By Pierre Porte
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Engels, 1841). The modern Western use of the term cosmopolitan as a synonym for the metropolitan sophisticate has created connotations, like those invoked in the Sarah Palin anti-cosmopolitan identiﬁcation, of cosmopolitans’ circulation in the world with the possession of a ‘ticket to ride’, not with slave holds or cattle cars or illegal immigration. The classical cosmopolitan circulates as a free and individual agent in world spaces, analogous to tourists or international students or expatriates.
The Jews worship a God one cannot see’. Says the Cappadocian: ‘I cannot understand that’. First Soldier: ‘In fact, they only believe in things one cannot see’ – a comment that suddenly frames Judeo-Christian warnings against and interdictions of material idolatry as a freakish counter-empiricism (Wilde, 1907: 1). This cosmopolitan disorientation in the polycultural crater of the Roman world is remarkably consistent throughout the Salomé texts. Amidst the continuously confounding array of cultural diﬀerences, the greatest commonalities in Wilde’s text are metonymic.