WEBVTT

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Part six Introduction Chapters one and two
of the Kaimasutra. This LibriVox recording is

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in the public domain and is read
by Mark Smith of Simpsonville, South Carolina.

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The Kimasutra by Vitziayana, Part six
about Courtesans introductory remarks. This Part

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six about Courtesans was prepared by Viatziayana
from a treatise on the subject that was

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written by Dataka for the women of
Polytaputra, the modern Patna, some two

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thousand years ago. Dataka's work does
not appear to be extant now, but

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this abridgment of it is very clever, and quite equal to any of the

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productions of Emil Zola and other writers
of the realistic school of today. Although

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a great deal has been written on
the subject of the courtesan, nowhere will

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be found a better description of her, of her belongings, of her ideas,

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and of the working of her mind
than is contained in the following pages.

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The details of the domestic and social
life of the early Hindus would not

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be complete without mention of the courtesan, and Part six is entirely devoted to

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this subject. The Hindus have ever
had the good sense to recognize courtesans as

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a part and portion of human society, and so long as they behaved themselves

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with decency and propriety, they were
regarded with a certain respect. Anyhow,

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they have never been treated in the
East with that brutality and contempt so common

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in the West, while their education
has always been of a superior kind to

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that bestowed upon the rest of women
kind in Oriental countries. In the earlier

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days, the well educated Hindu dancing
girl and kurtazan doubtless resembled the hetera of

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the Greeks, and being educated and
amusing, were far more acceptable as companions

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than the generality of the married or
unmarried women of that period. At all

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times and in all countries, there
has ever been a little rivalry between the

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chaste and the unchaste. But while
some women are born courtesans and follow the

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instincts of their nature in every class
of society, it has been truly said

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by some authors that every woman has
got an inkling of the profession in her

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nature, and does her best,
as a general rule, to make herself

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agreeable to the male sex. The
subtlety of women, their wonderful perceptive powers,

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their knowledge, and their intuitive appreciation
of men and things are all shown

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in the following pages, which may
be looked upon as a concentrated essence that

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has been since worked up into detail
by many writers in every quarter of the

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Globe. Chapter one of the causes
of a courtesan resorting to men, of

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the means of attaching to herself the
man desired, and of the kind of

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men that it is desirable to be
acquainted with. By having intercourse with men,

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courtesans obtain sexual pleasure as well as
their own maintenance. Now, when

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a courtizan takes up with a man
from love, the action is natural,

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but when she resorts to him for
the purpose of getting money, her action

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is artificial or forced. Even in
the latter case, however, she should

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conduct herself as if her love were
indeed natural, because men repose their confidence

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on those women who apparently love them. In making known her love to the

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man, she should show an entire
freedom from avarice, and for the sake

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of her future credit, she should
abstain from acquiring money from him by unlawful

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means. A courtesan, well dressed
in wearing her ornaments, should sit or

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stand at the door of her house, and without exposing herself too much,

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should look on the public road,
so as to be seen by the passers

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by she being like an object on
view for sale. Footnote. In England,

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the lower classes of courtesans walk the
streets. In India and other places

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in the East, they sit at
the windows or at the doors of their

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houses and footnote. She should form
friendships with such persons as would enable her

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to separate men from other women and
attach them to herself, and repair her

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own misfortunes, to acquire wealth,
and to protect her from being bullied or

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set upon by persons with whom she
may have dealings of some kind or another.

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These persons are the guards of the
town or the police, the officers

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of the courts of justice, astrologers, powerful men or men with interest,

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learned men, teachers of the sixty
four arts, pithematas or confidants, vitas

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or parasites, vitushakas or jesters,
flower sellers, perfumers, vendors of spirits,

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wash men, barbers and beggars,
and such other persons as may be

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found necessary for the particular object to
be acquired. The following kinds of men

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may be taken up with simply for
the purpose of getting their money. Men

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of independent income, young men,
men who are free from any ties,

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men who hold places of authority under
the king, Men who have secured their

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means of livelihood without difficulty. Men
possessed of unfailing sources of income, Men

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who consider themselves handsome, Men who
are always praising themselves. One who is

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a eunuch but wishes to be thought
a man. One who hates his equals,

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One who is naturally liberal, one
who has influenced with the king or

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his ministers, one who is always
fortunate, one who is proud of his

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wealth, one who disobeys the orders
of his own one upon whom the members

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of his caste keep an eye,
the only son whose father is wealthy,

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an ascetic who is internally troubled with
desire, a brave man, a physician

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of the king, previous acquaintance.
On the other hand, those who are

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possessed of excellent qualities are to be
resorted to for the sake of love and

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fame. Such men are as follows, men of high birth, learned with

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a good knowledge of the world,
and doing the proper things at the proper

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times. Poets, good storytellers,
eloquent men, energetic men, skilled in

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various arts, far seeing into the
future, possessed of great minds, full

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of perseverance, of affirm devotion,
free from anger, liberal affectionate to their

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parents, and with a liking for
all social gatherings. Skilled in completing verses

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begun by others and in various other
sports, free from all disease, possessed

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of a perfect body, strong and
not addicted to drinking, powerful and sexual

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enjoyment, sociable showing love towards women
and attracting their hearts to himself, but

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not entirely devoted to them, Possessed
of independent means of livelihood, free from

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envy, and last of all,
free from suspicion. Such are the good

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qualities of a man. The woman
should also have the following characteristics. She

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

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

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She should take delight in sexual unions
resulting from love, and should be

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of a firm mind and of the
same class as the man. With regard

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to sexual enjoyment, she should always
be anxious to acquire and obtain experience and

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knowledge, To be free from avarice, and always have a liking for social

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gatherings and for the arts. The
following are the ordinary qualities of all women.

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To be possessed of intelligence, good
disposition, and good manners. To

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be straightforward in behavior and to be
grateful. To consider well the future before

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doing anything. To possess activity,
To be of consistent behavior, and to

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have a knowledge of the proper times
and places for doing things. To speak

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always without meanness, loud, laughter, malignity, anger, avarice, dullness,

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or stupidity. To have a knowledge
of the Kamisutra, and to be

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skilled in all the arts connected with
it. The faults of the women are

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to be known by the absence of
any of the above mentioned good qualities.

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

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One who is consumptive, one who
is sickly, one whose mouth contains worms,

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one whose breath smells like human excrement, one whose wife is dear to

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him, one who speaks harshly,
one who is always suspicious, one who

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is avaricious, one who is pitiless, one who is a thief, one

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who is self conceited, one who
has a liking for sorcery, one who

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does not care for respect or disrespect, one who can be gained over even

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by his enemies by means of money, and lastly, one who is extremely

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bashful. Ancient authors are of opinion
that the causes of a courtesan resorting to

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men are love, fear, money, pleasure, returning some act of enmity,

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curiosity, sorrow, constant intercourse,
dharma, celebrity, compassion, the

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desire of having a friend, shame, the likeness of the man to some

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beloved person, the search after good
fortune, the getting rid of the love

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of somebody else, the being of
the same class as the man with respect

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to sexual union, living in the
same place, constancy, and poverty.

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But Vitziayana decides that desire of wealth, freedom from misfortune, and love are

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the only causes that affect the union
of courtesans with men. Now, a

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courtesan should not sacrifice money to her
love, because money is the chief thing

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to be attended to, But in
cases of fear, et cetera, she

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should pay regard to strength and other
qualities. Moreover, even though she be

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invited by any man to join him, she should not at once consent to

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a union, because men are apt
to despise things which are easily acquired.

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On such occasions, she should first
send the shampooers, and the singers,

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and the jesters, who may be
in her service or in their absence,

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the pithematis or confidants, and others
to find out the state of his feelings

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and the condition of his mind.
By means of these persons, she should

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ascertain whether the man is pure or
impure, affected or the reverse, capable

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of attachment or indifferent, liberal or
niggardly. And if she finds him to

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her liking, she should then employ
the vita and others to attach his mind

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to her. Accordingly, the pithemarta
should bring the man to her house under

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the pretense of seeing the fights of
quails, cocks, and rams, of

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hearing the mina a kind of starling
talk, or of seeing some other spectacle,

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or the practice of some art or. He may take the woman to

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the abode of the man. After
this, when the man comes to her

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house, the woman should give him
something capable of producing curiosity and love in

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his heart, such as inns affectionate
present, telling him that it was specially

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designed for his use. She should
also amuse him for a long time by

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telling him such stories and doing such
things as he may take most delight in.

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When he goes away, she should
frequently send to him a female attendant

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skilled in carrying on a jesting conversation, and also a small present. At

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the same time, she should also
sometimes go to him herself, under the

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pretense of some business, and accompanied
by the Pithemarta. Thus then the means

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of attaching to herself the man desired. There are also some verses on the

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subject, as follows. When a
lover comes to her abode, a courtesan

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should give him a mixture of betel
leaves and betel nut, garlands of flowers,

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and perfumed ointments, and, showing
her skill in arts, should entertain

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him with a long conversation. She
should also give him some loving presence,

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and make an exchange of her own
things with his, and at the same

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time should show him her skill in
sexual enjoyment. When a courtizan is thus

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united with her lover, she should
always delight him by affectionate gifts, by

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conversation, and by the application of
tender means of enjoyment. Chapter two of

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Living like a wife. When a
Courtizan is living as a wife with her

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lover, she should behave like a
chaste woman and do everything to his satisfaction.

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Her duty in this respect, in
short, is that she should give

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him pleasure, but should not become
attached to him, though behaving as if

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she were really attached. Now,
the following is the manner in which she

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is to conduct herself. So as
to accomplish the above mentioned purpose. She

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should have a mother dependent on her, one who should be represented as very

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harsh and who looked upon money as
her chief object in life. In the

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event of there being no mother,
than an old and confidential man nurse should

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play the same role. The mother
or nurse, on their part, should

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appear to be displeased with the lover
and forcibly take her away from him.

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The woman herself should always show pretended
anger, dejection, fear, and shame

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on this account, but should not
disobey the mother or nurse. At any

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time. She should make out to
the mother or nurse that the man is

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suffering from bad health, and making
this a pretext of going to see him.

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She should go on that account.
She is moreover to do the following

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things for the purpose of gaining the
man's favor, sending her female attendant to

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bring the flowers used by him on
the previous day in order that she may

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use them herself as a mark of
affection, Also asking for the mixture of

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betel nut and leaves that have remained
uneaten by him, expressing wonder at his

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knowledge of sexual intercourse and the several
means of enjoyment used by him, learning

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from him the sixty four or kinds
of pleasure mentioned by Bavavra, Continually practicing

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the ways of enjoyment as taught by
him and according to his liking, keeping

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his secrets, telling him her own
desires and secrets, concealing her anger,

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never neglecting him on the bed when
he turns his face towards her, touching

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any parts of his body according to
his wish, kissing and embracing him when

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he is asleep, looking at him
with apparent anxiety when he is wrapped in

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thought or thinking of some other subject
than herself, showing neither complete shamelessness nor

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excessive bashfulness when he meets her or
sees her standing on the terrace of her

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house from the public road, Hating
his enemies, loving those who are dear

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to him, showing a liking for
that which he likes, being in high

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or low spirits according to the state
that he is in himself, expressing a

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curiosity to see his wives, not
continuing her anger for a long time,

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suspecting even the marks and wounds made
by herself with her nails and teeth on

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his body to have been made by
some other woman, keeping her love for

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him unexpressed by words, but showing
it by deeds and signs and hints,

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remaining silent when he is asleep,
intoxicated, or sick, being very attentive

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when he describes as good actions and
reciting them afterwards to his praise and benefit,

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giving witty replies to him if he
be sufficiently attached to her, listening

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to all his stories except those that
relate to her rivals, expressing feelings of

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dejection and sorrow if he sighs,
yawns, or falls down, pronouncing the

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words live long when he sneezes,
pretending to be ill, or to have

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the desire of pregnancy, when she
feels dejected, abstaining from praising the good

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qualities of anybody else, and from
censuring those who have possess the same faults

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as her own man, wearing anything
that may have been given to her by

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him, abstaining from putting on her
ornaments and from taking food when he is

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in pain, sick, low spirited, or suffering from misfortune, and condoling

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or lamenting with him over the same, wishing to accompany him if he happens

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to leave the country himself, or
if he be banished from it by the

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King, expressing a desire not to
live after him, telling him that the

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whole object and desire of her life
was to be united with him, offering

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previously promise sacrifices to the deity when
he acquires wealth or has some desire fulfilled,

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or when he has recovered from some
illness or disease, putting on ornaments

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every day, not acting too freely
with him, reciting his name and the

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name of his family in her songs, placing his hand on her loins,

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bosom, and forehead, and falling
asleep after feeling the pleasure of his touch,

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sitting on his lap and falling asleep
there, Wishing to have a child

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by him, desiring not to live
longer than he does, abstaining from revealing

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his secrets to others, dissuading him
from vows and fasts by saying, let

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the sin fall upon me, keeping
vows and fasts along with him when it

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is impossible to change his mind on
the subject, telling him that vows and

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fasts are difficult to be observed even
by herself, when she has any dispute

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with him about them, looking on
her own wealth and his without any distinction,

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abstaining from going to public assemblies without
him, and accompanying him when he

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desires her to do so, taking
delight in using things previously used by him,

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and eating food that he has left
uneaten, venerating his family, his

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disposition, his skill in the arts, his learning, his caste, his

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complexion, his native country, his
friends, his good qualities, his age,

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and his sweet temper, asking him
to sing and to do other such

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like things if able to do them, going to him without paying any regard

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to fear, to cold, to
heat, or to rain, saying with

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regard to the next world, that
he should be her lover even there,

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adapting her tastes, disposition, and
actions to his liking, abstaining from sorcery,

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disputing continually with her mother on the
subject of going to him, and

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when forcibly taken by her mother to
some other place, expressing her desire to

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die by taking poison, by starving
herself to death, by stabbing herself with

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some weapon, or by hanging herself, and lastly assuring the man of her

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constancy and love by means of her
agents, and receiving money herself, but

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abstaining from any dispute with her mother, with regard to be cuniary matters.

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When the man sets out on a
journey, she should make him swear that

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he will return quickly, and in
his absence, should put aside her vows

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of worshiping the deity, and should
wear no ornaments except those that are lucky.

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If the time fixed for his return
is past, she should endeavor to

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ascertain the real time of his return
from omens, from the reports of the

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people, and from the positions of
the planets, the moon, and the

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stars. On occasions of amusement and
of auspicious dreams, she should say,

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let me be soon united to him. If moreover she feels melancholy or sees

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any inauspicious omen, she should perform
some rite to appease the deity. When

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the man does return home, she
should worship the god Kaema, that is,

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the Indian Cupid, and offer oblations
to other deities. And having caused

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a pot filled with water to be
brought by her friends, she should perform

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the worship and honor of the crow
who eats the offerings which we make to

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the mains of deceased relations. After
the first visit is over, she should

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ask her lover also to perform certain
rites, And this he will do if

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he is sufficiently attached to her.
Now, a man is said to be

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sufficiently attached to a woman when his
love is disinterested, when he has the

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same object in view as his beloved
one, when he is quite free from

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any suspicions on her account, and
when he is indifferent to money with regard

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to her. Such is the manner
of a courtesan living with a man like

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a wife. And set forth here
for the sake of guidance from the rules

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of Dataka. What is not laid
down here should be practiced according to the

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custom of the people and the nature
of each individual man. There are also

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two verses on the subject, as
follows. The extent of the love of

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women is not known even to those
who are the objects of their affection,

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on account of its subtlety, and
on account of the avarice and natural intelligence

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of womankind, women are hardly ever
known in their true light. Though they

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may love men and become indifferent towards
them, They may give them delight or

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abandon them, or may extract from
them all the wealth that they may possess.

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End of Chapter two,