There are also the following verses on the subject.

"A clever man, learning from the Shastras the ways of winning over the wives of other people, is never deceived in the case of his own wives. No one, however, should make use of these ways for seducing the wives of others, because they do not always succeed, and, moreover, often cause disasters, and the destruction of Dharma and Artha. This book, which is intended for the good of the people, and to teach them the ways of guarding their own wives, should not be made use of merely for gaining over the wives of others."

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

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

[Footnote 73: It may be noted from the above remarks that eunuchs do not appear to have been employed in the King's harem in those days, though they seem to have been employed for other purposes. See Part II., page 43.]

=END OF PART V.= PART VI.

ABOUT COURTESANS.

INTRODUCTORY REMARKS.

This Part VI., about courtesans, was prepared by Vatsyayana, from a treatise on the subject, that was written by Dattaka, for the women of Pataliputra (the modern Patna), some two thousand years ago. Dattaka's work does not appear to be extant now, but this abridgement of it is very clever, and quite equal to any of the productions of Emile Zola, and other writers of the realistic school of to-day.

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

The details of the domestic and social life of the early Hindoos would not be complete without mention of the courtesan, and Part VI. is entirely devoted to this subject. The Hindoos have ever had the good sense to recognise courtesans as a part and portion of human society, and so long as they behaved themselves with decency and propriety, they were regarded with a certain respect. Anyhow, they have never been treated in the East with that brutality and contempt so common in the West, while their education has always been of a superior kind to that bestowed upon the rest of womankind in Oriental countries.

In the earlier days the well-educated Hindoo dancing girl and courtesan doubtless resembled the Hetera of the Greeks, and being educated and amusing, were far more acceptable as companions than the generality of the married or unmarried women of that period. At all times and in all countries, there has ever been a little rivalry between the chaste and the unchaste. But while some women are born courtesans, and follow the instincts of their nature in every cla.s.s of society, it has been truly said by some authors that every woman has got an inkling of the profession in her nature, and does her best, as a general rule, to make herself agreeable to the male s.e.x.

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

CHAPTER I.

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

By having intercourse with men courtesans obtain s.e.xual 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 pa.s.sers by, she being like an object on view for sale.[74] She should form friendships with such persons as would enable her to separate men from other women, and attach them to herself, and repair her own misfortunes, to acquire wealth, and to protect her from being bullied, or set upon by persons with whom she may have dealings of some kind or another.

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

The officers of the courts of justice.

Astrologers.

Powerful men, or men with interest.

Learned men.

Teachers of the sixty-four arts.

Pithamardas or confidants.

Vitas or parasites.

Vidushakas or jesters.

Flower sellers.

Perfumers.

Vendors of spirits.

Washermen.

Barbers.

Beggars.

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

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

Men of independent income.

Young men.

Men who are free from any ties.

Men who hold places of authority under the King.

Men who have secured their means of livelihood without difficulty.

Men possessed of unfailing sources of income.

Men who consider themselves handsome.

Men who are always praising themselves.

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

One who hates his equals.

One who is naturally liberal.

One who has influence with the King or his ministers.

One who is always fortunate.

One who is proud of his wealth.

One who disobeys the orders of his elders.

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

The only son whose father is wealthy.

An ascetic who is internally troubled with desire.

A brave man.

A physician of the King.

Previous acquaintance.

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

Such are the good qualities of a man.

The woman also should have the following characteristics, viz.: She should be possessed of beauty, and amiability, with auspicious body marks. She should have a liking for good qualities in other people, as also a liking for wealth. She should take delight in s.e.xual unions resulting from love, and should be of a firm mind, and of the same cla.s.s as the man with regard to s.e.xual enjoyment.

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

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

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

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

Ancient authors are of opinion that the causes of a courtesan resorting to men are love, fear, money, pleasure, returning some act of enmity, curiosity, sorrow, constant intercourse, Dharma, celebrity, compa.s.sion, 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 cla.s.s as the man with respect to s.e.xual union, living in the same place, constancy, and poverty. But Vatsyayana decides that desire of wealth, freedom from misfortune, and love, are the only causes that affect the union of courtesans with men.

Now a courtesan should not sacrifice money to her love, because money is the chief thing to be attended to. But in cases of fear, etc., she should pay regard to strength and other qualities. Moreover, even though she be invited by any man to join him, she should not at once consent to an union, because men are apt to despise things which are easily acquired. On such occasions she should first send the shampooers, and the singers, and the jesters, who may be in her service, or, in their absence the Pithamardas, or confidants, and others, to find out the state of his feelings, and the condition of his mind. By means of these persons she should ascertain whether the man is pure or impure, affected, or the reverse, capable of attachment, or indifferent, liberal or n.i.g.g.ardly; 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, c.o.c.ks, and rams, of hearing the maina (a kind of starling) talk, or of seeing some other spectacle, or the practice of some art; or he may take the woman to the abode of the man. After this, when the man comes to her house the woman should give him something capable of producing curiosity, and love in his heart, such as an affectionate present, telling him that it was specially designed for his use. She should also amuse him for a long time by telling him such stories, and doing such things as he may take most delight in. When he goes away she should frequently send to him a female attendant, skilled in carrying on a jesting conversation, and also a small present at the same time. She should also sometimes go to him herself under the pretence of some business, and accompanied by the Pithamarda.

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

There are also some verses on the subject as follows: "When a lover comes to her abode, a courtesan should give him a mixture of betel leaves and betel nut, garlands of flowers, and perfumed ointments, and, showing her skill in arts, should entertain him with a long conversation. She should also give him some loving presents, and make an exchange of her own things with his, and at the same time should show him her skill in s.e.xual enjoyment. When a courtesan is thus united with her lover she should always delight him by affectionate gifts, by conversation, and by the application of tender means of enjoyment."

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

CHAPTER II.

OF LIVING LIKE A WIFE.

When a courtesan is living as a wife with her lover, she should behave like a chaste woman, and do everything to his satisfaction. Her duty in this respect, in short, is, that she should give him pleasure, but should not become attached to him, though behaving as if she were really attached.

Now the following is the manner in which she is to conduct herself, so as to accomplish the above mentioned purpose. She should have a mother dependent on her, one who should be represented as very harsh, and who looked upon money as her chief object in life. In the event of there being no mother, then an old and confidential nurse should play the same role. The mother or nurse, on their part, should appear to be displeased with the lover, and forcibly take her away from him. The woman herself should always show pretended anger, dejection, fear, and shame on this account, but should not disobey the mother or nurse at any time.

She should make out to the mother or nurse that the man is suffering from bad health, and making this a pretext for going to see him, she should go on that account. She is, moreover, to do the following things for the purpose of gaining the man's favour, viz.: Sending her female attendant to bring the flowers used by him on the previous day, in order that she may use them herself as a mark of affection, also asking for the mixture of betel nut and leaves that have remained uneaten by him; expressing wonder at his knowledge of s.e.xual intercourse, and the several means of enjoyment used by him; learning from him the sixty-four kinds of pleasure mentioned by Babhravya; continually practising the ways of enjoyment as taught by him, and according to his liking; keeping his secrets; telling him her own desires and secrets; concealing her anger; never neglecting him on the bed when he turns his face towards her; touching any parts of his body according to his wish; kissing and embracing him when he is asleep; looking at him with apparent anxiety when he is wrapt in thought, or thinking of some other subject than herself; showing neither complete shamelessness, nor excessive bashfulness when he meets her, or sees her standing on the terrace of her house from the public road; hating his enemies; loving those who are dear to him; showing a liking for that which he likes; being in high or low spirits according to the state that he is in himself; expressing a curiosity to see his wives; not continuing her anger for a long time; suspecting even the marks and wounds made by herself with her nails and teeth on his body to have been made by some other woman; keeping her love for him unexpressed by words, but showing it by deeds, and signs, and hints; remaining silent when he is asleep, intoxicated, or sick; being very attentive when he describes his good actions, and reciting them afterwards to his praise and benefit; giving witty replies to him if he be sufficiently attached to her; listening to all his stories, except those that relate to her rivals; expressing feelings of dejection and sorrow if he sighs, yawns, or falls down; p.r.o.nouncing the words "live long" when he sneezes; pretending to be ill, or to have the desire of pregnancy, when she feels dejected; abstaining from praising the good qualities of any body else, and from censuring those who possess the same faults as her own man: wearing anything that may have been given to her by him; abstaining from putting on her ornaments, and from taking food when he is in pain, sick, low-spirited, or suffering from misfortune, and condoling and lamenting with him over the same; wishing to accompany him if he happens to leave the country himself or if he be banished from it by the King; expressing a desire not to live after him; telling him that the whole object and desire of her life was to be united with him; offering previously promised sacrifices to the Deity when he acquires wealth, or has some desire fulfilled, or when he has recovered from some illness or disease; putting on ornaments every day; not acting too freely with him; reciting his name and the name of his family in her songs; placing his hand on her loins, bosom and forehead, and falling asleep after feeling the pleasure of his touch; sitting on his lap and falling asleep there; wishing to have a child by him; desiring not to live longer than he does; abstaining from revealing his secrets to others; dissuading him from vows and fasts by saying "let the sin fall upon me;" keeping vows and fasts along with him when it is impossible to change his mind on the subject; telling him that vows and fasts are difficult to be observed, even by herself, when she has any dispute with him about them; looking on her own wealth and his without any distinction; abstaining from going to public a.s.semblies without him, and accompanying him when he desires her to do so; taking delight in using things previously used by him, and in eating food that he has left uneaten; venerating his family, his disposition, his skill in the arts, his learning, his caste, his complexion, his native country, his friends, his good qualities, his age, and his sweet temper; asking him to sing, and to do other such like things, if able to do them; going to him without paying any regard to fear, to cold, to heat, or to rain; saying with regard to the next world that he should be her lover even there; adapting her tastes, disposition and actions to his liking; abstaining from sorcery; disputing continually with her mother on the subject of going to him, and, when forcibly taken by her mother to some other place, expressing her desire to die by taking poison, by starving herself to death, by stabbing herself with some weapon, or by hanging herself; and lastly a.s.suring 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 pa.s.sed, 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 amus.e.m.e.nt, 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 G.o.d Kama (i.e., the Indian Cupid), and offer oblations to other Deities, and having caused a pot filled with water to be brought by her friends, she should perform the worship in honour of the crow who eats the offerings which we make to the manes of deceased relations. After the first visit is over she should ask her lover also to perform certain rites, and this he will do if he is sufficiently attached to her.

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

Such is the manner of a courtesan living with a man like a wife, and set forth here for the sake of guidance from the rules of Dattaka. What is not laid down here should be practised according to the custom of the people, and the nature of each individual man.

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

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

CHAPTER III.

OF THE MEANS OF GETTING MONEY. OF THE SIGNS OF THE CHANGE OF A LOVER'S FEELINGS, AND OF THE WAY TO GET RID OF HIM.

Money is got out of a lover in two ways, viz.: By natural or lawful means, and by artifices. Old authors are of opinion that when a courtesan can get as much money as she wants from her lover, she should not make use of artifice. But Vatsyayana lays down that though she may get some money from him by natural means, yet when she makes use of artifice he gives her doubly more, and therefore artifice should be resorted to for the purpose of extorting money from him at all events.

Now the artifices to be used for getting money from her lover are as follows: 1st. Taking money from him on different occasions, for the purpose of purchasing various articles, such as ornaments, food, drink, flowers, perfumes and cloths, and either not buying them, or getting from him more than their cost.

2nd. Praising his intelligence to his face.

3rd. Pretending to be obliged to make gifts on occasion of festivals connected with vows, trees, gardens, temples, or tanks.[75]

4th. Pretending that at the time of going to his house, her jewels have been stolen either by the King's guards, or by robbers.

5th. Alleging that her property has been destroyed by fire, by the falling of her house, or by the carelessness of her servants.

6th. Pretending to have lost the ornaments of her lover along with her own.

7th. Causing him to hear through other people of the expenses incurred by her in coming to see him.

8th. Contracting debts for the sake of her lover.

9th. Disputing with her mother on account of some expense incurred by her for her lover, and which was not approved of by her mother.

10th. Not going to parties and festivities in the houses of her friends for the want of presents to make to them, she having previously informed her lover of the valuable presents given to her by these very friends.

11th. Not performing certain festive rites under the pretence that she has no money to perform them with.

12th. Engaging artists to do something for her lover.

13th. Entertaining physicians and ministers for the purpose of attaining some object.

14th. a.s.sisting friends and benefactors both on festive occasions, and in misfortune.

15th. Performing household rites.