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 to-day 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 5 of 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 renewing 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."

* * * * *

Works issued by the Council of the KAMA SHASTRA SOCIETY.

DETAILED PROSPECTUSES CAN BE HAD.

II

ANANGA-RANGA, (Stage of the Bodiless One) OR THE HINDOO ART OF LOVE, (Ars Amoris Indica,)

TRANSLATED FROM THE SANSKRIT AND ANNOTATED BY A. F. F. AND B. F. R.

[Ready.

This work may fairly be pronounced unique from the days of Sotades and Ovid to our time. Western authors have treated the subject either jocularly, or with a tendency to hymn the joys of immorality. The Indian author has taken the opposite view, and it is impossible not to admire the delicacy with which he has handled an exceedingly delicate theme.

III

THE PERFUMED GARDEN, OF THE SHEIK NEFZAOUI, OR THE ARAB ART OF LOVE,

XVITH CENTURY.

TRANSLATED FROM THE FRENCH VERSION OF THE ARABIAN MS.

[Ready.

*** This, the authorized version, is printed in purple and red ink, and ornamented with Arabesque Initial Ornaments.

* * * * *

Transcriber's note

All occurrences of "i.e." have been italicized for consistency.

On Page 128 there is a paragraph listed as "(2)". However, there is no preceding paragraph listed as "". This is unchanged.

The following changes have been made to the text:

Page 3: "Sancrit literature" changed to "Sanscrit literature".

Page 4: "calied Pachivedas" changed to "called Pachivedas".

Page 9: "sensual grat fication" changed to "sensual gratification".

Page 12: "written by Nundi in one" changed to "written by Nandi in one".

Page 12: "Babhravya, an inheritant" changed to "Babhravya, an inhabitant".

Page 22 (in this version), Footnote #7: "now nnknown" changed to "now unknown".

Page 27: "at the botttom" changed to "at the bottom".

Page 29: "should be understand" changed to "should be understood".

Page 32: "heir heads shaved" changed to "their heads shaved".

Page 33 (in this version), Footnote #29: "fiction, imitiating him" changed to "fiction, imitating him".

Page 37 (in this version), Footnote #32: "technical term throughont" changed to "technical term throughout".

Page 39: "highesf union" changed to "highest union".

Page 41: "if ihe ways" changed to "if the ways".

Page 45: "neither has the rice seven colours" changed to "neither has the rice five colours".

Page 51: "is is called a" changed to "it is called a".

Page 52: "passion is e ces ve" changed to "passion is excessive".

Page 52: "Middllng" changed to "Middling".

Page 53: "breasts, it is called the" changed to "breasts, is called the".

Page 70: "the ennuch moves about" changed to "the eunuch moves about".

Page 70: "passes the tongue ever the end" changed to "passes the tongue over the end".

Page 71: "sonthern bank of the Jumna" changed to "southern bank of the Jumna".

Page 72: "be made nse of" changed to "be made use of".

Page 73: "can then eat sweatmeats" changed to "can then eat sweetmeats".

Page 76: "End of Part II" added.

Page 82: "he should them embrace" changed to "he should then embrace".

Page 93 (in this version), Footnote #49: "Woman is a monaganous animal" to "Woman is a monogamous animal".

Page 101: "remarried, or a concubine" changed to "re-married, or a concubine".

Page 104: "Tho followers of Babhravya says" changed to "The followers of Babhravya say".

Page 106: "the ttme of her turn" changed to "the time of her turn".

Page 110: "if his inaccesibility" changed to "if his inaccessibility".

Page 112: "A covetuous woman" changed to "A covetous woman".

Page 117: "better dressed that before" changed to "better dressed than before".

Page 127 (in this version), Footnote #61:

"jurè" changed to "juré".

"profound" changed to "profond".

"Voulez vous qu'infidele" changed to "Voulez-vous qu'infidèle".

"language" changed "langage".

"seul" changed to "seule".

"et" changed to "ou".

"gouter" changed to "goûter".

"delire" changed to "délire".

"ou" changed to "où".

"remede" changed to "remède".

"a" changed to "à".

"ou vous voit on" changed to "où vous voit-on".

Page 128: "moon-light" changed to "moonlight".

Page 131 (in this version), Footnote #68: "Apar ntakas" changed to "Aparantakas".

Page 132: "t lling them" changed to "telling them".

Page 133: "easily accesible" changed to "easily accessible".

Page 133: "whem he is anxious" changed to "whom he is anxious".

Page 135: "fear of avarice" changed to "fear or avarice".

Page 136: "ways for seduciug" changed to "ways of seducing".

Page 138: "own maintainance" changed to "own maintenance".

Page 140: "beauty, and aimiability" changed to "beauty, and amiability".

Page 140: "to ssess activity" changed to "to possess activity".

Page 143 (in this version), Footnote #74: "In India" changed to "in India".

Page 145: "him." f," changed to "him." If,".

Page 146: "account of its subtletly" changed to "account of its subtlety".

Page 159: "aud well-to-do" changed to "and well-to-do".

Page 168: "incanations mentioned" changed to "incantations mentioned".

Page 171: "trapa bisqinosa" changed to "trapa bispinosa".

Page 173: "he of the same size" changed to "be of the same size".

Page 175: "seeds of the pomegranite" changed to "seeds of the pomegranate".

Page 179: "ready deliverence" changed to "ready deliverance".