if he would liberate his son, to restore all the money which he had taken from the butter-jars. The Turk having attained his object, consented to release his prisoner; but in order to keep up his own credit, he stipulated that the child should be removed privately, and that the father with his whole family should immediately quit the place. The popular belief in the miracle thus remained unshaken; and so great was the disrepute into which the Jews fell in consequence of this adventure, that they all departed one after the other, and none have ever since been known to reside in Hamab. Fuller's Tour through the Turkish Empire.

SUPERSTITIOUS IDEAS CONNECTED WITH CUTTING THE HAIR.

WE extract the following from a mass of information condensed into the pages of Part II. of the volume of the Library of Entertaining Knowledge devoted to the New Zealanders.

"Certain superstitions have been connected with the cutting of the hair, from the most ancient times. Many allusions are found in the Greek and Roman writers to the practice of cutting off the hair of the dead, and presenting it as an offering to the infernal gods, in order to secure a free passage to Elysium for the person to whom it belonged. The passage in the fourth book of the Eneid, where Iris appears by the command of Juno, to liberate the soul of the expiring Queen of Carthage, by thus severing from her head the fatal lock, will occur to many of our readers. Whatever may have been the origin of this superstition, it is probable that most of the other notions and customs which have prevailed in regard to the cutting of the hair, are connected with it. The act in this way naturally became significant of the separation from the living world of the person on whom it was performed. Of the antiquity of this practice, we have a proof in a command given by Moses to the Jews*: -Ye shall not cut yourselves, nor make any baldness between your eyes for the dead. These were superstitious customs of the nations by whom they were surrounded.

The Gentiles used excessive lamentations amounting to frenzy, at their funeral rites. According to Bruce, the Abyssinian woman, upon the death of a near relation, cuts the skin of both her temples with the nail of her little finger, which she leaves long on purpose; and

* Deuteronomy, c. xiv. v. l.

thus every fair face throughout the country is disfigured with scars. The same notion of abstraction from the present life and its concerns is expressed by the clerical tonsure, so long known in the Christian church, and still retained among the Roman Catholics. It is still common, also, among ourselves, for widows, in the earlier period of their mourning, to cut off their hair, or to remove it back from the brow. Among all rude nations, besides, the hair has been held in peculiar estimation from its ornamental nature, and its capability of being formed into any shape, according to the fancy of its possessor, or the fashion of the country. Amongst nations, especially, where the ordinary clothing of the people, from the materials of which it was formed, did not admit of being made very decorative, this consideration would be much regarded, and still more where no clothing was worn at all. In such cases, the hair, either of the head or of the beard, has usually been cherished with very affectionate care, and the mode of dressing it has been made matter of anxious regulation. Many of the barbarous nations of antiquity had each a method of cutting the hair peculiar to itself; and it was sometimes accounted the deepest mark of servitude which a conqueror could impose, when he compelled the violation of this sacred rule of national manners. We have a remnant of these old feelings in the reverence with which his beard is regarded by a Turk of the present day. It is recorded, too, that no reform which Peter the Great of Russia essayed to introduce among his semi-barbarous subjects, was so pertinaciously resisted as his attempt to abbreviate their beards."

The Note Book.

I will make a prief of it in my Note-book. M. W. of Windsor.

NEW ZEALAND ASTRONOMERS. Like most other rude nations, the New Zealanders have certain fancies with regard to several of the more remarkable constellations; and are not without some conception that the issues of human affairs are occasionally influenced by the movements of the stars. The Pleiades, for instance, they believe to be seven of their departed countrymen, fixed in the firmament; one eye of each of them appearing in the shape of a star, being the only part that is visible. But it is a common superstition among them, as we have already noticed, that the left eyes of their chiefs, after death become stars.

This notion is far from being destitute

of poetical beauty; and perhaps, indeed, exhibits the common mythological doctrine of the glittering host of heaven being merely an assemblage of the departed heroes of earth, in as ingenious a version as it has ever received. It would be easy to collect many proofs of the extensive diffusion of this ancient faith, traces of which are to be found in the primitive astronomy of every people. The classical reader will at once recollect, among many others of a similar kind*, the stories of Castor and Pollux, and of Berenice's tresses-the latter of which has been so elegantly imitated by Pope, in telling us the fate of the vanished lock of Belinda :

"But trust the muse-she saw it upward rise,

Though marked by none but quick poetic

To Poculus alone confessed to view);
A sudden star it shot through liquid air,
And drew behind a radfant trail of hair."

The New Zealanders conceive, also, that what we call a shooting star is ominous of the approaching dissolution of any one of their great chiefs who may be unwell when it is seen.† Like the vulgar among ourselves, too, they have their man in the moon; who, they say, is one of their countrymen named Rona, who was taken up long ago, one night when he went to the well to fetch water. The New Zealanders.

CURIOUS NOTIONS OF A FUTURE STATE ENTERTAINED BY THE NEW ZEALAN

DERS.

These singular beings believe that the souls of the higher orders among them are immortal; but they hold that when the cookees die they perish for ever. The spirit, they think, leaves the body the third day after death, till which time it hovers round the corpse, and hears very well whatever is said to it. But they hold also, it would seem, that there is a separate immortality for each of the eyes of the dead person; the left, as beforementioned, ascending to heaven and be coming a star, and the other, in the shape of a spirit, taking flight for the Reinga. Reinga signifies, properly, the place of flight; and is said, in some of the accounts, to be a rock or a mountain at the North Cape, from which, according to

• See an enumeration in Hygini, Fabularum Lib., cap. 224.

+ Proceedings of Church Missionary Society, vol. v. p. 557.

others, the spirits descend into the next world through the sea. The notion which the New Zealanders really entertain as to this matter appears to be, that the spirits first leap from the North Cape into the sea, and thence emerge into an Elysium situated in the Island of the Three Kings. The submarine path to the blissful region of the New Zealanders is less intricate than that of the Huron of America :

"To the country of the Dead, Long and painful is thy way! O'er rivers wide and deep Lies the road that must be past, By bridges narrow-wall'd, When scarce the soul can force its way, While the loose fabric totters under it." In the heaven of the New Zealanders, as in that of the ancient Goths, the chief employment of the blessed is war, their old delight while on earth.

Ib.

RUNNING AT THE RING,-AN ANCIENT

SPORT.

text of the Virgin Martyr, by Massinger, One of the notes explanatory of the in No. I. of the Family Library, Dramatic Series, is the following:

all those magnificent spectacles which This amusement made a part of nearly used to be given on public occasions. A ring of a very small diameter was suspended by a string from a kind of gibbet,

of which the horizontal beam moved on a swivel, At this the competitors ran with their spears couched, with loose reins, and, as the public regulations have it, as much speed as the horses have." The object was to carry off the ring on the point of the spear, which was light, taper, and adapted to the purpose. It was of difficult attainment; for, from an account of a match made by King Edward the Sixth, seventeen against seventeen, of which he has left a description, it appears, that in one hundred and twenty courses the ring_was carried off but three times.'-King Edward's Journal, p. 26. The victor of the day was usually rewarded with a ring set with precious stones, and bestowed by the lady of the day.

BANDOG.

"A bandog, as the name imports, was a dog so fierce, as to require to be chained up. Bandogs are frequently mentioned by our old writers (indeed the word occurs three times in this play) and always with a reference to their savage nature. If the term was appropriated to a species, it probably meant a large dog, of the mastiff kind, which, though no

many parts of Germany; it was familiar to Snyders, and is found in most of his hunting-pieces.

"In this country the bandog was kept to bait bears; with the decline of that sport, perhaps, the animal fell into disuse, as he was too ferocious for any domestic purpose. A curious passage from Laneham, renders any further details on the subject unnecessary. On the syxth day of her Majestyes cumming, a great sort of bandog's whear thear tyed in the utter coourt, and thyrteen bears in the inner. Whoosoever made the mannel, thear wear enoow for a queast, and one for a challenge and need wear. A wight of great wisdom and gravitie seemed their foreman to be, had it cum to a jury; but it fell oout that they wear causd to appeer thear upon no such matter, but onlie to onswear too an auncient quarrele between them and the bandogs,' &c. Queen Elizabeth's Entertainment at Killing woorth Castle in 1575.-GIFFORD.

MASTERS OF DEPENDENCIES

Ib.

Were a set of needy bravoes, who undertook to ascertain the authentic grounds of quarrel, and in some cases to settle it, for the timorous or unskilful. In the punctilious days of Massinger, all matters relative to duelling were arranged, in set treatises, with a gravity that, in a business less serious, would be infinitely ridiculous. Troops of disbanded soldiers, or ́rather of such as pretended to be so, took up the "noble science of arms," and, with the use of the small sword, (then a novelty,) taught a jargon respecting the various modes of "honourable quarrel ling," which, though seemingly calculated to baffle alike the patience and the understanding, was a fashionable object of study. The dramatic poets, faithful to the moral end of their high art, combated this contagious folly with the united powers of wit and humour; and, after a long and well-conducted struggle, succeeded in rendering it as contemptible as it was odious, and finally suppressed it altogether.-GIFFORD.

BATTLE OF WATERLOO.

Ib.

The following strange relation is from a recently published account of the battle of Waterloo, by Captain Kincaid :— "Two of our men, on the morning of the 19th, lost their lives by a very melancholy accident. They were cutting up a captured ammunition waggon for firewood, when one of their swords striking against a nail, sent a spark among the powder. When I looked in the direction of the explosion, I saw the two poor fellows about twenty or thirty feet

up in the air. On falling to the ground, though lying on their backs or bellies, soine extraordinary effort of nature, caused by the agony of the moment, made them spring from that position, five or six times, to the height of eight or ten feet, just as a fish does when thrown on the ground after being newly caught. It was so unlike a scene in real life, that it was impossible to witness it without forgetting for a moment the horror of their situation. I ran to the spot along with others, and found that every stitch of clothes had been burnt off, and they were black as ink all over. They were still alive, and told us their names, otherwise we could not have recognized them, and, singular enough, they were able to walk off the ground with a little support, but died shortly after."

Notices of New Books.

The Sidney Anecdotes.-Part II. A wide field has been traversed to collect this cleverly arranged mass of anecdote. The subjects chosen for illustration are those of Impiety and Infidelity. The selection is made with great taste and propriety, and contains a fund of interesting matter, well calculated to operate as a severe caution to those who wilfully follow the paths of impiety and infidelity, in opposition to those of truth and virtue. Upon the whole we consider the part before us as infinitely superior to that which preceded it, whether viewed as to the quality of its contents, or the illustrations which adorn it.

Among the numerous facts here recorded, we find the following:

Blasphemy Punished.-In the year 1527, a young Florentine, who was considered brave and valiant in arms, was to fight with another young man, who, because he was melancholy and spoke little, was called Forchebene. They went together with a great company to the place appointed, which was without the port of St. Gal, whither, being come, a friend to the former went to him and said, "God give you the victory." The proud youth, adding blasphemy to his temerity, answered, "How can he choose but give it me?" They came to use their weapons, and, after many blows given and taken, both by the one and the other, Forchebene, as if the minister and instrument of God, gave him a thrust in the mouth with such force, that having fastened his tongue to the poll of his neck, (where the sword went through above the length of a span,) he made him fall down dead, the sword remaining in his mouth,

to the end that the tongue which had so grievously offended, might, even in this world, endure punishment for such a sin.

Remy's Civil Considerations.

"A Wise Fool's Lecture.-Bishop Hall relates, that a nobleman of his day kept a fool, to whom he gave a staff (a common appendage,) with a charge to keep it carefully until he could meet with one who was a greater fool than himself. Some years after, this nobleman fell sick, and the fool went to see him. His lordship said to him, I am going to leave you.' Whither art thou going?' asked the fool. 'Into another world.' And when will you come back again? Will you within a month?' 'No.' • When then?' • Never.' 'Never!' exclaimed the fool, and what provision hast thou made for thy entertainment there, whither thou goest?' 'None at all.' "No! none at all!' said the fool in surprise; There, then, take my staff; for, with all my folly, I am not guilty of any such folly as this!'

"The Sayings of a Dying Man.— Mr. Nichols, in his life of the great lexicographer and moralist, Dr. Johnson, states, that during the doctor's last illness, it was his regular practice to have the church service read to him, by some attentive and friendly divine; occasionally requesting some of his friends to come and join the small devotional assembly. On the last occasion, no more than the Litany was read by the doctor's own express desire, in which the responses were given by him in a deep and rous tone of voice, and with the most profound devotion that can be imagined.

sono

"His hearing not being quite perfect, he more than once interrupted the clergyman, then performing the office, with, Louder, my dear sir, louder I entreat you, or you pray in vain !'

"When the service was finished, he turned round to an elderly lady, who was present, and said, I thank you, madam, very heartily for your kindness in joining me in this solemn exercise. Live well, I conjure you; and you will not feel the compunction which I now feel!'

words have their due weight: they are the words of a DYING MAN.'

"M. Hedry's opinion of Religion. -Religion is the best thing in the world; it forbids nothing but what would injure our minds, and enjoins nothing but what tends to give them force and vigour. True religion is the only remedy against sin, the best philosophy of the wise, the comfort of the afflicted, the strength of the weak, the riches of the poor, and the support of the dying. Religion gives part of its reward in hand here below, and gives the best security for the rest above. It is best understood when most practised.

RELIGION would have no enemies if it were not an enemy to vice."-MASSILLON.

"Infidel Enthusiasm.-The propa gators of infidelity in France previous to the revolution, were so assiduous in spreading it far and wide, that they annually expended £900,000 sterling in purchasing, printing, and distributing deistical and other books, in order to corrupt the minds of the people, and prepare them for desperate measures. Knowing this fact, we need not wonder at the horrible scenes of anarchy, confusion, and cruelty, that afterwards were exhibited, by which every human tie and sacred obligation was dissolved, and their natures seemed changed from human to the most brutal."

French and English Dialogues, on the

Liberal System, by J. F. G., Professor of Laguages and Belle Lettres.-London: Whitaker, Treacher, and Co.

The object of this work, as its title implies, is to facilitate the acquirement of the French language, upon the plan known as the Hamiltonian system, which system, however, is stated in the preface to have existed more than two centu ries before Mr. Hamilton had the modesty to claim, and the good fortune to obtain, the honour of being its inventor." Whether this be true or not, we think it unnecessary to waste time in enquiry, being convinced that it is the best method by which languages can be acquired; and when it comes into general use, as it inevitably must, that it will be an immense saving of time and labour to the student. The dialogues are extracts from the laughable comedy of the "Bourgeois Gentil homme," of Moliere, the selection of which as affording amusement with instruction, is most judicious. The author

tells us this is his first work; we trust its success will animate him to future exertions.

Each sentence is, first of all, printed in French; underneath each word is the literal translation; then follows a free translation, so that the pupil has at one view, the French, with an interpretation of each word, and a free English version of the sentence. We strongly recommend this unpretending, but valuable little volume to the attention of all those who are occupied in teaching and learning the French language.

Grammar of the Italian Language; or a Plain and Compendious Introduction to the Study of Italian. By

Jumes Paul Cobbett.

The author of this Grammar is a son of Mr. Cobbett, the political writer. We have not yet had an opportunity of analizing its contents; but we should be wanting in justice if we hesitated to express our admiration at so bold an attempt by one so young. It appears to be arranged upon the plan of the celebrated French Grammar of his father, a work which has long been known as the best of its kind. In the preface to the work under notice, the author says, " I, as a learner, have found every grammarian deficient. It is not of any particular work that I complain; I find one great fault in them all; it is the want of clearness, the want of reasons and explanations." We must close our notice of this book with another extract from the preface. "Next in importance to the well understanding of the rules and principles contained in the grammar, comes all that part of the study which may be called exercise, that is, the reading of Italian books, or the translating of the one language into the other. As a book for beginners to read, or to translate from Italian into English, there is one that I think it useful to men

tion;

it is the Comedies of Goldoni, the style of which is at once easy and abounding in such expressions as are peculiar to the beautiful language in which they are written. In making translations, the Italian should be first copied on the one side of the paper, the English to be written on the other. Not a single phrase or word ought to be passed by without the learner being satisfied that he knows the real meaning of it, and that he has put that meaning into his translation; there is nothing, the grammar itself alone excepted, of so much benefit as this rigid translating."

Customs of Warious Countries.

THE CEREMONY OF THE MAY.

In the year 1449, some notable personages, master goldsmiths of Paris, agreed, as an act of devotion, to present annually on the first of May, at midnight, a May, before the principal door of the church of Notre Dame. They elected a prince for one year only, who was to settle the expense of the said May.

The May was placed on a pillar in the form of a tabernacle, in the several faces of which were small niches occupied by different figures of silk, gold, and silver, representing certain histories, and below them were explanatory inscriptions in French verse. The May remained at the great door from midnight till after vespers the next day, when it was transported, together with the pillar, before the image of the virgin near the choir, and the old May of the preceding year was removed into the chapel of St. Anne, to be kept there also a year. This ceremony was regularly observed till 1607, when the goldsmiths presented to the church a triangular tabernacle of wood, very curiously worked, in which three paintings were changed annually, and the old ones hung up in the chapel of St. Anne.

ANCIENT GREEK CUSTOMS-INDICATIONS

OF LOVE. For the Olio.

To know whether a person were in love or not, especial care was taken when he came to a feast, to observe the manner by which he untied his garland, and the situation in which he placed it. The garland being the antecedent to the discovery of the girdle, the eyes of the guests were fixed till they could ascertain each symptom so accurately as to form a conclusion if the youth were engaged to one object, and his heart definitively set upon it. Atheneus says, "A riddle has been propounded a thousand times before his days, at merry meetings, by which guesses might bring things to light, when the other symptoms failed."

Another sign which Sappho and Catullus give, was the "sonitu suopte, tintinant aures," that sudden sound of beating in the ears, which is said to indicate sudden news, or the secret voice of the lover communicating by unseen power those tidings which cannot be conveyed by corporeal presence. To know if mutual feelings were in exercise toward each other, the person took a leaf, and putting it on the fore-finger and thumb of the left hand, struck it with the right. If the leaf gave a crack, the operator re