CHAPTER I.

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 tabernamontana coronaria, the costus

speciosus or arabicus, and the flacourtia 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 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 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 nelumbrium speciosum, the blue lotus,

and the mesna roxburghii, with ghee and honey, a man becomes lovely in

the eyes of others.

(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 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 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 agreeable to her.[77]

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 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 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 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 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.

(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 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.

There are also verses on the subject as follows:

"The means[78] 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, and approved of by Brahmans, and

friends."

FOOTNOTE:

[Footnote 77: 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 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."]

[Footnote 78: From 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,

flagellation, 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."]