craintive, timide, à laquelle on peut se fier, qui est bien gardée ou qui a un beau-frère ou une belle-mère (l’abstention est donnée ici comme règle de prudence, mais non de morale ou de religion).

Quand une femme s’offense et repousse d’une manière blessante l’homme qui la courtise, il doit y renoncer de suite. Quand, au contraire, en le grondant, elle continue à se montrer gracieuse et affectueuse pour lui, elle ne doit rien négliger pour continuer à s’en faire aimer.

Femmes qui se donnent facilement.

Voici maintenant la liste des femmes faciles:

Celles qui se tiennent toujours sur la porte de leur maison ou regardent constam-ment dans la rue; celles qui vont toujours causer chez leurs voisins; celles qui regardent les hommes fixement ou de côté; les courtières d’amour; celles dont on ne connaît pas bien la caste et la famille; celle qui aime trop le monde; la femme d’un acteur; une veuve;

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

356 357

une femme pauvre; la femme avide de plaisir; la femme orgueilleuse de ses talents; celle dédaignée par ses égales en beauté et en rang; la femme vaine et frivole; celle qui fréquente les femmes galantes; celle dont le mari est souvent absent, en voyage, ou vivant à l’étranger. La femme dont le mari a pris une seconde épouse sans raison légitime; celle qui n’a pas eu d’enfant de son mari et qui a perdu tout espoir d’en avoir de lui; celle qui, étant mariée, reste abandonnée à elle-même, dont personne ne s’occupe; celle qui affiche un amour excessif pour son mari; celle dont le mari a plusieurs jeunes frères. La femme qui a pour époux un homme qui lui est inférieur par le rang et les capacités; celle dont l’esprit est troublé par la sottise et les mauvais procédés de son mari; celle qui a été mariée enfant à un homme riche, et qui, devenue grande, ne l’aime point, et veut un amant possédant les qualités qui la captivent; celle dont le mari est quinteux, jaloux, débauché. La femme d’un joaillier; une femme jalouse, ambitieuse, galante. La femme avide, peureuse, boiteuse, naïve, difforme, triviale, de mauvaise odeur, maladive, vieille.

* * * * *

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 experi-ence, 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 immor-tality 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.”

* * * * *

358 359

Works issued by the Council of the KAMA SHASTRA SOCIETY.

DETAILED PROSPECTUSES CAN BE HAD

ANANGA-RANGA,(Stage of the Bodiless One)OR THE HINDOO ART OF LOVE,(Ars Amoris Indica,)

TRANSLATED FROM THE SANSKRIT AND ANNOTATED BYA. F. F. AND B. F. R.

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.

the kama sutra of vatsyayana translated from sanscrit ... - arielias

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Transcript of the kama sutra of vatsyayana translated from sanscrit ... - arielias