Part seven, Chapter one of the Kamisutra. This LibriVox recording is in the
public domain and is read by Mark Smith of Simpsonville, South Carolina. The
Kaimisutra by Vetsiyayana, Part seven about the means of attracting others to yourself,
Chapter one on personal adornment, on subjugating the hearts of others, and on
tonic medicines. When a person fails to obtain the object of his desires by
any of the ways previously related, he should then have recourse to other ways
of attracting others to himself. Now, good looks, good qualities, youth,
and liberality are the chief and most natural means of making a person agreeable
in the eyes of others. But in the absence of these, a man
or a woman must have resort to artificial means or to art and the following
are some recipes that may be found useful. A an ointment made of the
tibernum montana coronaria, the castus speciosis or arabicus, and the flocortia cataphracta can
be used as an unguent of adornment. B If a fine powder is made
of the above plants and applied to the wick of a lamp which is made
to burn with the oil of blue vitriol. The black pigment or lamp black
produced therefrom when applied to the eyelashes, has the effect of making a person
look lovely. C. The oil of the hogweed, the echites putessens,
the serena plant, the yellow amaranth, and the leaf of the nymphae,
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 Nullubrium speciosum, the blue latis, and the Mesna roxburghee with
ghee and honey, a man becomes lovely in the eyes of others. F.
The above things together with a tiberna montana coronaria, and the Xanthochimus pictorious,
if used as an ointment, produced the same results. G. If
the bone of a peacock or of an ayena 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 jujubi or of the conch shell be enchanted by the incantations mentioned in
the Arthur vana 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 are to desire
her, on account of her seclusion and on account of the difficulty of approaching
her, he should then bestow her hand on such a person as may endow
her with wealth and happiness. This is a means of increasing the loveliness of
a person in the eyes of others. In the same way, when the
daughter of a courtesan arrives at the age of puberty, the mother should get
together a lot of young men of the same age, disposition, and knowledge
as her daughter, and tell them that she would give her in marriage to
the person who would give her presents of a particular kind. After this,
the daughter should be kept in seclusion as far as possible, and the mother
should give her in marriage to the man who may be ready to give her
the presence agreed upon. If the mother is unable to get so much out
of the man, she should show some of her own things as having been
given to the daughter by the bridegroom, or the mother may allow her daughter
to be married to the man privately, as if she was ignorant of the
whole affair, and then, pretending that it has come to her knowledge,
she may give her consent to the union. The daughter, too, should
make herself attractive to the sons of wealthy citizens unknown to her mother, and
make them attached to her, and for this purpose should meet them at the
time of learning to sing, and in places where music is played, and
at the houses of other people, and then request her mother, through a
female friend or servant, to be allowed to unite herself to the man who
is most agreeable to her. Footnote. It is a custom of the courtesans
of Oriental countries to give their daughters temporarily in marriage when they come of age
and after they have received an education in the Kimasutra and other arts. Full
details are given of this at page seventy six of Early Ideas, a group
of Hindu stories collected and collated by Anaryan W. H. Allen and Company,
London, eighteen eighty one. And footnote. 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
as 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, and the ways of making oneself lovely in the eyes
of others. A. If a man, after anointing his lingam with the
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 vitobranta 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 jiwanjieva bird produces the same effect. C The remains of
a kite who has dyed a natural death ground into powder and mixed with kowatch
and honey has also the same effect. D anointing one's self with an ointment
made of the plant amblika mirabolans has the power of subjecting women to one's will.
E If a man cuts into small pieces the sprouts of the vaj nasuni
plant and dips them into a mixture of red arsenic and sulfur, and then
dries them seven times, and applies this powder mixed with honey to his lingam,
he can subjugate a woman to his will directly that he has had sexual
union with her. Or if by burning these very sprouts at night, and
looking at the smoke, he sees a golden moon behind, he will then
be successful with any woman. Or if he throws some of the powder of
these same sprouts mixed with the excrement of a monkey upon a maiden, she
will not be given in marriage to anybody 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 seasiu tree, and are then
taken out and made up into anointment 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 eclipped a prostata and then
burnt, and the black pigment produced from its ashes is placed in a box
also made of the bone of a can mammel, and applied together with antimony,
to the eyelashes with a pencil also made of the bone of a camel,
then that pigment is said to be very pure and wholesome for the eyes,
and serves as a means of subjugating others to the person who uses it.
The same effect can be produced by black pigment made of the bones of
hawks, vultures, and peacocks. Thus, and the ways of subjugating others
to one's own will now The means of increasing sexual vigor are as follows.
A. A man obtains sexual vigor by drinking milk mixed with sugar, the
root of the uchchada plant, the piper chaba and licorice b drinking milk mixed
with sugar and having the testicle of a ram or a goat boiled in it
is also productive of vigor s. The drinking of the juice of the Hidicarium
gangeticum, the kuili, and the kosh the shika plant mixed with milk produces
the same effect. D The seed of the long pepper, along with the
seeds of the san severa rosburgiana and the Hedicarum 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 cassurica, the tuscan jasmine, and licorice, together with the
kashirakopoli, a kind of onion, and puts the powder into milk mixed with
sugar and ghee, and having boiled the whole mixture on a moderate fire,
drinks the paste so formed, he will be able to enjoy innumerable women.
F In the same way, if a man mixes rice with the eggs of
the sparrow, and having boiled this in milk, adds to it ghee and
honey, and drinks as much of it as necessary, this will produce the
same effect. G If a man takes the outer covering of sessamon 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 casurica 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 licorice 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 vigor, a preservative of
life, and sweet to the taste. I. The drinking of a paste
composed of the asparagus rasimosis, the schvadostra plant, the gaducci plant, the
long pepper and licorice boiled in milk, honey and ghi in the spring is
said to have the same effect as the above j Boiling the asparagus rasimosis and
the svadastra 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
ghi 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 shvadostra plant and the flour of barley are mixed
together in equal parts, and a portion of it, that is two pallas
in weight, is eaten every morning on getting up, it has the same
effect as the preceding recipe. There are also verses on the subject, as
follows. The means of producing love and sexual vigors 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. Footnote. From the earliest times,
Oriental authors have occupied themselves about aphrodisiacs. The following note on the subject
is taken from page twenty nine of a translation of the Hindu Art of Love.
Otherwise the Aungarunga alluded to in the preface of this work Part one,
pages three and five. Most Eastern treatises divide aphrodisiacs into two different kinds,
one the mechanical or natural, such as scarification, flagellation, etc. And
two the medicinal or artificial. To the former belong the application of insects,
as is practiced by some savage races. And all Orientalists will remember the tale
of the old Brahmin whose young wife insisted upon his being again stung by a
wasp, and the footnote no means should be true which are doubtful in their
effects, which are likely to cause injury to the body, which involve the
death of animals, and which bring us in contact with impure things. Such
means should only be used as are holy, acknowledged to be good, and
approved of by Brahmins and friends. End of Chapter one.