He found that he had to make subdivisions in each class according to the nature of the subject, to note particularities, individualities; and the contrast between this scientific apparatus, and the facetious matters subjected to the rigorous laws of deduction and demonstration is not the least amusing feature of the book. Probably no one but a German savant could have conceived the idea of thus classifying by categories, groups, genera, variations, species and sub-species all known forms of natural and unnatural lusts, according to the most trustworthy authors. But Forberg pursued another aim besides. In the course of his researches he had noticed how reticent the annotators and expounders generally are in clearing up matters which would seem to require it the most, some in consequence of a false reserve, others for fear of appearing too knowing, and others again from ignorance; also how many mistakes and gross blunders they have fallen into, by reason of their not understanding the language of erotics and failing to grasp its infinite shades of meaning.
It is precisely on those obscure and difficult passages of the Ancient poets, on those expressions purposely chosen for their ambiguity, which have been the torment of the critics and the puzzle of the most erudite commentators, that our learned Humanist has concentrated his most convincing observations.
The number of authors, Greek, Latin, French, German, English, Dutch, whom he has laid under contribution in order to formulate his exact and judicious classifications, mounts up to a formidable total. There are to be found in the Manual of Erotology something like five hundred passages, culled from more than one hundred and fifty works, all classified, explained, commented upon, and in most cases, enveloped in darkness as they had been, made plain as light itself by the mere fact of juxtaposition. With Forberg for a guide no one need henceforth fear to go astray,—to believe, for instance, like M. Leconte de Lisle, that the woman of whom Horace says that she changes neither dress nor place, “peccatve superne” “has not erred beyond measure”; what a mistake!—or with M. Nisard to translate Suetonius expression, “illudere caput alicuius” “to attempt some ones life”[[3]]!
Forberg, a philosopher, has treated these delicate subjects like a philosopher, namely, in a purely speculative manner, as a man quite above and beyond terrestrial matters, and particularly so with respect to the lubricities which he has made it his task to examine so closely. He declares he knows nothing of them personally, has never thought of making experimental investigations on them, but derives all his knowledge, from books. His candour is beyond suspicion. He has not escaped censure; but having a reply ready for every objection and authorities to quote on every point, he found an answer to his detractors ready made in the phrase of Justus Lipsius, who had been reproached with taking pleasure in the abominations of Petronius: “The wines you set upon the table excite the drunkard and leave the sober man perfectly calm; in the same way, these kinds of reading may very likely inflame an imagination already depraved, but they make no impression upon a mind that is chaste and disciplined.”
FOOTNOTES - FORWARD
[1]. Quinque illustrium Poetarum, Antonii Panormitae; Ramusii Ariminensis; Pacifici Maximi Asculani; Io. Joviani Pontani; Io. Secundi Hagiensis, Lusus in Venerem, partim ex codicibus manuscriptis, nunc primum editi Parisiis, prostat ad Pristrinum, in Vico suavi, (at Paris, at Molini’s, Rue Mignon), 1791, 8vo.
[2]. To certain copies are added some thirty engravings representing the principal erotic postures; these engravings are taken from the Monuments de la Vie Privée des douze Césars, and from the Monuments du Culte Secret des Dames Romaines, two works, now becoming every day rarer.
[3]. See below pp. ?? and ??? respectively.