Scola, D. P. A. (supposed to be Pietro Aretino—ad captandum?),
Oranges, par Juann VVart, 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 Raçon 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 à l’école,” traduit pour la première fois de
l’Italien de Ferrante Pallavicini, Amsterdam, chez l’Ancien Pierre
Marteau, mdccclxvi. Pallavicini (nat. 1618), who wrote against Rome,
was beheaded, æt. 26 (March 5, 1644) at Avignon in 1644 by the
vengeance of the Barberini: he was a bel esprit déréglé, nourri
d’études 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 Péché philosophique. Then came the
“Dissertation sur l’Alcibiade fanciullo a scola,” traduit de l’Italien
de Giambattista Baseggio et accompagnée de notes et d’une post-face
par un bibliophile français (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.
Footnote 376:
The word is from νάρκη, 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 morosa
voluptas, masturbation and clitorisation for nymphomania: certain
mediæval 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.
Footnote 377:
The verse of Ovid is parallel’d by the song of Al-Záhir al-Jazari (Ibn
Khall. iii. 720).
Illum impuberem amaverunt mares; puberem feminæ.
Gloria Deo! nunquam amatoribus carebit.
Footnote 378:
The venerable society of prostitutes contained three chief classes.
The first and lowest were the Dicteriads, so called from Diete (Crete)
who imitated Pasiphaë, wife of Minos, in preferring a bull to a
husband; above them was the middle class, the Aleutridæ 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.
Footnote 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.
Footnote 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.
Footnote 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.
Footnote 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-Phædrus, the tales
of Musæus 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 Brantôme and La Fontaine; and Abel
Rémusat 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.
Footnote 383:
Glossarium eroticum linguæ Latinæ, sive theogoniæ, legum et morum
nuptialium apud Romanos explanatio nova, auctore P. P. (Parisiis,
Dondey-Dupré, 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 inédits de M. le Baron de Schonen, etc. Quant au Chevalier
Pierre Pierrugues, qu’on désignait comme l’auteur de ce savant volume,
son existence n’est pas bien avérée, et quelques bibliographes
persistent à penser que ce nom cache la collaboration du Baron de
Schonen et d’Éloi Johanneau. Other glossicists as Blondeau and Forberg
have been printed by Liseux, Paris.
Footnote 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 Gætulian 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 nomades 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.
Footnote 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?
Footnote 386:
To this Iranian domination I attribute the use of many Persic words
which are not yet obsolete in Egypt. “Bakhshísh,” for instance, is not
intelligble in the Moslem regions west of the Nile-Valley and for a
present the Moors say Hadíyah, regalo or favor.
Footnote 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.
Footnote 388:
Gallus lit. = a cock, in pornologic parlance is a capon, a castrato.
Footnote 389:
The texts justifying or conjoining 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 Matth. 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 Nawjè 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 für Ethn. Berlin, 1875) and
Mantegazza, chapt. vi.
Footnote 390:
See the marvellously absurd description of the glorious “Dead Sea” in
the Purchas v. 84.
Footnote 391:
Jehovah here is made to play an evil part by destroying men instead of
teaching them better. But, “Nous faisons les Dieux à 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.
Footnote 392:
The name still survives in the Shajarát al-Ashará, a clump of trees
near the village Al-Ghájar (of the Gypsies?) at the foot of Hermon.
Footnote 393:
I am not quite sure that Astarte is not primarily the planet Venus;
but I can hardly doubt that Prof. Max Müller 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.
Footnote 394:
In this classical land of Venus the worship of Ishtar-Ashtaroth is by
no means obsolete. The Metáwali heretics, a people of Persian descent
and Shiite tenets, and the peasantry of “Bilád B’sharrah,” which I
would derive from Bayt Ashirah, still pilgrimage to the ruins and
address their vows to the Sayyidat al-Kabírah, 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 Kasrawán, 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 Phœnicians. This survival of old superstition is
unknown to missionary “Handbooks,” but amply deserves the study of the
anthropologist.
Footnote 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.
Footnote 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 cinædus and can only remark that it is a vile libel
upon the canine tribe.
Footnote 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.
Footnote 398:
A noted exception is Vienna remarkable for the enormous development of
the virginal bosom which soon becomes pendulent.
Footnote 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.
Footnote 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.
Footnote 401:
So Mohammed addressed his girl-wife Ayishah in the masculine.
Footnote 402:
So amongst the Romans we have the Iatroliptæ, 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; Dropacistæ,
corn-cutters; Alipilarii who plucked the hair, etc., etc., etc.
Footnote 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.
Footnote 404:
For “Sindí” Roebuck (Oriental Proverbs Part i. p. 99) has Kunbu
(Kumboh) a Panjábi peasant and others vary the saying ad libitum. See
vol. vi. 156.
Footnote 405:
See “Sind Revisited” i. 133–35.
Footnote 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.
Footnote 407:
Relation des découvertes faites par Colomb etc. p. 137: Bologna 1875:
also Vespucci’s letter in Ramusio (i. 131) and Paro’s Recherches
philosophiques sur les Américains.
Footnote 408:
See Mantegazza loc. cit. who borrows from the Thèse de Paris of Dr.
Abel Hureau de Villeneuve, “Frictiones per coitum productæ magnum
mucosæ membranæ vaginalis turgorem, ac simul hujus cuniculi
coarctationem tam maritis salacibus quæritatam afferunt.”
Footnote 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.
Footnote 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.
Footnote 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.
Footnote 412:
The Ostreiras or shell mounds of the Brazil, sometimes 200 feet high,
are described by me in Anthropologia No. i. Oct. 1873.
Footnote 413:
The Native Races of the Pacific States of South America, by Herbert
Howe Bancroft, London, Longmans, 1875.
Footnote 414:
All Peruvian historians mention these giants, who were probably the
large-limbed Caribs (Caraíbes) of the Brazil: they will be noticed in
page 244.
Footnote 415:
This sounds much like a pious fraud of the missionaries, a
Europeo-American version of the Sodom legend.
Footnote 416:
Les Races Aryennes du Pérou, Paris, Franck, 1871.
Footnote 417:
O Brazil e os Brazileiros, Santos, 1862.
Footnote 418:
Æthiopia Orientalis, Purchas ii. 1558.
Footnote 419:
Purchas iii. 243.
Footnote 420:
For a literal translation see 1^{re} Série de la Curiosité Littéraire
et Bibliographique, Paris, Liseux, 1880.
Footnote 421:
His best known works are (1) Praktisches Handbuch der Gerechtlichen
Medecin, Berlin, 1860; and (2) Klinische Novellen zur gerechtlichen
Medecin, Berlin, 1863.
Footnote 422:
The same author printed another imitation of Petronius Arbiter, the
“Larissa” story of Théophile Viand. His cousin, the Sévigné, highly
approved of it. See Bayle’s objections to Rabutin’s delicacy and
excuses for Petronius’ grossness in his “Éclaircissement sur les
obscénités” (Appendice au Dictionnaire Antique).
Footnote 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 (Littré) 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 Fête 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 Brésiliens” in Jean de
Prest’s Edition of 1551.
Footnote 424:
Erotika Biblion chapt. Kadésch (pp. 93 et seq.) Edition de Bruxelles
with notes by the Chevalier P. Pierrugues of Bordeaux, before noticed.
Footnote 425:
Called Chevaliers de Paille because the sign was a straw in the mouth,
à la Palmerston.
Footnote 426:
I have noticed that the eunuch in Sind was as meanly paid and have
given the reason.
Footnote 427:
Centuria Librorum Absconditorum (by Pisanus Fraxi) 4to, p. lx. and
593. London. Privately printed, mdccclxxix.
Footnote 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 Cæsar 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 Molière,
Theodorus Beza, Lully (the Composer), D’Assoucy, Count Zintzendorff,
the Grand Condé, Marquis de Villette, Pierre Louis Farnèse, Duc de la
Vallière, De Soleinne, Count D’Avaray, Saint Mégrin, D’Epernon,
Admiral de la Susse, La Roche-Pouchin Rochfort. S. Louis, Henne (the
Spiritualist), Comte Horace de Viel Castel, Lerminin, Fievée, Théodore
Leclerc, Archi-Chancellier Cambacèrés, 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.
Footnote 429:
Of this peculiar character Ibn Khallikan remarks (ii. 43), “There were
four poets whose works clearly contraried their character. Abu
al-Atahíyah wrote pious poems himself being an atheist; Abú Hukayma’s
verses proved his impotence, yet he was more salacious than a he-goat;
Mohammed ibn Házim praised contentment, yet he was greedier than a
dog; and Abú Nowás hymned the joys of sodomy, yet he was more
passionate for women than a baboon.”
Footnote 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 in 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.
Footnote 431:
For detailed examples and specimens see p. 10 of Gladwin’s
“Dissertations on Rhetoric,” etc., Calcutta, 1801.
Footnote 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._ Le Romant de la Rose, ou tout lart damours est
enclose.
Footnote 433:
See Gladwin loc. cit. p. 8: it also is = alliteration (Ibn Khall. ii.,
316).
Footnote 434:
He called himself “Nabiyun ummí” = 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 “Aatíní dawáta 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.
Footnote 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
Græco-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.
Footnote 436:
To what an absurd point this has been carried we may learn from Ibn
Khallikán (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.
Footnote 437:
For further details concerning the Sabab, Watad and Fasilah, see at
the end of this Essay the learned remarks of Dr. Steingass.
Footnote 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.
Footnote 439:
_e.g._ the Poem of Hareth which often echoes the hexameter.
Footnote 440:
Gladwin p. 80.
Footnote 441:
Gladwin (p. 77) gives only eight, omitting Fă’ūl which he or his
author probably considers the Muzáhaf, imperfect or apocopêd form of
Fă’ūlūn, as Măfā’īl of Măfā’īlūn. For the infinite complications of
Arabic prosody the Khafíf (soft breathing) and Sahíh (hard breathing);
the Sadr and Arúz (first and last feet), the Ibtidá and Zarb (last
foot of every line); the Hashw (cushion-stuffing) or body-part of
verse; the ’Amúd al-Kasídah 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.
Footnote 442:
The Hebrew grammarians of the Middle Ages wisely copied their Arab
cousins by turning Fa’la into Pael and so forth.
Footnote 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. xli. 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?
Footnote 444:
See p. 439 Grammatik des Arabischen Vulgär Dialekts von Ægyptien, by
Dr. Wilhelm Spitta Bey, Leipzig, 1880. In pp. 489–493 he gives
specimens of eleven Mawáwíl 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.
Footnote 445:
Al-Siyuti, p. 235, from Ibn Khallikan. Our knowledge of oldest Arab
verse is drawn chiefly from the Kitáb al-Aghání (Song-book) of Abu
al-Faraj the Isfaháni who flourished A.H. 284–356 (= 897–967): it was
printed at the Butak Press in 1868.
Footnote 446:
See Lyall loc. cit. p. 97.
Footnote 447:
His Diwán has been published with a French translation, par R.
Boucher, Paris, Labitte, 1870.
Footnote 448: