ANECDOTES.

money away.

That "when a new tax is imposed, the -Which pay of the soldiers is increased.' has never been done either in France or elsewhere.

That "France had more good ports on memory shall be reproached with this unthe Mediterranean than the whole Spanish fortunate work, full of anachronisms, igmonarchy."-This Testament exaggerates.norance, ridiculous calculations, and That "to keep up an army of fifty thou-acknowledged falsities. Let people strive sand men, it is best to raise a hundred as hard as they please to persuade themThis Testament throws selves that the greatest minister was the most ignorant and tedious as well as the thousand." most extravagant of writers; it may afford some gratification to those who detest his tyranny. It is also a fact worth preserving in the history of the human mind, that this despicable work was it was believed to be that great minister's; praised for more than thirty years, while Testament made no noise in the world and quite as true, that the pretended until thirty years after the Cardinal's death; that it was not printed until fortynal signed by him has never been seen; two years after that event; that the orithat the book is very bad; and that it scarcely deserves to be mentioned.

That "the parliaments and the other superior cours should be made to pay the taille."-An infallible means of gaining their hearts, and making the magistracy respectable.

That "the Noblesse should be forced to serve and to enrol themselves in the cavalry."-The better to preserve their privileges.

That "Genoa was the richest city in Italy." Which I wish it were. That " we must be very chaste."-The testator might add, like certain preachers, Do what I say, not what I do. Than" an abbey should be given to the holy Chapel at Paris."-A thing of great importance at the crisis in which Europe then stood.

That"Pope Benedict XI. gave a deal of trouble to the Cordeliers, who were piqued on the subject of poverty, that is to say, of the revenues of the order of St. Francis. They were exasperated against him to such a degree, that they made war upon him by their writings."-More important still; and more learned !-especially when John XXII. is taken for Benedict XI.; and when, in a Political Testament, nothing is said of the manner in which the war against Spain and the Empire was to be conducted, nor of the ineans of making peace, nor of present dangers, nor of resources, nor of alliances, nor of the generals and ministers who were to be employed, nor even of the Dauphin, whose education was of so much importance to the State, nor, in short, of any one object of the ministry.

I consent with all my heart, since it must be so, that Cardinal Richelieu's

}

Did Count de Moret, son of Henry mish at Castelnaudari, live until the year IV., who was wounded in the little skir1693 under the name of the hermit Jean Baptiste? What proof have we that this None. hermit was the son of Henry IV ?—

Did Jeanne d'Albret de Navarre, mother of Henry IV. after the death of Antoine, marry a gentleman named Guyon, These who was killed in the massacre of St. Bartholomew? Had she a son by him, who preached at Bourdeaux ? facts are detailed at great length in the Remarks on Bayle's Answers to the Questions of a Provincial, folio, page 689.

Was Margaret of Valois, wife to Henry IV., brought to bed of two children secretly after her marriage?

We might fill volumes with inquiries like these. But how much pains should Let us rather seek cures we be taking to discover things of no use to mankind! for the scrofula, the gout, the stone, the gravel, and a thousand other chronic or

acute diseases. Let us seek remedies for the distempers of the mind, no less terrible and no less mortal; let us labour to

God? He was at most unfaithful only to Athanasius and his party, at a time when the world was divided between the Athanasians and the Eusebians. But Theodoric could not regard him as a man unfaithful to God, because he had re

bring the arts to perfection, and to lessen; the miseries of the human race; and let us not waste our time over the anas, the anecdotes, and curious stories of our day, the collections of pretended bon-mots, &c. the Letters to a friend, the Anonymous letters, the Reflections on the newjected the term consubstantial, after adtragedy, &c. &c. &c.

I read in a book lately published, that Louis XIV. exempted all new-married men from the taille for five years. I have not found this fact in any collection of edicts, nor in any memoir of that time.

I read in the same book that the King of Prussia has fifty livres given to every girl with child. There is, in truth, no better way of laying out money, nor of? encouraging propagation: but I do not believe that this royal munificence is true; at least I have never witnessed it.

mitting it at first. To cut off his favourite's head for such a reason could certainly be the act of none but the wickedest fool and most barbarous blockhead that ever existed. What would you say of Louis XIV. if he had beheaded the Duke de la Force because the Duke de la Force had quitted Calvinism for the religion of Louis XIV?

I have just opened a History of Holland, in which I find that, in 1672, Marshal De Luxembourg harangued his troops in the following manner-“ Go, my children, plunder, rob, kill, ravish ; and if there be anything more abominable, fail not to do it, that I may find I have not been mistaken in selecting you as the bravest of men."

This is certainly a very pretty harangue. It is as true as those given us by Livy, but it is not in his style. To complete the dishonour of typography, this fine piece is inserted in several new dictionaries, which are no other than impos

An anecdote of greater antiquity has just fallen under my eye, and appears to me to be a very strange one. It is said in a Chronological History of Italy, that the great Arian, Theodoric, he who is represented to have been so wise, had, amongst his ministers, a Catholic, for whom he had a great liking, and who proved worthy of all his confidence. This minister thought he should rise still higher in his master's favour by embracing Arianism; but Theodoric had him im-tures in alphabetical order. mediately beheaded, saying, If a man is It is a trifling error in the Abrégé not faithful to God, how can he be faith-Chronologique de l'Histoire de France ful to me, who am but a man? The compiler remarks, that this trait does great honour to Theodoric's manner of thinking with respect to religion!

(Chronological Abridgment of the History of France) to suppose that Louis XIV., after the peace of Utrecht, for which he was indebted to the English, I pique myself on thinking, in matters after nine years of misfortune, and after of religion, better than Ostrogoth, Theo- the many great victories which the Engdoric, the assassin of Symmachus and lish had gained, said to the English amBoëtius; because I am a good Catholic, bassador, "I have always been master at and he was an Arian. But I declare this home, and sometimes abroad; do not reking worthy of being confined as a mad-mind me of it." This speech would man, if he were so atrociously besotted. have been very ill-timed, very false as it What! he immediately cut off his minis-regarded the English, and would have ter's head, because that minister had at last come over to his own way of thinking. How was a worshipper of God, who passed from the opinion of Athanasius to that of Arius and Eusebius, unfaithful to

exposed the king to a most galling reply.

The author himself confessed to me, that the Marquis de Torcy, who was present at all the Earl of Stair's audiences, had always given the lie to this anecdote.

It is, assuredly, neither true nor likely, and has remained in the later editions of this book only because it was put in the first. This error, however, does not at all disparage this very useful work, in which all the great events, arranged in the most convenient order, are perfectly authenticated.

All these little tales, designed to embellish history, do but dishonour it; and unfortunately, almost all ancient histories are little else than tales. Mallebranche was right, when, speaking on this subject, he said, "I think no more of History than I do of the news of my parish."

toine.

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tenant 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 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 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.

In 1723, Father Fouquet, a Jesuit, returned to France from China, where he had passed twenty-five years Religious disputes had embroiled him with his At length, when two years had elapsed, brethren; he had carried with him to the ministry changed, and a new lieuteChina a gospel different from theirs, and nant of police was appointed. This manow brought back to France memorials gistrate commenced his administration by against them. Two Chinese literati made { visiting the prisons. He also saw the the voyage along with him; one of them lunatics at Charenton. After conversing died on the way, the other came with with them, he asked if there were no other Father Fouquet to Paris. This Jesuit was persons for him to see? He was told that to take the Chinese to Rome secretly, as there was one more unfortunate man, but a witness of the conduct of the good that he spoke a language which nobody fathers in China, and in the mean time understood. A Jesuit, who accompanied Fouquet and his companion lodged at the magistrate, said it was the peculiarity the house of the Professed, Rue St. An- of this man's madness, that he never gave an answer in French; nothing would be got 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

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 post 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 amongst them a young man who had gone mad, and 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 lieu

Bourbon was then prime minister; the Japan. It is said, that a Russian noblecircumstance having been related to him, man-indignant at this jesuitical insolence, he ordered money and clothes to be given which reaches the farthest corners of the to the Chinese, and sent him back to his earth, even after the extinction of the own country, whence it is not thought Order-has resolved to find some means that many literati will come and see us in of sending, to the President of the Trifuture. It would have been more politicbunal of Rites at Pekin, an extract in 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.

Chinese from these Memoirs, which may serve to make the aforesaid Ko, and the Jesuits who labour with him, better

known.

ANGELS.

SECTION I.

Angels of the Indians, Persians, &c. The author of the article ANGEL in the Encyclopedia, says that all religions have admitted the existence of angels, although it is not demonstrated by natural reason.

We have no reason but natural reason.

What is supernatural is above reason. If I mistake not, it should have been, several religions (and not all) have acknowledged the existence of angels. That of Numa, that of Sabaism, that of the Druids, that of the Scythians, and that of the Phoenicians and ancient Egyptians, did not ad

of God, deputies, beings of a middle We understand by this word, ministers order between God and man, sent to make known to us his orders.

In 1772, there were fourteen Jesuits inmit their existence. 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 quality 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

At the present time, in 1772, the Brahmins boast of having possessed in writing, for just four thousand eight hundred and entitled the Shastah, fifteen hundred years seventy-eight years, their first sacred law, before their second law, called Veidam, signifying the word of God. The Shastah and his attributes; the second, of the contains five chapters: the first, of God creation of the angels; the third, of the fall of the angels; the fourth, of their punishment; the fifth, of their pardon and the creation of man.

the manner in which this book speaks of
It is good, in the first place, to observe
God.

First Chapter of the Shastah.
God is one: he has created all it is a

ANGELS.

perfect sphere, without beginning or end. God conducts the whole creation by a general providence, resulting from a determined principle. Thou shalt not seek to discover the nature and essence of the Eternal, nor by what laws he governs: such an undertaking would be vain and criminal. It is enough for thee to contemplate day and night, in his works, his wisdom, his power, and his goodness.

After paying to this opening of the Shastah the tribute of admiration which is due to it, let us pass to the creation of the angels.

Second Chapter of the Shastah.

angelic bands, amongst whom was Raabon, the next in dignity to Mozazor. Forgetful of the blessing of their creation, and of their duty, they rejected the power of perfection, and exercised the power of imperfection. They did evil in the sight of the Eternal; they disobeyed him; they refused to submit to God's lieutenant and his coadjutors Vishna and Siva, saying, We will govern! and, without fearing the power and the anger of their Creator, disseminated their seditious principles in the celestial army. They seduced the angels, and persuaded a great multitude of them to rebel; and they forsook the throne of the Eternal; and sorrow came upon the

Angels.

The Eternal, absorbed in the contem-faithful angelic spirits; and, for the first plation of his own existence, resolved, in time, grief was known in heaven. the fulness of time, to communicate his glory and his essence to beings capable of } Chapter IV.—Punishment of the Guilty feeling and partaking his beatitude as well as of contributing to his glory. The He Eternal willed it, and they were. formed them partly of his own essence, capable of perfection or imperfection, according to their will.

The Eternal, whose omniscience, prescience, and influence extend over all things, except the action of the beings whom he has created free, beheld with grief and anger the defection of Mozazor, Raabon, and the other chiefs of the angels.

The Eternal first created Brahma, Vishna, and Siva, then Mozazor, and all Merciful in his wrath, he sent Brahma, the multitude of the angels. The Eternal gave the pre-eminence to Brahma, Vishna, Vishna, and Siva, to reproach them with and Siva. Brahma was the prince of the their crime, and bring them back to their angelic army; Vishna and Siva were his duty; but, confirmed in their spirit of independence, they persisted in their revolt. coadjutors. The Eternal divided the angelic army into several bands, and gave The Eternal then commanded Siva to to each a chief. They adored the Eternal, march against them, armed with almighty ranged around his throne, each in the de-power, and hurl them down from the high gree assigned him. There was harmony place to the place of darkness, into the in heaven. Mozazor, chief of the first Ondera, there to be punished for a thouband, led the canticle of praise and ador- sand years multiplied by a thousand. ation to the Creator, and the song of obedience to Brahma, his first creature; and the Eternal rejoiced in his new creation. Chapter III.—The Fall of a Part of the Angels.

From the creation of the celestial army, joy and harmony surrounded the throne of the Eternal for a thousand years multiplied by a thousand; and would have Fasted until the end of time, had not envy Stized Mozazor and other princes of the

Abstract of the Fifth Chapter.

At the end of a thousand years, Brahma, Vishna, and Siva, implored the clemency of the Eternal in favour of the delinquents. The Eternal vouchsafed to deliver them from the prison of the Onderu, and place them in a state of probation during a great number of solar revolutions. There were other rebellions against God, during this time of penitence.

It was at one of these periods that God