Eleven: Body Odornments, from piercings to perfume

Eleven:  Body Odornments, from piercings to perfume
Untitled Document

PART VII ON THE MEANS OF ATTRACTING OTHERS TO ONE'S SELF 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.


An ointment made of the tabernamontana coronaria, the costus speciosus
or arabicus, and the flacourtia cataphracta, can be used as an unguent
of adornment.


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
eyelashes, has the effect of making a person look lovely.


The oil of the hogweed, the echites putescens, the sarina plant, the
yellow amaranth, and the leaf of the nymphae, if applied to the body,
has the same effect.


A black pigment from the same plants produces a similar effect.


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.


The above things, together with the tabernamontana coronaria, and the
xanthochymus pictorius, if used as an ointment, produce the same
results.


If the bone of a peacock or of a hyena be covered with gold, and tied
on the right hand, it makes a man lovely in the eyes of other people.


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.


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.\footnote{$^1$}
{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 a education in the Kama Sutra ad
other arts. Full details are given of this in Early Ideas, a
group of Hindoo stories, collected and collated by Anarya, W.
H. Allen and Co., London, 1881.}


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.


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.


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.


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.


Anointing oneself with an ointment made of the plant emblica
myrabolans has the power of subjecting women to one's will.


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 anybody else.


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.


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 man obtains sexual vigour by drinking milk mixed with sugar, the
root of the uchchata plant, the piper chaba, and liquorice.


Drinking milk, mixed with sugar, and having the testicle of a ram or a
goat boiled in it, is also productive of vigour.


The drinking of the juice of the hedysarum gangeticum, the kuili, and
the kshirika plant mixed with milk, produces the same effect.


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.


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.


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.


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.


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.


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.


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.


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.


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\footnote{$^2$}
{`From the earliest times Oriental authors have occupied
themselves about aphrodisiacs. The following note on the
subject is taken from a translation of the Hindoo Art of Love,
otherwise the Anunga Runga, alluded to in the preface of this
work, Part I, pages 87 and 88. `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.'}
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.'



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:


`The armlet' (Valaya) should be of the same size as the lingam, and
should have its outer surface made rough with globules.


`The couple' (Sanghati) is formed of two armlets.


`The bracelet' (Chudaka) is made by joining three or more armlets,
until they come up to the required length of the lingam.


`The single bracelet' is formed by wrapping a single wire around the
lingam, according to its dimensions.


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.


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 simapatra plant. The hole should
also be anointed 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 `collection 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 of the Dravida country, lasts for life.


If the lingam is rubbed with the following things, 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 vajrarasa 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 hastri-charma plant, and the eggplant.


In addition to the above, other means may be learnt from experienced
and confidential persons.


The miscellaneous experiments and recipes are as follows:


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
lanjalika plant, and throws this mixture on a woman, she will not love
anybody else afterwards.


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.


The same effect is produced if a man has connection with a woman who
has bathed in the buttermilk of a she-buffalo mixed with the powders
of the gopalika plant, the banu-padika plant and the yellow amaranth.


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.


Garlands made of the above flowers, when worn by the woman, produce
the same effect.


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.


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.


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.


The juice of the roots of the madayantaka plant, the yellow amaranth,
the anjanika plant, the clitoria ternateea, and the shlakshnaparin
plant, used as a lotion, will make the hair grow.


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.


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.


The colour of the lips can be regained by means of the madayantika and
other plants mentioned above.


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.


If food be mixed with the fruit of the thorn apple (dathura) it causes
intoxication.


If water be mixed with oil and the ashes of any kind of grass except
the kusha grass, it becomes the colour of milk.


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.


If a lamp, trimmed with oil extracted from the shrawana and priyangu
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.


Drinking the milk of a white cow who has a white calf at her foot is
auspicious, produces fame, and preserves life.


The blessings of venerable Brahmans, well propitiated, have the same
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 intention 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, and attending to Kama also, without becoming the slave of his
passions, obtains success in everything that he may undertake.'



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 connection 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 today 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 remembered 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
centuries.


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 quantity. In the Anunga Runga
or `The Stage of Love', mentioned at page 85 of the Preface, 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 as
follows:
\item{*} For hastening the paroxysm of the woman
\item{*} For delaying the orgasm of the man
\item{*} Aphrodisiacs
\item{*} For thickening and enlarging the lingam, rendering it sound and
strong, hard and lusty
\item{*} For narrowing and contracting the yoni
\item{*} For perfuming the yoni
\item{*} For removing and destroying the hair of the body
\item{*} For removing the sudden stopping of the monthly ailment
\item{*} For abating the immoderate appearance of the monthly ailment
\item{*} For purifying the womb For causing pregnancy
\item{*} For preventing miscarriage and other accidents
\item{*} For ensuring easy labour and ready deliverance
\item{*} For limiting the number of children
\item{*} For thickening and beautifying the hair
\item{*} For obtaining a good black colour to it
\item{*} For whitening and bleaching it
\item{*} For renewing it
\item{*} For clearing the skin of the face from eruptions that break out
and leave black spots upon it
\item{*} For removing the black colour of the epidermis
\item{*} For enlarging the breasts of women
\item{*} For raising and hardening pendulous breasts
\item{*} For giving a fragrance to the skin
\item{*} For removing the evil savour of perspiration
\item{*} For anointing the body after bathing
\item{*} For causing a pleasant smell to the breath
\item{*} Drugs and charms for the purposes of fascinating, overcoming, and
subduing either men or women
\item{*} Recipes for enabling a woman to attract and preserve her husband's
love
\item{*} Magical collyriums for winning love and friendship
\item{*} Prescriptions for reducing other persons to submission
\item{*} Philtre pills, and other charms
\item{*} Fascinating incense, or fumigation
\item{*} Magical verses which have the power of fascination


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-philtres, 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
experience, 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 immortality 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:
\item{} `So long as lips shall kiss, and eyes shall see,
\item{} So long lives This, and This gives life to Thee.'



 



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