This chapter focusses on sexuality in South Asia. The first section traces representations from the prehistoric to early historic as depicted in material remains, in Vedic Brahmanical thought systems, and in the Dharmasastras and the Epic-Pura?a traditions. These emphasize reproduction and heteronormative sex between married couples as a sacral, ritual act. They also reveal a preoccupation with the body and the need to control desires. Sexual abstinence was encouraged in ascetic and monastic sects in Brahmanical, Buddhist, Jain, and other sects. The second section focusses on the kama (sensual pleasure) tradition by exploring the texts outlining the rules for the erotic. Sensual love was also the primary aesthetic experience of Sanskrit literature, particularly kavyas, and was oriented towards masculinist desire in an urban landscape. Prakrit and Tamil love poetry, discussed here, vocalize feminine sensuality in a rural setting. The evolution of devotional spirituality (bhakti) transformed the erotic tradition. Tantric systems have been viewed as a parallel trend, concerned with materiality and giving center space to ritualized intercourse. Visual art continued to depict sexual themes derived from literature. The chapter ends with an overview of attitudes towards sexuality in the Mughal court and the colonial period.

The title of this chapter is an adaptation of the title of an important book about linguistic structures and processes of early Indo-European as they experienced transformed expression in the evolved, and evolving, linguistic structures of ancient Greek.1 Like that work, this study is concerned with the diachronic and synchronic intersection of structures. But while that work chiefly and expansively addresses morpho-phonological matters of dialect development, this one is a much more modest lexical study (a set of fairly fine-grained lexical analyses) of specific elements of Greek divination, one that finds particular inspiration in Benveniste’s (1969) Le vocabulaire des institutions indo-européennes. What follows is a study of linguistic and cultural structures in which I hypothesize (1) that deliberate intellectual or cognitive engagement is the expected response to the production of Greek prophetic signs and (2) that this state of affairs continues, at least in part, idealized practices of ancestral Indo-European cult. Given that the idea that oracles are puzzles in search of a solution is fundamental to the ancient literary presentation of Greek divination, the first half of this hypothesis may appear trivial; however, what I hope to show is that intellectual engagement with an oracle is a cult act of a more “requisite” nature and attitude than perhaps typically imagined – it is the religiously right response – and that this is so (part two of the hypothesis) for reasons having to do with inherited religious structures (the appearance of the forest may not be substantially changed, but some new understanding of the trees may possibly present itself). I begin with Roman Jakobson, a master analyst of linguistic and cultural structures.

It is generally acknowledged that Hinduism, as the name of a distinct religion, did not exist before the nineteenth century. Before that, “Hindu” had simply meant “Indian” and encompassed a variety of beliefs and practices (diffuse spirituality). There were also indigenous “Thomas Christians” dating fromthe 1st century CE. When missionaries arrived, lower caste groups found Christianity attractive. A sea-change occurred around the nineteenth century when Westerners found “Hinduism” to be incurably superstitious. Indians responded by reforming their practices (towards concentrated spirituality). Christianity continued to appeal to marginalized groups such as women, untouchables, and aboriginal ethnic groups. Hindu nationalists continue to view Christianity with suspicion.