tional amusement to improper bounds, if we denominate this point to be the intercourse which we hold with the Sovereign of the universe.

FOR THE PORT FOLIO.

CRITIQUE ON SKETCHES IN VERSE:

IN a former number we took favourable notice of a volume denominated Sketches in Verse. An omission of ours to one of the most obvious beauties of the work, will, we hope, apologise for intruding on the public again.

Arabic poetry is endued with properties appropriate and peculiar to the climate of the east. It is in some measure a description of the country where that poetry abounds. Any one who reads the song of Solomon with attention will be enabled to comprehend our meaning. When the royal lover tells us, that "the flowers appear upon the earth, the time of the singing of birds is come, that the voice of the turtle is heard in the land, and the fig-tree putteth forth her leaves," we are immediately ushered into a climate propitious to the indulgence of pastoral delights. When the enamoured bard admonishes his fair one "to go her way by the footsteps of the flock, and to feed her kids beside the shepherd's tents," we are incidentally presented with the serene tranquillity of the inhabitants of this delightful climate, their simple pleasures and innocent amusements. When he says, "his left hand shall be under my head, and his right hand shall embrace me," we are taught how warmly the passion of love glows in the bosoms of the natives, in a region where the skies seem attempered to its influence. When the south wind is invoked "to rise and blow upon the garden, that the spices thereof may flow out," we behold the flowers of a climate redundant in fragrance and beauty. When Solomon is described as "coming forth out of the wilderness like pillars of smoke perfumed with myrrh and frankincense,"

we are presented with a view of the soft, luxurious and effeminate manners of the inhabitants of those regions, shining in precious ointments. This is in some measure a picture of the climate, manners and inhabitants of Asia, even down to the present day.

Arabian poetry still bears many of these characteristic traits, which we have attempted to point out in the song of Solomon. Since the researches of that accomplished scholar, sir William Jones, this species of poetry has been rendered very popular. It has been translated and undergone a variety of English versions, and has been very successfully imitated by some eminent English writers. We are not among the number of those who delight in beholding the freedom of Asiatic poetry fettered and enslaved by English rhymes. When translated into numerous prose, it has a graceful, fascinating, and voluptuous ease of attire, entirely corresponding to the manners of the Asiatics. Such measured prose as D'Israeli's appears to us incomparably better to express the ease and freedom of an Asiatic dress. With rhyme we involuntarily associate the idea of labour, than which nothing seems more inconsistent with the general character of those natives. We therefore subscribe to an opinion that the author of the present volume quotes from Dr. Beattie on this passage from the song of Solomon: "My beloved spake and said unto me, Rise up, my love, my fair one, and come away." The doctor says, "Virgil himself would not versify it, for fear of hurting its harmony." Although we have the misfortune to doubt the justice of the reason advanced by that learned critic, that Virgil would fear to injure the harmony of that passage by its versification; yet we do believe that Virgil would not undertake this task for the reason above stated, viz. it adds a certain stiffness and restraint where freedom and ease are the peculiar and distinguishing characteristics.

We wish these observations to be considered generally, and by no means as having a special reference to the volume now before us; a construction which we unequivocally disclaim. The few short versions that our author has given us of this kind, we can, without any hesitation, pronounce to be incomparably better than several English versions, which we have seen of

sundry similar passages, and which have been highly applauded by English critics. Grace and freedom form the character of his verse, and there is as little appearance of restraint in the present instance as the laws of rhyme will admit. We thought the happy facility with which the author had accommodated the freedom of Arabian poetry to the restraints of rhyme, was a beauty so obvious as to demand a separate article of criticism by itself. The author, in allusion to the remarks above cited, says; "After such a remark from so correct and elegant a scholar, I fear my attempt may have the appearance of no small temerity." Now, with deference to his better judgment, we should have cited his very stanzas alluded to as decisive evidence that Virgil would not have been afraid of hurting the harmony of the passage of Solomon, above quoted, by versification. The truth was, the doctor was anxious to say a brilliant thing; and as he was not upon oath, was not peculiarly nice in his selection of language. We find nothing so wonderfully harmonious in the passage above referred to, nor can we discover more melody than there is in our author's version of it. Critics have an affectation of searching beyond the surface for a beauty. Not satisfied with what is apparent, they arrogate to themselves much wisdom and penetration in the discovery of what never had an existence. We wish that those gentlemen who are so captivated with Arabian poetry would change the style of their translations, and give us in high prose the effusions of the Arabic bards. Negligence, ease, voluptuous languor, form the character of such poesy, to which the restraints and fetters of rhyme are alien and abhorrent. The embarrassment we have pointed out enhances the merits of the volume under consideration, since the author has been able to execute so well what is in its nature so difficult to perform.

ON SNEEZING.

THE year 750, is commonly reckoned the era of the custom of saying, "God bless you,” to one who happens to sneeze. It is said that in the time of the pontificate of St. Gregory the great, the air was filled with such a deleterious influence, that they who sneezed immediately expired. On this the devout pontiff appointed a form of prayer, and a wish to be said to persons sneezing, for averting from them the fatal effects of this malignancy. A fable contrived against all the rules of probability, it being certain that this custom has from time immemorial subsisted in all parts of the known world. According to mythology, the first sign of life Prometheus's artificial man gave, was by sternutation. This supposed creator, is said to have stolen a portion of the solar rays; and filling with them a vial, which he had made on purpose, sealed it up hermetically. He instantly flies back to his favourite automaton, and opening the vial, held it close to the statue; the rays still retaining all their activity, insinuate themselves through the pores, and set the fictitious man a sneezing. Prometheus, transported with the success of his machine, offers up a fervent prayer, with wishes for the preservation of so singular a being. His automaton observed him remembering his ejaculation, was very careful, on the like occasions, to offer these wishes in behalf of his descendants, who perpetuated it from father to son in all their colonies.

The rabbis, speaking of this custom, likewise give it a very ancient date. They say, that not long after the creation, God made a general decree, that every man living should sneeze but once, and that at the very instant of his sneezing, his soul should depart, without any previous indisposition. Jacob by no means liked so precipitate a way of leaving the world, and being desirous of settling his family affairs, and those of his conscience, he prostrated himself before the Lord, wrestled a second time with him, and earnestly entreated the favour of being excepted from the decree. His prayer was heard, and he sneezed without dying. All the princes of the universe being acquainted with the fact, unanimously ordered that, for the future, sneezing should be accompanied with thanksgivings for the preservation, and wishes for the prolongation of life. We perceive, even in these fictions, the vestiges of tradition and history, which place the epocha of this civility long before that of Christianity. It was accounted very ancient, even in the time of Aristotle, who in his problems has endeavoured to account for it, but knew nothing of its origin. According to him the first men prepossessed with the highest ideas concerning the head, as the principal seat of the soul, that intelligent substance governing and animating the whole human systhem, carried their respect even to sternutation, as the most manifest and most sensible operation of the head. Hence those several forms of compliments used on similar occasions among Greeks and Romans; "Long may you live! May you enjoy health!-Jupiter preserve you.”

HISTORIC ROMANCES-OR WONDERS IN REAL LIFE.

It is no reasonable subject of wonder, that the taste of the public, in a reading age, should be attracted to that style of narrative which is termed romance. It is a reasonable subject of astonishment, however, that the wrtiers of the day have so puzzled themselves by having solely recourse to their fancy, when even the pages and records of history may furnish them with infinitely better subjects. In some of the state trials in France and Italy are contained narratives which, together with their romantic horror and atrocity, have annexed to them that superior interest which always belongs to truth. The following is a tale of this kind; it is no farther altered or added to by us than by taking it out of its quaint and antiquated style, and omitting some letters which only interrupted the action.

In the city of Vannes, in the province of Brettagne, in France, lived a gentleman of noble family and great wealth; his name was Monsieur de Caerstaing. By his lady, Madam de la Valle Blanche, he had two sons, the eldest named Quattresson, the youngest Valfontaine; the former being about twentyeight years of age, the latter about twenty-three, and both of them accomplished according to their rank. Valfontaine, being on a visit to his uncle in the city of Nantz, became there acquainted with a lady of the name of La Pratiere, a young woman of exquisite beauty, and not inferior to him either in birth or fortune. Valfontaine, therefore, took the first opportunity of declaring his passion to this rich heiress, and was by the young lady referred to her father. It is needless, perhaps, to mention, that La Pratiere herself was friendly to his addresses. M. de Pennelle, the father of the young lady, entertained Valfontaine very courteously for two or three days, but when the young man mentioned his business, replied that he had other views for his daughter. The matter of fact was, that Valfontaine was merely a younger brother, and therefore did not answer the wishes of De Pennelle.

Upon Valfontaine's return to his father's house at Vannes, he acknowledged his love for La Pratiere, and solicited his interposition with her father. Both of his parents approved of his choice, but did not deem it consistent with their rank to descend to solicitation. They declined, therefore, this office. Valfontaine next applied to his brother Quattresson, and intreated him to make a journey to Nantz, and become his advocate with M. de Pennelle. Quattresson readily yielded to his brother's request; and his father so far se conded the purpose of the visit, as to give him a letter to De Pennelle, expressive of his consent to the union of their families.

Quattresson arrived at Nantz a short time before the family were going to their dinner. He delivered his father's letter, and was introduced by De Pennelle to his daughter. Her exquisite beauty produced a fatal impression on him. In a moment he forgot his brother, and resolved to supplant him.

Under some pretext La Pratiere accompanied him into the garden, pro, bably because she expected that he had some letter from her lover.