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.