CHAPTER IV. ABOUT THE BUSINESS OF A GO-BETWEEN

IF a woman has manifested her love or desire, either by signs or by motions of the body, and is afterwards rarely or never seen anywhere, or if a woman is met for the first time, the man should get a go-between to approach her.

Now the go-between, having wheedled herself into the confidence of the woman by acting according to her disposition, should try to make her hate or despise her husband by holding

artful conversations with her, by telling her about medicines for getting children, by talking to her about other people, by tales of various kinds, by stories about the wives of other men, and by praising her beauty, wisdom, generosity and good nature, and then saying to her: "It is indeed a pity that you, who are so excellent a woman in every way, should be possessed of a husband of this kind. Beautiful lady, he is not fit even to serve you.' The go-between should further talk to the woman about the weakness of the passion of her husband, his jealousy, his roguery, his ingratitude, his aversion to enjoyments, his dullness, his meanness, and all the other faults that he may have, and with which she may be acquainted. She should particularly harp upon that fault or that failing by which the wife may appear to be the most affected. If the wife be a deer woman, and the husband a hare man, then there would be no fault in that direction, but in the event of his being a hare man, and she a mare woman or elephant woman, then this fault should be pointed out to her.

Gonikaputra is of opinion that when it is the first affair of the woman, or when her love has only been very secretly shown, the man should then secure and send to her a go-between, with whom she may be already acquainted, and in whom she confides.

But to return to our subject. The go-between should tell the woman about the obedience and love of the man, and as her confidence and affection increase, she should then explain to her the thing to be accomplished in the following way. "Hear this, Oh beautiful lady, that this man, born of a good family, having seen you, has gone mad on your account. The poor young man, who is tender by nature, has never been distressed in such a way before, and it is highly probable that he will succumb under his present affliction, and experience the pains of death.' If the woman listens with a favourable ear, then on the following day the go-between, having observed marks of good spirits in her face, in her eyes, and in her manner of conversation, should again converse with her on the subject of the man, and should tell her the stories of Ahalyal and Indra, of Sakoontala_2 and Dushyanti, and such others as may be fitted for the occasion. She should also describe to her the strength of the man, his talents, his skill in the sixty-four sorts of enjoyments mentioned by Babhravya, his good looks, and his liaison with some praiseworthy woman, no matter whether this last ever took place or not.

In addition to this, the go-between should carefully note the behaviour of the woman, which if favourable would be as follows: She would address her with a smiling look, would seat herself close beside her, and ask her, "Where have you been? What have you been doing? Where did you dine? Where did you sleep? Where have you been sitting?' Moreover, the woman would meet the go-between in lonely places and tell her stories there, would yawn contemplatively, draw long sighs, give her presents, remember her on occasions of festivals, dismiss her with a wish to see her again, and say to her jestingly, "Oh, well-speaking woman, why do you speak these bad words to me?', would discourse on the sin of her union with the man, would not tell her about any previous visits or conversations that she may have had with him, but wish to be asked about these, and lastly would laugh at the man's desire, but would not reproach him in any way.

Thus ends the behaviour of the woman with the go-between.

When the woman manifests her love in the manner above described, the go-between should increase it by bringing to her love tokens from the man. But if the woman be not acquainted with the man personally, the go-between should win her over by extolling and praising his good qualities, and by telling stories about his love for her. Here Auddalaka says that when a man or woman are not personally acquainted with each other, and have not shown each other any signs of affection, the employment of a go-between is useless.

The followers of Babhravya on the other hand affirm that even though they be personally unacquainted, but have shown each other signs of affection there is an occasion for the employment of a go-between. Gonikaputra asserts that a go-between should be employed, provided they are acquainted with each other, even though no signs of affection may have passed between them. Vatsyayana however lays it down that even though they may not be personally acquainted with each other, and may not have shown each other any signs of affection, still they are both capable of placing confidence in a go-between.

Now the go-between should show the woman the presents, such as the betel nut and betel leaves, the perfumes, the flowers, and the rings which the man may have given to her for the sake of the woman, and on these presents should be impressed the marks of the man's teeth, and nails, and other signs. On the cloth that he may send he should draw with saffron both his hands joined together as if in earnest entreaty.

The go-between should also show to the woman ornamental figures of various kinds cut in leaves, together with ear ornaments, and chaplets made of flowers containing love letters expressive of the desire of the man,3 and she should cause her to send affectionate presents to the man in return. After they have mutually accepted each other's presents, then a meeting should be arranged between them on the faith of the go-between.

The followers of Babhravya say that this meeting should take place at the time of going to the temple of a Deity, or on occasions of fairs, garden parties, theatrical performances, marriages, sacrifices, festivals and funerals, as also at the time of going to the river to bathe, or at times of natural calamities,4 fear of robbers or hostile invasions of the country.

Gonikaputra is of opinion however that these meetings had better be brought about in the abodes of female friends, mendicants, astrologers, and ascetics. But Vatsyayana decides that that place is only well suited for the purpose which has proper means of ingress and egress, and where arrangements have been made to prevent any accidental occurrence, and when a man who has once entered the house can also leave it at the proper time without any disagreeable encounter.

Now go-betweens or female messengers are of the following different kinds:

A go-between who takes upon herself the whole burden of the business

A go-between who does only a limited part of the business

A go-between who is the bearer of a letter only

A go-between acting on her own account

The go-between of an innocent young woman

A wife serving as a go-between

A mute go-between

A go-between who acts the part of the wind

A woman who, having observed the mutual passion of a man and woman, brings them together and arranges it by the power of her own intellect, such a one is called a go-between

who takes upon herself the whole burden of the business. This kind of go-between is chiefly employed when the man and the woman are already acquainted with each other, and have conversed together, and in such cases she is sent not only by the man (as is always done in all other cases) but by the woman also. The above name is also given to a go-between who, perceiving that the man and the woman are suited to each other, tries to bring about a union between them, even though they be not-acquainted with each other.

A go-between who, perceiving that some part of the affair is already done, or that the advances on the part of the man are already made, completes the rest of the business, is called a go-between who performs only a limited part of the business.

A go-between who simply carries messages between a man and a woman, who love each other, but who cannot frequently meet, is called the bearer of a Tetter or message.

This name is also given to one who is sent by either of the lovers to acquaint either the one or the other with the time and place of their meeting.

A woman who goes herself to a man, and tells him of her having enjoyed sexual union with him in a dream, and expresses her anger at his wife having rebuked him for calling her by the name of her rival instead of by her own name, and gives him something bearing the marks of her teeth and nails and informs him that she knew she was formerly desired by him, and asks him privately whether she or his wife is the best looking, such a person is called a woman who is a go-between for herself. Now such a woman should be met and interviewed by the man in private and secretly.

The above name is also given to a woman who having made an agreement with some other woman to act as her go-between, gains over the man to herself, by the means of making him personally acquainted with herself, and thus causes the other woman to fail. The same applies to a man who, acting as a go-between for another, and having no previous connection with the woman, gains her over for himself, and thus causes the failure of the other man.

A woman who has gained the confidence of the innocent young wife of any man, and who has learned her secrets without exercising any pressure on her mind, and found out from her how her husband behaves to her, if this woman then teaches her the art of securing his favour, and decorates her so as to show her love, and instructs her how and when to be angry, or to pretend to be so, and then, having herself made marks of the nails and teeth on the body of the wife, gets the latter to send for her husband to show these marks to him, and thus excite him for enjoyment, such is called the go-between of an innocent young woman. In such cases the man should send replies to his wife through the same woman.

When a man gets his wife to gain the confidence of a woman whom he wants to enjoy, and to call on her and talk to her about the wisdom and ability of her husband, that wife is called a wife serving as a go-between. In this case the feelings of the woman with regard to the man should also be made known through the wife.

When any man sends a girl or a female servant to any woman under some pretext or other, and places a letter in her bouquet of flowers, or in her ear ornaments, or marks something about her with his teeth or nails, that girl or female servant is called a mute go-between. In this case the man should expect an answer from the woman through the same person.

A person, who carries a message to a woman, which has a double meaning, or which relates to some past transactions, or which is unintelligible to other people, is called a go-between who acts the part of the wind. In this case the reply should be asked for through the same woman.

Thus end the different kinds of go-betweens.

A female astrologer, a female servant, a female beggar, or a female artist are well acquainted with the business of a go-between, and very soon gain the confidence of other women. Any one of them can raise enmity between any two persons if she wishes to do so, or extol the loveliness of any woman that she wishes to praise, or describe the arts practised by other women in sexual union. They can also speak highly of the love of a man, of his skill in sexual enjoyment, and of the desire of other women, more beautiful even than the woman they are addressing, for him, and explain the restraint under which he may be at home.

Lastly a go-between can, by the artfulness of her conversation, unite a woman with a man even though he may not have been thought of by her, or may have been considered beyond her aspirations. She can also bring back a man to a woman, who, owing to some cause or other, has separated himself from her.

Footnotes

The wife of the sage Gautama, she was seduced by Indra the king of the Gods.

The heroine of one of the best, if not the best, of Hindoo plays, and the best known in Sanscrit dramatic literature. It was first brought to notice by Sir William Jones, and has been well and poetically translated by Dr Monier Williams under the title of Sakoontala, or the lost ring, an Indian drama, translated into English prose and verse from the Sanscrit of Kalidasa.

It is presumed that something like the following French verses are intended:

Quand on a jure le plus profond hommage,Voulez vous qu'infidele on change de langage;Vous seul captivez mon esprit et mon coeur Que je puisse dans vos bras seuls gouter le bonheur;Je voudrais, mais en vain, que mon coeur en delire Couche ou ce papier n'oserait vous dire.Avec soin, de ces vers lisez leurs premiers mots, Vous verrez quel remede il faut a tous mes maux

Orthese:

Quand on vous voit, on vous aime; Quand on vous aime, ou vous voit on?

Itis supposed that storms, earthquakes, famines and pestilent diseases are here alluded to.

CHAPTER V. ABOUT THE LOVE OF PERSONS IN AUTHORITY FOR

THE WIVES OF OTHER MEN

KINGS and their ministers have no access to the abodes of others, and moreover their mode of living is constantly watched and observed and imitated by the people at large, just as the animal world, seeing the sun rise, get up after him, and when he sits in the evening, lie down again in the same way. Persons in authority should not therefore do any improper act in public, as such are impossible from their position, and would be deserving of censure. But if they find that such an act is necessary to be done, they should make use of the proper means as described in the following paragraphs.

The head man of the village, the king's officer employed there, and the manl whose business it is to glean corn, can gain over female villagers simply by asking them. It is on this account that this class of woman are called unchaste women by voluptuaries.

The union of the above mentioned men with this class of woman takes place on the occasions of unpaid labour, of filling the granaries in their houses, of taking things in and out of the house, of cleaning the houses, of working in the fields, and of purchasing cotton, wool, flax, hemp, and thread, and at the season of the purchase, sale, and exchange of various other articles, as well as at the time of doing various other works. In the same way the superintendents of cow pens enjoy the women in the cow pens; and the officers, who crave the superintendence of widows, of the women who are without supporters, and of women who have left their husbands, have sexual intercourse with these women. The intelligent accomplish their object by wandering at night in the village, and while villagers also unite with the wives of their sons, being much alone with them. Lastly the superintendents of markets have a great deal to do with the female villagers at the time of their making purchases in the market.

During the festival of the eighth moon, i.e. during the bright half of the month of Nargashirsha, as also during the moonlight festival of the month of Kartika, and the spring festival of Chaitra, the women of cities and towns generally visit the women of the king's harem in the royal palace. These visitors go to the several apartments of the women of the harem, as they are acquainted with them, and pass the night in conversation, and in proper sports, and amusement, and go away in the morning. On such occasions a female attendant of the king (previously acquainted with the woman whom the king desires) should loiter about, and accost this woman when she sets out to go home, and induce her to come and see the amusing things in the palace. Previous to these festivals even, she should have caused it to be intimated to this woman that on the occasion of this festival she would show her all the interesting things in the royal palace. Accordingly she should show her the bower of the coral creeper, the garden house with its floor inlaid with precious stones, the bower of grapes, the building on the water, the secret passages in the walls of the palace, the pictures, the sporting animals, the machines, the birds, and the cages of the lions and the tigers. After this, when alone with her, she should tell her about the love of the king for her, and should describe to her the good fortune which would attend upon her union with the king, giving her at the time a strict promise of secrecy. If the woman does not accept the offer, she should conciliate and please her with handsome presents befitting the position of the king, and having accompanied her for some distance should dismiss her with great affection.

Or, having made the acquaintance of the husband of the woman whom the king desires, the wives of the king should get the wife to pay them a visit in the harem, and on this occasion a female attendant of the king, having been sent thither, should act as above described.

Or, one of the king's wives should get acquainted with the woman that the king desires, by sending one of the female attendants to her, who should, on their becoming more intimate, induce her to come and see the royal abode. Afterwards when she has visited the harem, and acquired confidence, a female confidante of the king, sent thither, should act as before described.

Or, the king's wife should invite the woman, whom the king desires, to come to the royal palace, so that she might see the practice of the art in which the king's wife may be skilled, and after she has come to the harem, a female attendant of the king, sent thither, should act as before described.

Or, a female beggar, in league with the king's wife, should say to the woman desired by the king, and whose husband may have lost his wealth, or may have some cause of fear from the king: "This wife of the king has influence over him, and she is, moreover, naturally kind-hearted, we must therefore go to her in this matter. I shall arrange for your entrance into the harem, and she will do away with all cause of danger and fear from the king.' If the woman accepts this offer, the female beggar should take her two or three times to the harem, and the king's wife there should give her a promise of protection. After this, when the woman, delighted with her reception and promise of protection, again goes to the harem, then a female attendant of the king, sent thither, should act as directed.

What has been said above regarding the wife of one who has some cause of fear from the king applies also to the wives of those who seek service under the king, or who are oppressed by the king's ministers, or who are poor, or who are not satisfied with their position, or who are desirous of gaining the king's favour, or who wish to become famous among the people, or who are oppressed by the members of their own caste, or who want to injure their caste fellows, or who are spies of the king, or who have any other object to attain.

Lastly, if the woman desired by the king be living with some person who is not her husband, then the king should cause her to be arrested, and having made her a slave, on account of her crime, should place her in the harem. Or the king should cause his ambassador to quarrel with the husband of the woman desired by him, and should then imprison her as the wife of an enemy of the king, and by this means should place her in the harem.

Thus end the means of gaining over the wives of others secretly.

The above mentioned ways of gaining over the wives of other men are chiefly practised in the palaces of kings. But a king should never enter the abode of another person, for Abhira,2 the king of the Kottas, was killed by a washerman while in the house of another, and in the same way Jayasana, the king of the Kashis, was slain by the commandant of his cavalry.

But according to the customs of some countries there are facilities for kings to make love to the wives of other men. Thus in the country of the Andhras3 the newly married daughters of the people thereof enter the king's harem with some presents on the tenth day of their marriage, and having been enjoyed by the king are then dismissed. In the country of the Vatsagulmas4 the wives of the chief ministers approach the king at night to serve him. In the country of the Vaidarbhas5 the beautiful wives of the inhabitants pass a month in the king's harem under the pretence of affection for the king. In the country of the Aparatakas6 the people gave their beautiful wives as presents to the ministers and the kings. And lastly in the country of the Saurashtras7 the women of the city and the country enter the royal harem for the king's pleasure either together or separately.

There are also two verses on the subject as follows:

"The above and other ways are the means employed in different countries by kings with regard to the wives of other persons. But a king, who has the welfare of his people at heart, should not on any account put them into practice.'

"A king, who has conquered the six8 enemies of mankind, becomes the master of the whole earth.'

Footnotes

This is a phrase used for a man who does the work of everybody, and who is fed by the

whole village. 2

The exact date of the reign of these kings is not known. It is supposed to have been about the

beginning of the Christian era. 3

The modern country of Tailangam which is to the South of Rajamundry. 4

Supposed to be a tract of the country to the south of Malwa. 5

Now known by the name of Berar. Its capital was Kundinpura, which has been identified

with the modern Oomravati. 6

Also called Aparantakas, being the northern and southern Concan. 7

The modern provinces of Katteeawar. Its capital was called Girinaguda, or the modern

Junagurh. 8

These are Lust, Anger, Avarice, Spiritual Ignorance, Pride, and Envy.

Date: 2015-12-24; view: 741