QUOTES ABOUT KISSING

 Set me as a seal upon thine heart, as a seal upon thine arm, for love is strong as death" (Sol. Song viii, 6). Solomon's seal was in outline the shape of the unit in the field of

 The same lozenge-shaped figure was the symbol of Astarte, the Celestial Virgin, wherefrom Solomon may have obtained it. Layard and others state that such homage as is here depicted in the above seal is actually paid, in some parts of Palestine and India, to the living symbol, the worshiper, on bended knees, offering to it bread before he eats it, with or without silent prayer. A corresponding homage is paid by female devotees to the masculine emblem of the Sheik, or Patriarch, which is devoutly kissed by all the women of the tribe on one solemn occasion during the year, when the old ruler sits in state to receive the homage. The emblem is, for many, of greater sanctity than the crucifix. Such homage is depicted in Picart's "Religious Ceremonies of all the People of the World," plate 71

 And he bowed to Queen Sumitra and his mother kissed his head

 And she clasped the gentle Sits, and she kissed her moistened head

 And she kissed her on the forehead, held her on her ancient breast

 and Sita, who searched for him, knew not whether she saw the face of Rama or a blue lotus bloom on the surface of the pond. Bending down to smell what seemed to be a flower, she touched her lover's lips, and he kissed her sweetly. Then Sita hid herself, and her face was like to a lotus bloom among lotus blooms. Rama kissed her many times ere she moved or smiled. . . . At length they darted merrily from the pond in bright moonlight, their garments dripping sparkling water drops, and then they drank cups of honey; the heart of Sita was intoxicated, and she babbled words of love and sweetness. . .

 and slew Dushana and scattered the demon army in flight. Khara sought to avenge his brother's death, but Rama drew his bow and shot a blazing arrow which consumed him instantly. So was the battle won, and Sita came forth from the cave and embraced her heroic husband and kissed him

 And, again, the wicked Gêh shouted thus: 'Rise up, thou father of us! for in that conflict I will shed thus much vexation on the righteous man and the labouring ox that, through my deeds, life will not be wanted, and I will destroy their living souls (nismô) ; I will vex the water, I will vex the plants, I will vex the fire of Ahuramazda, I will make the whole creation of Ahuramazda vexed.' 7. And she so recounted those evil deeds a second time, that the evil spirit was delighted and started up from that confusion; and he kissed Gêh upon the head, and the pollution which they call menstruation became apparent in Gêh

 At time of recitation I remember the Mother, Lustrous as the scarlet hibiscus

 blooms that await the sun's first kiss ere they open their soft eyelids, or as the lustrous stars on an autumn night gleaming and moving in heaven; it seemed as if a wreath of sweet human blossoms had been thrown carelessly into that perfumed chamber of sleep

 But without answering and without tasting a morsel of food, he got into bed and turned his back on me. I did everything I could think of to win his attention. I took him in my arms, I lay on top of him, I kissed him between the shoulders, on the lower section of his back, and put my hand between his legs. It was all in vain. Nothing could soften him, and he said

 caressing hands; she kissed his panting lips; her heart was beating fast and loud. Darker grew the forest and it was lonesome indeed

 chumbati = to kiss

 Clasped him in her beating bosom, kissed his lips with panting breath

 dying for your love, you play with the body of Lykaine in my presence and praise Magidion, the cithara player, when I embrace you at night in bed. You hurt me. Your actions bring tears to my eyes. I feel outraged. The other day you drank with Thrason and Diphilos. Kymbalion, the flute player, and Pyrallis, who is my enemy, you know, were there too. I did not mind the five kisses you gave Kymbalion. It was yourself you had insulted when you kissed that woman. But what nasty signs you made to Pyrallis! And when you drank wine, you sent her your cup, whispering to the slave not to hand it to anybody else if Pyrallis did not wish to drink. And later you bit an apple, and seeing Diphilos occupied elsewhere, you threw the bitten apple into the lap of that Pyrallis. And she kissed it and slipped the apple between her breasts

 Fragrant, propitious, floated, kissing them

 Happy were the lovers together. When they arrived at Ayodhya the people welcomed them, and Dasaratha's queens embraced and kissed the soft-eyed bride of peerless fame

 have embraced and kissed me on my return. But where is Rama, who is now as a sire unto me?"

 he said to her, soothingly: "From all men have I concealed our union; and for the sake of thine own good name I hesitated to acknowledge thee. Forgive my harsh words, as I forgive thine. Thou didst speak passionately because thou lovest me well, O great-eyed and fair one, whom I love also."

 Her body pasted with saffron and sandal, Her hair kissed by musk

 I did exactly what she told me, and now Phanias is back in my bed. And he passionately kisses me all over my body, something he always refused to do before

 In kissing-reach again of thy fair wife

 In that case, there is little need of the dike you have joked about. Wait. I'll get my clothes out of the bed. Now, let us embrace and kiss, and we will couple up like good children. Goodbye, Philemation! My respects to your age and experience. Ah, what smooth thighs are yours, Typhaina! What joy must lie buried between them

 Next day the sage led the two princes towards a dark and fearsome jungle haunted by numerous beasts of prey, in which dwelt the terrible Rakshasa woman named Taraka, mother of Maricha

 Rama beheld his father sitting beside Kaikeyi; his body was bent, his face was worn with grief. Tears fell from Dasaratha's eyes as his son kissed his feet and the feet of Kaikeyi also; he strove to speak while tears streamed from his eyes, but all he could utter was, "Oh! Rama." . . . The sorrow of Dasaratha rose and fell in his heart like to the waves of a stormy sea

 She pleaded so hard that I let her have her way. And you must understand that she made me a gift of a splendid necklace and several tunics of the finest linen. Then I embraced her and held her in my arms, as if she wire a man. And she kissed me all over the body, and she set out to do what she had promised, panting excitedly from the great pleasure and desire that possessed her

 she was misshapen and horrible, and continually ravaged all that country. Rama twanged his bow to challenge her, and she came towards the princes roaring angrily and throwing boulders. Be-cause she was a female, the sons of Dasaratha were reluctant to cause her death. Rama shot arrows and cut off both her arms, and Lakshmana deprived her of nose and ears. She immediately changed her shape and became invisible, but by the power of sorcery continued to cause many stones to fall in showers about the young heroes. Vishwamitra urged Rama to slay her, and, guided by sound alone, he shot a great arrow which caused her death. Then the sage rejoiced greatly, and embracing Rama kissed his head

 The Mother with smiling eyes, The charmer of countless men

 The date assigned by the Dînkart to the final edition of the Avesta and to its promulgation as the sacred law of the nation, agrees with what we know of the religious state of Iran in the times of Shapûr II. Mazdeism had just been threatened with destruction by a new religion sprung from itself, the religion of Mânî, which for a while numbered a king amongst its followers (Shapûr I, 240-270). Mazdeism was shaken for a long time, and when Mânî was put to death, his work did not perish with him. In the Kissah-i Sangâh, Zoroaster is introduced prophesying that the holy religion will be overthrown three times and restored three times; overthrown the first time by Iskander, it will be restored by Ardeshîr; overthrown again, it will be restored by, Shapûr II and Âdarbâd Mahraspand; and, lastly, it will bc overthrown by the Arabs and restored at the end of time by Soshyos. Thc Parsi traditions about Âdarbâd, although they are mixed with much fable, allow some historical truth to show itself. He was a holy man under Shapûr II, who, as there were many religions and heresies in Iran and the true religion

 The following are the eight signs of indifference to be noted in womankind: When worldly passion begins to subside, the wife does not look straight between her husband's eyes. If anything be asked of her, she shows unwillingness to reply. If the man draw near her, and look happy, she feels pained. If he departs from her she shows symptoms of satisfaction. When seated upon the bedstead, she avoids amatory blandishments and lies down quietly to sleep. When kissed or toyed with she jerks away her face or her form. She cherishes malicious feelings towards her husband's friends; and finally, she has no respect nor reverence for his family. When these signs are seen, let it be known that the wife is already weaned from conjugal desires

 The following are the signs by which the wise know that a woman is amorous: She rubs and repeatedly smoothes her hair (so that it may look well). She scratches her head (that notice may be drawn to it). She strokes her own cheeks (so as to entice her husband). She draws her dress over her bosom, apparently to readjust it, but leaves her breasts partly exposed. She bites her lower lip, chewing it, as it were. At times she looks ashamed without a cause (the result of her own warm fancies), and she sits quietly in the corner (engrossed, by concupiscence). She embraces her female friends, laughing loudly and speaking sweet words, with jokes and jests, to which she desires a return in kind. She kisses and hugs young children, especially boys. She smiles with one cheek, loiters in her gait, and unnecessarily stretches herself under some pretence or other. At times she looks at her shoulders and under her arms. She stammers, and does not speak clearly and distinctly. She sighs and sobs without reason and she yawns whenever she wants tobacco, food, or sleep. She even throws herself in her husband's way and will not readily get out of his path

 The male servants of some men carry on the mouth congress with their masters. It is also practised by some citizens, who know each other well, among themselves. Some women of the harem, when they are amorous, do the acts of the mouth on the yonis of one another, and some men do the same thing with women. The way of doing this (i.e. of kissing the yoni) should be known from kissing the mouth. When a man and woman lie down in an inverted order, i.e. with the head of the one towards the feet of the other and carry on this congress, it is called the "congress of a crow"

 The people of the Shurasena country, on the southern bank of the Jumna, do everything without any hesitation, for they say that women being naturally unclean, no one can be certain about their character, their purity, their conduct, their practices, their confidences, or their speech. They are not however on this account to be abandoned, because religious law, on the authority of which they are reckoned pure, lays down that the udder of a cow is clean at the time of milking, though the mouth of a cow, and also the mouth of her calf, are considered unclean by the Hindoos. Again a dog is clean when he seizes a deer in hunting, though food touched by a dog is otherwise considered very unclean. A bird is clean when it causes a fruit to fall from a tree by pecking at it, though things eaten by crows and other birds are considered unclean. And the mouth of a woman is clean for kissing and such like things at the time of sexual intercourse. Vatsyayana moreover thinks that in all these things connected with love, everybody should act according to the custom of his country, and his own inclination

 The woman of Mathra, Krishna's country, also called Abhira-deshra, the Cow-herds' Land, is fascinated by various forms of kissing. She delights in the closest embraces, and even in attouchments; but she has no tricks of tooth and nail

 The woman of Vanga (Bengal) and Gaura has a body soft and delicate as a flower; she is coquettish and volatile; she delights in kissing and embracing, at the same time that she hates being roughly or cruelly handled, and she has little desire for congress

 The women of the Mlenchchhas (mixed races, or those not speaking Sanskrit like the Hindus), of Parvata, of Gandhara and of Kashmir (Cashmere), are distinguished by evil savour of body. They are wholly ignorant of toying and dalliance, of kissing and embracing; they care little for congress, and they are easily satisfied by short embraces

 Thereafter Dushyanta embraced his son and kissed him, and he honoured Shakuntala as his chief rani

 Those of the race of Wrath and the extensive army of Shêdâspîh, whose names are the two-legged wolf and the leathern-belted demon on the bank of the Arvand , wage three battles, one in Sped-razûr and one in the plain of Nîsânak;' some have said that it was on the lake of the three races, some have said that it was in Marûv the brilliant, and some have said in Pârs. 2 'For the support of the countries of Iran is the innumerable army of the east; its having exalted banners', is that they have a banner of tiger skin (bôpar pôst), and their wind banner is white cotton; innumerable are the mounted troops, and they ride up to the lurking-holes of the demons; they will slay so that a thousand women can afterwards see and kiss but one man

 When, after kissing it, he touches it with his tongue everywhere, and passes the tongue over the end of it, it is called 'rubbing'

 When, being desired to proceed, the eunuch presses the end of the lingam with his lips closed together, and kisses it as if he were drawing it out, it is called the 'outside pressing'

 When, holding the lingam in his hand, the eunuch kisses it as if he were kissing the lower lip, it is called 'kissing'

 When, in the same way, he puts the half of it into his mouth, and forcibly kisses and sucks it, this is called 'sucking a mango fruit'

 Where the river laves its margin with a soft and gentle kiss

 Whilst there is a similarity on some points between Kaula teaching and some of the Western pantheistic theories above alluded to, in others the two are manifestly and diametrically opposed. There are some who talk as if intellectual and moral aberrations were peculiar to India. No country is without them, but the West, owing to its chaos of thought and morals, has exhibited the worst. With the exception of the atheistic Carvakas and Lokayatas no sect in India has taught the pursuit of sensual enjoyment for its own sake, or justified the commission of any and every (even unnatural) sin. To do so would be to run counter to ideas which are those of the whole intellectual and moral Cosmos of India. These ideas include those of a Law (Dharma) inherent in the nature of all being; of sin as its infraction, and of the punishment of sin as bad Karma in this and the next world (Paraloka). It is believed and taught that the end of man is lasting happiness, but that this is not to be had by the satisfaction of worldly desires. Indeed the Kaula teaches that Liberation (Moksha) cannot be had so long as a man has any worldly desires whether good or bad. Whilst, however, there is an eternal Dharma (Sanatana Dharma), one and the same for all, there are also particular forms of Dharma governing particular bodies of men. It is thus a general rule that a man should not unlawfully satisfy his sexual desires. But the conditions under which he may lawfully do so have varied in every form and degree in times and places. In this sense, as the Sarvollasa says, marriage is a conventional (Paribhashika) thing. The convention which is binding on the individual must yet be followed, that being his Dharma. Sin again, it is taught, consists in intention, not in a physical act divorced therefrom. Were this otherwise, then it is said that the child which, when issuing from the mother's body, touches her Yoni would be guilty of the heinous offense called Guru-talpaga. The doctrine of a single act with differing intentions is illustrated by the Tantrik maxim "A wife is kissed with one feeling, a daughter's face with another" (Bhavena chumbita kanta, bhavena duhitananam). In the words of the Sarvollasa, a man who goes with a woman, in the belief that by commission of such act he will go to Hell, will of a surety go thither. On the other hand it may be said that if an act is really lawful but is done in the belief that it is unlawful and with the deliberate intention of doing what is unlawful, there is subjective sin. The intention of the Shastra is not to unlawfully satisfy carnal desire in the way of eating and drinking and so forth, but that man should unite with Shiva-Shakti in worldly enjoyment (Bhaumananda) as a step towards the supreme enjoyment (Paramananda) of Liberation. In so doing he must follow the Dharma prescribed by Shiva. It is true, that there are different observances for the illuminate, for those whose power (Shakti) is awake (Prabuddha) and for the rest. But the Sadhana of these last is as necessary as the first and a stepping stone The Kaula doctrine and practice may, from a Western standpoint, only be called Antinomian, in the sense that it holds, in common with the Upanishads, that the Brahma-jñani is above both good (Dharma) and evil (Adharma), and in the sense that some of these practices are contrary to what the general body of Hindu worshippers consider to be lawful. Thus Shakta Darshana is said by some to be Avaidika. It is, however, best to leave to the West its own labels and to state the case of the East in its own terms

 With red garland, ornaments, and raiment, Who holds the arrow, bow, noose, and goad