INDEX.

303. These comical measures were taken by “Miss Lucy” in order to charm away the Evil Eye which had fascinated the article in question. Such temporary impotence in a vigorous man, which results from an exceptional action of the brain and the nervous system, was called in old French Nouement des aiguilettes (i.e. point-tying, the points which fastened the haut-de-chausses or hose to the jerkin, and its modern equivalent would be to “button up the flap”). For its cure, the “Déliement des aiguilettes” see Davenport “Aphrodisiacs” p. 36, and the French translation of the Shaykh al-Nafzáwi (Jardin Parfumé, chapt. xvii. pp. 251–53.) The Moslem heal such impotence by the usual simples, but the girl in the text adopts a moral course of treatment which buries the dead parts in order to resurrect them. A friend of mine, a young and vigorous officer, was healed by a similar process. He had carried off a sergeant’s wife, and the husband lurked about the bungalow to shoot him, a copper cap being found under the window, hence a state of nervousness which induced perfect impotence. He applied to the regimental surgeon, happily a practised hand, and was gravely supplied with pills and a draught; his diet was carefully regulated and he was ordered to sleep by the woman but by no means to touch her for ten days. On the fifth he came to his adviser with a sheepish face and told him that he had not wholly followed the course prescribed, as last night he had suddenly—by the blessing of the draught and the pills—recovered and had given palpable evidence of his pristine vigour. The surgeon deprecated such proceeding until the patient should have had full benefit of his drugs—bread pills and cinnamon-water.

304. Here ends vol. iii. of the W. M. MS. and begins Night cdxxvi.

305. In the text “Rísah,” copyist’s error for “Ríshah” = a thread, a line: it afterwards proves to be an ornament for a falcon’s neck. [I cannot bring myself to adopt here the explanation of “Ríshah” as a string instead of its usual meaning of “feather,” “plume.” My reasons are the following: 1. The youth sets it upon his head; that is, I suppose, his cap, or whatever his head-gear may be, which seems a more appropriate place for a feather than for a necklace. 2. Further on, Night cdxxx., it is said that the Prince left the residence of his second spouse in search (tálib) of the city of the bird. If the word “Ríshah,” which, in the signification of thread, is Persian, had been sufficiently familiar to an Arab to suggest, as a matter of course, a bird’s necklace, and hence the bird itself, we would probably find a trace of this particular meaning, if not in other Arabic books, at least in Persian writers or dictionaries; but here the word “Ríshah,” by some pronounced “Reshah” with the Yá majhúl, never occurs in connection with jewels; it means fringe, filament, fibre. On the other hand, the suggestion of the bird presents itself quite naturally at the sight of the feather. 3. Ib. p. 269 the youth requests the old man to tell him concerning the “Tayrah allazí Rísh-há (not Rishat-há) min Ma’ádin,” which, I believe, can only be rendered by: the bird whose plumage is of precious stones. The “Ríshah” itself was said to be “min Zumurrud wa Lúlú,” of emeralds and pearls; and the cage will be “min Ma’ádin wa Lúlú,” of precious stones and pearls, in all which cases the use of the preposition “min” points more particularly to the material of which the objects are wrought than the mere Izáfah. The wonderfulness of the bird seems therefore rather to consist in his jewelled plumage than the gift of speech or other enchanting qualities, and I would take it for one of those costly toys, in imitation of trees and animals, in which Eastern princes rejoice, and of which we read so many descriptions, not only in books of fiction, but even in historical works. If it were a live-bird of the other kind, he would probably have put in his word to expose the false brothers of the Prince.—St.]

306. This is conjectural: the text has a correction which is hardly legible. [I read: “Wa lákin hú ajmalu min-hum bi-jamálin mufritin, lakinnahu matrúdun hú wa ummu-hu” = “and yet he was more beautiful than they with surpassing beauty, but he was an outcast, he and his mother,” as an explanation, by way of parenthesis, for their daring to treat him so shamefully.—St.]

307. The venerable myth of Andromeda and Perseus (who is Horus in disguise) brought down to Saint George (his latest descendant), the Dragon (Typhon) and the fair Saba in the “Seven Champions of Christendom.” See my friend M. Clermont Ganneau’s Horus et Saint-Georges; Mr. J. R. Anderson’s “Saint Mark’s Rest; the Place of Dragons;” and my “Book of the Sword,” chapt. ix.

308. i.e. there was a great movement and confusion.

309. [In the text ’Afár, a word frequently joined with “Ghubár,” dust, for the sake of emphasis; hence we will find in Night ccccxxix. the verb “yu’affiru,” he was raising a dust-cloud.—St.]

310. Upon the subject of “throwing the kerchief” see vol. vi. 285. Here it is done simply as a previously concerted signal of recognition.

311. In text “’Alá Yadín;” for which vulgarism see vol. iii. 51.

312. Elephants are usually, as Cuvier said of the (Christian) “Devil” after a look at his horns and hoofs, vegetarians.

313. [The MS. has “yughaffiru wa yuzaghdimu.” The former stands probably for “yu’affíru,” for which see supra p. 262, note 2. The writing is, however, so indistinct that possibly “yufaghghiru” is intended, which means he opened his mouth wide. “Yuzaghdimu” is one of those quadriliterals which are formed by blending two tri-literals in one verb, in order to intensify the idea. “Zaghada” and “Zaghama” mean both “he roared,” more especially applied to a camel, and by joining the “d” of the one with the “m” of the other, we obtain “Zaghdama,” he roared fiercely.—St.]

314. [Sára’a-hu wa láwa’a-hu = he rushed upon him and worried him. The root law’ means to enfeeble, render sick, especially applied to love-sickness (Lau’ah). The present 3rd form is rarely used, but here and in a later passage, Night cdxlv., the context bears out the sense of harassing.—St.]

315. In text “Zaghárit” plur. of Zaghrútah: see vol. ii. p. 80.

316. [Yá walad al-Halál. I would translate: “O! son of a lawful wedlock,” simply meaning that he takes him to be a decent fellow, not a scamp or Walad al-Harám.—St.]

317. The repetition is a sign of kindness and friendliness; see vol. vi. 370.

318. This Arabian “Sattár” corresponds passing well with “Jupiter Servator.”

319. “Out of the mouth of babes and sucklings thou hast perfected praise.” Matt. xxi. 16. The idea is not less Moslem than Christian.

320. [I read “Sarkhah adwat la-há al-Saráyah” = a cry to which the palace-women raised an echo, a cry re-echoed by the palace-women. “Adwà” is the fourth form of “Dawiya,” to hum or buzz, to produce an indistinct noise, and it is vulgarly used in the above sense, like the substantive “Dawi,” an echo. Al-Saráyah is perhaps only an Arabized form of the Persian Saráy, and the sentence might be, to which the palace resounded.—St.]

321. The Princess is not logical: on the other hand she may plead that she is right.

322. Arab. “Ma’lúmah,” which may also mean the “made known,” or “afore-mentioned.”

323. A sensible remark which shows that the King did not belong to the order called by Mr. Matthew Arnold “Barbarians.”

324. In text: “Rajul Ja’ídí,” for which see p. 14.

325. Arab. “Fidawiyah,” sing. “Fidáwi” = lit. one who gives his life to a noble cause, a forlorn hope, esp. applied to the Ismai’liyah race, disciples of the “Assassin” Hasan-i-Sabáh. See De Sacy, “Mémoire sur les Assassins Mém. de l’Instit,” etc. iv. 7 et seqq. Hence perhaps a castaway, a “perdido,” one careless of his life. I suspect, however, that it is an Egyptianised form of the Pers. “Fidá’i” = a robber, a murderer. The Lat. catalogue prefers “Sicarius,” which here cannot be the meaning.

326. Arab “Kirsh,” pop. “Girsh.”

327. I have noticed that there is a Shaykh or head of the Guild, even for thieves, in most Moslem capitals. See vol. vi. 204.

328. Here is the normal enallage of persons, “luh” = to him for “lí” = to me.

329. In text “Na’mil ma’allazí, etc. ... makídah.” I have attempted to preserve the idiom.

330. [In the MS. “al-’Ashrah Miah,” which, I think, can scarcely be translated by “ten times one hundred.” If Miah were dependent on al-’Ashrah, the latter could not have the article. I propose therefore to render “one hundred for the (i.e. every) ten” = ten-fold.—St.]

331. For this “nosebag,” see vols. ii. 52, and vi. 151, 192.

332. [Until here the change from the first person into the third, as pointed out in note 2, has been kept up in the MS.—“He reached the barracks,” “he found,” etc. Now suddenly the gender changes as well, and the tale continues: “And lo, the girl went to them and said,” etc. etc. This looseness of style may, in the mouth of an Eastern Ráwí, have an additional dramatic charm for his more eager than critical audience; but it would be intolerable to European readers. Sir Richard has, therefore, very properly substituted the first person all through.—St.]

333. “Riyál” is from the Span. “Real” = royal (coin): in Egypt it was so named by order of Ali Bey, the Mameluke, in A.H. 1185 (A.D. 1771–72) and it was worth ninety Faddahs = 5⅖d. The word, however, is still applied to the dollar proper (Maria Theresa), to the Riyál Fransá or five-franc piece and to the Span. pillar dollar: the latter is also nicknamed “Abu Madfa’” Father of a Cannon (the columns being mistaken for cannons); also the Abú Tákah (Father of a Window), whence we obtain the Europeanised “Patacco” (see Lane, Appendix ii.) and “Pataca,” which Littré confounds with the “Patard” and of which he ignores the origin.

334. See The Nights, vol. x. 12.

335. i.e. “pleasant,” “enjoyable”; see “White as milk” opposed to “black as mud,” etc., vol. iv. 140. Here it is after a fashion synonymous with the French nuit blanche.

336. [The MS. seems here to read “wa jasad-hu yuhazdimu,” (thus at least the word, would have to be vocalized if it were a quadriliteral verbal form), and of this I cannot make out any sense. I suspect the final syllable is meant for “Dam,” blood, of which a few lines lower down the plural “Dimá” occurs. Remains to account for the characters immediately preceding it. I think that either the upper dot of the Arabic belongs to the first radical instead of the second, reading “yukhirru,” as the fourth or causative form of “kharra yakhurru,” to flow, to ripple, to purl; or that the two dots beneath are to be divided between the first two characters, reading “bajaza.” The latter, it is true, is no dictionary word, but we have found supra p. 228 “muhandiz” for “muhandis,” so here “bajaza” may stand for “bajasa” = gushed forth, used intransitively and transitively. In either case the translation would be “his body was emitting blood freely.”—St.]

337. The MS. here is hardly intelligible but the sense shows the word to be “Misallah” (plur. “Misáll”) = a large needle for sewing canvas, &c. In Egypt the usual pronunciation is “Musallah,” hence the vulgar name of Cleopatra’s needle “Musallat Far’aun” (of Pharaoh) the two terms contending for which shall be the more absurd. I may note that Commander Gorridge, the distinguished officer of the U.S. Navy who safely and easily carried the “Needle” to New York after the English had made a prodigious mess with their obelisk, showed me upon the freshly uncovered base of the pillar the most distinct intaglio representations of masonic implements, the plumb-line, the square, the compass, and so forth. These, however, I attributed to masonry as the craft, to the guild; he to Freemasonry, which in my belief was unknown to the Greeks and Romans, and is never mentioned in history before the eight Crusades (A.D. 1096–1270). The practices and procedure were evidently borrowed from the various Vehms and secret societies which then influenced the Moslem world, and our modern lodges have strictly preserved in the “Architect of the Universe,” Arian and Moslem Unitarianism as opposed to Athanasian and Christian Tritheism; they admit the Jew and the Mussulman as apprentices, but they refuse the Hindú and the Pagan. It seems now the fashion to run down the mystic craft, to describe it as a “goose-club” and no more; it is, however, sleeping, not dead; the charities of the brethren are still active, and the society still takes an active part in politics throughout the East. As the late Pope Pius IX. (fitly nicknamed “Pio no-no”), a free mason himself, forbade Freemasonry to his church because a secret society is incompatible with oral confession (and priestcraft tolerates only its own mysteries), and made excommunication the penalty, the French lodges have dwindled away and the English have thriven upon their decay, thus enlisting a host of neophytes who, when the struggle shall come on, may lend excellent aid.

338. The “Janázah,” or bier, is often made of planks loosely nailed or pegged together into a stretcher or platform, and it would be easy to thrust a skewer between the joints. I may remind the reader that “Janázah” = a bier with a corpse thereon (vol. ii. 46), whereas the “Sarír” is the same when unburdened, and the “Na’ash” is a box like our coffin, but open at the tip.

339. [In the Arab. text “they will recognise me,” which I would rather refer to the Vagabonds than to the crowd, as the latter merely cries wonder at the resuscitation, without apparently troubling much about the wonder-worker.—St.]

340. [Ar. “na’tázu,” viii. form of ’áza = it escaped, was missing, lacked, hence the meaning of this form, “we are in want of,” “we need.”—St.]

341. For the “Ardabb” (prop. “Irdabb”) = five bushels: see vol. i. 263.

342. [In the MS. “’Ayyinah,” probably a mis-reading for “’Ayniyyah” = a sample, pattern.—St.]

343. In text “Kubbah” = vault, cupola, the dome of unbaked brick upon peasants’ houses in parts of Egypt and Syria, where wood for the “Sat’h” or flat roof is scarce. The household granary is in the garret, from which the base of the dome springs, and the “expense-magazines” consist of huge standing coffers of wattle and dab propped against the outside walls of the house.

344. Gen. “Baysár” or “Faysár,” = beans cooked in honey and milk. See retro, Night ccclxxxviii. for its laxative properties.

345. [In the MS. “barbastu,” with the dental instead of the palatal sibilant (Sín instead of Sád). Spelled in the former way the verb “barbasa” means, he sought, looked for, and is therefore out of place here. Spelled in the second manner, it signifies literally, he watered the ground abundantly. Presently we shall find the passive participle “mubarbasah” in the feminine, because referring to the noun “Tíz” = anus, which, like its synonym “Ist,” professes the female gender.—St.]

346. [In Ar. “Mubarbasah,” for which see the preceding note.—St.]

347. The Moslem’s tomb is an arched vault of plastered brick, large enough for a man to sit up at ease and answer the Questioning Angels; and the earth must not touch the corpse as it is supposed to cause torture. In the graves of the poorer classes a niche (lahad) offsets from the fosse and is rudely roofed with palm-fronds and thatch. The trick played in the text is therefore easy; see Lane’s illustration M.E. chapt. xviii. The reader will not forget that all Moslems make water squatting upon their hunkers in a position hardly possible to an untrained European: see vol. i. 259.

348. The bull being used in the East to turn the mill and the water-wheel; vol. i. 16.

349. In text “Ratl.” See vol. iv. 124.

351. The man was therefore in hiding for some crime. [The MS. has “lá tafzah-ní” = Do not rend my reputation, etc. I would, therefore, translate “Sáhib-há” by “her lover,” and suggest that the crime in question is simply what the French call “conversation criminelle.”—St.]

352. The “’Ishá”-prayer (called in Egypt “’Eshè”) consists of ten “Ruka’át” = bows or inclinations of the body (not “of the head” as Lane has it, M. E. chapt. iii.): of these four are “Sunnah” = traditional or customary (of the Prophet), four are Farz (divinely appointed i.e. by the Koran) and two again Sunnah. The hour is nightfall when the evening has closed in with some minor distinctions, e.g. the Hanafí waits till the whiteness and the red gleam in the west (“Al-Shafak al-ahmar”) have wholly disappeared, and the other three orthodox only till the ruddy light has waned. The object of avoiding sundowntide (and sunrise equally) was to distinguish these hours of orisons from those of the Guebres and other faiths which venerate, or are supposed to venerate, the sun.

353. Scott. “History of the Sultan of Hind,” vol. vi. 194–209.

354. Red robes being a sign of displeasure: see vol. iv. 72; Scott (p. 294) wrongly makes them “robes of mourning.”

355. A Moslem negroid from Central and Western North Africa. See vol. ii. 15. They share in popular opinion the reputation of the Maghrabi or Maroccan for magical powers.

356. This is introduced by the translator; as usual with such unedited tales, the name does not occur till much after the proper place for specifying it.

357. In text “Iz lam naakhaz-há, wa-illá,” &c. A fair specimen of Arab. ellipsis.——If I catch her not (’twill go hard hard with me), and unless (I catch her) I will, &c.

358. i.e. “How far is the fowl from thee!”

359. [In the MS. “turayyih,” a modern form for “turawwih.”—St.]

360. [The above translation pre-supposes the reading “Farkhah lá atammat,” and would require, I believe, the conjunction “hattà” or “ilà an” to express “till.” I read with the MS. “lá tammat,” and would translate: “a chick not yet full grown, when the crow seized it and flew away with it,” as a complaint of the father for the anticipated untimely end of his son.—St.]

361. For “’Aun,” a high degree amongst the “Genies,” see vol. iv. p. 83. Readers will be pleased with this description of a Jinni; and not a few will regret that they have not one at command. Yet the history of man’s locomotion compels us to believe that we are progressing towards the time when humanity will become volatile. Pre-historic Adam was condemned to “Shanks his mare,” or to “go on foot-back,” as the Boers have it, and his earliest step was the chariot; for, curious to say, driving amongst most peoples preceded riding, as the row-boat forewent the sailer. But as men increased and the world became smaller and time shorter the eighteenth and the nineteenth centuries, after many abortive attempts, converted the chariot into a railway-car and the sailer into a steamer. Aerostatics are still in their infancy and will grow but little until human society shall find some form of flying an absolute necessity when, as is the history of all inventions, the winged woman (and her man) of Peter Wilkins will pass from fiction into fact. But long generations must come and go before “homo sapiens” can expect to perfect a practice which in the present state of mundane society would be fatal to all welfare.

362. Scott (p. 200) “Welcome to the sovereign of the Aoon, friendly to his brethren,” (siddík al Akhwán) etc. Elsewhere he speaks of “the Oone.”

363. So he carried a portable “toilette,” like a certain Crown Prince and Prince Bahman in Suppl. vol. iii. 510.

364. There is another form of the saw in verse:—

Good is good and he’s best whoso worketh it first; ✿ And ill is for me of provisions the worst.

The provision is = viaticum, provaunt for the way.

[The MS. has “akram” and “azlam” = “the more generous,” “the more iniquitous,” meaning that while good should be requited by good, and evil provokes further evil in retaliation, the beginner in either case deserves the greater praise or blame.—St.]

365. I have noted (vols. iii. 75, and viii. 266) that there are two “Soudans” as we write the word, one Eastern upon the Upper Nile Valley and the other Western and drained by the Niger water-shed. The former is here meant. It is or should be a word of shame to English ears after the ungodly murder and massacre of the gallant “Soudanese” negroids who had ever been most friendly to us and whom with scant reason to boast we attacked and destroyed because they aspired to become free from Turkish task-masters and Egyptian tax-gatherers. That such horrors were perpetrated by order of one of the most humane amongst our statesmen proves and decidedly proves one thing, an intense ignorance of geography and ethnology.

366. [In the MS. “lawá ’a-hu” for which Sir Richard conjectures the reading “lawwaha-hu” taking the pronoun to refer to the sword. I believe, however, the word to be a clerical error for our old acquaintance “láwa’a-hu” (see supra p. 266) and, referring the pronoun in the three verbs to the Lion, would translate: “and he worried him,” etc.—St.]

367. Arab. “Al-bashárah,” see vol. i. 30: Scott has (vi. 204) “Good tidings to our sovereign.”

368. [The MS. is here rather indistinct; still, as far as I can make out, it runs: “wa Hakki man aulàní házá ’l-Mulk” = and by the right of (i.e. my duty towards) Him who made me ruler over this kingdom.—St.]

369. [The word in the MS. is difficult to decipher. In a later passage we find corresponding with it the expression “yumázasa-hu fí ’l-Kalám,” which is evidently a clerical error for “yumárasa-hu” = he tested or tried him in his speech. Accordingly I would read here: “yakhburu ma’ahu fí ’l-Kalám,” lit. = he experimented with him, i.e. put him to his test. The idea seems to be, that he first cross-examined him and then tried to intimidate him. With this explanation “yusáhí-hu” and later on “yulhí-hu” would tally, which both have about the same meaning: to divert the attention, to make forget one thing over another, hence to confuse and lead one to contradict himself.—St.]

370. Here we find the old superstitious idea that no census or “numbering of the people” should take place save by direct command of the Creator. Compare the pestilence which arose in the latter days of David when Joab by command of the King undertook the work (2 Sam. xxiv. 1–9, etc.)

371. The text has “Salásín” = thirty, evidently a clerical error.

372. [In Ar. “yanjaaru,” vii. form of “jaara” (med. Hamzah), in which the idea of “raising,” “lifting up,” seems to prevail, for it is used for raising the voice in prayer to God, and for the growing high of plants.—St.]

373. The text, which is wholly unedited, reads “He found the beasts and their loads (? the camels) and the learned men,” &c. A new form of “bos atque sacerdos” and of place pour les ânes et les savans, as the French soldiers cried in Egypt when the scientists were admitted into the squares of infantry formed against the doughty Mameluke Cavalry.

374. [In the MS. “wáraytaní ilà l-turáb” = thou hast given me over to the ground for concealment, iii. form of “warà,” which takes the meaning of “hiding,” “keeping secret.”—St.]

375. [The MS. has “wa dazz-há,” which is an evident corruption. The translator, placing the diacritical point over the first radical instead of the second, reads “wa zarr-há,” and renders accordingly. But if in the MS. the dot is misplaced, the Tashdíd over it would probably also belong to the Dál, resp. Zal, and as it is very feasible that a careless writer should have dropped one Wáw before another, I am inclined to read “wa wazzar-há” = “and he left her,” “let her go,” “set her free.” In classical Arabic only the imperative “Zar,” and the aorist “yazaru” of the verb “wazara” occur in this sense, while the preterite is replaced by “taraka,” or some other synonym. But the language of the common people would not hesitate to use a form scorned by the grammarians, and even to improve upon it by deriving from it one of their favourite intensives.—St.]

376. Both are civil forms of refusal: for the first see vols. i. 32; vi. 216; and for the second ix. 309.

377. Everything being fair in love and war and dealing with a “Káfir,” i.e. a non-Moslem.

378. In text “Labbayka” = here am I: see vol. i. 226.

379. In text “’Úd Khayzarán” = wood of the rattan, which is orig. “Rota,” from the Malay “Rotan.” Vol. ii. 66, &c.

380. [In the MS. “al-Zamán.” The translation here adopted is plausible enough. Still I think it probable that the careless scribe has omitted the words “yá al-Malik” before it, and meant to write “O king of the age!” as in so many preceding places.—St.]

381. Arab. “Al-Kuhná,” plur. of “Káhin’t” = diviner, priest (non-Levitical): see “Cohen,” ii. 221. [The form is rather curious. The Dictionaries quote “Kuhná” as a Syriac singular, but here it seems to be taken as a plural of the measure “fu’alá” (Kuhaná), like Umará of Amír or Shu’ará of Shá’ir. The usual plurals of Káhin are Kahanah and Kuhhán.—St.]

382. This is the celebrated incident in “Alaeddin,” “New lamps for old:” See Suppl., vol. iii. 160.

383. In text “Jazdán” = a pencase (Pers.) more pop. called “Kalamdán” = reed-box vol. iv. 167: Scott (p. 212) has a “writing-stand.” It appears a queer place wherein to keep a ring, but Easterns often store in these highly ornamented boxes signets and other small matters.

384. Arab. “Bahr al-Muhít” = Circumambient Ocean; see vol. i. 133.

385. Arab. “Fár” (plur. “Fírán”) = mouse rather than rat.

386. Sleep at this time is considered very unwholesome by Easterns. See under “Kaylúlah” = siesta, vols. i. 51, ii. 178, and viii. 191.

387. Modern science which, out of the depths of its self-consciousness, has settled so many disputed questions, speaking by the organs of Messieurs Woodman and Tidy (“Medical Jurisprudence”) has decided that none of the lower animals can bear issue to man. But the voice of the world is against them and as Voltaire says one cannot be cleverer than everybody. To begin with there is the will: the she-quadruman shows a distinct lust for man by fondling him and displaying her parts as if to entice him. That carnal connexion has actually taken place cannot be doubted: my late friend Mirza Ali Akbar, of Bombay, the famous Munshi to Sir Charles Napier during the conquest of Sind, a man perfectly veracious and trustworthy, assured me that in the Gujarát province he had witnessed a case with his own eyes. He had gone out “to the jungle,” as the phrase is, with another Moslem who, after keeping him waiting for an unconscionable time, was found carnally united to a she-monkey. My friend, indignant as a good Moslem should be, reproved him for his bestiality and then asked him how it had come to pass: the man answered that the she-monkey came regularly to look at him on certain occasions, that he was in the habit of throwing her something to eat and that her gratitude displayed such sexuality that he was tempted and “fell.” That the male monkey shows an equal desire for the woman is known to every frequenter of the “Zoo.” I once led a party of English girls to see a collection of mandrils and other anthropoid apes in the Ménagerie of a well-known Russian millionnaire near Florence, when the Priapism displayed, was such that the girls turned back and fled in fright. In the motherlands of these anthropoids (the Gaboon, Malacca, etc.,) the belief is universal and women have the liveliest fear of them. In 1853 when the Crimean war was brewing a dog-faced baboon in Cairo broke away from his “Kuraydati” (ape-leader), threw a girl in the street and was about to ravish her when a sentinel drew his bayonet and killed the beast. The event was looked upon as an evil omen by the older men, who shook their heads and declared that these were bad times when apes attempted to ravish the daughters of Moslems. But some will say that the grand test, the existence of the mule between man and monkey, though generally believed in, is characteristically absent, absent as the “missing link” which goes so far as to invalidate Darwinism in one and perhaps the most important part of its contention. Of course the offspring of such union would be destroyed, yet the fact of our never having found a trace of it except in legend and idle story seems to militate against its existence. When, however, man shall become “Homo Sapiens” he will cast off the prejudices of the cradle and the nursery and will ascertain by actual experiment if human being and monkey can breed together. The lowest order of bimana, and the highest order of quadrumana may, under most favourable circumstances, bear issue and the “Mule,” who would own half a soul, might prove most serviceable as a hewer of wood and a drawer of water, in fact as an agricultural labourer. All we can say is that such “miscegenation” stands in the category of things not proven and we must object to science declaring them non-existing. A correspondent favours me with the following note upon the subject:—Castanheda (Annals of Portugal), relates that a woman was transported to an island inhabited by monkeys and took up her abode in a cavern where she was visited by a huge baboon. He brought her apples and fruit and at last had connection with her, the result being two children in two to three years; but when she was being carried off by a ship the parent monkey kissed his progeny. The woman was taken to Lisbon and imprisoned for life by the King. Langius, Virgilius Polydorus and others quote many instances of monstruous births in Rome resulting from the connection of women with dogs and bears, and cows with horses, &c. The following relative conditions are deduced on the authority of MM. Jean Polfya and Mauriceau:—1. If the sexual organism of man or woman be more powerful than that of the monkey, dog, etc., the result will be a monster in the semblance of man. 2. If vice-versâ the appearance will be that of a beast. 3. If both are equal the result will be a distinct sub-species as of the horse with the ass.