gynoecium

Chapter Six

behavior in the gynoecium

[Antaápurikà Våtta]

Even a king is not entitled to enter a citizen dwelling, yet in other respects, the ways in which a citizen can penetrate the gynoecium have been described. Relations between the gynoecium women and the outside world will now be expounded. It has already been said that:

1 As a protective measure, nobody may enter the inner apartments. There is only one husband, while the wives, who are often several, therefore remain unsatisfied. This is why, in practice, they have to obtain their satisfaction among themselves.

Given the fact that there is only one husband, how could he satisfy them? In practice, they mutually satisfy themselves sexually. In what way?

2 The nurse’s daughter, female companions, and slaves, dressed as men, take the men’s place and use carrots, fruits, and other objects to satisfy their desire.

Some disguise themselves as men to satisfy their fantasies. They use objects with the shape of the virile member: carrots, turnips, and fruit such as bananas, aubergines; roots like that of the sweet potato [àluka] or others, as well as wall pepper roots [tàlaka], fruits such as marrows [alàbuka], cucumbers [kartika], etc. Having cleaned the fruit, they grasp it and insert it in the organ, so as to cause a pleasurable feeling. This is merely a question of erotic amusements and does not involve feelings of love.

The nurse’s daughter, female companions, and servants dress up in male clothes with jewels and fabricate artificial male sexual organs with roots, carrots, aubergines. Then lying on the women, they satisfy them by means of this artificial copulation.

3 They also sleep with boys who do not appear to be men.

They have a man’s body, but since their moustaches have not yet appeared, they look like girls.

The wives get boys without beard or moustache, whom they dress as women, to sleep with them.

In ancient times, how did the king, who was alone, manage out of goodness to appease so many women in heat?

4 Out of kindliness, the king, although he had absolutely no wish to copulate, would fix to himself an artificial sex organ, thanks to which he alone in a single night could sleep with many women. However, for the one that pleased him and whose period it was, he would change his way of doing things. This is an old trick.

Although he lacks any desire to make love, he puts on an artificial instrument, a false phallus. With this means of satisfying them, he can approach numerous women, have intercourse with them, and thus accomplish his aim: to sleep with all the women of the harem.

5 When men have no women to sleep with, they satisfy themselves with other kinds of vulvas, or with dolls, or else Masturbate.

When a man does not find any woman to his taste, how does he satisfy himself? With men, or with the vaginas of other species, mares, she-goats, bitches, sheep, any animal of female gender, as he would with women.

Otherwise, he manages by simply “seizing the lion” [simhàkrànta] meaning masturbation. In this connection, it is said:

In an upright position, seizing the lion means grasping one’s sex with one’s hand and thus scattering one’s orgasm. Since spilling one’s seed anywhere is a serious offense, a purification rite should then be performed.

On another subject:

6 Citizens dressed as women are sometimes introduced into the harem with the maidservants.

In the evening, dressed as maidservants, they are let into the harem.

7 They are assisted in their comings and goings by the nurses or other harem women, in the hope of a gift.

In order to be let in among the women of the gynoecium and allowed out again, citizens distribute tips to the women guarding the entrance, who thus derive a profit from their visits.

8 The maidservants explain to them that entry is easy and the exit assured; the palace is enormous, and the guards are not there all the time.

The way out is safe, the palace vast; no one knows where anyone is; the guards are careless and surveillance is not constant. The king and the princes are not always in the queens’ apartment.

9 If the way in is not easy, men should renounce the task, since the matter is risky.

If entry is not easy, citizens should give it up due to the prohibition and risk of unpleasant situations. From another point of view:

10 According to Vàtsyàyana, however easy it may be for a citizen to get into the harem, he should not enter.

Because of the great risk to his life.

In this connection:

11 Knowing the secret entrance to the harem and having weighed his chances, he enters only if he knows the way out, if he is in the grip of violent passion, if the great inner apartments are separate and not well protected, if the king and his suite are absent, and if he has evaluated his chances of success in an adventure to which he has been several times invited.

He studies the harem entrance, through which he can go in and through which he will leave. Then, seizing the opportunity and disguising himself, he gets a servant to guide him.

The numerous great verandas stand open. The guards are few and inattentive. Someone shows him the way to enter the queens’ dwelling.

12 If he is able to do so, he may go there every day.

Anyone who is in a position to enter without hindrance every day, should take advantage of it.

For his own safety, what should he do?

13 He should find some pretext to explain his presence to the guards outside.

With the outside guards, he should make mention of a family tie: “I am your brother, or the husband of your sister.” He must strike up friendship with them,, so that,, they do not wish to drive him away.

14 If one of the harem maidservants shows a passion for him and obtains nothing in return, she will be saddened by it and risks becoming a spy.

She shows her passion by her behavior, so he should resolve to respond, since she would be very annoyed if she were not successful and would then risk denouncing him.

15 He must know how to recognize the King’s spies.

In order to save his life.

16 If the messenger does not show up at the appointment, being disguised, he should stay quietly some way away, showing that he is available.

He waits for some time, having disguised himself and taken on another appearance, in a spot that is removed, but quite visible.

But if he cannot be seen to stay there, it has no point.

17 For safety’s sake, he should get information from the maidservant.

Standing outside, he gets information from the maidservant about any risks for his safety, choosing the one who has shown her attachment to him.

Mixing with the guards, he contrives to see that maidservant.

18 When their glances meet, he gives her a sign.

When their eyes meet, arranging themselves so that they can look at each other many times, he signs to her to make his intentions clear.

19 Wherever she is able to meet him, he shows her his Intentions by means of erotic drawings, songs, objects, actions, as well as material signs, offering her jewels for her nose, or rings.

At the spots where they meet or try to meet, he leaves the marks of his passion by writing on the walls. He chooses words with a double meaning, which, while saying something else, evoke his love, as well as the words of songs, scraps of poems, and so on, gifts such as balls, dolls marked with signs, wrapped in packages bearing the imprint of his nails or teeth, and rings on which her name is written.

At the spot where they can be seen by the maidservant who desires him, he draws images on the walls, writes obscene couplets, fragments of songs. He writes things that show his passion for the beloved, leaving balls, dolls, playthings marked with his nails and teeth, and also rings with her name engraved on them.

20 He awaits her reply, then strives to enter.

Once he has received her reply by letter or some other means, he waits a moment and enters.

After seeing her reply brought by a slave girl, he goes within.

21 Initially, he hides himself in the place where the slave is usually bustling about.

22 Disguising himself as a guard, he enters at the right moment, unperceived.

23 Or else, wearing a bed cover like a shawl, he enters without being noticed.

24 He may also make himself visible or invisible by the methods of Putàputa Yoga, and circulate without his shadow-being seen.

By means of yoga practices, wrapped in a magic net or garment, his body no longer has a shadow. He takes on a form that disappears without having a shadow, so that he becomes invisible.

25 This is the procedure: without letting the steam escape, cook a mongoose’s heart, long gourd fruits, snakes’ eyes. Crush them all together to make eye salve. If applied to the eyes, one can move about without one’s body or shadow being visible. Besides this method, there are also magic nets and exotic beverages prepared by the disciples of the Kûema Úiras sect, or Yoga Úiras.

26 As a general rule, access to the palace is easy on the days of full moon and during the festival of lights, or by way of the vaults.

On the nights of full moon, the nights of pleasure, or else during the festival of lights, when everybody roams here and there, one tranquilly, torch in hand, enter the palace precinct, or the inner apartment, or else one can enter the palace through the vaults and leave in we same way.

27 It is also possible to enter and come out if one is bringing provisions or drinks, on the occasion of drinking parties or strolls in the garden, when servants are running right and left, during changes of domicile or changes of the guard, during country excursions or departures for trips, and also if the king leaves on a long journey leaving the queens in the palace.

Here are explained other ways of entering without difficulty: with suppliers, carrying bundles or drinks in their hands, one can go in without difficulty. Drinking parties are also an opportunity, by mixing with the servants going ceaselessly hither and thither, as also when they clean the house or garden, or when the king departs for a long journey. But if the journey is a short one, the lover will not reach his goal.

One can enter and leave carrying bundles on a cart, bringing or unloading them. Among a crowd of guests for a drinking party, one can enter and leave easily. When the servants, pressed by their work, are running hither and thither; on moving one’s business from one house to another; by pretending to supervise the removers; or else if the family goes out for a country walk, or the king leaves for a long trip.

However, even in these various ways, entry into the harem is not advised.

28 The women living in the harem know each other’s actions. If one of them acts on her own, if she gives herself to a special adventure, she separates from the others and risks being denounced. Hostility ceases when the others share in the desired result.

Knowing each other’s secrets, harem women are bound together. If one of them commits a forbidden act, all the others, even those opposing her, are on the same side. For what reason?

If one is accused of bad behavior, it reflects on all those living with her in the harem. Since they are bound together and have no differences of opinion, the secret is kept by the whole harem.

In illustrating the customs of various countries, he says:

29 In Aparàntaka country, men with a feminine appearance freely enter the harem, which is not severely guarded.

He alludes to women who let into the harem pretty, lively, girlish-looking boys, who could pass as such and are for this reason kept by the queens in the harem.

30 Among the Abhìras, for their satisfaction, they let into the harem the soldiers on guard.

This involves soldiers belonging to the soldier caste [Kûatriya] and not others. The harem women let them enter the gynoecium and use them as they please.

31 In the countries of Vatsa and Gulma, the citizens, sons dress as maidservants, with whom they enter the harem.

Dressed up as maidservants, they go in as though they belonged to the royal family’s household.

32 In Vidarbha, the queens sleep with all the princes, save those who are their own sons.

To the sovereign’s knowledge, amorous frolics with family members are not forbidden, except with their own sons. Leaving their mothers aside, they enjoy them all.

33 The women in matriarchal countries only sleep with men of their own caste, even when they come from another state.

This is the case in the palace of Úrìpuri, “the City of Women.”

34 In Gauda country, women make love with Bràhmaóa, friends, servants, and slaves.

In Gauda country, the ancient Kàmaràja, they make love with whoever wants to take them, even servants or slaves. And even untouchables.

35 In Sindha country, they make use of the guards, workers, and others to whom access to the harem is not forbidden.

They sleep and keep company with guards and workers, even with street sweepers [chamara], since entry to the palace is not forbidden to them. Sindha is a southern land.

36 The men of the land of the snows [Haimata] boldly offer their services in the hope of obtaining recompense, but not otherwise.

In order to get money, in the hope of a tip, without any embarrassment, they offer themselves boldly, in the land of the snows, the Himàlayas.

37 In the countries of Aòga [Bhàgalpur], Vaòga [Bengal], and Kaliòga [Orissa], the Bràhmaóa employed in bringing flowers for the domestic rites, with the King’s approval, enter the inner apartments. They speak with the unveiled women and, on this pretext, seduce them.

When bringing flowers, town Bràhmaóa enter the inner apartments with the King’s permission and, according to the custom of the country, they speak with the women, either veiled or unveiled. Having come on the pretext of delivering flowers, they lead the women astray. In Vaòga, they do it secretly, in Aòga they are offered a good meal, in Kaliòga they receive remuneration for their favors.

38 The people of the Eastern countries [Prachya] hide one young man in the gynoecium for each group of nine or ten women. Such are the ways of having relations with other men’s wives.

For each group of nine or ten women, a young man would be appointed, but in a secretive, hidden manner. Thus have been described the ways in which relations with other men’s wives are practiced.

After describing the ways of frequenting other men’s wives and of making love with them, he explains how one’s wives may be protected.

39 It is for these reasons that one must protect one’s wives.

Seeing what men get up to, however well the entrance is protected, the ways of getting acquainted, the role of go-betweens in establishing contact, the position of kings’ favorites, and harem customs, the first means of defense therefore is,, to protect the house.

It is for these reasons that the women must be constantly under surveillance.

40 The masters explain that, as far as sexual matters are concerned, the harem must be protected.

The situation must be examined and a proper cleaning-up performed.

41 According to Gonikàputra, the guards can be influenced by fear, interest, or in other ways. Their honesty with regard to sex, fear, and money must be ascertained.

Although they may be irreproachable on a moral level, they may not be so under the influence of fear, the lure of gain, or other incitements. For this reason, these aspects must be examined.

According to Gonikàputra, even if the guards themselves are irreproachable, they may, under the effect of fear or the lure of gain, let someone enter the queens’ dwelling. This is why they must be watched, not only for sexual reasons, but also for intimidation or desire for money.

42 According to Vàtsyàyana, for guards, the defense of their master’s interests must be a moral virtue that they fear to violate. He who watches over the purity of the harem must fear moral law.

A virtuous guard will not allow libertines to enter and, whatever we lure of money, he will not behave as his master’s enemy. It is from fear of committing an evil deed that he will renounce it.

According to Vàtsyàyana, it is a moral duty not to be one’s master’s enemy and this may act as a brake. Furthermore, to guard the queens’ apartment, only virtuous and religious men must be chosen.

In connection with means envisaged for protecting wives, it is said:

43 According to the Bàbhravyas, one must listen to the gossip of other women, especially those who dissimulate their behavior, so as to be able to judge the morality or immorality of one’s wives.

Those involved in secret behavior may not know that their husband is aware of it. He examines their behavior secretly and finds out whether their conduct is pure or perverse.

44 According to Vàtsyàyana, young women easily let themselves be seduced by bad men. This is why decent people should not be too hasty in accusing them of loose living.

Bad men are those who have no respect for virtue. Knowing this the reasons for which a girl is deflowered or unfaithful must be considered. If she has gone wrong previously, one must not immediately punish a girl who is not guilty, or accuse her, without knowing the reasons for her losing her virtue. Thus it is said, the guilty must be punished if their behavior becomes a habit. Often, maltreatment is not the answer for an accidental sexual relation. It is only after studying the causes for her loss of virginity, therefore, that judgment can be made.

Vàtsyàyana’s opinion is that one should not, without reflecting, accuse those who are fundamentally honest.

45 On this subject, it is said: the causes for women’s misconduct are too many parties, the husband’s misconduct, uncontrolled relations with the husband’s brothers, the husband’s absences, his trips abroad, physical violence, contacts with lesbians, the husband’s anger.

Too-free relationships with men, the husband’s trips during which she remains alone, lack of money, contacts with lesbians of mannish behavior, the husband’s anger, are circumstances that facilitate adultery.

Excessive gossip, the absence of authority, freedom of movement, are the causes of women’s misconduct.

46 Being well informed by this book of the ways of having intercourse with other men’s wives, a man who has understood the text properly cannot be deceived by his own wives.

Questions concerning the methods of seducing other men’s wives have been briefly dealt with in this part. Let us see how other texts speak about it.

With regard to- the ways in which dissolute men capture other men’s wives, one who has thoroughly studied the parts of the Kàma Sùtra concerning other men’s wives should, if he is intelligent, not be deceived by his own wives.

47 The ways to success in this field have been described, but those who seek virtue and prosperity do not attempt to possess other men’s wives.

All this is seen from a theoretical point of view. If it is contemplated under other aspects, such as physical injury, one will take the opposite point of view, and avoid exerting oneself in trying to possess other men’s wives.

Relations with other men’s wives are detrimental in this world and the next. This is why an intelligent man must abstain from such evil deeds.

48 This is why men must avoid secret approaches. A wise man does not study this text to bring misfortune on mankind.

The main aim of this work is solely to assure that women are protected.

In this chapter dealing with persons who try to seduce other men’s wives, mention is made of dangerous magic practices (shadyantra), go-betweens, the immoderate behavior of kings, the guilty amusements of the queens, so that being informed, people do not attempt to experiment with such practices by mistake. A husband’s duty is to watch over and carefully protect his wives’ virtue. In this chapter, Vàtsyàyana clearly shows the causes for which women lose their virtue.

His suggestions are in conformity with the texts on morals. He says exactly the same thing as the Dharma Úàstras, which state:

The six causes of corruption in women are drink, contact with corrupt men, absence of the husband on a trip abroad, dreams, changes residence, and physical suffering inflicted.”

Besides Vàtsyàyana, other Kàma Úàstra authors have described causes of women’s misconduct. According to Master Padmashri, Importunities include walks in the garden, dance shows, festivals, pilgrimages, and temple visits. One must take care that, in visiting neighboring houses or in the fields, the women neither pronounce nor hear coarse language, because in the pride of her youth, a woman has no discernment. She is easily trapped by the words of go-betweens, and her good conduct, her faithfulness, her virginity, are all jeopardized.

According to the masters, a woman of great virtue is not affected at the sight of a handsome young boy and does not understand his signals.

According to the Anaòga Raòga, a woman who lives too much with her fantasies, who is in contact with loose-living women, whose husband lives elsewhere, or whose husband is old or impotent, risks becoming a profligate.

In this chapter, it is necessary to realize that Vàtsyàyana was a man of his time, bound by the prejudice of his caste, and that he did not write this treatise as a guide for misconduct. The fact of sleeping with another man’s wife is a practice found in all periods, and Vàtsyàyana’s aim is to preserve women, their virtue, and their innocence from seducers, go-betweens, those who dishonor their family and attempt to divert them from their duty.

Here ends the Sixth Chapter

Concerning the Protection of Harem Women

and the Fifth Part entitled Other Men’s Wives

of the Kàma Sùtra by Vàtsyàyana