15 KISSES ACCOMPANY……
ACCOMPANY THE SEXUAL ACT
Kisses!!!!!!.
It is advisable not to, in the first appointments, multiply the kisses,
hugs and other accessories of sexual union; but we can be
prodigal in the meetings that will follow .
We kiss the forehead, eyes, cheeks, throat, chest, breasts, lips and
the inside of the mouth .
The inhabitants of the East also kiss the woman at the knuckles of the thighs, on the arm and navel.
With a young girl, there are three kinds of kisses:
The nominal, the moving and the touching.
The nominal is the simple kiss on the mouth, by the affixing of the lips of the two lovers.
In the moving kiss, the girl presses between her lips the lower lip
of her lover; She inserts it into her mouth, giving it a movement of
suction.
In the touching kiss, she touches with her tongue the lip of her lover, in
closing his eyes, and placing both his hands in his.
The authors still distinguish four kinds of kisses:
The right, the bent, the turned, the hurried.
In the right kiss, both lips apply directly, those of the lover
on those of the lover.
In the bent kiss, the two lovers, their heads bowed, stretch out their lips to each other.
to the other (combinaison).
In the kiss turned, one of the lovers turns towards him, with the hand, the head of the other, and, with the other hand, takes his chin.
The kiss is said to be in a hurry when one of the two lovers presses hard with his lips the lower lip of the other. He is in a great hurry, when after taking the lip between two fingers it is touched with the tongue and presses it strongly with a lip.
Between lovers, we bet on who will grasp first, with his lips, the lower lip
on the other.
If the woman loses, she must scream, push her lover away by beating
hands, quarrel and demand another bet. If she loses a second time, she must show even more spite, and seize the moment when her lover is not on her guards, or sleeps, to take between the teeth his lower lip, and squeeze it
strong enough that he could not clear it; This done, she starts laughing, does much noise and mocks her lover; she dances and stirs in front of him, When you fuck a child you are holding on your lap, or an image, or a
statue, in the presence of the loved one, it is the kiss that is transmitted.
When a woman fucks her lover who is distracted or busy, or quarrels,
It is the kiss that diverts.
When the retarded lover finds the lover lying down, and fucks her in her sleep.
To manifest his desire, it is the kiss of awakening. In such cases, the woman may pretending to sleep when her lover arrives to provoke this kiss.
When you kiss the image of a person reflected in a mirror or in water, or
Well his shadow cast on a wall is the kiss of declaration.
When you fuck a child you are holding on your lap, or an image, or a
statue, in the presence of the loved one, it is the kiss that is transmitted.
When at night, in the theatre or in an assembly of caste men, a man
approaches a woman and kisses a finger of her hand, if she stands,
or a toe, if she is sitting; or when a woman, massaging the
body of her lover, puts the face on her thigh, as if she wanted to worry
a cushion to sleep in such a way as to ignite his desire and fucks his thigh or big finger of the foot, it’s the kiss of provocation.
About these kisses the following verses are quoted:
“Something that one of the lovers does to the other, the latter must return the Same: kiss for kiss, caress for caress, blow for blow.”
Cases where Kama is permitted or prohibited
Kama, when it is practiced in marriage contracted according to the rules traced by Manou, between persons of the same caste, gives legitimate offspring and the general consideration.
It is defended with women of upper caste or of the same caste, but
having previously belonged to others.
Kama is neither ordained nor defended with women, of lower castes or deprived of their caste, with courtesans and with divorced women.
With all these women, the practice of Kama has no other purpose than pleasure.
Nayikas are called women to whom one can unite without sin; Such are girls who do not depend on anyone, courtesans and women who have been married twice (№1 Appendix).
Vatsyayana attaches to these three categories widows, daughters of courtesans, the maids who are still virgins, and even every caste woman who has past the age of puberty, without getting married.
Ganikapati believes there are circumstances or considerations
particulars that allow connection with the wives of others. By
For example, the following reasoning can be made, depending on the case.
— This woman wants to give herself to me, and has already given herself up to many others
previously; Whatever it is from an upper caste, it is in circulation
like a courtesan; I can therefore unite myself with her without sinning.
— This woman exercises a great empire over her husband who is a powerful man and friend of my enemy. By becoming her lover, I will take away my enemy’s support of her husband.
— I have an enemy who can harm me a lot; if his wife becomes my mistress,
she will change her malicious disposition towards me.
— With the help of such a woman, if I am her lover, I will ensure the triumph of my friend or the ruin of my enemy, or the success of another strong enterprise
difficult.
— By uniting myself with such a woman, I will be able to kill her husband and appropriate his property.
— I am without resources and without means to acquire it, the union with such and such a woman, will procure wealth for me without putting me in any danger.
— Such a woman loves me ardently and knows all my secrets, all my
weaknesses and, because of this, can harm me infinitely, if I am not his lover.
— A husband has seduced my wife, I have to pay him back (penalty of retaliation).
— Having become the lover of such a woman, I will kill an enemy of the king, proscribed by him and to whom she has given asylum.
— I love a woman under the supervision of another; by it
I will come to possess the one I love.
— It is only through this woman that I can marry a rich girl and
beautiful that I am looking for; If I become her lover, she will make me achieve my goal.
For these and similar reasons, it is permissible to have relations with
married women; but it is well understood that it is only for a purpose
particular, and never for pleasure alone, otherwise there would be fault and sin.
The school of Babhravya professes that it is permissible to enjoy any woman who has had
five lovers; but Ganakipoutra thinks that, even then, there must be
Exceptions for wives of a relative, a learned Brahmin and the king.
Vatsyayana says that few women resist a well-assisted man (№2,
Appendix).
It is forbidden to unite with the following women:
- Lepers, moody, rejected from the caste, not knowing how to keep secrets,
publicly expressing their carnal desire, (№3, Appendix), violated
of albinism (they are impure), and those whose skin, of an intense black, has bad smell.
2. Friendly women [View Note], Relatives; Ascetic women
with whom sexual union is prohibited.
[Note : This respect for friends whose list is quite long as well as that
of their qualities, honors the Hindus. We do not find this scruple
commendable to the same degree in Europe where many people find it difficult to believe in a patonic friendship between people of different sexes.]
3. The ones that have our tastes and our mood.
4. Those who have been our study companions.
5. Those who know our secrets and our faults as we know the
their.
6. Our milk sisters and the young girls raised with us; hereditary friends,
that is, belonging to families united by hereditary friendship.
7. Probably married women who have a lover, those who are separated
of their husbands and widows. These are in large numbers in India, and in the are forced to resort to abortion to hide consequences of their misconduct which, if known, would be punished by
Caste exclusion.
