APPENDIX TO the CHAPITRE III

N 1. - Doubtless the married women who have a lover, those who are separated from her husband and the widows. These, in big number in India, and in force of the age, are obliged to have appeal to the abortion to hide the consequences of their misbehavior which, if it was known, would be punished by the exclusion from the caste.

All know drugs which abort.

When the potion did not produce the deliberate effect, someone have appeal to mechanical means which, often, put their days in danger.

This fact was revealed to us by European doctors who, in the similar cases, had been called by native women.

When none of the means made a success ( succeeded ? ), the pregnant widows plead a journey or a pilgrimage and far off go away to make their coats ( layers ? ).

The abortion was a usual practice at the courteous women of Rome, in the time of Ovide. This poet dedicates the 14th Elegy of the Livre II _des Amours_ to blame for this crime his mistress ( teacher ? ), Corine.

« What, he says, being afraid that the wrinkles of your stomach accuse you, it will be necessary to concern the devastation the sad field where you delivered the fight! Women, why do you carry ( do wear ? ) in your intestines of machines manslaughters? The tigresses are not so cruel in the caves of Hircanie, and never the lioness dared to abort; and it is of weak and soft beauties which commit this crime, not however with impunity. Often the one who suffocates ( suppresses ? ) her child in his ( her ? ) breast dies herself; and, when we take his ( her;its ? ) corpse still quite dishevelled, the spectators exclaim: she ( it ? ) deserved well her ( its ? ) lot ( fate ? ). »

N 2. - _Art to like ( love ? ), _Livre I. Do not doubt that you cannot triumph over all the young beauties; hardly on one thousand will find it you a which ( who ? ) will resist to you. The one who goes ( surrenders ? ) easily, as the one who defends ( forbids ? ) himself, also like being asked.

If you fail, that you have to be afraid? But why would you fail? We are allowed set in the attractions of a new pleasure, and the good of others seems to us always preferable in ours.

You will rather see birds keeping silent in spring, and cicadas in summer, when a woman to resist to the soft requests of an affectionate young man. That even who ( which ? ) seems insensible burns with secrets desires.

If the men ( people ? ) got not to make the first advances, the women would throw ( cast ? ) themselves into the arms been quite overcome.

Hear ( Understand ? ) in soft prairies the heifer which mooes of love for the bull, and the mare which neighs in the aspect of the strong standard.

N 3. - In India, the outside propriety is always observed between both sexes, to the point that he ( it ? ) comes to the thought of person to miss there.

When we walk in a band, the men ( people ? ) walk ( work ? ) in front of the women, and wait for them in the passages of fords, to hold out to them the hand from behind. The women pick skirts then up to the tops of hips, and never a man turns around to look (at abbot Dubois).

Any provocation in public from a sex to the other one, and even any gallantry, are absolutely unknown.

A woman would consider offended by a man who would show him ( her ? ), outside, particular attentions.

We shall see farther that, when a man wants to court a woman, he ( it ? ) always proceeds by indirect ways, by diverted ( hijacked ? ) insinuations, comments with a double meaning which seem to address another person.

But, in the private individual, the Indian women, been used to consider as only made for the pleasure of the man, know how to refuse nothing to the requests the object of which they are, even though they miss temperament and imagination, what is the most common case in countries Dravidiens (the South of India).

N 4. - Hindrance to the union, doctrine of the Church.

Father Gury (Translation p. Bert.)

The Indian casuists, we see him ( it ? ), go much more far than the Christians to incompatibilities for the sexual act; they forbid him ( it ? ) between persons whose families are bound ( connected ? ) by a hereditary friendship and all the more between all the relatives ( parents ? ) to all the degrees.

In his ( her;its ? ) moral theology, P. Gury defends ( forbids ? ) the incest, the sexual intercourse with relatives ( parents ? ) or allies in degrees prohibited by the Church; about the hindrance of the marriage by the alliance, he so expresses himself:

810. - The alliance is a link which becomes established with the relatives ( parents ? ) of the person with whom we have a carnal business; or still, a link resulting from a carnal business between the one and the relatives ( parents ? ) of the other one. There is thus alliance between the husband and the cousins of the woman, and mutually.

The alliance comes either from a licit or conjugal business, or from an illicit business, a fornication, an adultery, an incest.

811. - The alliance coming from a licit business prevents the marriage until 4 ° degree up to and including; coming from an illicit business, only until 2 ° degree.

( We know that the ecclesiastical authority grants ( tunes ? ) many exemptions to this hindrance).

An alliance is contracted only by an accomplished and consummate sexual act, so that the generation can result from it.

812. - The one who sinned with both sisters or both German cousins, either the mother or the girl, can marry nobody both.

The man who sinned with the sister, the cousin or the aunt of his wife, is anxious to produce, but cannot ask to owe him ( it ? ) conjugal: because, as it is about a purely prohibitive law, the innocent cannot suffer from the fault of the culprit.

We are not deprived of the right to ask to owe him ( it ? ) conjugal, to have sinned with his ( her ? ) own cousins, because we contract no alliance with his wife there.

( But it is only when this sin was committed before the marriage, because the adultery deprives the culprit of its right).

The friendship, especially hereditary, the relationship and the refusal ( discharge ? ) of the caste are for the brahmane the only rigorous hindrances in the sexual act; we have just seen that they always authorize the fornication and that they excuse almost always the adultery. The Decalogue forbids them absolutely and, in this respect, P. Gury is only the interpreter of the Christian morality in the following texts:

411. - The lust is an appetite disordered in the love and consists in a carnal pleasure (delectatio venerea) enjoyed voluntarily out of wedlock. Now this pleasure comes from the excitement of the spirits intended for the generation and must not be confused ( merged ? ) with a purely sensual pleasure which results from the action of a sensitive object on some sense ( direction ? ), for example from a visible object on the sight. Other is thus the object of the lust, other the object of the sensualism. A sensual pleasure, or is not guilty, or does not exceed ( irritate ? ) most of the time, as a rule, a venial sin.

412. - The lust in all its kinds ( genres ? ), in all its sorts, is, as a rule, a grave sin. The directly voluntary lust never admits light material ( subject ? ).

_IX ° God's Command: _Luxurieux you will actually be nor of assent.

It is, with a little more obligatorily, the morality of Zoroastre and the Iranians.

The Buddha adopted him ( it ? ) only for his monks.

He allowed the laymen all which is not included in the prohibition: « the good of others will take ( set ? ) », by considering as _bien of others _toute woman who depends on a husband, or on his relatives ( parents ? ) and guardians or on a boss.