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9th. That as he is not respected by his wife, I shall now be able to separate him from her.
10th. That the friend of this man loves my rival, who hates me cordially; I shall, therefore, by this means separate the friend from his mistress.
11th. And lastly, I shall bring discredit upon him by bringing him back to me, thus showing the fickleness of his mind.
When a courtesan is resolved to take up again with a former lover, her Pithamurda and other servants should tell him that his former expulsion from the woman's house was caused by the wickedness of her mother; that the woman loved him just as much as ever at that time, but could not help the occurrence on account of her deference to her mother's will; that she hated the union of her present lover, and disliked him excessively. In addition to this, they should create confidence in his mind by speaking to him of her former love for him, and should allude to the mark of that love that[155] she has ever remembered. This mark of her love should be connected with some kind of pleasure that may have been practised by him, such as his way of kissing her, or manner of having connection with her.
Thus end the ways of bringing about a re-union with a former lover.
When a woman has to choose between two lovers, one of whom was formerly united with her, while the other is a stranger, the Acharyas (sages) are of opinion that the first one is preferable, because his disposition and character being already known by previous careful observation, he can be easily pleased and satisfied; but Vatsyayana thinks that a former lover, having already spent a great deal of his wealth, is not able or willing to give much money again, and is not, therefore, to be relied upon so much as a stranger. Particular cases may, however, arise differing from this general rule on account of the different natures of men.
There are also verses on the subject as follows:
"Re-union with a former lover may be desirable so as to separate some particular woman from some particular man, or some particular man from some particular woman, or to have a certain effect upon the present lover."
"When a man is excessively attached to a woman, he is afraid of her coming into contact with other men; he does not then regard or notice her faults; and he gives her much wealth through fear of her leaving him."
"A courtesan should be agreeable to the man who is attached to her, and despise the man who does not care for her. If while she is living with one man a messenger comes to her from some other man, she may either refuse to listen to any negotiations on his part, or appoint a fixed time for him to visit her, but she should not leave the man who may be living with her and who may be attached to her."
"A wise woman should only renew her connection with a former lover if she is satisfied that good fortune, gain, love, and friendship, are likely to be the result of such a re-union."
When a courtesan is able to realize much money every day, by reason of many customers, she should not confine herself to a single lover; under such circumstances, she should fix her rate for one night, after considering the place, the season, and the condition of the people, and having regard to her own good qualities and good looks, and after comparing her rates with those of other courtesans. She can inform her lovers, and friends, and acquaintances about these charges. If, however, she can obtain a great gain from a single lover, she may resort to him alone, and live with him like a wife.
Now, the Sages are of opinion that when a courtesan has the chance of an equal gain from two lovers at the same time, a preference should be given to the one who would give her the kind of thing which she wants. But Vatsyayana says that the preference should be given to the one who gives her gold, because it cannot be taken back like some other things, it can be easily received, and is also the means of procuring anything that may be wished for. Of such things as gold, silver, copper, bell metal, iron, pots, furniture, beds, upper garments, under vestments, fragrant substances, vessels made of gourds, ghee, oil, corn, cattle, and other things of a like nature, the first, viz., gold, is superior to all the others.
When the same labour is required to gain any two lovers, or when the same kind of thing is to be got from each of them, the choice should be made by the advice of a friend, or it may be made from their personal qualities, or from the signs of good or bad fortune that may be connected with them.
When there are two lovers, one of whom is attached to the courtesan, and the other is simply very generous, the Sages say that the preference should be given to the generous lover, but Vatsyayana is of opinion that the one who is really attached[157] to the courtesan should be preferred, because he can be made to be generous, even as a miser gives money if he becomes fond of a woman, but a man who is simply generous cannot be made to love with real attachment. But among those who are attached to her, if there is one who is poor, and one who is rich, the preference is of course to be given to the latter.
When there are two lovers, one of whom is generous, and the other ready to do any service for the courtesan, some Sages say that the one who is ready to do the service should be preferred, but Vatsyayana is of opinion that a man who does a service thinks that he has gained his object when he has done something once, but a generous man does not care for what he has given before. Even here the choice should be guided by the likelihood of the future good to be derived from her union with either of them.
When one of the two lovers is grateful, and the other liberal, some Sages say that the liberal one should be preferred, but Vatsyayana is of opinion that the former should be chosen, because liberal men are generally haughty, plain spoken, and wanting in consideration towards others. Even though these liberal men have been on friendly terms for a long time, yet if they see any fault in the courtesan, or are told lies about her by some other women, they do not care for past services, but leave abruptly. On the other hand the grateful man does not at once break off from her, on account of a regard for the pains she may have taken to please him. In this case also the choice is to be guided with respect to what may happen in future.
When an occasion for complying with the request of a friend, and a chance of getting money come together, the Sages say that the chance of getting money should be preferred. But Vatsyayana thinks that the money can be obtained to-morrow as well as to-day, but if the request of a friend be not at once complied with, he may become disaffected. Even here, in making the choice, regard must be paid to future good fortune.
On such an occasion, however, the courtesan might pacify her friend by pretending to have some work to do, and telling him that his request will be complied with next day, and in this way secure the chance of getting the money that has been offered her.
[158]When the chance of getting money, and the chance of avoiding some disaster come at the same time, the Sages are of opinion that the chance of getting money should be preferred, but Vatsyayana says that money has only a limited importance, while a disaster that is once averted may never occur again. Here, however, the choice should be guided by the greatness or smallness of the disaster.
The gains of the wealthiest and best kind of courtesans are to be spent as follows:
