began. It brewed a storm of wrath and the author was fortunate to escape with only imprisonment.
[FN#317] According to Socrates the verdict was followed by a free fight of the Bishop-voters over the word “consubstantiality.”
[FN#318] Servetus burnt (in A.D. 1553 for publishing his Arian tractate) by Calvin, whom half-educated Roman Catholics in England firmly believe to have been a pederast. This arose I suppose, from his meddling with Rabelais who, in return for the good joke Rabie laesus, presented a better anagram, “Jan (a pimp or cuckold) Cul” (Calvinus).
[FN#319] There is no more immoral work than the “Old Testament.” Its deity is an ancient Hebrew of the worst type, who condones, permits or commands every sin in the Decalogue to a Jewish patriarch, qua patriarch. He orders Abraham to murder his son and allows Jacob to swindle his brother; Moses to slaughter an Egyptian and the Jews to plunder and spoil a whole people, after inflicting upon them a series of plagues which would be the height of atrocity if the tale were true. The nations of Canaan are then extirpated. Ehud, for treacherously disembowelling King Eglon, is made judge over Israel. Jael is blessed above women (Joshua v. 24) for vilely murdering a sleeping guest; the horrid deeds of Judith and Esther are made examples to mankind; and David, after an adultery and a homicide which deserved ignominious death, is suffered to massacre a host of his enemies, cutting some in two with saws and axes and putting others into brick-kilns. For obscenity and impurity we have the tales of Onan and Tamar, Lot and his daughters, Amnon and his fair sister (2 Sam. xiii.), Absalom and his father’s concubines, the “wife of whoredoms” of Hosea and, capping all, the Song of Solomon. For the horrors forbidden to the Jews who, therefore, must have practiced them, see Levit. viii. 24, xi. 5, xvii. 7, xviii. 7, 9, 10, 12, 15, 17, 21, 23, and xx. 3. For mere filth what can be fouler than 1st Kings xviii. 27; Tobias ii. 11; Esther xiv. 2, Eccl. xxii. 2; Isaiah xxxvi. 12, Jeremiah iv. 5, and (Ezekiel iv. 12-15), where the Lord changes human ordure into “Cow-chips!” Ce qui excuse Dieu, said Henri Beyle, c’est qu’il n’existe pas,–I add, as man has made him.
[FN#320] It was the same in England before the “Reformation,” and in France where, during our days, a returned priesthood collected in a few years “Peter-pence” to the tune of five hundred millions of francs. And these men wonder at being turned out!
[FN#321] Deutsch on the Talmud: Quarterly Review, 1867.
[FN#322] Evidently. Its cosmogony is a myth read literally: its history is, for the most part, a highly immoral distortion, and its ethics are those of the Talmudic Hebrews. It has done good work in its time; but now it shows only decay and decrepitude in the place of vigour and progress. It is dying hard, but it is dying of the slow poison of science.
[FN#323] These Hebrew Stoics would justly charge the Founder of Christianity with preaching a more popular and practical doctrine, but a degradation from their own far higher and more ideal standard.
[FN#324] Dr. Theodore Christlieb (“Modern Doubt and Christian Belief,” Edinburgh: Clark 1874) can even now write:–“So then the ‘full age’ to which humanity is at present supposed to have attained, consists in man’s doing good purely for goodness sake! Who sees not the hollowness of this bombastic talk. That man has yet to be born whose practice will be regulated by this insipid theory (dieser grauen theorie). What is the idea of goodness per se? * * * The abstract idea of goodness is not an effectual motive for well-doing” (p. 104). My only comment is c’est ignolile! His Reverence acts the part of Satan in Holy Writ, “Does Job serve God for naught?” Compare this selfish, irreligious, and immoral view with Philo Judaeus (On the Allegory of the Sacred Laws, cap. 1viii.), to measure the extent of the fall from Pharisaism to Christianity. And the latter is still infected with the “bribe-and-threat doctrine:” I once immensely scandalised a Consular Chaplain by quoting the noble belief of the ancients, and it was some days before he could recover mental equanimity. The degradation is now inbred.
[FN#325] Of the doctrine of the Fall the heretic Marcion wrote: “The Deity must either be deficient in goodness if he willed, in prescience if he did not foresee, or in power if he did not prevent it.”
[FN#326] In his charming book, “India Revisited.”
[FN#327] This is the answer to those who contend with much truth that the moderns are by no means superior to the ancients of Europe: they look at the results of only 3000 years instead of 30,000 or 300,000.
[FN#328] As a maxim the saying is attributed to the Duc de Levis, but it is much older.
[FN#329] There are a few, but only a few, frightful exceptions to this rule, especially in the case of Khalid bin Walid, the Sword of Allah, and his ferocious friend, Darar ibn al-Azwar. But their cruel excesses were loudly blamed by the Moslems, and Caliph Omar only obeyed the popular voice in superseding the fierce and furious Khalid by the mild and merciful Abu Obaydah.
[FN#330] This too when St. Paul sends the Christian slave Onesimus back to his unbelieving (?) master, Philemon; which in Al-Islam would have created a scandal.
[FN#331] This too when the Founder of Christianity talks of “Eating and drinking at his table!” (Luke xxn. 29.) My notes have often touched upon this inveterate prejudice the result, like the soul-less woman of Al-Islam, of ad captandum, pious fraud. “No soul knoweth what joy of the eyes is reserved for the good in recompense for their works” (Koran xxxn. 17) is surely as “spiritual” as St. Paul (I Cor. ii., 9). Some lies, however are very long-lived, especially those begotten by self interest.
[FN#332] I have elsewhere noted its strict conservatism which, however, it shares with all Eastern faiths in the East. But progress, not quietism, is the principle which governs humanity and it is favoured by events of most different nature. In Egypt the rule of Mohammed Ali the Great and in Syria the Massacre of Damascus (1860) have greatly modified the constitution of Al- Islam throughout the nearer East.
[FN#333] Chapt. viii. “Narrative of a Year’s Journey through Central and Eastern Arabia;” London, Macmillan, 1865.
[FN#334] The Soc. Jesu has, I believe, a traditional conviction that converts of Israelitic blood bring only misfortune to the Order.
[FN#335] I especially allude to an able but most superficial book, the “Ten Great Religions” by James F. Clarke (Boston, Osgood, 1876), which caricatures and exaggerates the false portraiture of Mr. Palgrave. The writer’s admission that, “Something is always gained by learning what the believers in a system have to say in its behalf,” clearly shows us the man we have to deal with and the “depths of his self-consciousness.”
[FN#336] But how could the Arabist write such hideous grammar as “La Il h illa All h” for “La ilaha (accus.) ill’ Allah”?
[FN#337] p. 996 “Muhammad” in vol. iii. Dictionary of Christian Biography. See also the Illustration of the Mohammedan Creed, etc., from Al-Ghazali introduced (pp. 72-77) into Bell and Sons’ “History of the Saracens” by Simon Ockley, B.D. (London, 1878). I regret some Orientalist did not correct the proofs: everybody will not detect “Al-Lauh al-Mahfuz” (the Guarded Tablet) in “Allauh ho’hnehphoud” (p. 171); and this but a pinch out of a camel-load.
[FN#338] The word should have been Arianism. This “heresy” of the early Christians was much aided by the “Discipline of the Secret,” supposed to be of apostolic origin, which concealed from neophytes, catechumens and penitents all the higher mysteries, like the Trinity, the Incarnation, the Metastoicheiosis (transubstantiation), the Real Presence, the Eucharist and the Seven Sacraments; when Arnobius could ask, Quid Deo cum vino est? and when Justin, fearing the charge of Polytheism, could expressly declare the inferior nature of the Son to the Father. Hence the creed was appropriately called Symbol i.e., Sign of the Secret. This “mental reservation” lasted till the Edict of Toleration, issued by Constantine in the fourth century, held Christianity secure when divulging her “mysteries”; and it allowed Arianism to become the popular creed.
[FN#339] The Gnostics played rather a fantastic role in Christianity with their Demiurge, their AEonogony, their AEons by syzygies or couples, their Maio and Sabscho and their beatified bride of Jesus, Sophia Achamoth, and some of them descended to absolute absurdities, e.g., the Tascodrugitae and the Pattalorhinchitae who during prayers placed their fingers upon their noses or in their mouths, &c., reading Psalm cxli. 3.
[FN#340] “Kitab al-‘Unwan fi Makaid al-Niswan” = The Book of the Beginnings on the Wiles of Womankind (Lane i. 38).
[FN#341] This person was one of the Amsal or Exampla of the Arabs. For her first thirty years she whored; during the next three decades she pimped for friend and foe, and, during the last third of her life, when bed-ridden by age and infirmities, she had a buckgoat and a nanny tied up in her room and solaced herself by contemplating their amorous conflicts.
[FN#342] And modern Moslem feeling upon the subject has apparently undergone a change. Ashraf Khan, the Afghan poet, sings,
Since I, the parted one, have come the secrets of the world to ken,
Women in hosts therein I find, but few (and very few) of men.
And the Osmanli proverb is, “Of ten men nine are women!”
[FN#343] His Persian paper “On the Vindication of the Liberties of the Asiatic Women” was translated and printed in the Asiatic Annual Register for 1801 (pp. 100-107); it is quoted by Dr. Jon. Scott (Introd. vol. i. p. xxxiv. et seq.) and by a host of writers. He also wrote a book of Travels translated by Prof. Charles Stewart in 1810 and re-issued (3 vols. 8vo.) in 1814.
[FN#344] The beginning of which I date from the Hijrah, lit.= the separation, popularly “The Flight.” Stating the case broadly, it has become the practice of modern writers to look upon Mohammed as an honest enthusiast at Meccah and an unscrupulous despot at Al- Medinah, a view which appears to me eminently unsound and unfair. In a private station the Meccan Prophet was famed as a good citizen, teste his title Al-Amin =The Trusty. But when driven from his home by the pagan faction, he became de facto as de jure a king: nay, a royal pontiff; and the preacher was merged in the Conqueror of his foes and the Commander of the Faithful. His rule, like that of all Eastern rulers, was stained with blood; but, assuming as true all the crimes and cruelties with which Christians charge him and which Moslems confess, they were mere blots upon a glorious and enthusiastic life, ending in a most exemplary death, compared with the tissue of horrors and havock which the Law and the Prophets attribute to Moses, to Joshua, to Samuel and to the patriarchs and prophets by express command of Jehovah.
[FN#345] It was not, however, incestuous: the scandal came from its ignoring the Arab “pundonor.”
[FN#346] The “opportunism” of Mohammed has been made a matter of obloquy by many who have not reflected and discovered that time-serving is the very essence of “Revelation.” Says the Rev. W. Smith (“Pentateuch,” chaps. xiii.), “As the journey (Exodus) proceeds, so laws originate from the accidents of the way,” and he applies this to successive decrees (Numbers xxvi. 32-36; xxvii. 8-11 and xxxvi. 1-9), holding it indirect internal evidence of Mosaic authorship (?). Another tone, however, is used in the case of Al-Islam. “And now, that he might not stand in awe of his wives any longer, down comes a revelation,” says Ockley in his bluff and homely style, which admits such phrases as, “the imposter has the impudence to say.” But why, in common honesty, refuse to the Koran the concessions freely made to the Torah? It is a mere petitio principii to argue that the latter is “inspired” while the former is not, moreover, although we may be called upon to believe things beyond Reason, it is hardly fair to require our belief in things contrary to Reason.
[FN#347] This is noticed in my wife’s volume on The Inner Life of Syria, chaps. xii. vol. i. 155.
[FN#348] Mirza preceding the name means Mister and following it Prince. Addison’s “Vision of Mirza” (Spectator, No. 159) is therefore “The Vision of Mister.”
[FN#349] And women. The course of instruction lasts from a few days to a year and the period of puberty is feted by magical rites and often by some form of mutilation. It is described by Waitz, Reclus and Schoolcraft, Pachue-Loecksa, Collins, Dawson, Thomas, Brough Smyth, Reverends Bulmer and Taplin, Carlo Wilhelmi, Wood, A. W. Howitt, C. Z. Muhas (Mem. de la Soc. Anthrop. Allemande, 1882, p. 265) and by Professor Mantegazza (chaps. i.) for whom see infra.
[FN#350] Similarly certain Australian tribes act scenes of rape and pederasty saying to the young, If you do this you will be killed.
[FN#351] “Bah,” is the popular term for the amatory appetite: hence such works are called Kutub al-Bah, lit. = Books of Lust.
[FN#352] I can make nothing of this title nor can those whom I have consulted: my only explanation is that they may be fanciful names proper.
[FN#353] Amongst the Greeks we find erotic specialists (1) Aristides of the Libri Milesii; (2) Astyanassa, the follower of Helen who wrote on androgvnisation; (3) Cyrene, the artist of amatory Tabellae or ex-votos offered to Priapus; (4) Elephantis, the poetess who wrote on Varia concubitus genera; (5) Evemerus, whose Sacra Historia, preserved in a fragment of Q. Eunius, was collected by Hieronymus Columnar (6) Hemitheon of the Sybaritic books, (7) Musaeus, the Iyrist; (8) Niko, the Samian girl; (9) Philaenis, the poetess of Amatory Pleasures, in Athen. viii. 13, attributed to Polycrates the Sophist; (10) Protagorides, Amatory Conversations; (11) Sotades, the Mantinaean who, says Suidas, wrote the poem “Cinaedica”; (12) Sphodrias the Cynic, his Art of Love; and (13) Trepsicles, Amatory Pleasures. Amongst the Romans we have Aedituus, Annianus (in Ausonius), Anser, Bassus Eubius, Helvius Cinna, Laevius (of Io and the Erotopaegnion), Memmius, Cicero (to Cerellia), Pliny the Younger, Sabellus (de modo coeundi); Sisenna, the pathic Poet and translator of Milesian Fables and Sulpitia, the modest erotist. For these see the Dictionnaire Erotique of Blondeau pp. ix. and x. (Paris, Liseux, 1885).
[FN#354] It has been translated from the Sanskrit and annotated by A.F.F. and B.F.R. Reprint Cosmopoli: mdccclxxxv.: for the Kama Shastra Society, London and Benares, and for private circulation only. The first print has been exhausted and a reprint will presently appear.
[FN#355] The local press has often proposed to abate this nuisance of erotic publication which is most debasing to public morals already perverted enough. But the “Empire of Opinion” cares very little for such matters and, in the matter of the “native press,” generally seems to seek only a quiet life. In England if erotic literature were not forbidden by law, few would care to sell or to buy it, and only the legal pains and penalties keep up the phenomenally high prices.
[FN#356] The Spectator (No. 119) complains of an “infamous piece of good breeding,” because “men of the town, and particularly those who have been polished in France, make use of the most coarse and uncivilised words in our language and utter themselves often in such a manner as a clown would blush to hear.”
[FN#357] See the Novelle of Bandello the Bishop (Tome 1, Paris, Liseux, 1879, small in 18) where the dying fisherman replies to his confessor, “Oh! Oh! your reverence, to amuse myself with boys was natural to me as for a man to eat and drink; yet you asked me if I sinned against nature!” Amongst the wiser ancients sinning contra naturam was not marrying and begetting children.
[FN#358] Avis au Lecteur “L’Amour dans l’Humanite,” par P. Mantegazza, traduit par Emilien Chesneau, Paris, Fetscherin et Chuit, 1886.
[FN#359] See “H. B.” (Henry Beyle, French Consul at Civita Vecchia) par un des Quarante H. B.” (Prosper Merimee), Elutheropolis, An mdccclxiv. De l’Imposture du Nazareen.
[FN#360] This detail especially excited the veteran’s curiosity. The reason proved to be that the scrotum of the unmutilated boy could be used as a kind of bridle for directing the movements of the animal. I find nothing of the kind mentioned in the Sotadical literature of Greece and Rome; although the same cause might be expected everywhere to the same effect. But in Mirabeau (Kadhesch) a grand seigneur moderne, when his valet-de-chambre de confiance proposes to provide him with women instead of boys, exclaims, “Des femmes! eh! c’est comme si tu me servais un gigot sans manche.” See also infra for “Le poids du tisserand.”
[FN#361] See Falconry in the Valley of the Indus, London, John Van Voorst, 1852.
[FN#362] Submitted to Government on Dec. 3′, ’47, and March 2, ’48, they were printed in “Selections from the Records of the Government of India.” Bombay. New Series. No. xvii. Part 2, 1855. These are (1) Notes on the Population of Sind, etc., and (2) Brief Notes on the Modes of Intoxication, etc., written in collaboration with my late friend Assistant-Surgeon John E. Stocks, whose early death was a sore loss to scientific botany.
[FN#363] Glycon the Courtesan in Athen. xiii. 84 declares that “boys are handsome only when they resemble women,” and so the Learned Lady in The Nights (vol. v. 160) declares “Boys are likened to girls because folks say, Yonder boy is like a girl.” For the superior physical beauty of the human male compared with the female, see The Nights, vol. iv. 15; and the boy’s voice before it breaks excels that of any diva.
[FN#364] “Mascula,” from the priapiscus, the over-development of clitoris (the veretrum muliebre, in Arabic Abu Tartur, habens cristam), which enabled her to play the man. Sappho (nat. B.C. 612) has been retoillee like Mary Stuart, La Brinvilliers, Marie Antoinette and a host of feminine names which have a savour not of sanctity. Maximus of Tyre (Dissert. xxiv.) declares that the Eros of Sappho was Socratic and that Gyrinna and Atthis were as Alcibiades and Chermides to Socrates: Ovid who could consult documents now lost, takes the same view in the Letter of Sappho to Phaon and in Tristia ii. 265.
Lesbia quid docuit Sappho nisi amare puellas?
Suidas supports Ovid. Longinus eulogises the (a term applied only to carnal love) of the far-famed Ode to Atthis:–
Ille mi par esse Deo videtur * * * (Heureux! qui pres de toi pour toi seule soupire * * * Blest as th’ immortal gods is he, etc.)
By its love symptoms, suggesting that possession is the sole cure for passion, Erasistratus discovered the love of Antiochus for Stratonice. Mure (Hist. of Greek Literature, 1850) speaks of the Ode to Aphrodite (Frag. 1) as “one in which the whole volume of Greek literature offers the most powerful concentration into one brilliant focus of the modes in which amatory concupiscence can display itself.” But Bernhardy, Bode, Richter, K. O. Mueller and esp. Welcker have made Sappho a model of purity, much like some of our dull wits who have converted Shakespeare, that most debauched genius, into a good British bourgeois.
[FN#365] The Arabic Sabhakah, the Tractatrix or Subigitatrix who has been noticed in vol. iv. 134. Hence to Lesbianise ( ) and tribassare ( ); the former applied to the love of woman for woman and the latter to its mecanique: this is either natural, as friction of the labia and insertion of the clitoris when unusually developed, or artificial by means of the fascinum, the artificial penis (the Persian “Mayajang”); the patte de chat, the banana-fruit and a multitude of other succedanea. As this feminine perversion is only glanced at in The Nights I need hardly enlarge upon the subject.
[FN#366] Plato (Symp.) is probably mystical when he accounts for such passions by there being in the beginning three species of humanity, men, women and men-women or androgynes. When the latter were destroyed by Zeus for rebellion, the two others were individually divided into equal parts. Hence each division seeks its other half in the same sex, the primitive man prefers men and the primitive woman women. C’est beau, but–is it true? The idea was probably derived from Egypt which supplied the Hebrews with androgynic humanity, and thence it passed to extreme India, where Shiva as Ardhanari was male on one side and female on the other side of the body, combining paternal and maternal qualities and functions. The first creation of humans (Gen. i. 27) was hermaphrodite (=Hermes and Venus), masculum et foeminam creavit eos–male and female created He them–on the sixth day, with the command to increase and multiply (ibid. v. 28), while Eve the woman was created subsequently. Meanwhile, say certain Talmudists, Adam carnally copulated with all races of animals. See L’Anandryne in Mirabeau’s Erotika Biblion, where Antoinette Bourgnon laments the undoubling which disfigured the work of God, producing monsters incapable of independent self-reproduction like the vegetable kingdom.
[FN#367] De la Femme, Paris, 1827.
[FN#368] Die Lustseuche des Alterthum’s, Halle, 1839.
[FN#369] See his exhaustive article on (Grecian) “Paederastie” in the Allgemeine Encyclopaedie of Ersch and Gruber, Leipzig, Brockhaus, 1837. He carefully traces it through the several states, Dorians, AEolians, Ionians, the Attic cities and those of Asia Minor. For these details I must refer my readers to M. Meier; a full account of these would fill a volume not the section of an essay.
[FN#370] Against which see Henri Estienne, Apologie pour Herodote, a society satire of xvith century, lately reprinted by Liseux.
[FN#371] In Sparta the lover was called or x and the beloved as in Thessaly or x.
[FN#372] The more I study religions the more I am convinced that man never worshipped anything but himself. Zeus, who became Jupiter, was an ancient king, according to the Cretans, who were entitled liars because they showed his burial-place. From a deified ancestor he would become a local god, like the Hebrew Jehovah as opposed to Chemosh of Moab; the name would gain amplitude by long time and distant travel, and the old island chieftain would end in becoming the Demiurgus. Ganymede (who possibly gave rise to the old Lat. “Catamitus”) was probably some fair Phrygian boy (“son of Tros”) who in process of time became a symbol of the wise man seized by the eagle (perspicacity) to be raised amongst the Immortals; and the chaste myth simply signified that only the prudent are loved by the gods. But it rotted with age as do all things human. For the Pederastia of the Gods see Bayle under Chrysippe.
[FN#373] See Dissertation sur les idees morales des Grecs et sur les dangers de lire Platon. Par M. Aude, Bibliophile, Rouen, Lemonnyer, 1879. This is the pseudonym of the late Octave Delepierre, who published with Gay, but not the Editio Princeps–which, if I remember rightly, contains much more matter.
[FN#374] The phrase of J. Matthias Gesner, Comm. Reg. Soc. Gottingen i. 1-32. It was founded upon Erasmus’ “Sancte Socrate, ore pro nobis,” and the article was translated by M. Alcide Bonmaire, Paris, Liseux, 1877.
[FN#375] The subject has employed many a pen, e.g.,Alcibiade Fanciullo a Scola, D. P. A. (supposed to be Pietro Aretino–ad captandum?), Oranges, par Juann Wart, 1652: small square 8vo of pp. 102, including 3 preliminary pp. and at end an unpaged leaf with 4 sonnets, almost Venetian, by V. M. There is a re-impression of the same date, a small 12mo of longer format, pp. 124 with pp. 2 for sonnets: in 1862 the Imprimerie Racon printed 102 copies in 8vo of pp. iv.-108, and in 1863 it was condemned by the police as a liber spurcissimus atque execrandus de criminis sodomici laude et arte. This work produced “Alcibiade Enfant a l’ecole,” traduit pour la premiere fois de l’Italien de Ferrante Pallavicini, Amsterdam, chez l’Ancien Pierre Marteau, mdccclxvi. Pallavicini (nat. 1618), who wrote against Rome, was beheaded, aet. 26 (March 5, 1644), at Avignon in 1644 by the vengeance of the Barberini: he was a bel esprit deregle, nourri d’etudes antiques and a Memb. of the Acad. Degl’ Incogniti. His peculiarities are shown by his “Opere Scelte,” 2 vols. 12mo, Villafranca, mdclxiii.; these do not include Alcibiade Fanciullo, a dialogue between Philotimus and Alcibiades which seems to be a mere skit at the Jesuits and their Peche philosophique. Then came the “Dissertation sur l’Alcibiade fanciullo a scola,” traduit de l’Italien de Giambattista Baseggio et accompagnee de notes et d’une post-face par un bibliophile francais (M. Gustave Brunet, Librarian of Bordeaux), Paris. J. Gay, 1861–an octavo of pp. 78 (paged), 254 copies. The. same Baseggio printed in 1850 his Disquisizioni (23 copies) and claims for F. Pallavicini the authorship of Alcibiades which the Manuel du Libraire wrongly attributes to M. Girol. Adda in 1859. I have heard of but not seen the “Amator fornaceus, amator ineptus” (Palladii, 1633) supposed by some to be the origin of Alcibiade Fanciullo; but most critics consider it a poor and insipid production.
[FN#376] The word is from numbness, torpor, narcotism: the flowers, being loved by the infernal gods, were offered to the Furies. Narcissus and Hippolytus are often assumed as types of morose voluptas, masturbation and clitorisation for nymphomania: certain mediaeval writers found in the former a type of the Saviour, and ‘Mirabeau a representation of the androgynous or first Adam: to me Narcissus suggests the Hindu Vishnu absorbed in the contemplation of his own perfections.
[FN#377] The verse of Ovid is parallel’d by the song of Al-Zahir al-Jazari (Ibn Khall. iii. 720).
Illum impuberem amaverunt mares; puberem feminae. Gloria Deo! nunquam amatoribus carebit.
[FN#378] The venerable society of prostitutes contained three chief classes. The first and lowest were the Dicteriads, so called from Diete (Crete), who imitated Pasiphae, wife of Minos, in preferring a bull to a husband; above them was the middle class, the Aleutridae, who were the Almahs or professional musicians, and the aristocracy was represented by the Hetairai, whose wit and learning enabled them to adorn more than one page of Grecian history. The grave Solon, who had studied in Egypt, established a vast Dicterion (Philemon in his Delphica), or bordel whose proceeds swelled the revenue of the Republic.
[FN#379] This and Saint Paul (Romans i. 27) suggested to Caravaggio his picture of St. Rosario (in the museum of the Grand Duke of Tuscany), showing a circle of thirty men turpiter ligati.
[FN#380] Properly speaking, “Medicus” is the third or ring finger, as shown by the old Chiromantist verses,
Est pollex Veneris; sed Jupiter indice gaudet, Saturnus medium; Sol medicumque tenet.
[FN#381] So Seneca uses digito scalpit caput. The modern Italian does the same by inserting the thumb-tip between the index and medius to suggest the clitoris.
[FN#382] What can be wittier than the now trite Tale of the Ephesian Matron, whose dry humour is worthy of The Nights? No wonder that it has made the grand tour of the world. It is found in the neo-Phaedrus, the tales of Musaeus and in the Septem Sapientes as the “Widow which was comforted.” As the “Fabliau de la Femme qui se fist putain sur la fosse de son Mari,” it tempted Brantome and La Fontaine; and Abel Remusat shows in his Contes Chinois that it is well known to the Middle Kingdom. Mr. Walter K. Kelly remarks, that the most singular place for such a tale is the “Rule and Exercise of Holy Dying” by Jeremy Taylor, who introduces it into his chapt. v.–“Of the Contingencies of Death and Treating our Dead.” But in those days divines were not mealy-mouthed.
[FN#383] Glossarium eroticum linguae Latinae, sive theogoniae, legum et morum nuptialium apud Romanos explanatio nova, auctore P. P. (Parisiis, Dondey-Dupre, 1826, in 8vo). P. P. is supposed to be Chevalier Pierre Pierrugues, an engineer who made a plan of Bordeaux and who annotated the Erotica Biblion. Gay writes, “On s’est servi pour cet ouvrage des travaux inedits de M. Ie Baron de Schonen, etc. Quant au Chevalier Pierre Pierrugues qu’on designait comme l’auteur de ce savant volume, son existence n’est pas bien averee, et quelques bibliographes persistent a penser que ce nom cache la collaboration du Baron de Schonen et d’Eloi Johanneau.” Other glossicists as Blondeau and Forberg have been printed by Liseux, Paris.
[FN#384] This magnificent country, which the petty jealousies of Europe condemn, like the glorious regions about Constantinople, to mere barbarism, is tenanted by three Moslem races. The Berbers, who call themselves Tamazight (plur. of Amazigh), are the Gaetulian indigenes speaking an Africo-Semitic tongue (see Essai de Grammaire Kabyle, etc., par A. Hanoteau, Paris, Benjamin Duprat). The Arabs, descended from the conquerors in our eighth century, are mostly nomads and camel-breeders. Third and last are the Moors proper, the race dwelling in towns, a mixed breed originally Arabian but modified by six centuries of Spanish residence and showing by thickness of feature and a parchment-coloured skin, resembling the American Octaroon’s, a negro innervation of old date. The latter are well described in “Morocco and the Moors,” etc. (Sampson Low and Co., 1876), by my late friend Dr. Arthur Leared, whose work I should like to see reprinted.
[FN#385] Thus somewhat agreeing with one of the multitudinous modern theories that the Pentapolis was destroyed by discharges of meteoric stones during a tremendous thunderstorm. Possible, but where are the stones?
[FN#386] To this Iranian domination I attribute the use of many Persic words which are not yet obsolete in Egypt. “Bakhshish,” for instance, is not intelligible in the Moslem regions west of the Nile-Valley, and for a present the Moors say Hadiyah, regalo or favor.
[FN#387] Arnobius and Tertullian, with the arrogance of their caste and its miserable ignorance of that symbolism which often concealed from vulgar eyes the most precious mysteries, used to taunt the heathen for praying to deities whose sex they ignored “Consuistis in precibus ‘Seu tu Deus seu tu Dea,’ dicere!” These men would know everything; they made God the merest work of man’s brains and armed him with a despotism of omnipotence which rendered their creation truly dreadful.
[FN#388] Gallus lit. = a cock, in pornologic parlance is a capon, a castrato.
[FN#389] The texts justifying or enjoining castration are Matt. xviii. 8-9; Mark ix. 43-47; Luke xxiii. 29 and Col. iii. 5. St. Paul preached (1 Corin. vii. 29) that a man should live with his wife as if he had none. The Abelian heretics of Africa abstained from women because Abel died virginal. Origen mutilated himself after interpreting too rigorously Matt. xix. 12, and was duly excommunicated. But his disciple, the Arab Valerius founded (A.D. 250) the castrated sect called Valerians who, persecuted and dispersed by the Emperors Constantine and Justinian, became the spiritual fathers of the modern Skopzis. These eunuchs first appeared in Russia at the end of the xith century, when two Greeks, John and Jephrem, were metropolitans of Kiew: the former was brought thither in A.D. 1089 by Princess Anna Wassewolodowna and is called by the chronicles Nawje or the Corpse. But in the early part of the last century (1715-1733) a sect arose in the circle of Uglitseh and in Moscow, at first called Clisti or flagellants, which developed into the modern Skopzi. For this extensive subject see De Stein (Zeitschrift fuer Ethn. Berlin, 1875) and Mantegazza, chaps. vi.
[FN#390] See the marvellously absurd description of the glorious “Dead Sea” in the Purchas v. 84.
[FN#391] Jehovah here is made to play an evil part by destroying men instead of teaching them better. But, “Nous faisons les Dieux a notre image et nous portons dans le ciel ce que nous voyons sur la terre.” The idea of Yahweh, or Yah, is palpably Egyptian, the Ankh or ever-living One: the etymon, however, was learned at Babylon and is still found amongst the cuneiforms.
[FN#392] The name still survives in the Shajarat al-Ashara, a clump of trees near the village Al-Ghajar (of the Gypsies?) at the foot of Hermon.
[FN#393] I am not quite sure that Astarte is not primarily the planet Venus; but I can hardly doubt that Prof. Max Mueller and Sir G. Cox are mistaken in bringing from India Aphrodite the Dawn and her attendants, the Charites identified with the Vedic Harits. Of Ishtar in Accadia, however, Roscher seems to have proved that she is distinctly the Moon sinking into Amenti (the west, the Underworld) in search of her lost spouse Izdubar, the Sun-god. This again is pure Egyptianism.
[FN#394] In this classical land of Venus the worship of Ishtar-Ashtaroth is by no means obsolete. The Metawali heretics, a people of Persian descent and Shiite tenets, and the peasantry of “Bilad B’sharrah,” which I would derive from Bayt Ashirah, still pilgrimage to the ruins and address their vows to the Sayyidat al-Kabirah, the Great Lady. Orthodox Moslems accuse them of abominable orgies and point to the lamps and rags which they suspend to a tree entitled Shajarat al-Sitt–the Lady’s tree–an Acacia Albida which, according to some travellers, is found only here and at Sayda (Sidon) where an avenue exists. The people of Kasrawan, a Christian province in the Libanus, inhabited by a peculiarly prurient race, also hold high festival under the far-famed Cedars, and their women sacrifice to Venus like the Kadashah of the Phoenicians. This survival of old superstition is unknown to missionary “Handbooks,” but amply deserves the study of the anthropologist.
[FN#395] Some commentators understand “the tabernacles sacred to the reproductive powers of women;” and the Rabbis declare that the emblem was the figure of a setting hen.
[FN#396] Dog” is applied by the older Jews to the Sodomite and the Catamite, and thus they understand the “price of a dog” which could not be brought into the Temple (Deut. xxiii. 18). I have noticed it in one of the derivations of cinaedus and can only remark that it is a vile libel upon the canine tribe.
[FN#397] Her name was Maachah and her title, according to some, “King’s mother”: she founded the sect of Communists who rejected marriage and made adultery and incest part of worship in their splendid temple. Such were the Basilians and the Carpocratians followed in the xith century by Tranchelin, whose sectarians, the Turlupins, long infested Savoy.
[FN#398] A noted exception is Vienna, remarkable for the enormous development of the virginal bosoni, which soon becomes pendulent.
[FN#399] Gen. xxxviii. 2-11. Amongst the classics Mercury taught the “Art of le Thalaba” to his son Pan who wandered about the mountains distraught with love for the Nymph Echo and Pan passed it on to the pastors. See Thalaba in Mirabeau.
[FN#400] The reader of The Nights has remarked how often the “he” in Arabic poetry denotes a “she”; but the Arab, when uncontaminated by travel, ignores pederasty, and the Arab poet is a Badawi.
[FN#401] So Mohammed addressed his girl-wife Ayishah in the masculine.
[FN#402] So amongst the Romans we have the Iatroliptae, youths or girls who wiped the gymnast’s perspiring body with swan-down, a practice renewed by the professors of “Massage”; Unctores who applied perfumes and essences; Fricatrices and Tractatrices or shampooers; Dropacistae, corn-cutters; Alipilarii who plucked the hair, etc., etc., etc.
[FN#403] It is a parody on the well-known song (Roebuck i. sect. 2, No. 1602):
The goldsmith knows the worth of gold, jewellers worth of jewelry;
The worth of rose Bulbul can tell and Kambar’s worth his lord, Ali.
[FN#404] For “Sindi” Roebuck (Oriental Proverbs Part i. p. 99) has Kunbu (Kumboh) a Panjabi peasant, and others vary the saying ad libitum. See vol. vi. 156.
[FN#405] See “Sind Revisited” i. 133-35.
[FN#406] They must not be confounded with the grelots lascifs, the little bells of gold or silver set by the people of Pegu in the prepuce-skin, and described by Nicolo de Conti who however refused to undergo the operation.
[FN#407] Relation des decouvertes faites par Colomb, etc., p. 137: Bologna 1875; also Vespucci’s letter in Ramusio (i. 131) and Paro’s Recherches philosophiques sur les Americains.
[FN#408] See Mantegazza loc. cit. who borrows from the These de Paris of Dr. Abel Hureau de Villeneuve, “Frictiones per coitum productae magnum mucosae membranae vaginalis turgorem, ac simul hujus cuniculi coarctationem tam maritis salacibus quaeritatam afferunt.”
[FN#409] Fascinus is the Priapus-god to whom the Vestal Virgins of Rome, professed tribades, sacrificed, also the neck-charm in phallus-shape. Fascinum is the male member.
[FN#410] Captain Grose (Lexicon Balatronicum) explains merkin as “counterfeit hair for women’s privy parts. See Bailey’s Dict.” The Bailey of 1764, an “improved edition,” does not contain the word which is now generally applied to a cunnus succedaneus.
[FN#411] I have noticed this phenomenal cannibalism in my notes to Mr. Albert Tootle’s excellent translation of “The Captivity of Hans Stade of Hesse:” London, Hakluyt Society, mdccclxxiv.
[FN#412] The Ostreiras or shell mounds of the Brazil, sometimes 200 feet high, are described by me in Anthropologia No. i. Oct. 1873.
[FN#413] The Native Races of the Pacific States of South America, by Herbert Howe Bancroft, London, Longmans, 1875.
[FN#414] All Peruvian historians mention these giants, who were probably the large-limbed Gribs (Caraibes) of the Brazil: they will be noticed in page 211.
[FN#415] This sounds much like a pious fraud of the missionaries, a Europeo-American version of the Sodom legend.
[FN#416] Les Races Aryennes du Perou, Paris, Franck, 1871.
[FN#417] O Brazil e os Brazileiros, Santos, 1862.
[FN#418] Aethiopia Orientalis, Purchas ii. 1558.
[FN#419] Purchas iii. 243.
[FN#420] For a literal translation see 1re Serie de la Curiosite Litteraire et Bibliographique, Paris, Liseux, 1880.
[FN#421] His best-known works are (1) Praktisches Handbuch der Gerechtlichen Medecin, Berlin, 1860; and (2) Klinische Novellen zur Gerechtlichen Medecin, Berlin, 1863.
[FN#422] The same author printed another imitation of Petronius Arbiter, the “Larissa” story of Theophile Viand. His cousin, the Sevigne, highly approved of it. See Bayle’s objections to Rabutin’s delicacy and excuses for Petronius’ grossness in his “Eclaircissement sur les obscenites” (Appendice au Dictionnaire Antique).
[FN#423] The Boulgrin of Rabelais, which Urquhart renders Ingle for Boulgre, an “indorser,” derived from the Bulgarus or Bulgarian, who gave to Italy the term bugiardo–liar. Bougre and Bougrerie date (Littre) from the xiiith century. I cannot, however, but think that the trivial term gained strength in the xvith, when the manners of the Bugres or indigenous Brazilians were studied by Huguenot refugees in La France Antartique and several of these savages found their way to Europe. A grand Fete in Rouen on the entrance of Henri II. and Dame Katherine de Medicis (June 16, 1564) showed, as part of the pageant, three hundred men (including fifty “Bugres” or Tupis) with parroquets and other birds and beasts of the newly explored regions. The procession is given in the four-folding woodcut “Figure des Bresiliens” in Jean de Prest’s Edition of 1551.
[FN#424] Erotika Biblion, chaps. Kadesch (pp. 93 et seq.), Edition de Bruxelles, with notes by the Chevalier P. Pierrugues of Bordeaux, before noticed.
[FN#425] Called Chevaliers de Paille because the sign was a straw in the mouth, a la Palmerston.
[FN#426] I have noticed that the eunuch in Sind was as meanly paid and have given the reason.
[FN#427] Centuria Librorum Absconditorum (by Pisanus Fraxi) 4to, p. Ix. and 593. London. Privately printed, mdccclxxix.
[FN#428] A friend learned in these matters supplies me with the following list of famous pederasts. Those who marvel at the wide diffusion of such erotic perversion, and its being affected by so many celebrities, will bear in mind that the greatest men have been some of the worst: Alexander of Macedon, Julius Caesar and Napoleon Buonaparte held themselves high above the moral law which obliges common-place humanity. All three are charged with the Vice. Of Kings we have Henri iii., Louis xiii. and xviii., Frederick ii. Of Prussia Peter the Great, William ii. of Holland and Charles ii. and iii. of Parma. We find also Shakespeare (i., xv., Edit. Francois Hugo) and Moliere, Theodorus Beza, Lully (the Composer), D’Assoucy, Count Zintzendorff, the Grand Conde, Marquis de Villette, Pierre Louis Farnese, Duc de la Valliere, De Soleinne, Count D’Avaray, Saint Megrin, D’Epernon, Admiral de la Susse La Roche-Pouchin Rochfort S. Louis, Henne (the Spiritualist), Comte Horace de Viel Castel, Lerminin, Fievee, Theodore Leclerc, Archi-Chancellier Cambaceres, Marquis de Custine, Sainte-Beuve and Count D’Orsay. For others refer to the three volumes of Pisanus Fraxi, Index Librorum Prohibitorum (London, 1877), Centuria Librorum Absconditorum (before alluded to) and Catena Librorum Tacendorum, London, 1885. The indices will supply the names.
[FN#429] 0f this peculiar character Ibn Khallikan remarks (ii. 43), “There were four poets whose works clearly contraried their character. Abu al-Atahiyah wrote pious poems himself being an atheist; Abu Hukayma’s verses proved his impotence, yet he was more salacious than a he-goat, Mohammed ibn Hazim praised contentment, yet he was greedier than a dog, and Abu Nowas hymned the joys of sodomy, yet he was more passionate for women than a baboon.”
[FN#430] A virulently and unjustly abusive critique never yet injured its object: in fact it is generally the greatest favour an author’s unfriends can bestow upon him. But to notice a popular Review books which have been printed and not published is hardly in accordance with the established courtesies of literature. At the end of my work I propose to write a paper “The Reviewer Reviewed” which will, amongst other things, explain the motif of the writer of the critique and the editor of the Edinburgh.
[FN#431] 1 For detailed examples and specimens see p. 10 of Gladwin’s “Dissertations on Rhetoric,” etd., Calcutta, 1801.
[FN#432] For instance: I, M. | take thee N. | to my wedded wife, | to have and to hold, | from this day forward, | for better for worse, | for richer for poorer, | in sickness and in health, | to love and to cherish, | till death do us part, etc. Here it becomes mere blank verse which is, of course, a defect in prose style. In that delightful old French the Saj’a frequently appeared when attention was solicited for the titles of books: e.g. Lea Romant de la Rose, ou tout lart damours est enclose.
[FN#433] See Gladwin loc. cit. p. 8: it also is = alliteration (Ibn Khall. ii., 316).
[FN#434] He called himself “Nabiyun ummi” = illiterate prophet; but only his most ignorant followers believe that he was unable to read and write. His last words, accepted by all traditionists, were “Aatini dawata wa kalam” (bring me ink-case and pen); upon which the Shi’ah or Persian sectaries base, not without probability, a theory that Mohammed intended to write down the name of Ali as his Caliph or successor when Omar, suspecting the intention, exclaimed, “The Prophet is delirious; have we not the Koran?” thus impiously preventing the precaution. However that may be, the legend proves that Mohammed could read and write even when not “under inspiration.” The vulgar idea would arise from a pious intent to add miracle to the miraculous style of the Koran.
[FN#435] I cannot but vehemently suspect that this legend was taken from much older traditions. We have Jubal the semi-mythical who, “by the different falls of his hammer on the anvil, discovered by the ear the first rude music that pleased the antediluvian fathers.” Then came Pythagoras, of whom Macrobius (lib. ii ) relates how this Graeco-Egyptian philosopher, passing by a smithy, observed that the sounds were grave or acute according to the weights of the hammers; and he ascertained by experiment that such was the case when different weights were hung by strings of the same size. The next discovery was that two strings of the same substance and tension, the one being double the length of the other, gave the diapason-interval, or an eighth; and the same was effected from two strings of similar length and size, the one having four times the tension of the other. Belonging to the same cycle of invention-anecdotes are Galileo’s discovery of the pendulum by the lustre of the Pisan Duomo; and the kettle-lid, the falling apple and the copper hook which inspired Watt, Newton and Galvani.
[FN#436] To what an absurd point this has been carried we may learn from Ibn Khallikan (i. 114). A poet addressing a single individual does not say “My friend!” or “My friends!” but “My two friends!” (in the dual) because a Badawi required a pair of companions, one to tend the sheep and the other to pasture the camels.
[FN#437] For further details concerning the Sabab, Watad and Fasilah, see at the end of this Essay the learned remarks of Dr. Steingass.
[FN#438] e.g., the Mu’allakats of “Amriolkais,” Tarafah and Zuhayr compared by Mr. Lyall (Introduction to Translations) with the metre of Abt Vogler, e.g.,
Ye know why the forms are fair, ye hear how the tale is told
[FN#439] e.g., the Poem of Hareth which often echoes the hexameter
[FN#440] Gladwin, p. 80.
[FN#441] Gladwin (p. 77) gives only eight, omitting F ‘ l which he or his author probably considers the Muzahaf, imperfect or apocoped form of F ‘ l n, as M f ‘ l of M f ‘ l n. For the infinite complications of Arabic prosody the Khafif (soft breathing) and Sahih (hard breathing); the Sadr and Aruz (first and last feet), the Ibtida and Zarb (last foot of every line); the Hashw (cushion-stuffing) or body part of verse, the ‘Amud al-Kasidah or Al-Musammat (the strong) and other details I must refer readers to such specialists as Freytag and Sam. Clarke (Prosodia Arabica), and to Dr. Steingass’s notes infra.
[FN#442] The Hebrew grammarians of the Middle Ages wisely copied their Arab cousins by turning Fa’la into Pael and so forth.
[FN#443] Mr. Lyall, whose “Ancient Arabic Poetry” (Williams and Norgate, 1885) I reviewed in The Academy of Oct. 3, ’85, did the absolute reverse of what is required: he preserved the metre and sacrificed the rhyme even when it naturally suggested itself. For instance in the last four lines of No. xii. what would be easier than to write,
Ah sweet and soft wi’ thee her ways: bethink thee well! The day shall be
When some one favoured as thyself shall find her fair and fain and free;
And if she swear that parting ne’er shall break her word of constancy,
When did rose-tinted finger-tip with pacts and pledges e’er agree?
[FN#444] See p. 439 Grammatik des Arabischen Vulgaer Dialekts von AEgyptian, by Dr. Wilhelm Spitta Bey, Leipzig, 1880. In pp. 489-493 he gives specimens of eleven Mawawil varying in length from four to fifteen lines. The assonance mostly attempts monorhyme: in two tetrastichs it is aa + ba, and it does not disdain alternates, ab + ab + ab.
[FN#445] Al-Siyuti, p. 235, from Ibn Khallikan. Our knowledge of oldest Arab verse is drawn chiefly from the Katab al-Aghani (Song-book) of Abu al-Faraj the Isfahani who flourished A.H. 284-356 (= 897- 967): it was printed at the Bulak Press in 1868.
[FN#446] See Lyall loc. cit. p. 97.
[FN#447] His Diwan has been published with a French translation, par R. Boucher, Paris, Labitte, 1870.
[FN#448] I find also minor quotations from the Imam Abu al-Hasan al-Askari (of Sarra man raa) ob. A.D. 868; Ibn Makula (murdered in A.D. 862?), Ibn Durayd (ob. A.D. 933) Al-Zahr the Poet (ob. A.D. 963); Abu Bakr al-Zubaydi (ob. A.D. 989), Kabus ibn Wushmaghir (murdered in A.D. 1012-13); Ibn Nabatah the Poet (ob. A.D. 1015), Ibn al-Sa’ati (ob. A.D. 1028); Ibn Zaydun al-Andalusi who died at Hums (Emessa, the Arab name for Seville) in A.D. 1071; Al-Mu’tasim ibn Sumadih (ob. A.D. 1091), Al-Murtaza ibn al-Shahrozuri the Sufi (ob. A.D. 1117); Ibn Sara al-Shantarani (of Santarem) who sang of Hind and died A.D. 1123; Ibn al-Khazin (ob. A.D. 1124), Ibn Kalakis (ob. A D. 1172) Ibn al-Ta’wizi (ob. A.D. 1188); Ibn Zabadah (ob. A.D. 1198), Baha al-Din Zuhayr (ob A.D. 1249); Muwaffak al-Din Muzaffar (ob. A.D. 1266) and sundry others. Notices of Al-Utayyah (vol. i. 11), of Ibn al-Sumam (vol. i. 87) and of Ibn Sahib al-Ishbili, of Seville (vol. i. 100), are deficient. The most notable point in Arabic verse is its savage satire, the language of excited “destructiveness” which characterises the Badawi: he is “keen for satire as a thirsty man for water:” and half his poetry seems to consist of foul innuendo, of lampoons, and of gross personal abuse.
[FN#449] If the letter preceding Waw or Ya is moved by Fathah, they produce the diphthongs au (aw), pronounced like ou in “bout'” and se, pronounced as i in “bite.”
[FN#450] For the explanation of this name and those of the following terms, see Terminal Essay, p. 225.
[FN#451] This Fasilah is more accurately called sughra, the smaller one, there is another Fasilah kubra, the greater, consisting of four moved letters followed by a quiescent, or of a Sabab sakil followed by a Watad majmu’. But it occurs only as a variation of a normal foot, not as an integral element in its composition, and consequently no mention of it was needed in the text.
[FN#452] It is important to keep in mind that the seemingly identical feet 10 and 6, 7 and 3, are distinguished by the relative positions of the constituting elements in either pair. For as it will be seen that Sabab and Watad are subject to different kinds of alterations it is evident that the effect of such alterations upon a foot will vary, if Sabab and Watad occupy different places with regard to each other.
[FN#453] i.e. vertical to the circumference.
[FN#454] This would be a Fasilah kubra spoken of in the note p. 239.
[FN#455] In pause that is at the end of a line, a short vowel counts either as long or is dropped according to the exigencies of the metre. In the Hashw the u or i of the pronominal affix for the third person sing., masc., and the final u of the enlarged pronominal plural forms, humu and kumu, may be either short or long, according to the same exigencies. The end-vowel of the pronoun of the first person ana, I, is generally read short, although it is written with Alif.
[FN#456] On p. 236 the word akamu, as read by itself, was identified with the foot Fa’ulun. Here it must be read together with the following syllable as “akamulwaj,” which is Mafa’ilun.
[FN#457] Prof. Palmer, p. 328 of his Grammar, identifies this form of the Wafir, when every Mufa’ alatum of the Hashw has become Mafa’ilun, with the second form of the Rajaz It should be Hazaj. Professor Palmer was misled, it seems, by an evident misprint in one of his authorities, the Muhit al-Dairah by Dr. Van Dayk, p. 52.
[FN#458] Calcutta (1839-42) and Boulac 134b “The Merchant’s Wife and the Parrot.”
[FN#459] This will be found translated in my “Book of the Thousand Nights and One Night,” vol. vii. p. 307, as an Appendix to the Calcutta (1839-42) and Boulac version of the story, from which it differs in detail.
[FN#460] Called “Bekhit” in Calcutta (1839-42) and Boulac Editions.
[FN#461] Yehya ben Khalid (Calcutta (1839-42) and Boulac),
[FN#462] “Shar” (Calcutta (1839-42) and Boulac).
[FN#463] “Jelyaad” (Calcutta (1839-42) and Boulac.)
[FN#464] Calcutta (1839-42) and Boulac, No. 63. See my “Book of the Thousand Nights and One Night,” vol. iv., p. 211.
[FN#465] Calcutta (1839-42) and Boulac, “Jaafar the Barmecide.”
[FN#466] Calcutta (1839-42) and Boulac, “The Thief turned Merchant and the other Thief,” No. 88.
[FN#467] This story will be found translated in my “Book of the Thousand Nights and One Night,” vol. v., p. 345.
[FN#468] After this I introduce the Tale of the Husband and the Parrot.
[FN#469] The Bulak Edition omits this story altogether.
[FN#470] After this I introduce How Abu Hasan brake wind.
[FN#471] Probably Wakksh al-Falak=Feral of the Wild.
[FN#472] This is the date of the Paris edition. There was an earlier edition published at La Haye in 1743.
[FN#473] There are two other Oriental romances by Voltaire; viz., Babouc, and the Princess of Babylon.