worst of criminals where they suffer penalties far worse than
hanging or guillotining.
[FN#99] According to some modern Moslems Munkar and Nakir visit
the graves of Infidels (non-Moslems) and Bashshir and Mubashshir
(“Givers of glad tidings”) those of Mohammedans. Petis de la
Croix (Les Mille et un Jours vol. iii. 258) speaks of the
“Zoubanya,” black angels who torture the damned under their chief
Dabilah.
[FN#100] Very simple and pathetic is this short sketch of the
noble-minded Princess’s death.
[FN#101] In sign of dismissal (vol. iv. 62) I have noted that
“throwing the kerchief” is not an Eastern practice: the idea
probably arose from the Oriental practice of sending presents in
richly embroidered napkins and kerchiefs.
[FN#102] Curious to say both Lane and Payne omit this passage
which appears in both texts (Mac. and Bul.). The object is
evidently to prepare the reader for the ending by reverting to
the beginning of the tale; and its prolixity has its effect as in
the old Romances of Chivalry from Amadis of Ghaul to the Seven
Champions of Christendom. If it provoke impatience, it also
heightens expectation; “it is like the long elm-avenues of our
forefathers; we wish ourselves at the end; but we know that at
the end there is something great.”
[FN#103] Arab. “alà malákay bayti ’l-ráhah;” on the two slabs at
whose union are the round hole and longitudinal slit. See vol. i.
221.
[FN#104] Here the exclamation wards off the Evil Eye from the
Sword and the wearer: Mr. Payne notes, “The old English
exclamation Cock’s ’ill!’ (i.e., God’s will, thus corrupted for
the purpose of evading the statute of 3 Jac. i. against profane
swearing) exactly corresponds to the Arabic”—with a difference,
I add.
[FN#105] Arab. “Mustahakk”=deserving (Lane) or worth (Payne) the
cutting.
[FN#106] Arab. “Mashhad” the same as “Sháhid”=the upright stones
at the head and foot of the grave. Lane mistranslates, “Made for
her a funeral procession.”
[FN#107] These lines have occurred before. I quote Lane.
[FN#108] There is nothing strange in such sudden elevations
amongst Moslems and even in Europe we still see them
occasionally. The family in the East, however humble, is a model
and miniature of the state, and learning is not always necessary
to wisdom.
[FN#109] Arab. “Fárid” which may also mean “union-pearl.”
[FN#110] Trébutien (iii. 497) cannot deny himself the pleasure of
a French touch making the King reply, “C’est assez; qu’on lui
coupe la tête, car ces dernières histoires surtout m’ont causé un
ennui mortel.” This reading is found in some of the MSS.
[FN#111] After this I borrow from the Bresl. Edit. inserting
passages from the Mac. Edit.
[FN#112] i.e. whom he intended to marry with regal ceremony.
[FN#113] The use of coloured powders in sign of holiday-making is
not obsolete in India. See Herklots for the use of “Huldee”
(Haldí) or turmeric-powder, pp. 64–65.
[FN#114] Many Moslem families insist upon this before giving
their girls in marriage, and the practice is still popular
amongst many Mediterranean peoples.
[FN#115] i.e. Sumatran.
[FN#116] i.e. Alexander, according to the Arabs; see vol. v. 252.
[FN#117] These lines are in vol. i. 217.
[FN#118] I repeat the lines from vol. i. 218.
[FN#119] All these coquetries require as much inventiveness as a
cotillon; the text alludes to fastening the bride’s tresses
across her mouth giving her the semblance of beard and
mustachios.
[FN#120] Repeated from vol. i. 218.
[FN#121] Repeated from vol. i. 218.
[FN#122] See vol. i. 219.
[FN#123] Arab. Sawád=the blackness of the hair.
[FN#124] Because Easterns build, but never repair.
[FN#125]i.e. God only knows if it be true or not.
[FN#126] Ouseley’s Orient. Collect. I, vii.
[FN#127] This three-fold distribution occurred to me many years
ago and when far beyond reach of literary authorities, I was,
therefore, much pleased to find the subjoined three-fold
classification with minor details made by Baron von Hammer-Purgstall
(Preface to Contes Inédits etc. of G. S. Trébutien,
Paris, mdcccxxviii.) (1) The older stories which serve as a base
to the collection, such as the Ten Wazirs (“Malice of Women”) and
Voyages of Sindbad (?) which may date from the days of Mahommed.
These are distributed into two sub-classes; (a) the marvellous
and purely imaginative (e.g. Jamasp and the Serpent Queen) and
(b) the realistic mixed with instructive fables and moral
instances. (2) The stories and anecdotes peculiarly Arab,
relating to the Caliphs and especially to Al-Rashíd; and (3) The
tales of Egyptian provenance, which mostly date from the times of
the puissant “Aaron the Orthodox.” Mr. John Payne (Villon
Translation vol. ix. pp. 367–73) distributes the stories roughly
under five chief heads as follows: (1) Histories or long
Romances, as King Omar bin Al-Nu’man (2) Anecdotes or short
stories dealing with historical personages and with incidents and
adventures belonging to the every-day life of the period to which
they refer: e.g. those concerning Al-Rashíd and Hátim of Tayy.
(3) Romances and romantic fictions comprising three different
kinds of tales; (a) purely romantic and supernatural; (b)
fictions and nouvelles with or without a basis and background of
historical fact and (c) Contes fantastiques. (4) Fables and
Apologues; and (5) Tales proper, as that of Tawaddud.
[FN#128] Journal Asiatique (Paris, Dondoy-Dupré, 1826) “Sur
l’origine des Mille et une Nuits.”
[FN#129] Baron von Hammer-Purgstall’s château is near Styrian
Graz, and, when I last saw his library, it had been left as it
was at his death.
[FN#130] At least, in Trébutien’s Preface, pp. xxx.-xxxi.,
reprinted from the Journ. Asiat. August, 1839: for corrections
see De Sacy’s “Mémoire.” p. 39.
[FN#131] Vol. iv. pp. 89–90, Paris mdccclxv. Trébutien quotes,
chapt. lii. (for lxviii.), one of Von Hammer’s manifold
inaccuracies.
[FN#132] Alluding to Iram the Many-columned, etc.
[FN#133] In Trébutien “Síhá,” for which the Editor of the Journ.
Asiat. and De Sacy rightly read “Sabíl-há.”
[FN#134] For this some MSS. have “Fahlawiyah” = Pehlevi
[FN#135] i.e. Lower Roman, Grecian, of Asia Minor, etc., the word
is still applied throughout Marocco, Algiers and Northern Africa to
Europeans in general.
[FN#136] De Sacy (Dissertation prefixed to the Bourdin Edition)
notices the “thousand and one,” and in his Mémoire “a thousand:”
Von Hammer’s MS. reads a thousand, and the French translation a
thousand and one. Evidently no stress can be laid upon the
numerals.
[FN#137] These names are noticed in my vol. i. 14, and vol. ii.
3. According to De Sacy some MSS. read “History of the Wazir and
his Daughters.”
[FN#138] Lane (iii. 735) has Wizreh or Wardeh which guide us to
Wird Khan, the hero of the tale. Von Hammer’s MS. prefers
Djilkand (Jilkand), whence probably the Isegil or Isegild of
Langlés (1814), and the Tséqyl of De Sacy (1833). The mention of
“Simás” (Lane’s Shemmas) identifies it with “King Jalí’ád of
Hind,” etc. (Night dcccxcix.) Writing in A.D. 961 Hamzah Isfaháni
couples with the libri Sindbad and Schimas, the libri Baruc and
Barsinas, four nouvelles out of nearly seventy. See also Al-
Makri’zi’s Khitat or Topography (ii. 485) for a notice of the
Thousand or Thousand and one Nights.
[FN#139] alluding to the “Seven Wazirs” alias “The Malice of
Women” (Night dlxxviii.), which Von Hammer and many others have
carelessly confounded with Sindbad the Seaman We find that two
tales once separate have now been incorporated with The Nights,
and this suggests the manner of its composition by accretion.
[FN#140] Arabised by a most “elegant” stylist, Abdullah ibn al-Mukaffá
(the shrivelled), a Persian Guebre named Roz-bih (Day
good), who islamised and was barbarously put to death in A.H. 158
(= 775) by command of the Caliph al-Mansur (Al-Siyuti p. 277).
“He also translated from Pehlevi the book entitled Sekiserán,
containing the annals of Isfandiyar, the death of Rustam, and
other episodes of old Persic history,” says Al-Mas’udi chapt.
xxi. See also Ibn Khallikan (1, 43) who dates the murder in A.H.
142 (= 759–60).
[FN#141] “Notice sur Le Schah-namah de Firdoussi,” a posthumous
publication of M. de Wallenbourg, Vienna, 1810, by M. A. de
Bianchi. In sect. iii. I shall quote another passage of Al-
Mas’udi (viii. 175) in which I find a distinct allusion to the
“Gaboriau detective tales” of The Nights.
[FN#142] Here Von Hammer shows his customary inexactitude. As we
learn from Ibn Khallikan (Fr. Tr. I. 630), the author’s name was
Abu al-Faraj Mohammed ibn Is’hak pop. known as Ibn Ali Ya’kúb al-Warrák,
the bibliographe, librarian, copyist. It was published
(vol. i Leipzig, 1871) under the editorship of G. Fluegel, J.
Roediger, and A. Müller.
[FN#143] See also the Journ. Asiat., August, 1839, and Lane iii.
736–37
[FN#144] Called “Afsánah” by Al-Mas’udi, both words having the
same sense = tale story, parable, “facetiæ.” Moslem fanaticism
renders it by the Arab “Khuráfah” = silly fables, and in
Hindostan it = a jest: “Bát-kí bát, khurafát-ki khurafát” (a word
for a word, a joke for a joke).
[FN#145] Al-Mas’údi (chapt. xxi.) makes this a name of the Mother
of Queen Humái or Humáyah, for whom see below.
[FN#146] The preface of a copy of the Shah-nameh (by Firdausi,
ob. A.D. 1021), collated in A.H. 829 by command of Bayisunghur
Bahadur Khán (Atkinson p. x.), informs us that the Hazar Afsanah
was composed for or by Queen Humái whose name is Arabised to
Humáyah This Persian Marguerite de Navarre was daughter and wife
to (Ardashir) Bahman, sixth Kayanian and surnamed Diraz-dast
(Artaxerxes Longimanus), Abu Sásán from his son, the Eponymus of
the Sassanides who followed the Kayanians when these were
extinguished by Alexander of Macedon. Humái succeeded her husband
as seventh Queen, reigned thirty-two years and left the crown to
her son Dárá or Dáráb 1st = Darius Codomanus. She is better known
to Europe (through Herodotus) as Parysatis = Peri-zádeh or the
Fairy-born.
[FN#147] i.e. If Allah allow me to say sooth.
[FN#148] i.e. of silly anecdotes: here speaks the good Moslem!
[FN#149] No. 622 Sept. 29, 39, a review of Torrens which
appeared shortly after Lane’s vol. i. The author quotes from a
MS. in the British Museum, No. 7334 fol. 136.
[FN#150] There are many Spaniards of this name: Mr. Payne (ix.
302) proposes Abu Ja’afar ibn Abd al-Hakk al-Khazraji, author of
a History of the Caliphs about the middle of the twelfth century.
[FN#151] The well-known Rauzah or Garden-island, of old Al-Saná’ah
(Al-Mas’udi chapt. xxxi.) which is more than once noticed
in The Nights. The name of the pavilion Al-Haudaj = a camel-litter,
was probably intended to flatter the Badawi girl.
[FN#152] He was the Seventh Fatimite Caliph of Egypt: regn. A.H.
495–524 (= 1101 1129).
[FN#153] Suggesting a private pleasaunce in Al-Rauzah which has
ever been and is still a succession of gardens.
[FN#154] The writer in The Athenæum calls him Ibn Miyvah, and
adds that the Badawiyah wrote to her cousin certain verses
complaining of her thraldom, which the youth answered abusing the
Caliph. Al-Ámir found the correspondence and ordered Ibn Miyah’s
tongue to be cut out, but he saved himself by a timely flight.
[FN#155] In Night dccclxxxv. we have the passage “He was a wily
thief: none could avail against his craft as he were Abu Mohammed
Al-Battál”: the word etymologically means The Bad; but see infra.
[FN#156] Amongst other losses which Orientals have sustained by
the death of Rogers Bey, I may mention his proposed translation
of Al-Makrízí’s great topographical work.
[FN#157] The name appears only in a later passage.
[FN#158] Mr. Payne notes (viii. 137) “apparently some famous
brigand of the time” (of Charlemagne). But the title may signify
The Brave, and the tale may be much older.
[FN#159] In his “Mémoire sur l’origine du Recueil des Contes
intitulé Les Mille et une Nuits” (Mém. d’Hist. et de Littér.
Orientale, extrait des tomes ix., et x. des Mémoires de l’Inst.
Royal Acad. des Inscriptions et Belles Lettres, Paris, Imprimerie
Royale, 1833). He read the Memoir before the Royal Academy on
July 31, 1829. Also in his Dissertation “Sur les Mille et une
Nuits” (pp. i. viii.) prefixed to the Bourdin Edit. When first
the Arabist in Europe landed at Alexandria he could not exchange
a word with the people the same is told of Golius the
lexicographer at Tunis.
[FN#160] Lane, Nights ii. 218.
[FN#161] This origin had been advocated a decade of years before
by Shaykh Ahmad al-Shirawáni; Editor of the Calc. text (1814–18):
his Persian preface opines that the author was an Arabic speaking
Syrian who designedly wrote in a modern and conversational style,
none of the purest withal, in order to instruct non-Arabists.
Here we find the genus “Professor” pure and simple.
[FN#162] Such an assertion makes us enquire, Did De Sacy ever
read through The Nights in Arabic?
[FN#163] Dr. Jonathan Scott’s “translation” vi. 283.
[FN#164] For a note on this world-wide Tale see vol. i. 52.
[FN#165] In the annotated translation by Mr. I. G. N. Keith-Falconer,
Cambridge University Press. I regret to see the
wretched production called the “Fables of Pilpay” in the “Chandos
Classics” (London, F. Warne). The words are so mutilated that few
will recognize them, e.g. Carchenas for Kár-shínás, Chaschmanah
for Chashmey-e-Máh (Fountain of the Moon), etc.
[FN#166] Article Arabia in Encyclop. Brit., 9th Edit., p. 263,
colt 2. I do not quite understand Mr. Palgrave, but presume that
his “other version” is the Bresl. Edit., the MS. of which was
brought from Tunis; see its Vorwort (vol. i. p. 3).
[FN#167] There are three distinct notes according to De Sacy
(Mém., p. 50). The first (in MS. 1508) says “This blessed book
was read by the weak slave, etc. Wahabah son of Rizkallah the
Kátib (secretary, scribe) of Tarábulus al-Shám (Syrian Tripoli),
who prayeth long life for its owner (li máliki-h). This tenth day
of the month First Rabí’a A.H. 955 (= 1548).” A similar note by
the same Wahabah occurs at the end of vol. ii. (MS. 1507) dated
A.H. 973 (= 1565) and a third (MS. 1506) is undated. Evidcntly M.
Caussin has given undue weight to such evidence. For further
information see “Tales of the East” to which is prefixed an
Introductory Dissertation (vol. i. pp. 24–26, note) by Henry
Webber, Esq., Edinburgh, 1812, in 3 vols.
[FN#168] “Notice sur les douze manuscrits connus des Milles et
une Nuits, qui existent en Europe.” Von Hammer in Trébutien,
Notice, vol. i.
[FN#169] Printed from the MS. of Major Turner Macan, Editor of
the Shahnamah: he bought it from the heirs of Mr. Salt, the
historic Consul-General of England in Egypt and after Macan’s
death it became the property of the now extinct Allens, then of
Leadenhall Street (Torrens, Preface, i.). I have vainly enquired
about what became of it.
[FN#170] The short paper by “P. R.” in the Gentleman’s Magazine
(Feb. 19th, 1799, vol. lxix. p. 61) tells us that MSS. of The
Nights were scarce at Aleppo and that he found only two vols.
(280 Nights) which he had great difficulty in obtaining leave to
copy. He also noticed (in 1771) a MS., said to be complete, in
the Vatican and another in the “King’s Library” (Bibliothèque
Nationale), Paris.
[FN#171] Aleppo has been happy in finding such monographers as
Russell and Maundrell while poor Damascus fell into the hands of
Mr. Missionary Porter, and suffered accordingly.
[FN#172] Vol. vi. Appendix, p. 452.
[FN#173] The numbers, however, vary with the Editions of Galland:
some end the formula with Night cxcvii; others with the ccxxxvi.:
I adopt that of the De Sacy Edition.
[FN#174] Contes Persans, suivis des Contes Turcs. Paris; Béchet
Ainé, 1826.
[FN#175] In the old translation we have “eighteen hundred years
since the prophet Solomon died,” (B.C. 975) = A.D. 825.
[FN#176] Meaning the era of the Seleucides. Dr. Jonathan Scott
shows (vol. ii. 324) that A.H. 653 and A.D. 1255 would correspond
with 1557 of that epoch; so that the scribe has here made a
little mistake of 5,763 years. Ex uno disce.
[FN#177] The Saturday Review (Jan. 2nd ’86) writes, “Captain
Burton has fallen into a mistake by not distinguishing between
the names of the by no means identical Caliphs Al-Muntasir and
Al-Mustansir.” Quite true: it was an ugly confusion of the
melancholy madman and parricide with one of the best and wisest
of the Caliphs. I can explain (not extenuate) my mistake only by
a misprint in Al-Siyúti (p. 554).
[FN#178] In the Galland MS. and the Bresl. Edit. (ii. 253), we
find the Barber saying that the Caliph (Al-Mustansir) was at that
time (yaumaizin) in Baghdad, and this has been held to imply that
the Caliphate had fallen. But such conjecture is evidently based
upon insufficient grounds.
[FN#179] De Sacy makes the “Kalandar” order originate in A.D.
1150, but the Shaykh Sharíf bú Ali Kalandar died in A.D. 1323–24.
In Sind the first Kalandar, Osmán-i-Marwándí surnamed Lál
Sháhbáz, the Red Goshawk, from one of his miracles, died and was
buried at Sehwán in A D. 1274: see my “History of Sindh” chapt.
viii. for details. The dates therefore run wild.
[FN#180] In this same tale H. H. Wilson observes that the title
of Sultan of Egypt was not assumed before the middle of the xiith
century.
[FN#181] Popularly called Vidyanagar of the Narsingha.
[FN#182] Time-measurers are of very ancient date. The Greeks had
clepsydræ and the Romans gnomons, portable and ring-shaped,
besides large standing town-dials as at Aquileja and San Sabba
near Trieste. The “Saracens” were the perfecters of the
clepsydra: Bosseret (p. 16) and the Chronicon Turense (Beckmann
ii. 340 et seq.) describe the water-clock sent by Al-Rashid to
Karl the Great as a kind of “cockoo-clock.” Twelve doors in the
dial opened successively and little balls dropping on brazen
bells told the hour: at noon a dozen mounted knights paraded the
face and closed the portals. Trithonius mentions an horologium
presented in A.D. 1232 by Al-Malik al-Kámil the Ayyubite Soldan
to the Emperor Frederick II: like the Strasbourg and Padua clocks
it struck the hours, told the day, month and year, showed the
phases of the moon, and registered the position of the sun and
the planets. Towards the end of the fifteenth century Gaspar
Visconti mentions in a sonnet the watch proper (certi orologii
piccioli e portativi); and the “animated eggs” of Nurembourg
became famous. The earliest English watch (Sir Ashton Lever’s)
dates from 1541: and in 1544 the portable chronometer became
common in France.
[FN#183] An illustrated History of Arms and Armour etc. (p. 59);
London: Bell and Sons, 1877. The best edition is the Guide des
Amateurs d’Armes, Paris: Renouard, 1879.
[FN#184] Chapt. iv. Dr. Gustav Oppert “On the Weapons etc. of the
Ancient Hindus;” London: Trübner and Co., 1880.
[FN#185] I have given other details on this subject in pp. 631–
637 of “Camoens, his Life and his Lusiads.”
[FN#186] The morbi venerei amongst the Romans are obscure because
“whilst the satirists deride them the physicians are silent.”
Celsus, however, names (De obscenarum partium vitiis, lib.
xviii.) inflammatio coleorum (swelled testicle), tubercula
glandem (warts on the glans penis), cancri carbunculi (chancre or
shanker) and a few others. The rubigo is noticed as a lues
venerea by Servius in Virg. Georg.
[FN#187] According to David Forbes, the Peruvians believed that
syphilis arose from connection of man and alpaca; and an old law
forbade bachelors to keep these animals in the house. Francks
explains by the introduction of syphilis wooden figures found in
the Chinchas guano; these represented men with a cord round the
neck or a serpent devouring the genitals.
[FN#188] They appeared before the gates of Paris in the summer of
1427, not “about July, 1422”: in Eastern Europe, however, they
date from a much earlier epoch. Sir J. Gilbert’s famous picture
has one grand fault, the men walk and the women ride: in real
life the reverse would be the case.
[FN#189] Rabelais ii. c. 30.
[FN#190] I may be allowed to note that syphilis does not confine
itself to man: a charger infected with it was pointed out to me
at Baroda by my late friend, Dr. Arnott (18th Regiment, Bombay
N.I.) and Tangier showed me some noticeable cases of this hippic
syphilis, which has been studied in Hungary. Eastern peoples have
a practice of “passing on” venereal and other diseases, and
transmission is supposed to cure the patient; for instance a
virgin heals (and catches) gonorrhœa. Syphilis varies greatly
with climate. In Persia it is said to be propagated without
contact: in Abyssinia it is often fatal and in Egypt it is
readily cured by sand baths and sulphur-unguents. Lastly in lands
like Unyamwezi, where mercurials are wholly unknown, I never saw
caries of the nasal or facial bones.
[FN#191] For another account of the transplanter and the
casuistical questions to which coffee gave rise, see my “First
Footsteps in East Africa” (p. 76).
[FN#192] The first mention of coffee proper (not of Kahwah or old
wine in vol. ii. 260) is in Night cdxxvi. vol. v. 169, where the
coffee-maker is called Kahwahjiyyah, a mongrel term showing the modern
date of the passage in Ali the Cairene. As the work advances notices
become thicker, e.g. in Night dccclxvi. where Ali Nur al-Din and
the Frank King’s daughter seems to be a modernisation of the story
“Ala al-Din Abu al-Shámát” (vol. iv. 29); and in Abu Kir and Abu Sir
(Nights cmxxx. and cmxxxvi.) where coffee is drunk with sherbet after
present fashion. The use culminates in Kamar al-Zaman II. where it is
mentioned six times (Nights cmlxvi. cmlxx. cmlxxi. twice; cmlxxiv. and
cmlxxvii.), as being drunk after the dawn-breakfast and following the
meal as a matter of course. The last notices are in Abdullah bin Fazil,
Nights cmlxxviii. and cmlxxix.
[FN#193] It has been suggested that Japanese tobacco is an
indigenous growth and sundry modern travellers in China contend
that the potato and the maize, both white and yellow, have there
been cultivated from time immemorial.
[FN#194] For these see my “City of the Saints,” p. 136.
[FN#195] Lit. meaning smoke: hence the Arabic “Dukhán,” with the
same signification.
[FN#196] Unhappily the book is known only by name: for years I have
vainly troubled friends and correspondents to hunt for a copy. Yet I
am sanguine enough to think that some day we shall succeed: Mr. Sidney
Churchill, of Teheran, is ever on the look-out.
[FN#197] In § 3 I shall suggest that this tale also is mentioned
by Al-Mas’udi.
[FN#198] I have extracted it from many books, especially from
Hoeffer’s Biographie Générale, Paris, Firmin Didot, mdccclvii.;
Biographie Universelle, Paris, Didot, 1816, etc. etc. All are
taken from the work of M. de Boze, his “Bozzy.”
[FN#199] As learning a language is an affair of pure memory,
almost without other exercise of the mental faculties, it should
be assisted by the ear and the tongue as well as the eyes. I
would invariably make pupils talk, during lessons, Latin and
Greek, no matter how badly at first; but unfortunately I should
have to begin with teaching the pedants who, as a class, are far
more unwilling and unready to learn than are those they teach.
[FN#200] The late Dean Stanley was notably trapped by the wily
Greek who had only political purposes in view. In religions as a
rule the minimum of difference breeds the maximum of disputation,
dislike and disgust.
[FN#201] See in Trébutien (Avertissement iii.) how Baron von
Hammer escaped drowning by the blessing of The Nights.
[FN#202] He signs his name to the Discours pour servir de
Préface.
[FN#203] I need not trouble the reader with their titles, which
fill up nearly a column and a half in M. Hoeffer. His collection
of maxims from Arabic, Persian and Turkish authors appeared in
English in 1695.
[FN#204] Galland’s version was published in 1704–1717 in 12 vols.
12mo., (Hoeffer’s Biographie; Grasse’s Trésor de Livres rares and
Encyclop. Britannica, ixth Edit.)