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"Anathema sit, he believes not in the devil." Thither, then, when desirous to keep pace with the progressive improvement of the world, he resolved to shake off the imputation of ignorance, he repaired, and, in the autumn of 1819, he became a student at (Gottingen, we presume.) He was determined to make a handsome appearance, so he arranged every thing accordingly in good style. In consequence, he says, he had, the very first evening he was there, polite acquaintances, next morning intimate friends, and in the evening sworn brothers for life and death. He then proceeds to give us some account of the Burschen system.

Every one, he observes, knows that the people who dwell in the universities in Germany have a language, manners, dress, and mode of thinking, quite different from the rest of the world. By way of preparation, therefore, he read the immortal Herrn von Schmaltz' works on the Universities, Sand's Acts, Haupt über Burschenschaften and Landsmannschaften, but he still found himself deplorably deficient. Chance, however, stood his friend, and threw him into the company (in a return chaise) of an old student, who had spent eight years in the study of medicine. This student had all the savoir vivre of an old Burschen, and in the six hours he spent in his society he learned what books could not teach.

'He was a large stout man, of from twenty-four to twenty-five years of age. His hair was dark, and might have been formerly cut according to the modern fashion, but it hung now, as the Studiosus disliked the expense of getting it cut, in disorder about his head; he, however, occupied himself, from time to time, in arranging it over his forehead with his five fingers. His face was handsome, his nose and mouth especially were noble and finely formed; his eye had much expression, and made an extraordinary impression on one. His face was burnt brown by the sun; a strong beard grew from the temples down to the chin, and a Henri-quatre, turned red with beer, hung about his lips.

'The play of his features was, at the same time, ludicrous and frightful. His eyebrows met and formed dusky folds; his eye gazed around steruly and proudly, and took the measure of every object with a height and a dignity worthy of the son of a king.

With respect to the lower part of his countenance, that is to say, with respect to his chin, I cannot be very precise, for it was buried deep in his cravat. The young man seemed to have devoted more attention to this part of his dress than to all the rest. This ligature, of nearly half a foot in breadth, and composed of black silk, extended, without a single crease, from his chin, inclusive, to his breast bone, exclusive, and, in this manner, formed a handsome bulwark, on which the head rested. His dress consisted of a yellow-white coat, which he termed his "Flaus," in moments of tenderness his " Gottfried," and he shared with it his meat and drink. This Gottfried Flaus came a span below his knees, and fitted tight to his body. It was open at the breast, and shewed, as far as the cravat permitted, that the Herr Studiosus was not over well provided with linen.

'Wide, billowy small-cloaths, of black satin, were fastened to the upper part of his dress. His boots were handsomely made, and adorned with immense spurs of polished iron.

The Studiosus wore on his head a little piece of red cloth, in the shape of a reversed flower cup, which he showed considerable skill in balancing against the wind. It had a comical appearance, and looked just as if one was endeavouring to cover a large head of cabbage with a small drinkingglass.'

They stopped at a public-house outside of the town, and the Studiosus, whose name was Würger, desired his new friend to follow his example and take a glass after their journey. All the windows of the house were filled with red and black caps, for a good number of the studiosi were here assembled to receive those that were coming in at the beginning of the term. Würger, who was a "langst bemooste" (long since moss-grown) Bursche, had amused his fancy on the way with the idea that his comrades would take them for "foxes," which came to pass. A chorus of more than thirty voices broke out into a celebrated song, commencing with Was kommt dort von der Höhe.

Meanwhile Würger majestically descended from the carriage, and, raising his awful head, shouted out, "Was schlagt Ihr für einen Randal auf, Kameele! Seht Ihr nicht, dass zwei alte Häuser aus diesem Philisterkarren gestiegen kommen?" That is, "Don't make so much noise, gentlemen; don't you see that two old students are getting out of the carriage?"

These magic words produced an instantaneous effect: the smokers stopt smoking, the billiard-players stood queue in hand, and a body rushed down stairs to receive the new comers. Würger, in his glory, forgot not his friend, he introduced him to the oldest and most distinguished of the party, and he was received with many a hearty shake of the hand, placed in the seat of honour, between two moss-grown houses," a large pass-glass of beer given to him, and a “fox” was made to hand him his pipe.

Satan, or, as he now called himself, Von Barbe, was greatly taken with his new companions. They were an open-hearted, warm, jovial race, and every one said and thought what he pleased. Their technical terms, however, gave him a great deal of trouble, and he frequently, for instance, confounded "sau" (sow), that signified good luck, with "pech" (pitch), ill luck; and "holzen," to beat with a stick, with "pauken," to beat with any thing else. Another thing, too, troubled him, for when they ceased to talk of dogs, brooms, &c. &c. they fell into transcendental discourse over the beerglass. This, at first, was quite beyond him, and he could make little or nothing of it; he, however, marked the leading words, and when he was drawn into conversation, he repeated, with a serious air, "Freiheit, Vaterland, Deutschthum, Volksthumlichkeit."

'There had crept in among a large portion of my fellow-students, proceeds our accomplished memoir writer, a certain methodistical tone which did not at all please me, and which, according to my way of thinking, was not suitable to young persons. When I thought on the young men in London and Paris, in Berlin, Vienna, and Frankfort, the happy hours

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that I had spent in their society, and when I compared them with these young men, who employed their handsome lofty stature, their strong arms, their sound understanding, their by no means contemptible knowledge, in the "Turnplatz" and not in the dancing-school, in extravagant ideas and ideals, and not in lively wit and delicate raillery, that season and stir up life; when I saw them, instead of flying after pretty girls, slinking into church, to listen to one of their orthodox preachers, I could not repress the disagreeable feelings that rose within me.'

This he was determined to put an end to; he accordingly drew to himself, in a short time, the most cheerful and lively among them, taught them to play new games at cards, sang gay songs for them, and exerted his wit so that he soon attracted a considerable number. He now grew bolder, stood every Sunday with his companions before the church door, ogled the ladies as they went in, and then adjourned, during the service, to a tavern opposite the church. The more pious exclaimed at first against this, and observed that they were Christian Burschen, but all to no purpose; his persiflage carried the day, and it soon became the fashion to appear every Sunday before the church door but never to go in. The taverns became fuller than ever; it was heceforth usual to drink for a wager, and, incredible as it may appear, there were now among them numerous scientific

drinkers.

Many preachers exerted themselves to stem the torrent of corruption, but the Altdeutschen (imitators of their ancestors) consoled themselves by the reflection that their Altvordern (forefathers) excelled in drinking as well as in every thing else, and even the most pious learned to swallow liquor in a manner that would have done credit to Götz von Berlichingen. The more polished satisfied themselves by quoting the following passage from the Quintus Fixlein of the celebrated Jean Paul.

'It is a beautiful observation of Jerusalem, that barbarism, which frequently springs up close to the fairest and most variegated bloom of the sciences, is a kind of strenthening mud-bank to keep off the excessive refinement which that bloom threatens. I believe that one who considers how far the sciences advance in a student will be disposed to concede to the muses' son a certain barbarous middle age, the so-called Burschenlife, which will so steel him that the refinement shall not pass the due limits.'

This argument was irrefragable, for who, at a German university, would resist the authority of Jean Paul, and his ultra-figurative style? The new pupils beat the old ones, and, in the black smoky kneipe (pot-house), most gloriously "be-mudded" themselves in the "barbarous middle age.'

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But our student bethough himself that he was come to to acquire knowledge. He, therefore, now set about attending lectures, and began with the theoretic. He had often, before he came, heard of a certain professor, one of the brightest lights of the university. It was commonly said of him, that the devil was in the

fellow. Such mysterious depth, people used to exclaim, such supernal thoughts, such compression of style, such captivating eloquence, had never yet been found in Israel! But Satan solemnly assures us, that though he, before now, had entered into the swine, yet to think of entering into such a philosopher,-no, that he could never have endured!

'What the worthy man brought forth in his sleepy unpleasant tone was just as intelligible to his hearers as French-to an Esquimaux. It was necessary to translate all he said into German, before any one could make out that he, with all his efforts, could mount no higher than any other man. He, however, gave himself great airs, while, with his conclusions, he constructed for himself a Jacob's ladder, that reached up to heaven, and fastened it with mystic pins. Up along this he clambered on to the blue ether, and promised to call out from his sun-high position to those below, and tell them what he saw there. He climbed, and climbed, until he thrust his head into the clouds, looked into the clear blue of heaven, which appears far more beautiful when viewed from the green grassy surface of the earth than from above, and he saw, like Sancho Panza, when mounted on the wooden horse he rode up to the sun, the earth beneath him no bigger than a grain of mustard seed, and men like flies; above him—nothing.'

"The good people of this sort, that is the metaphysicians,' Satan here very sagely, and, we will add, very truly, observes, ' put me in mind of the building of Babel; they set about building a huge lighthouse for all people, that no one might hereafter lose himself in the wilderness; and behold! the Lord confounded their language so that neither master nor workman could understand one another.'

Another philosopher lectured on logic. This man, year after year, proved, by "argument irrefragable," that twice two make four, and the students wrote whole quires of paper that twice two make four. Another lectured on the soul of man, and, to Satan's great amazement, drew the soul on a large black board, and said, Such is the soul, gentlemen."

He now takes to theology; pays a visit to Herr Schnatterer, the ablest divine of the place, and sees that the case of Socrates and Xantippe was by no means peculiar.

The second communication' consists of conversations between Satan and the Wandering Jew, in Berlin, in which there is a very amusing description of an asthelic or blue-stocking tea party, to which they were invited. The third 'communication' is the account of a visit which Satan and a young American paid old Göthe, with whose treatment of him, in his "Faust," Satan appears by no means over pleased. The last communication' is called "The Holyday in Purgatory,' chiefly composed of a dialogue between a French, an English, and a German petit-maitre, which was overheard by Satan in one of the caffés of that region. The German gives his history, one of the most interesting parts of which is his account of the romances of La Motte Fouqué, and the influence they exerted at the æra of their appearance.

Humour is not the forte of the Germans, but the present is one of the best specimens of their satirical style which we have seen. It contains a variety of curious information on the present manners and modes of thinking of the Germans, and is altogether a very amusing little volume.

NOTICES.

ART. XI. Memoires de M. de Falckenskiold, officier général au service de S. M. le Roi de Dannemarck, a l'époque du ministère et de la catastrophe du Comte de Struensée. 8vo. pp. 443. 10s. 6d. Treuttel et Wurtz. Londres. 1826.

We have in this publication a collection of memoires and documents, the principal of which refer to the administration and fall of the celebrated Count Struensée. They come before the public under the posthumous authority of M. Phil Secretan, a judge of the canton of Vaud, who received them from M. de Falckenskiold, while the latter was residing in exile at Lausanne. He took them to Paris, for the purpose of seeing them through the press, but before he arrived at the close of his editorial labours he died. Of the authenticity of these pieces, however, no reasonable doubt can be entertained. They are curious, inasmuch as they relate to a secret process, the result of which was the public degradation of Caroline-Matilda, Queen of Denmark, for a criminal connexion with Struensée; the condemnation and execution of the latter, after enjoying for some time a sort of dictatorial authority in the state, and the exile of several of his colleagues and confidential friends.

M. de Falckenskiold, to whom we are indebted for the collection of these documents, and for the memoires and notes which elucidate them, appears to have been a person of very considerable talents, and to have displayed them with advantage both in the field and the cabinet. He of course maintains the innocence of Struensée, his patron, as to the principal crime of which he was accused, viz. his liaison with the queen. This question, however, seems scarcely to bear any discussion, after the declaration of Struensée himself, who avowed that it was the only offence against the state of which he was guilty. M. de Falckenskiold endeavours also to vindicate the administration of the count, by recapitulating the reforms which he laboured to introduce into Denmark. This summary contains a brief and striking view of the state of Denmark at that period, of the gross abuses that prevailed in every department of the government, and of the remedies which Struensée sought to apply to them. The great error of that reformer was that he attempted too much at once. He created a great mass of discontent, by abolishing several offices, which were, indeed, nothing less than a burthen to the country; but which, nevertheless, afforded subsistence to many families who had no other means of livelihood. The storm gathered around him by degrees, and, though forewarned of it, he trusted to his "good intentions" for his safety, until it was too late. Many of the observations which are made by Falckenskiold upon these measures of reform are marked by deep reflection and great wisdom. They form the most interesting part of the volume.

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