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MODERN GREEKS.

Almost every cavern about Athens has its peculiar virtues; some are celebrated for providing its fair votaries with husbands, after a few sacrifices; while others are supposed to be instrumental in accomplishing the dire purposes of hatred and revenge. The offerings made by women to the Destinies, in order to render them propitious to their conjugal speculations, are a small feast, consisting of a cup of honey and white almonds, a cake on a little napkin, and a vase of aromatic herbs, burning and exhaling an agreeable perfume. But those evil spirits whose assistance is invoked for vengeance and blood, are not regaled upon cakes and honey, but on a piece of a priest's cap, or a rag from his garment, which are considered as the most favourable ingredients for the perpretation of malice and revenge.

Magic is performed for good or evil purposes, according to circumstances. One of the most malignant incantations, and which is supposed to be followed by dreadful results, is effected by secretly placing at night time, before the door of the hated person, a log of wood, burnt at one end, with some hairs twisted round it. "This curse," says Mr. Dodwell in his Classical Tour, "was placed with due solemnity at the door of the English agent, Speridion Logotheti, while I was at Athens; but he rendered it of no avail, by summoning a great number of priests to his house, who easily destroyed the spell, by benediction, frankincense, and holy water."

HAUNTED BED ROOM.

Professor Gassendi, in one of his letters, says, that he was consulted by his friend and patron, the Count D'Alais, governor of Provence, on a phenomenon that haunted his bed-chamber, while he was at Marseilles, on some business relative to his office. The count told Gassendi that for several successive nights, as soon as the candle was taken away, he and his countess saw a lumi nous spectre, sometimes of an oval, and sometimes of a triangular form; that it always immediately disappeared when a light was brought into the room; that he often struck at it, but could discover nothing solid. Gassendi, as a natural philosopher, endeavoured to account for it; sometimes attributing it to some defect of vision, or to some dampness of the apartment; insinuating, that perhaps it might be sent from heaven to him, to give him warning in due time of something that would happen. The spectre still continued its visits all the time that he stayed at Marseilles. Some years afterwards, on their return to Aix, the countess D'Alais confessed to her husband that she played him this trick, by means of one of her women placed under the bed with a phial of phosphorus, with an intention to frighten him away from Marseilles, a place in which she disliked to live.

CURIOUS EFFECT OF A PAINTING.

Rigo, the painter, who was among the men of science and art who accompanied the French expedition into Egypt, fell in at Cairo with a caravan from Nubia. As the trader of the caravan had a countenance which displayed the national features in a very striking manner, Rigo resolved to paint his portrait, but was obliged to give him a considerable sum of money before he could

induce him to comply with his wish. At first the Nubian seemed content with the picture; but at soon as the colours were laid on, he uttered a loud cry of horror, and all endeavours to appease him were fruitless. He escaped to his home, where he related, that his head and half of his body had been taken away by the painter. Some days after, Rigo led another Nubian into his workshop, who was no less struck with horror at seeing the picture, than the man whom it represented had been; and told all his countrymen, that he had seen a great number of lopped-off heads and limbs in the Frenchman's house. They laughed at him; however, to satisfy themselves about the matter, six of them went to visit Rigo. They were seized with the same panic at sight of his paintings, and no entreaties could prevail upon them to remain in the house.

EXTREME SENSIBILITY.

The susceptibility of the celebrated musical composer, Monsigny, was so extreme, that the composition of each of his operas threw him into a fit of illness, from which he recovered only to relapse into another. Monsigny composed more from sentiment than from learning; for the thorns of science and study were never mingled with the flowers which he gathered; the spoiled child of nature, his talents had not acquired that ready docility which is the result of a more rigorous education; his genius was an instrument which he could not dispose of at will, like those who, having rendered it flexible by the exercise of severe school discipline, can regulate its movements without repressing its flight. As soon as sentiment had impregnated his imagination, he sought to deliver himself of it; but he was frequently on the point of sinking beneath the labour, which was a mixture of delight and pain. He shed so many tears during the composition of the "Deserter," that his friends twice found it necessary to take the poem from him. Even after he had completed it, on alluding to the scene where Louisa gradually recovers from her swoon, and recollecting the half-articulated words, interrupted by the strains of the orchestra, he would melt into tears, and fall himself into the distressed situation which he had so forcibly depicted.

SUPERSTITIONS OF DIFFERENT NATIONS.

When the warriors of Congo advance towards an enemy, if they meet in their way a hare, a crow, or any other fearful animal, they say it is the genius of the enemy come to inform them of their fear, and then they fight with intrepidity; but if they hear the crowing of a cock at any other time than usual, they say it is a certain presage of defeat, and therefore always resolve not to expose themselves to it. If the crowing of a cock is heard at the same time by both armies, no courage can detain them; for, being equally frighted at the fatal omen, they instantly disband themselves, and both sides retire.

When the savage of New Orleans marches against the enemy with the most intrepidity and resolution, a dream, or the barking of a dog, is sufficient to make him return home.

The Mahometans believe that a restive camel perceived Mahomet at a distance, and came to him, and fell on his knees before the prophet, who, stroking him, ordered him to amend his life, and that Mahomet afterwards fed

30,000 men with a sheep's liver; and that he afterwards cut the moon in two, made the mountains dance, and a roasted shoulder of mutton speak. The Musselmen assert that the performance of such prodigies, so much above all human strength and cunning, was absolutely necessary to convince stubborn minds.

The inhabitants of Madagascar believe there is a good and an evil spirit; before they eat they make an offering to God, and another to the Demon; they begin with the latter, and throwing a piece on the right side, say," That for thee, my Lord Devil;" they afterwards throw a piece on the left side, saying, "that for thee, my Lord God:" they make no prayers to either. In the city of Bantam the inhabitants offer their first fruits to the evil spirit, and nothing to the Deity, who (they say) is great and glorious, and stands in no need of their offerings.

In the kingdom of Juida, in Africa, the people give no assistance to the sick; they cure themselves as well as they can, and when they are recovered, live in the same cordiality with those who had abandoned them.

The inhabitants of Congo kill those whom they imagine past recovery, to shorten their pains and agonies.

In the isle of Formoso, when a man is dangerously ill, they put a slip knot about his neck and strangle him, to save him from a lingering illness.

The women of Mezurado are burnt with the bodies of their husbands; they themselves demand the honour of being led to the pile, but at the same time use all their endeavours to prevent it.

The women of the Gelons are obliged by the laws to do all the works that require strength, as building of houses and cultivating the earth; but, to reward them for their pains, the same law grants them the privilege of being intimate with every warrior they like.

When the Laplanders want to go a voyage, they apply to their sorcerers, who sell them pieces of cord with knots tied at certain distances, which are to give them a favourable wind; and they make the fools who buy them pay very dear for them.

SUPERSTITION, AN ENGINE OF OPPRESSION.

Urban Grandier, Minister and Canon of Loudon, in France, was a great preacher, and a man of much literary merit. His sermons, which were honest and eloquent, drew on him the envy of the brethren of a neighbouring monastery; the consequence of which was, that he received sentence to suffer penance for a crime he did not appear to be guilty of, and was deprived of all his benefices. Being relieved, however, from this unjust decree by the parliament of Paris, his enemies were obliged to find out new means for his destruction. In order to this, a nunnery of Ursulines, at Loudon, were prevailed upon to feign themselves possessed, and to accuse Grandier of being the magician. Cardinal Richelieu, then in full power, was a man of a vindictive temper; means were found to set him against this poor priest, by insinuating that he was the author of a libel against his eminence. Although the piece was a mean performance, quite unworthy a man of Urban's genius, orders were sent for his prosecution, and twelve credulous judges were packed on purpose to try him. According to the cardinal's wish, they condemned him, and the unfortunate man was burnt alive.

What a striking instance have we here, both of the weakness of a people, and of the malice which a great minister may be guilty of!

It is also one of the innumerable proofs which show, that wherever superstition prevails, the powerful are sure to mak use of it to oppress and destroy the weak.

It is amusing enough to read the terms of Urban's indictment, as it was exhibited in a public court of judicature. It ran upon the deposition of Astaroth, a demon of the order of Seraphims, and the chief of those who possess people; Easus, Celsus, Acaos, Cedon, and Asmodeus, of the order of Thrones; Alex, Zabulon, Nephtalim, Cham, Uriel, and Achas, of the order Principalities. These were the names which the nuns were taught to give to the imaginary spirits, by which they pretended to be possessed.

At Grandier's execution, a large fly was seen to buz about his head. Some of his enemies having learning enough to know that Beelzebub signifies the prince of flies, it was immediately given out, and believed that Beelzebub was come for the soul of the malefactor!

A NOCTURNAL RAMBLE.

The following remarkable instance of a boy walking in his sleep, was recently related in the Westmoreland Advertiser.

A boy, in the service of Mr. Thomas Fawcett, of Gate, lately accompanied his master in shooting all day upon the moors; and on returning in the evening, his master desired him to make the best of his way home. The boy proceeded on foot, but being much fatigued, sat down, and fell asleep. How long he remained in that situation was uncertain, as, when found, he was in his own bed, asleep; and a neighbour, passing on the road early next morning, found his clothes scattered in various directions, nearly half a mile off. The account he gave was, that he dreamed he had been at a neighbour's house, at a good supper, after which he supposed he went to bed there. It appears he actually walked three miles, though in a profound sleep the whole of the time; during which he stripped off his clothes, and walked home naked, passed the gate, and went up stairs to bed, being the whole of the time asleep.

SYMPATHY OF THE HORSE.

The following singular instance of sympathy in the horse occurred some time since:-A Mr. Alix had been out coursing, and, approaching home, enquired the hour of his servant; on being informed, he remarked that there was time for a short ride before dinner, turned his horse about, took a circuit, and again arrived within about half a mile of his own house, when the servant observed him to be gradually falling from his horse, pointing at the same time to the ground. The servant got up in time to catch his master in his arms, and having laid him on the ground, a game-keeper, who was passing by, staid with Mr. Allix untill the servant went to the house for assistance. He soon after returned on a valuable horse. On the approach of the animal, he smelt to his master (apparently a lifeless corpse) snorted, ran back a few paces, fell on his side, and dierl instantly!

TERRIFIC REGISTER.

THE ADMIRABLE CRICHTON.

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THE person of Crichton was eminently beautiful; but his beauty was consistent with such activity and strength, that in fencing he would spring at one bound the length of twenty feet upon his antagonist; and he used the sword in either hand with such force and dexterity, that scarce any one had courage to engage him.

He was born in Perthshire, studied at St. Andrew's, in Scotland, and went to Paris in his twenty-first year, and affixed on the gate of the college of Navarre a kind of challenge to the learned of that university, to dispute with them on a certain day, offering to his opponents, whoever they should be, the choice of ten languages, and all the faculties and sciences. On the day appointed, 300 auditors assembled; when four doctors of the church, and fifty masters, appeared against him, and one of his antagonists confesses, that the doctors were defeated; that he gave proofs of knowledge beyond the reach of an; and that a hundred years passed without food or sleep, would not be sufficient for the attainment of his learning. After a disputation of nine hours, he was presented by the president and professors with a diamond and a purse of gold; and dismissed with repeated acclamations. From Paris he went to Rome, where he made the same challenge, and had, in the presence of the pope and the cardinals, the same success. Afterwards he contracted at Venice an acquaintance with Aldus Manutius, by whom he was introduced to the learned of that city. He visited Padua, where he engaged in another disputation; beginning his performance with an extemporal poem, in praise of the city and assembly then present, and concluded with an oration equally unpremeditated in commendation of ignorance.

He afterwards published another challenge, in which he declared himself ready to detect the errors of Aristotle, and all his commentators, either in the common forms of logic, or in any his antagonist should propose, in a hundred different kind of verses.

VOL. II.

102

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