(c) 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.
(d) 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.
(e) Garlands made of the above flowers, when worn by the woman, produce the same effect.
(f) 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.
(g) 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.
(h) 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.
(i) The juice of the roots of the madayantaka plant, the yellow amaranth, the anjanika plant, the clitoria ternateea, and the shlakshnaparni plant, used as a lotion, will make the hair grow.
(j) 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.
(k) 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.
(l) The colour of the lips can be regained by means of the madayantika and other plants mentioned above under (i).
(m) 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.
(n) If food be mixed with the fruit of the thorn apple (Dathura) it causes intoxication.
(o) If water be mixed with oil and the ashes of any kind of grass except the kusha grass, it becomes the colour of milk.
(p) 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.
(q) If a lamp, trimmed with oil extracted from the shrawana and priyangn 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.
(r) Drinking the milk of a white cow who has a white calf at her feet is auspicious, produces fame, and preserves life.
(s) 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 in the Preface in Part I, 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:
1. For hastening the paroxysm of the woman.
2. For delaying the organs of the man.
3. Aphrodisiacs.
4. For thickening and enlarging the lingam, rendering it sound and strong, hard and lusty.
5. For narrowing and contracting the yoni.
6. For perfuming the yoni.
7. For removing and destroying the hair of the body.
8. For removing the sudden stopping of the monthly ailment.
9. For abating the immoderate appearance of the monthly ailment.
10. For purifying the womb.
11. For causing pregnancy.
12. For preventing miscarriage and other accidents.
13. For ensuring easy labour and ready deliverance.
14. For limiting the number of children.
15. For thickening and beautifying the hair.
16. For obtaining a good black colour to it.
17. For whitening and bleaching it.
18. For ren
ewing it.
19. For clearing the skin of the face from eruptions that break out and leave black spots upon it.
20. For removing the black colour of the epidermis.
21. For enlarging the breasts of women.
22. For raising and hardening pendulous breasts.
23. For giving a fragrance to the skin.
24. For removing the evil savour of perspiration.
25. For anointing the body after bathing.
26. For causing a pleasant smell to the breath.
27. Drugs and charms for the purposes of fascinating, overcoming, and subduing either men or women.
28. Recipes for enabling a woman to attract and preserve her husband’s love.
29. Magical collyriums for winning love and friendship.
30. Prescriptions for reducing other persons to submission.
31. Philter pills, and other charms.
32. Fascinating incense, or fumigation.
33. 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-philters, 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:
“So long as lips shall kiss, and eyes shall see, So long lives This, and This gives life to Thee.”
About the Author
Vatsyayana was a Hindu philosopher believed to have lived sometime between the first and sixth centuries AD. He is credited with authoring the Kama Sutra, one of the world’s best-known guides to eroticism and human sexual behavior, and which has formed the basis for modern erotic literature.
Fanny Hill
Memoirs of a Woman of Pleasure
John Cleland
CONTENTS
Letter the First
Letter the Second
About the Author
Letter the First
MADAM,
I sit down to give you an undeniable proof of my considering your desires as indispensable orders. Ungracious then as the task may be, I shall recall to view those scandalous stages of my life, out of which I emerged, at length, to the enjoyment of every blessing in the power of love, health and fortune to bestow; whilst yet in the flower of youth, and not too late to employ the leisure afforded me by great ease and affluence, to cultivate an understanding, naturally not a despicable one, and which had, even amidst the whirl of loose pleasures I had been tossed in, exerted more observation on the characters and manners of the world than what is common to those of my unhappy profession, who, looking on all thought or reflection as their capital enemy, keep it at as great a distance as they can, or destroy it without mercy.
Hating, as I mortally do, all long unnecessary prefaces, I shall give you good quarter in this, and use no farther apology, than to prepare you for seeing the loose part of my life, written with the same liberty that I led it.
Truth! stark, naked truth, is the word; and I will not so much as take the pains to bestow the strip of a gauze wrapper on it, but paint situations such as they actually rose to me in nature, careless of violating those laws of decency that were never made for such unreserved intimacies as ours; and you have too much sense, too much knowledge of the originals themselves, to sniff prudishly and out of character at the pictures of them. The greatest men, those of the first and most leading taste, will not scruple adorning their private closets with nudities, though, in compliance with vulgar prejudices, they may not think them decent decorations of the staircase, or salon.
This, and enough, premised, I go souse into my personal history. My maiden name was Frances Hill. I was born at a small village near Liverpool, in Lancashire, of parents extremely poor, and, I piously believe, extremely honest.
My father, who had received a maim on his limbs, that disabled him from following the more laborious branches of country drudgery, got, by making nets, a scanty subsistence, which was not much enlarged by my mother’s keeping a little day-school for the girls in her neighborhood. They had had several children; but none lived to any age except myself, who had received from nature a constitution perfectly healthy.
My education, till past fourteen, was no better than very vulgar: reading, or rather spelling, an illegible scrawl, and a little ordinary plain work, composed the whole system of it; and then all my foundation in virtue was no other than a total ignorance of vice, and the shy timidity general to our sex, in the tender age of life, when objects alarm or frighten more by their novelty than anything else. But then, this is a fear too often cured at the expense of innocence, when Miss, by degrees, begins no longer to look on a man as a creature of prey that will eat her.
My poor mother had divided her time so entirely between her scholars and her little domestic cares, that she had spared very little to my instruction, having, from her own innocence from all ill, no hint or thought of guarding me against any.
I was now entering on my fifteenth year, when the worst of ills befell me in the loss of my fond, tender parents, who were both carried off by the small-pox, within a few days of each other; my father dying first, and thereby by hastening the death of my mother: so that I was now left an unhappy friendless orphan (for my father’s coming to settle there, was accidental, he being originally a Kentish-man). That cruel distemper which had proved so fatal to them, had indeed seized me, but with such mild and favourable symptoms, that I was presently out of danger, and what then I did not know the value of, was entirely unmarked I skip over here an account of the natural grief and affliction which I felt on this melancholy occasion. A little time, and the giddiness of that age, dissipated too soon my reflections on that irreparable loss; but nothing contributed more to reconcile me to it, than the notions that were immediately put into my head, of going to London, and looking out for a service, in which I was promised all assistance and advice from one Esther Davis, a young woman that had beer down to see her friends, and who, after the stay of a few days, was returned to her place.
As I had now nobody left alive in the village, who had concerned enough about what should become of me, to start any objections to this scheme, and the woman who took care of me after my parents’ death, rather encouraged me to pursue it, I soon came to a resolution of making this launch into the wide world, by repairing to London, in order to seek my fortune, a phrase which, by the bye, has ruined more adventurers of both sexes, from the country, than ever it made or advanced.
Nor did Esther Davis a little comfort and inspirit me to venture with her, by piquing my childish curiosity with the fine sights that were to be seen in London: the Tombs, the Lions, the
King, the Royal Family, the fine Plays and Operas, and, in short, all the diversions which fell within her sphere of life to come at; the detail of all which perfectly turned the little head of me.
Nor can I remember, without laughing, the innocent admiration, not without a spice of envy, with which we poor girls, whose church-going clothes did not rise above dowlas shifts and stuff gowns, belaced with silver: all which we imagined grew in London, and entered for a great deal into my determination of trying to come in for my share of them.
The idea however of having the company of a townswoman with her, was the trivial, and all the motives that engaged Esther to take charge of me during my journey to town, where she told me, after the manner and style, ‘as how several maids out of the country had made themselves and all their kind forever: that by preserving their VIRTUE, some had taken so with their masters, that they had married them, and kept them coaches, and lived vastly grand and happy; and some, mayhap, came to be Duchesses; luck was all, and why not I, as well as another?’; with other almanacs to this purpose, which set me a tip-toe to begin this promising journey, and to leave a place which, though my native one, contained no relations that I had reason to regret, and was grown insupportable to me, from the change of the tenderest usage into a cold air of charity, with which I was entertained, even at the only friend’s house that I had the least expectation of care and protection from. She was, however, so just to me, as to manage the turning into money the little matters that remained to me after the debts and burial charges were allowed for, and, at my departure, put my whole fortune into my hands; which consisted of a very slender wardrobe, packed up in a very portable box, and eight guineas, with seventeen shillings in silver, stowed in a spring-pouch, which was a greater treasure than I ever had seen together, and which I could not conceive there was a possibility of running out; and indeed, I was so entirely taken up with the joy of seeing myself mistress of such an immense sum, that I gave very little attention to a world of good advice which was given me with it.
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