ourselves in a bad neighbourhood. Dervish became a soothsayer for life, and I dare say is now hearing more musquetry than ever will be fired, to the great refreshment of the Arnaouts of Berat, and his native mountains.-I shall mention one trait more of this singular race. In March 1811, a remarkably stout and active Arnaout came (I believe the fiftieth on the same errand) to offer himself as an attendant, which was declined: "Well, Affendi," quoth he," may you live!-you would have found me useful. I shall leave the town for the hills to-morrow, in the winter I return, perhaps you will then receive me."-Dervish, who was present, remarked as a thing of course, and of no consequence," in the mean time he will join the Klephtes," (robbers), which was true to the letter.-If not cut off, they come down in the winter, and pass it unmolested in some town, where they are often as well known as their exploits. Note 41, page 56, line 6. Looks not to priesthood for relief. The monk's sermon is omitted. It seems to have had so little effect upon the patient, that it could have no hopes from the reader. It may be sufficient to say, that it was of a customary length (as may be perceived from the interruptions and uneasiness of the penitent), and was delivered in the nasal tone of all orthodox preachers. Note 42, page 58, line 19. "Symar"-Shroud. Note 43, page 61, last line. The circumstance to which the above story relates was not very uncommon in Turkey. A few years ago the wife of Muchtar Pacha complained to his father of his son's supposed infidelity; he asked with whom, and she had the barbarity to give in a list of the twelve handsomest women in Yanina. They were seized, fastened up in sacks, and drowned in the lake the same night! One of the guards who was present informed me, that not one of the victims uttered a cry, or showed a symptom of terror at so sudden a "wrench from all we know, from all we love." The fate of Phrosine, the fairest of this sacrifice, is the subject of many a Romaic and Arnaout ditty. The story in the text is one told of a young Venetian many years ago, and now nearly forgotten. I heard it by accident recited by one of the coffee-house story-tellers who abound in the Levant, and sing or recite their narratives. The additions and interpolations by the translator will be easily distinguished from the rest by the want of eastern imagery; and I regret that my memory has retained so few fragments of the original. For the contents of some of the notes I am indebted partly to D'Herbelot, and partly to that most eastern, and, as Mr. Weber justly entitles it, "sublime tale," the "Caliph Vathek." I do not know from what source the author of that singular volume may have drawn his materials; some of his incidents are to be found in the " Bibliotheque Orien→ tale;" but for correctness of costume, beauty of description, and power of imagination, it far surpasses all European imitations; and bears such marks of originality, that those who have visited the East will find some difficulty in believing it to be more than a translation. As an Eastern tale, even Rasselas must bow before it; his "Happy Valley” will not bear a comparison with the "Hall of Eblis." THE BRIDE OF ABYDOS, A TURKISH TALE. "Had we never loved so kindly, "We had ne'er been broken-hearted." Burns. |