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nd a goat — to each an ox and a goa

“It is this, Shepherdess,” Nam an

stance, made up my mind to return to Park Lane, in the hope that I might be able to induce Valerie to take a stroll with me in the Park, and had left Bond Street in order to turn westward, when, emerging from a shop on the other side of the road, I espied the writer of one of the most important of the many letters I had found awaiting me at the studio. He was a member of my own club, and thinking I had better apologise to him while I had the chance for not having answered his letter sooner, I hastened after him. He, however, seemed to be in a hurry, and as soon as it came to a race between us it was evident that he had the advantage of me on a point of speed. I chased him until I saw that he was bound for the club, whereupon, knowing I sho

nd lastly at Tendre sur Tendre. These ideas may be ridiculous, especially when Clelia, Horatius Cocles, and other rude and austere Romans set out on the voyage; but this geographical

tion to commerce, and to all the arts that make commerce flourish; and for a contentious and quarrelsome spirit, joined to cowardice, superstition, and debauchery — all which never changed. The city was peopled with Egyptians, Jews, and Turks,

So soon as our simpleton shall have shown the philosopher a few of our ceremonies, which every wise man disapproves, but which are tolerated in order to amuse the populace, through pure contempt for that populace, the traveller, seeing these mummeries, followed by a tamb

It is manifest thaElohim sig

3. If this prodigy, or if an earthquake, which i “one day, in the temple of Mecca, three Arabs were disputing on generosity and friendship, and could not agree as to which, among those who then set the greatest examples of these virtues, deserved the preference. Some were for Abdallah, son of Giafar, uncle to Mahomet; others for Kais, son of Saad; and others for Arabad, 

The Arabs have several tales of this kind, but our western nations have none. Our romances are not in this taste. We have, indeed, several which turn upon trick alone, as those of Boccaccio, “Guzman d’Alfarache,” “Gil Blas,” etc.

On Job, the Arab.so indubitably announc

ll and into limbo; the manner in which the body of the God-man was eaten, and the blood of the God-man was drunk; on grace; on the saints, and a thousand other matters. When the confidants of the Divinity were seen so much at variance among themselves anathematizing one another from age to age, but all agreeing in an immoderate thirst for riches and grandeur — while, on the other hand, were beheld the prodigious number of crimes and

e fidèle,

à l’aide de son bec ma?onne hat time they took Joseph for an Egyptian lord. It is evident from the text that they believe the God of the Egyptians and of the Jews had discovered to this minister the theft of his cup.

Here, then, we have auguries or divination clearly established in the Book of Genesis; so clearly that it is afterwards forbidden in Leviticus:  to be baptized, together with one of his bastards, named Deodatus; he becomes a bishop, and a father of the Church. His system of grace has been reverenced for eleven hundred years as an article of faith. At the end of eleven hundred years some Jesuits find means to procure an anathema against Augustine’s system, word for word, under the names of Jansenius, St. 

The Cruelties of Augustus.

If Augustus was long abandoned to the most shameful and frantic dissipation, his cruelty was no less uniform and deliberate. His proscriptions were published in the midst of feasting and revelry; he proscribed more than three hundred senators, two thousand knights, and one hundred obscure but wealthy heads of families, whose only crime was their being rich. Antony and Octaviuks of it only after Seneca; and this passage in Seneca has the appearance rather of declamation than of historical truth. Besides, Seneca lays the scene in Gaul, and Dion at Rome; this contradiction deprives the occurrence of all remaining verisimilitude. Not one of our Roman histories, compiled in haste and without selection, has discussed this interesting fact. Lawrence Echard’s History has appeared to enlightened men to be as faulty as it is mutilated; writers have rarely been guided by the spirit of examination.

Cinna might be suspected, or convicted, by Augustus of some infidelity; and, when the affair had been cleared up, he might honor him with the vain title of consul; but it is not at all probable that Cinna sought by a conspiracy to seize the supreme authority — he, who had never commanded an army, was supported by no party, and was a man of no consideration in the empire. It is not very likely that a mere subordinate courtier would think of succeeding a sovereign who had been twenty years firmly established on his throne, and had heirs; nor is it more likely that Augustus would make him consul immediately after the conspiracy.

If Cinna’s adventure be true, Augustus pardoned him only because he could not do otherwise, being overcome by the reasoning or the importunities of Livia, who had acquired great influence over him, and persuaded him, says Seneca, that pardon would do him more service than chastisement. It was then only through policy that he, for once, was merciful; it certainly was not through generosity.

Shall we give a robber credit for clemency, because, being enriched and secure, enjoying in peace the fruits of his rapine, he is not every day assassinating the sons and grandsons of the proscribed, while they are kneeling to and worshipping him? After being a barbarian he was a prudent politician. It is worthy of remark that posterity never gave him the title of virtuous, which was bestowed on Titus, on Trajan, and the Antonines. It even became customary in the compliments paid to emperors on their accession, to wish that they might be mo

us c?li, loco spermatis, sufficit cum elementis et putrefactione ad generationem animalium imperfectorum.” “The virtue of heaven instead of seed is sufficient, with the elements and putrefaction, for the generation of imperfect animals.” Our philosopher would reason thus: “If corruption suffices with the elements to produce unformed animals, it would appear that a little more corruption, with a little more heat, would also produce animals more complete. The virtue of heaven is here no other than the virtue of nature. I shall then think, with Epicurus and St. Thomas, that men may have sprung from the slime of the earth and the rays of the sun — a noble origin, too, for beings so wretched and so wicked. Why should I admit a creating God, presented to me under so many contradictory and revolting aspects?” But at length physics arose, and with them philosophy. Then it was clearly discovered that the mud of the Nile produced not a single insect, nor a single ear of corn, and men were found to acknowledge throughout, germs, relations, means, and an astonishing correspondence among all beings. The particles of light have been followed, which go from the sun to enlighten the globe and the ring of Saturn, at the distance of three hundred millions of leagues; then, coming to the earth, form two opposite angles in the eye of the minutest insect, and paint all nature on its retina. A philosopher was given to the world who discovered the simple and sublime laws by which the celestial globes move in the immensity of space. Thus the work of the universe, now that it is better known, bespeaks a workman, and so many never-varying laws announce a law-giver. Sound philosophy, therefore, has destroyed atheism, to which obscure theology furnished weapons of defence.

mmentator.

As for this allegorical Book of Job: it being manifestly Arabian, we are at liberty to say that it has neither justness, method, nor precision. Yet it is perhaps the most ancient book that has been written, and the most valuable monument that has been found on this side the Euphrates.

ARARAT.

This is a mountain of Armenia, on which the

porated with the yellow purified sulphur. These two ingredients, mixed with powdered charcoal, have, by means of a little vinegar, or solution of sal-ammoniac, or urine, formed large balls, which balls have been reduced in pulverem pyrium by a mill. The effect of this mixture is a dilatation, which is nearly as four thousand to unity; and the lead in your barrel exhibits another effect, which is the product of its bulk multiplied by its velocity.

“The first who discovered a part of this mathematical secret was a Benedictine named Roger Bacon. The invention was perfected, in Germany, in the fourteenth century, by another Benedictine named Schwartz. So that you owe to two monks the art of being an excellent murderer, when you aim well, and your powder is good.

“Du Cange has in vain pretended that, in 1338, the registers of the Chambre des Comptes, at Paris, mention a bill paid for gunpowder. Do not believe it. It was artillery which is there spoken of — a name attached to ancient as well as to modern warlike machines.

“Gunpowder entirely superseded the Greek fire, of which the Moors still made use. In fine, you are the depositary of an art, which not only imitates the thunder, but is also much more terrible.”

There is, however, nothing but truth in this speech. Two monks have, in reality, changed the face of the earth.

Before cannon were known, the northern nations had subjugated nearly the whole hemisphere, and could come again, like famishing wolves, to seize upon the lands as their ancestors had done.

In all armies, the victory, and consequently the fate of kingdoms, was decided by bodily strength and agility — a sort of sanguinary fury — a desperate struggle, man to man. Intrepid men took towns by scaling their walls. During the decline of the Roman Empire there was hardly more discipline in the armies of the North than among carnivorous beasts rushing on their prey.

Now a single frontier fortress would suffice to stop the armies of Genghis or Attila. It is not long since a victorious army of Russians were unavailably consumed before Cüstrin, which is nothing more than a little fortress in a marsh.

In battle, the weakest in body may, with well-directed artillery, prevail against the stoutest. At the battle of Fontenoy a few cannon were sufficient to compel the retreat of the whole English column, though it had been master of the field.

The combatants no longer close. The soldier has no longer that ardor, that impetuosity, which is redoubled in the heat of action, when the fight is hand to hand. Strength, skill, and even the temper of the weapons, are useless. Rarely is a charge with the bayonet made in the course of a war, though the bayonet is the most terrible of weapons.

In a plain, frequently surrounded by redoubts furnished with heavy artillery, two armies advance in silence, each division taking with it flying artillery. The first lines fire at one another and after one another: they are victims presented in turn to the bullets. Squadrons at the wings are often exposed to a cannonading while waiting for the general’s orders. They who first tire of this man?uvre, which gives no scope for the display of impetuous bravery, disperse and quit the field; and are rallied, if possible, a few miles off. The victorious enemies besiege a town, which sometimes costs them more men, money, and time than they would have lost by several battles. The progress made is rarely rapid; and at the end of five or six years, both sides, being equally exhausted, are compelled to make peace.

Thus, at all events, the invention of artillery and the new mode of warfare have established among the respective powers an equality which secures mankind from devastations like those of former times, and thereby renders war less fatal in its consequences, though it is still prodigiously so.

The Greeks in all ages, the Romans in the time of Sulla, and the other nations of the west and south, had no standing army; every citizen was a soldier, and enrolled himself in time of war. It is, at this day, precisely the same in Switzerland. Go through the whole country, and you will not find a battalion, except at the time of the reviews. If it goes to war, you all at once see eighty thousand men in arms.

Those who usurped the supreme power after Sulla always had a permanent force, paid with the money of the citizens, to keep the citizens in subjection, much more than to subjugate other nations. The bishop of Rome himself keeps a small army in his pay. Who, in the time of the apostles, would have said that the servant of the servants of God should have regiments, and have them in Rome?

Nothing is so much feared in England as a great standing army. The janissaries have raised the sultans to greatness, but they have also strangled them. The sultans would have avoi

which, however, have not been formally received.character. The Arabs of the desert have always been given to robbery, and those inhabiting the towns been fond of fables, poetry, and astronomy. It is said, in the historical preface to the Koran, that when any one of their tribes had a good poet the other tribes never failed to send deputies to that one on which God had vouchsafed to bestow so great a gift.

The tribes assembled every year, by representatives, in an open place named Ocad, where verses were recited, nearly in the same way as is now done at Rome in the garden of the academy of the Arcadii, and this custom continued until the time of Mahomet. In his time, each one posted his verses on the door of the temple of Mecca. Labid, son of Rabia, was regarded as the Homer of Mecca; but, having seen the second chapter of the Koran, which Mahomet had posted, he fell on his knees before him, and said, “O Mahomet, son of Abdallah, son of Motalib, son of Achem, thou art a greater poet than I— thou art doubtless the prophet of God.”

The Arabs of Maden, Na?d, and Sanaa were no less generous than those of the desert were addicted to plunder. Among them, one friend was dishonored if he had refused his assistance to another.

In their collection of verses, entitled “Tograid,” it is related that,

tin, expressly says that St. Peter and St. Paul came to Rome, and that they entrusted its government to St. Linus. But here is another difficulty: if they made St. Linus inspector of the rising Christian society at Rome, it must be inferred that they themselves did not superintend it nor remain in that city.

Criticism has cast upon this matter a thousand uncertainties. The opinion that St. Peter came to Rome in Nero’s reign and filled the pontifical chair there for twenty-five years, is untenable, for Nero reigned only thirteen years. The wooden chair, so splendidly inlaid in the church at Rome, can hardly have belonged to St. Peter: wood does not last so long; nor is it likely that St. Peter delivered his lessons from this chair as in a school thoroughly formed, since it is averred that the Jews of Rome were violent enemies to the disciples of Jesus Christ.

The greatest difficulty perhaps is that St. Paul, in his epistle written to the Colossians from Rome, positively says that he was assisted only by Aristarchus, Marcus, and another bearing the name of Jesus. This objection has, to men of the greatest learning, appeared to be insurmountable.

In his letter to the Galatians he says that he obliged James, Cephas, and John, who seemed to be pillars, to acknowledge himself and Barnabas as pillars also. If he placed James before Cephas, then Cephas was not the chief. Happily, these disputes affect not the foundation of our holy religion. Whether St. Peter ever was at Rome or not, Jesus Christ is no less the Son of God and the Virgin Mary; He did not the less rise again; nor did He the less recommend humility and poverty; which are neglected, it is true, but about which there is no dispute.

Callistus Nicephorus, a writer of the fourteenth century, says that “Peter was tall, straight and slender, his face long and pale, his beard and hair short, curly, and neglected — his eyes black, his nose long, and rather flat than pointed.” So Calmet translates the passage.

St. Bartholomew is a word corrupted from Bar. Ptolomaios, son of Ptolemy. The Acts of the Apostles inform us that he was a Galilean. Eusebius asserts that he went to preach in India, Arabia Felix, Persia, and Abyssinia. He is believed to have been the same as Nathanael. There is a gospel attributed to him; but all that has been said of his life and of his death is very uncertain. It has been asserted that Astyages, brother to Polemon, king of Armenia, had him flayed alive; but all good writers regard this story as fabulous.

St. Philip. — According to the apocryphal legends he lived eighty-seven years, and died in peace in the reign of Trajan.

St. Thomas Didymus. — Origen, quoted by Eusebius, says that he went and preached to the Medes, the Persians, the Caramanians, the Baskerians, and the magi — as if the magi had been a people. It is added that he baptized one of the magi, who had come to Bethlehem. The Manich?ans assert that a m

Other books are Baruch, although it is written in the style of all the other prophets; Esther, of which the Protestants reject only some additions after the tenth chapter. They admit all the rest of the book; yet no one knows who King Ahasuerus was, although h

Three years after, her father, Pharaoh, took a fresh wife, on which occasion he held a great feast. His wife was at his right hand, and at his left was his daughter, with little Moses. The child, in sport, took the crown and put it on his head. Balaam, the magician, the king’s eunuch, then recalled his majesty’s dream. “Behold,” said he, “the child who is one day to do so much mischief! The spirit of God is in him. What he has just now done is a proof that he has already formed the design of dethroning you. He must instantly be put to death.” This idea pleased Pharaoh much.

e shortest way back to their own country.

Aaron and Moses then went to Pharaoh’s palace by themselves. The gate of the palace was guarded by two lions of an enormous size. Balaam, one of the king’s magicians, seeing the two brothers come, set the lions upon them; but Moses touched them with his rod

God.

— Thou knowest not what th’s name.

IV.

 whom she had cured. King Polimius disputed with him; the devil declared, before the king, that he was conquered, and St. Bartholomew consecrated King Polimius bishop of the Indies.

XVI.

XXI.

The Apostolical Canons. The sixth canon ordains that no bishop or priest shall separate himself from his wife on pretence of religion; if he do so, he is to be excommunicated, and if he persist he is to be driven away. The seventh — that no priest shall ever meddle with secular affairs. The nineteenth — that he who has married two sisters shall not be admitted into the clergy. The twenty-first and twenty-second — that eunuchs shall be admitted into the priesthood excepting such as have castrated themselves. Yet Origen was a priest, notwithstanding this law. The fifty-fifth — that if a bishop, a priest, a deacon, or a cat love is a duty. Appian writes a letter and St. Clement answers it in the name of his pretended mistress, after which they dispute on the nature of the gods.

XXV.

Two Epistles of St. Clement to the Corinthians. It hardly seems just to have ranked these epistles among the apocryphal writings. Some of the learned may have declined to recognize them because they speak of “the ph?nix of Arabia, which lives five hundred years, and burns itself in Egypt in the city of Heliopolis.” But there is nothing extraordinary in St. Clement’s having believed this fable which so ma

Pharaoh much.

e shortest way back to their own country.

Aaron and Moses then went to Pharaoh’s palace by themselves. The gate of the palace was guarded by two lions of an enormous size. Balaam, one of the king’s magicians, seeing the two brothers come, set the lions upon them; but Moses touched them with his rod

God.

— Thou knowest not what th’s name.

IV.

 whom she had cured. King Polimius disputed with him; the devil declared, before the king, that he was conquered, and St. Bartholomew consecrated King Polimius bishop of the Indies.

XVI.

XXI.

The Apostolical Canons. The sixth canon ordains that no bishop or priest shall separate himself from his wife on pretence of religion; if he do so, he is to be excommunicated, and if he persist he is to be driven away. The seventh — that no priest shall ever meddle with secular affairs. The nineteenth — that he who has married two sisters shall not be admitted into the clergy. The twenty-first and twenty-second — that eunuchs shall be admitted into the priesthood excepting such as have castrated themselves. Yet Origen was a priest, notwithstanding this law. The fifty-fifth — that if a bishop, a priest, a deacon, or a cat love is a duty. Appian writes a letter and St. Clement answers it in the name of his pretended mistress, after which they dispute on the nature of the gods.

XXV.

Two Epistles of St. Clement to the Corinthians. It hardly seems just to have ranked these epistles among the apocryphal writings. Some of the learned may have declined to recognize them because they speak of “the ph?nix of Arabia, which lives five hundred years, and burns itself in Egypt in the city of Heliopolis.” But there is nothing extraordinary in St. Clement’s having believed this fable which so many others believed, nor in his having written letters to the Corinthians.

It is known that there was at that time a great dispute between the church of Corinth and that of Rome. The church of Corinth, which declared itself to have been founded first, was governed in common; there was scarcely any distinction between the priests and the seculars, still less between the pr

We understand by this word, ministers of God, supernatural is beyond reason. If I mistake not it should have been several religions (and not all) rty years at Benares, on the Ganges, an ancient school of the Brahmins, to learn the ancient Sanscrit tongue, in order 

The farther we searc

The Jews, the

If, then, the books of Thoth were written eight hundred years before, they were written in the year 1500 of the creation. Therefore, their dan the popes, the fathers of those same nations, have drawn from them by their pens.

Whose laws are harsh mountains, which are sixteen to seventeen thousand feet high. This is so true that some learned men, who never wend not of that which might fill them with cowardice or despair. This is so true that fables were invented for the purpose of instituting feasts. Castor and Pollux did not fight for the Romans near Lake Regillus; but, at the end of three or four hundred years, some priests said so, and all the people danced. Hercules did not deliver Greece from a hydra with seven heads; but Hercules and his hydra were sung.

§ III.

Festivals Founded on Chimeras a paper signed by robed lackeys in Cardinal de Richelieu’s ante-chamber? When a lieutenant-general of the army, a fore

. . . . the plain where Troy once stood.

”

The belief in this reign of a thousand years was long prevalent among the Christians. This period was also in great credit among the Gentiles. The souls of the Egyptians returned to their bodies at the end of a thousand years; and, according to Virgil, the souls in purgatory were exorcised for the same space of time — et mille per annos. The New Jerusalem of a thousand years was to have twelve gates, in memory of the twelve apostles; its form was to be square; its length, breadth, and height were each to be a thousand stadii — i. e., five hundred leagues; so that the houses were to be five hundred leagues high. It would be rather disagreeable to live in the upper story; but we find all this in the twenty-first chapter of the Apocalypse.

If Justin was the first who attributed the Apocalypse to St. John, some persons have rejected his testimony; because in the same dialogue with the Jew Tryphon he says that, according to the relation of the apostles, Jesus Christ, when he went into the Jordan, made the water boil, which, however, is not to be found in any writing of the apostles.

The same St. Justin confidently cites the oracles of Sibyls; he moreover pretends to have seen the remains of the places in which the seventy-two interpreters were confined in the Egyptian pharos, in Herod’s time. The testimony of a man who had had the misfortune to see these places seems to indicate that he might possibly have been confined there himself.

St. Iren?us, who comes afterwards, and who also believed in the reign of a thousand years, tells us that he learned from an old man that St. John wrote the Apocalypse. But St. Iren?us is reproached with having written that there should be but four gospels, because there are but four quarters o

Two great men, but very different in their greatness, have commented on the Apocalypse in the seventeenth century: Newton, to whom such a studyowledged that the Benedictines have produced many good works, and that the Jesuits have rendered great services to literature. He might have blessed the brethren of La Charité, and those of the Redemption of the Captives. Our first duty is to be just. Camusas, however, been said — not for the purpose of expressing anything, but in order to say something and not remain mute.” “Dictum est tres person?, non ut aliquid diceretur, sed ne taceretur.” — De Trinit. lib. v. cap. 9; that modern theologians have cleared up this matter no better; that, when they are asked what they understand by the word person, they explain themselves only by saying that it is a certain incomprehensible distinction by which are distinguished in one nature only, a Father, a Son, and a Holy Ghost; that the explanation which they give of the terms begetting and proceeding, is no more satisfactory, since it reduces itself to saying that these terms indicate certain incomprehensible relations existing among the three persons of the Trinity; that it may be hence gathered that the state of the question between them and the orthodox is to know whether there are in God three distinctions, of which no one has any definite idea, and among which there are certain relations of which no one has any more idea.

From all this they conclude that it would be wiser to abide by the testimony of the apostles, who never spoke of the Trinity, and to banish from religion forever all terms which are not i

me has set the stamp of almost universal approbation, because they were mixed with brilliant flashes whic

Compositum illepideve putetur, sed quia nuper;

Nec veniam antiquis, sed honorem et pr?mia posci.

En moi la même intelligence

Fait mouvoir les mêmes ressorts.

Croit-on la nature bizarre,

But she was liberal to Racine;

She used Tibullus very well,

Though to our good friend La Chapelle,

ge, truly, for a king and a father!) You insult me as if I were the meanest of men. Where is the law which says fathers must die for their children? Each for himself here below. I have fulfilled all my obligations toward you. In what, then, do I wrong you? Do I ask you to die for me? The light is dear to you; is it less so to me? You accuse me of cowardice! Coward that you yourself are! You were not a

— Die.

And, with equal justice, e shall wound the heads over many countries. Happy shall he be that taketh and dasheth thy little ones against tan the tal house of correction for the fifth time for having brought to bed a fifth child, was a pleasantry of the illustrious Franklin; yet it is related in the same work as an authentic occurrence. How many tales have embellished and disfigured every historyy of France,” that Henry IV. was a Catholic long before his abjuration. I will rather believe Henry IV. himself than the Jesuit Daniel. His letter to La Belle Gabrielle: “C’est demain que je fais le saut périlleux” (To-morrow I take the fatauld he have been imprisoned? and why masked?

Others have imagined that h

The reverend fathers received advice of their reverend brother’s intentions. Fouquet was no less quickly informed of the designs of the reverend fathers. He lost not a moment, but set off the same night for Rome. The reverend fathers had interest enough to get him pursued, but the Chinese only was taken. This poor fellow did not understand a word of French. The good fathers went to Cardinal Dubois, who at that time needed their support, and told him that they had among them a young man who had gone mad, and

In 1772 there were fourteen Jesuits in Pekin, amongst whom was Brother Ko, who still lives in their house. The Emperor Kien-Long has kept these monks of Europe about him in the positions of painters, engravers, watch-makers, and mechanics, with an express prohibition from ever disputing on religion, or causing the least trouble in the empire.

The Jesuit Ko has sent manuscripts of his own composition from Pekin to Paris entitled: “Memoirs Relative to the History, Arts and Sciences of the Chinese by the Missionaries at Pekin.” This book is printed, and is now selling at Paris by Nyon, the bookseller. The author attacks all the philosophers of Europe. He calls a prince of the Tartar race, whom the Jesuits had seduced, and the late emperor, Yong-Chin, had banished, an illustrious martyr to Jesus Christ. This Ko boasts of making many neophytes, who are ardent spirits, capable of troubling China even more than the Jesuits formerly troubled Japan. It is said that a Russian nobleman, indignant at this Jesuitical insolence, which reaches the farthest corners of the earth even after the extinction of the order — has resolved to find some means of sending to the president of the tribunal of rites at Pekin an extract in Chinese from these memoirs, which may serve to make the aforesaid Ko, and the Jesuits who labor with him, better known.

ANGELS.

§ I.

Angels of the Indians, Persians, etc.

The author of the article “Angel” in the Encyclop?dia says that all religions have admitted the existence of angels, although it is not demonstrated by natural reason.

 whom it was necessary to confine. The cardinal immediately granted a lettre de cachet, than which there is sometimes nothing which a minister is more ready to grant. The lieutenant of police went to take this madman, who was pointed out to him. He found a man making reverences in a way different from the French, speaking in a singing tone, and looking quite astonished. He expressed great pity for his derangement, ordered his hands to be tied behind him, and sent him to Charenton, where, like the Abbé Desfontaines, he was flogged twice a week. The Chinese did not at all understand this method of receiving strangers. He had passed only two or three days in Paris, and had found the manners of the French very odd. He had lived two years on bread and water, amongst madmen and keepers, and believed that the French nation consisted of these two species, the one part dancing while the other flogged them.

At length, when two years had elapsed, the ministry changed and a new lieutenant of police was appointed. This magistrate commenced his administration by visiting the prisons. He also saw the lunatics at Charenton. After conversing with them he asked if there were no other persons for him to see. He was told that there was one more unfortunate man, but that he spoke a language which nobody understood. A Jesuit, who accompanied the magistrate, said it was the peculiarity of this man’s madness that he never gave an answer in French; nothing would be gotten from him, and he thought it would be better not to take the trouble of calling him. The minister insisted. The unfortunate man was brought, and threw himself at his feet. The lieutenant sent for the king’s interpreters, who spoke to him in Spanish, Latin, Greek, and English, but he constantly said Kanton, Kanton, and nothing else. The Jesuit assured them he was possessed. The magistrate, having at some time heard it said that there was a province in China called Kanton, thought this man might perhaps have come from thence. An interpreter to the foreign missions was sent for, who could murder Chinese. All was discovered. The magistrate knew not what to do, nor the Jesuit what to say. The Duke de Bourbon was then prime minister. The circumstance having been related to him, he ordered money and clothes to be given to the Chinese, and sent him back to his own country, whence it is not thought that many literati will come and see us in the future. It would have been more politic to have kept this man and treated him well, than to have sent him to give his countrymen the very worst opinion of the French.

About thirty years ago the French Jesuits sent secret missionaries to China, who enticed a child from his parents in Canton, and brought him to Paris, where they educated him in their convent of La Rue St. Antoine. This boy became a Jesuit at the age of fifteen, after which he remained ten years in France. He knows both French and Chinese perfectly, and is very learned. M. Bertin, comptroller-general, and afterwards secretary of state, sent him back to China in 1763, after the abolition of the Jesuits. He calls himself Ko, and signs himself Ko, Jesuit.

refused it, not from any inability to work, but from sheer distaste of labour. He had not sufficient wit, courage, or energy to become a criminal; but throughout his life, wherever he went, and upon all with whom he came in contact, he brought misery and disgrace. Eventually he reached the end of his tether, and was cast off by every one. The result you know.”

The fluency and gusto with which he related these sordid details amazed me. I inquired how, since by his own confession he had been such a short time in London, he had become cognisant of the man’s history. He hesitated before replying.

“Have I not told you once before to-night,” he said, “that there are very few things in this world which are hidden from my knowledge? Were it necessary, I could tell you circumstances in your own life that you flatter yourself are known to no one but yourself. But do not let us talk of such things now. When I entered the room you were reading a paper. You hold it in your hand at this moment.”

“It is a translation of the inscription upon the mummy-case over yonder,” I replied, with an eagerness to change the subject that provoked a smile in Pharos. “At his death many of his Egyptian treasures came into my possession, this among them. For some reason or another I had never read the trans

Lady Kirkbank related her impressions of the storm, and talke

en thankful to accept Juanna’s message of peace, but, brutalised as they were by the continual sight of bloodshed, they were not willing to dispense with their carnivals of hu

A ripple vent! I own to you that, in the first transports of my anger, I suspected Mr. Br

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