Other works of note include a collection of Hindu tales, Vikram and the Vampire (1870); and his uncompleted history of swordsmanship, The Book of the Sword (1884). He also translated The Lusiads, the Portuguese national epic by Luís de Camões, in 1880 and, the next year, wrote a sympathetic biography of the poet and adventurer. The book The Jew, the Gipsy and el Islam was published posthumously in 1898 and was controversial for its criticism of Jews and for its assertion of the existence of Jewish human sacrifices. Burton's investigations into this had provoked hostility from the Jewish population in Damascus (see the Damascus affair). The manuscript of the book included an appendix discussing the topic in more detail, but by the decision of his widow, it was not included in the book when published.[4]
Burton had long had an interest in sexuality and some erotic literature. However, the Obscene Publications Act of 1857 had resulted in many jail sentences for publishers, with prosecutions being brought by the Society for the Suppression of Vice. Burton referred to the society and those who shared its views as Mrs Grundy. A way around this was the private circulation of books amongst the members of a society. For this reason Burton, together with Forster Fitzgerald Arbuthnot, created the Kama Shastra Society to print and circulate books that would be illegal to publish in public.[58]
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One of the most celebrated of all his books is his translation of The Book of the Thousand Nights and a Night (commonly called The Arabian Nights in English after early translations of Antoine Galland's French version) in ten volumes (1885), with seven further volumes being added later. The volumes were printed by the Kama Shastra Society in a subscribers-only edition of one thousand with a guarantee that there would never be a larger printing of the books in this form. The stories collected were often sexual in content and were considered pornography at the time of publication. In particular, the Terminal Essay in volume 10 of the Nights contained a 14,000-word essay entitled "Pederasty" (Volume 10, section IV, D), at the time a synonym for homosexuality (as it still is, in modern French). This was and remained for many years the longest and most explicit discussion of homosexuality in any language. Burton speculated that male homosexuality was prevalent in an area of the southern latitudes named by him the "Sotadic zone".[59]
Perhaps Burton's best-known book is his translation of The Kama Sutra. It is untrue that he was the translator since the original manuscript was in ancient Sanskrit, which he could not read. However, he collaborated with Forster Fitzgerald Arbuthnot on the work and provided translations from other manuscripts of later translations. The Kama Shastra Society first printed the book in 1883 and numerous editions of the Burton translation are in print to this day.[58]
Burton's writings are unusually open and frank about his interest in sex and sexuality. His travel writing is often full of details about the sexual lives of the inhabitants of areas he travelled through. Burton's interest in sexuality led him to make measurements of the lengths of the penises of male inhabitants of various regions, which he includes in his travel books. He also describes sexual techniques common in the regions he visited, often hinting that he had participated, hence breaking both sexual and racial taboos of his day. Many people at the time considered the Kama Shastra Society and the books it published scandalous.[62]
Burton published over 40 books and countless articles, monographs and letters. A great number of his journal and magazine pieces have never been catalogued. Over 200 of these have been collected in PDF facsimile format at burtoniana.org.[77]
The title of the text is composed of two words, "Nāṭya" and "Śhāstra". The root of the Sanskrit word Nāṭya is Naṭa (नट) which means "act, represent".[12] The word Śhāstra (शस्त्र) means "precept, rules, manual, compendium, book or treatise", and is generally used as a suffix in the Indian literature context, for knowledge in a defined area of practice.[13]
Nāṭyaśāstra, states Natalia Lidova, has been far more than "a mere compendium on drama". It provided the foundation of theatrical and literary works that followed, which shaped the post-Vedic culture.[3] It has been an important source book of Hindu performance arts and its cultural beliefs regarding the role of arts in the social (dharmic) as well as the personal inner life of man in Hinduism.[8][53][120]
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