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pores are stopt, the water stinks in the pots, and you must take new ones.—Chardin.
In Egypt people of fortune burn Scio mastic in their cups; the penetrating odour of which pervades the porous substance, which remains impregnated with it a long time, and imparts to the water a perfume which requires the aid of habit to render it pleasing.—Sonmini.
Note no, page 1 16, col. 2.
Casbin produces the fairest grape in Persia, which they call Chahoni, or the royal grape, being of a gold colour, transparent, and as big as a small olive. These grapes are dried and transported all over the kingdom. They also make the strongest wine in the world, and the most luscious, but very thick, as all strong and sweet wines usually are. This incomparable grape grows only upon the young branches, which they never water. So that, for five months together, they grow in the heat of summer, and under a scorching sun, without receivil: a drop of water, either from the sky or otherwise. When the vintage is over, they let in their cattle to browze in the vineyards; afterwards they cut off all the great wood, and leave only the young stocks about three feet high, which need no propping up with poles as in other places, and therefore they never make use of any such supporters. —Chardin.
Note 21, page 1 16, col. 2. Here cased in ice, the apricot, etc. Dr Fryer received a present from the Caun of Bun. der-Abassae, of apples candied in snow. When Tavernier made his first visit to the Kan at Erivan, he found him with several of his officers regaling in the Chambers of the Bridge. They had wine which they cooled with ice, and all kinds of fruit aud melons in large plates, under each of which was a plate of ice. A great number of camels were laden with snow to cool the liquors and fruit of the Caliph Mahadi, when he made the pilgrimage to Mecca.
Note 22, page i 17, col. 1.
Of the Indian dancing women who danced before the ambassadors at Ispahan, “ some were shod after a very strange manner. They had above the instep of the foot a string tied, with little bells fastened thereto, whereby they discovered the exactness of their cadence, and sometimes corrected the music itself; as they did also by the Tzarpanes or Castagnets, which they had in their hands, in the managing whereof they were very expert.”
At Koojar, Mungo Park saw a dance “ in which many performers assisted, all of whom were provided with little bells, which were fastened to their legs and arms. *
Note 23, page 1 17, col. 1.
At Seronge, a sort of cloth is made so fine, that the skin may be seen through it, as though it were naked. Merchants are not permitted to export this, the governor sending all that is made to the Seraglio of the Great Mogul, and the chief lords of his court. C'est de
quoy les Sultanes et les femmes des Grands Seigneurs, se font des chemises, et des robes pour la chaleur, et le Roy et les Grands se plaisent a les voir au travers de ces chemises fines, et a les faire danser.—Tavernier.
Note 24, page 1 17, col. 1.
I came to a village called Cupri-Kent, or the Village of the Bridge, because there is a very fair bridge that stands not far from it, built upon a river called Tabadi. This bridge is placed between two mountains, separated only by the river, and supported by four arches, unequal both in their height and breadth. They are built after an irregular form, in regard of two great heaps of a rock that stand in the river, upon which they laid so many arches. Those at the two ends are hollowed on both sides, and serve to lodge passengers, wherein they have made to that purpose little chambers and porticos, with every one a chinney. The arch in the middle of the river is hollowed quite through, from one part to the other, with two chambers at the ends, and two large balconies covered, where they take the cool air in the summer with great delight, and to which there is a descent of two pair of stairs hewn out of the rock. There is not a fairer bridge in all Georgia.-Chardin.
Over the river Isperuth othere is a very fair bridge, built on six arches, each whereof hath a spacious room, a kitchen, and several other conveniences, lying even with water. The going down into it is by a stone pair of stairs, so that this bridge is able to find entertainment for a whole caravanne.”—Amb. Tr.
The most magnificent of these bridges is the bridge of Zulpha at Ispahan.
BOOK W II.
Note 1, page 17, col. 2.
The dust which overspreads these beds of sand is so fine, that the lightest animal, the smallest insect, leaves there, as on snow, the vestiges of its track. The varieties of these impressions produce a pleasing effect, in spots where the saddened soul expects to meet with nothing but symptoms of the proscriptions of nature.— It is impossible to see any thing more beautiful than the traces of the passage of a species of very small lizards, extremely common in these deserts. The extremity of their tail forms regular sinuosities, in the middle of two rows of delineations, also regularly imprinted by their four feet, with their five slender toes. These traces are multiplied and interwoven near the subterranean retreats of these little animals, and present a singular assemblage which is not void of beauty.—Sonnini.
Note 2, page i 18, col. 1. In the world's foundations, etc. These lines are feebly adapted from a passage in Burnet's Theory of the Earth. Haec autem dicta vellem de genuinis et majoribus terræ montibus; non gratos Bacchi colles hic intelligimus, aut amoenos illos monticulos, qui viridi herba et vicino foute et arboribus, vim aestivi solis repellunt:
hisce non deest sua qualiscumque elegantia et jucunditas. Sed longe aliud hic respicimus, nempe longaeva ilia, tristia et squalentia corpora, telluris pondera, quae duro capite rigent inter nubes, infixisque in terram saxeis pedibus, ab innumeris seculis steterunt immobilia, atque nudo pectore pertulerunt tot annorum ardentes soles, fulmina et procellas. Hisunt primaevi et immortales illi montes, quinon aliunde, quam ex fracta mundi compage orium suum ducere potuerunt, nec nisi cum cadem perituri sunt.
The whole chapter de montibus is written with the eloquence of a poet. Indeed, Gibbon bestowed no exaggerated praise on Burnet in saying, that he had - blended scripture, history, and tradition, into one magnificent system, with a sublimity of imagination scarcely inferior to Milton himself.” This work should be read in Latin, the author's own translation is miserably inferior. He lived in the worst age of English prose.
Note 3, page 1 19, col. 1. Of Zaccoum, cursed Tree. The Zaccoum is a tree which issueth from the bottom of Hell; the fruit thereof resenbleth the heads of devils; and the damned shall eat of the same, and shall fill their bellies there with; and there shall be given them thereon a mixture of boiling water to drink; afterwards shall they return to Hell.—Koran, Chap. 37. This Hellish Zaccoum has its name from a thorny tree in Tehama, which bears fruit like an almond, but extremely bitter; therefore the same name is given to the infernal tree.—Sale.
Note 4, page 1 19, col. 1.
Some daughter of the Homerites.
When the sister of the famous Derar was made prisoner before Damascus with many other Arabian women, the excited them to mutiny, they seized the poles of the tents, and attacked their captors. This bold resolution, ! says Marigny, was not inspired by impotent anger. Most of these women had military inclinations already; particularly those who were of the tribe of Himiar, or of the Homerites, where they are early exercised in riding the horse, and in using the bow, the lance, and the javelin. The revolt was successful, for, during the engagement, Derar came up to their assistance.— Marigny.
Note 5, page 1 19, col. 2.
In the N. E. parts of Persia there was an old man named Aloadin, a Mahumetan, which had inclosed a goodly valley, situate between two hilles, and furnished it with all variety which nature and art could yield; as fruits, pictures, rilles of milk, wine, honey, water, pallaces, and beautiful damoselis, richly attired, and called it Paradise. To this was no passage but by an imPreguable castle; and daily preaching the pleasures of the Paradise to the youth which he kept in his court, sometimes would minister a sleepy drinke to some of them, and then conveigh them thither, where, being entertained with these pleasures four or five days, they supposed themselves rapt into Paradise, and then being again cast into a trance by the said drink, he caused tuern to be carried forth, and then would examine them of what they had scene, and by this delusion would make them resolute for any enterprize which he should
appoint them; as to murther any prince his enemy, for they feared not death in hope of their Mahumetical Paradise. But Haslor or Ulan, after three years siege, destroyed him, and this his fool's Paradise.—Purchas. In another place, Purchas tells the same tale, but calls the impostor Aladeules, and says that Selim the Ottoman Emperor destroyed his Paradise. The story is told by many writers, but with such difference of time and place, as wholly to invalidate its truth, even were the circumstances more probable. Travelling on further towards the south, I arrived at a certaine countrey called Melistorte, which is a very pleasant and fertile place. And in this countrey there was a certeine aged man calied Senex de Monte, who, round about two mountaines, had built a wall to inclose the sayd mountaines. Within this wall there were the fairest and most chrystall fountaines in the whole world; and about the sayd fountaines there were most beautiful virgins in great number, and toodly horses also; and, in a word, every thing that could be devised for bodily solace and delight, and therefore the inhabitants of the countrey call the same place by the name of Paradise. The sayd olde Senex, when he saw any proper and valiant young man, he would admit him into his paradise. Moreover by certaine conducts, he makes wine and milk to flow abundantly. This Senex, when he hath a minde to revenge himselfe, or to slay any king or baron, commandeth him that is governor of the sayd Paradise to bring thereunto some of the acquaintance of the sayd king or baron, permitting him a while to take his pleasure therein, and then to give him a certeine potion, being of force to cast him into such a slumber as should make him quite void of all sense, and so being in a profounde sleepe, to convey him out of his paradise: who being awaked, and seeing himselfe thrust out of the paradise, would become so sorrowfull, that he could not in the world devise what to do, or whither to turne him. Then would he go unto the forsaide old man, beseeching him that he might be admitted againe into his paradise : who saith unto him, you cannot be admitted thither, unlesse you will slay such or such a man for my sake, and if you will give the attempt onely, whether you kill him or no, I will place you againe in paradise, that there you may remaine alwayes. Then would the party, without faile, put the same in execution, indeavouring to murther all those against whom the sayd olde man had conceived any hatred. And therefore all the kings of the East stood in awe of the sayd olde man, and gave unto him great tribute. And when the Tartars had subdued a great part of the world, they came unto the sayd olde man, and tooke from him the custody of his paradise; who being incensed thereat, sent abroad divers desperate and resolute persons out of his forenamed paradise, and caused many of the Tartarian nobles to be slain. The Tartars, seeing this, went and besieged the city wherein the sayd olde man was, tooke him, and put him to a most cruell and ignominious death.- Qdoricus. The most particular account is given by that undaunted liar, Sir John Maundeville. * Beside the Yle of Pentexoire, that is, the Lond of Prestre John, is a gret Yle, long and brode, that men clepen Milsterak; and it is in the Lordschipe of Prestre John. In that Yle is gret plentee of godcs. There was dwellinge sometylne a riche iman; and it is not long sithen, and men clept him Gatholonabes: and he was full of cauteles, and of sotylle disceytes; and had a fulle fair castelle, and a strong, in a mountayne, so strong and so noble, that no man cowde devise a fairere, ne a stren. gere. And he had let muren all the mountayne aboute with a stronge walle and a fair. And withinne the walles he had the fairest gardyn that ony man might behold; and therein were trees berynge all manner of frutes that ony man cowde devyse, and therein were also alle maner vertuous herbes of gode smelle, and all other herbes also that beren fair floures, and he had also in that gardyn many faire welles, and beside the welles he had lete make faire halles and faire chambres, depeynted alle with gold and azure. And there weren in that place many diverse thinges, and many diverse stories; and of bestes and of bryddes that songen fulle delectabely, and moveden be craft that it semede that thei weren quike. And he had also in his gardyn all maner of fowles and of bestes, that ony man might thinke on, for to have pley or desport to beholde hem. And he had also in that place, the faireste damyseles that mighte ben founde under the age of 15 zere, and the fairest songe striplynges that men mighte gete of that same age; and all thei weren clothed in clothes of gold fully rychely, and he sevde that tho weren angeles. And he had also let make three welles faire and noble, and all envy round with ston of jaspre, of cristalle, diapred with gold, and sett with precious stones, and grete orient perles. And he had made a conduyt under erthe, so that the three welles, at his list, on scholde renne milk, another wyn, and another hony, and that place he clept paradys. And whan that ony godd knyght, that was hardy and noble, came to see this Rialtee, he would lede him into his paradys, and scuewen him theise wondirfulie thinges to his desport, and the marveyllous aud delicious song of dyverse brv.ddes, and the faire damyseles and the faire welles of milk, wyn, and honey plenteyous rennynge. And he woulde let make dyverse instruments of musick to sownen in an high tour, so merily, that it was joye for to here, and no man scholde see the craft thereof: and tho, he sayde, weren Aungeles of God, and that place was paradys, that God had behyghte to his friendes, saying, Dabo vobis terram fluentem lacte et melle. And thanne wolde he maken hem to drynken of certeyn drink, whereof anon thei sholden be dronken, and thanne wolde hem thinken gretter dely than thei hadden before. And then wolde he seye to hem, that zif thei wolde dyen for him and for his love, that after hire dethe thei scholde coine to his paradys, and their scholde ben of the age of the damyseles, and thci scholde pleyen with hem and zit ben maydenes. And after that zit scholde he putten hem in a fayrere paradys, where that thei scholde see God of nature visibely in his magestee and in his blisse. And than wolde he schewe hem his entent and seye hem, that zif thei wolde go sle such a lord, or such a man, that was his enemye, or contrarious to his list, that theischolde not drede to don it, and for to be sleyn therefore hemselfe; for aftir hire dethe he wolde putten hem into another paradys, that was an hundred fold fairere than ony of the tothere : and there scholde thei dwellen with the most fairest damyseles that mightebe, and pley with hem ever more. Aud thus wenten many dyverse lusty bacheleres for to sle grete lords, in dyverse countrees, that weren his enemyes, and maden hemself to ben slayn in hope to have that paradys. And thus often tyme he
was revenged of his enemyes by his sotylle disceytes and false cauteles. And whan the worthe men of the contree hadden perceived this sotylle falshod of this Gatholomabes, thei assembled hem with force, and assayleden his castelle, and slowen him, and destroyden all the faire places, and alle the nobletees of that paradys. The place of the welles, and of the walles, and of many other thinges. bene zit apertly sene; but the richesse is voyded clene. And it is not long gon sithen that place was destroyed.»
Sir John Maundeville.
Note 6, page 12 o, col. 2. • The man who serves him well . . Let the royal apparel be brought which the king useth to wear, and the horse that the king rideth upon, and the crown royal which is set upon his head. And let this apparel and horse be delivered to the hand of one of the king's most noble princes, that they may array the man withal whom the king delightetl, to honour, and bring him on horseback through the street of the city, and proclaim before him, Thus shall it be done to the man whom the king delighteth to honour. —Esther, vi, 8, 9.
As the celestial Apostle, at his retreat from Medina, did not perform always the five canonical prayers at the precise time, his disciples, who often neglected to join with him in the Namaz, assembled one day to fix upon some method of aunouncing to the public those inoments of the day and night when their master discharded this first of religious duties. Flags, bells, trumpets, and fire, were successively proposed as signals. None of these, however, were admitted. The flags were rejected as unsuited to the sanctity of the object: the bells, on account of their being used by Christians; the trumpets, as appropriated to the Hebrew worship; the fires, as having too near an analogy to the religion of the pyrolators. From this contrariety of opinions, the disciples separated without any determination. But one of them, Abdullah ibn Zeid Abderyé, saw the night following, in a dream, a celestial being clothed in green; he immediately requested his advice, with the most zealous earnestness, respeeting the object in dispute. I am come to inform you, replied the heavenly visitor, how to dis. charge this important duty of your religion. He then ascended to the roof of the house, and declared the Ezann with a loud voice, and in the same words which have been ever since used to declare the canonical periods. When he awoke, Abdullah ran to declare his vision to the prophet, who loaded him with blessings,
and authorized that moment Bilal Habeschy, another of his disciples, to discharge, on the top of his house, that august office, by the title of Muezzinn. These are the words of the Ezann: « Most high God! most high God' most high God! I acknowledge that there is no other except God; I acknowledge that there is no other except God! I acknowledge that Mohammed is the Prophet of God! Come to prayer come to prayer! come to the temple of salvation? Great God! great God! there is no God except God.” This declaration must be the same for each of the five canonical periods, except that of the morning, when the fuezzinn ought to add, after the words. come to the temple of salvation, the following; prayer is to be preferred to sleep, prayer is to be preferred to sleep. This addition was produced by the zeal and piety of Bilal Habeschy: as he announced one day the Ezann of the dawn in the prophet's antichamber, Aische, in a whisper, informed him, that the celestial envoy was still asleep; this first of Muezzinns then added these words, prayer is to be preferred to sleep; when he awoke, the prophet applauded him, and commanded Bilal to insert them in all the morning Ezanns. The words must be chanted, but with deliberation and gravity, those particularly which constitute the profession of the faith. The Muezzinn must pronounce them distinctly; he must pay more attention to the articulation of the words than to the melody of his voice; he must make proper intervals and pauses, and not precipitate his words, but let them be clearly understood by the people. He must be interrupted by no other object whatever. During the whole Ezann, he must stand with a finger in each ear, and his face turned, as in prayer, towards the Keabe of Mecca. As he utters these words, come to prayer, come to the temple of salvation, he must turn his face to the right and left, because he is supposed to address all the nations of the world, the whole expanded universe. At this time the auditors must recite, with a low voice, the Tehhlil. . . There is no strength, there is no power, but what is in God, in that supreme Being, in that powerful Being.—D'Ohsson.
Note 2, page 122, col. 1.
In the Meidan, or Great Place of the city of Tauris, there are people appointed every evening when the sun **, and every morning when he rises, to make during half an hour a terrible concert of trumpets and drums. They are placed on one side of the square, in a gallery *newhat elevated; and the same practice is established on every city in Persia.-Tavernier.
Note 3, page 122, col. 2.
If we except a few persons, who are buried within the precincts of some sanctuary, the rest are carried out **distance from their cities and villages, where a great "ent of ground is allotted for that purpose. Each fa"ily hath a particular portion of it, walled in like a *den, where the bones of their ancestors have remained undisturbed for many generations. For in these "closures' the graves are all distinct and separate; hav
'*, *m to be the same with the IIezić2).2t of the Ancient, "buripides. Troad. , , i. i
A}}'' zvrt zozov rect32)ory re).2tvory
ing each of them a stone, placed upright, both at the head and feet, inscribed with the name of the person who lieth there interred; whilst the intermediate space is either planted with flowers, bordered round with stone, or paved all over with tiles. The graves of the principal citizens are further distinguished by some square chambers or cupolas' that are built over them. Now, as all these different sorts of tombs and sepulchres, with the very walls likewise of the enclosures, are constantly kept clean, white-washed, and beautified, they continue, to this day, to be an excellent comment upon that expression of our Saviour's, where he mentions the garnishing of the sepulchres, and again where he compares the scribes, pharisees, and hypocrites, to whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones and all uncleanness. For the space of two or three months after any person is interred, the female relations go once a week to weep over the grave, and perform their parentalia upon it. —Shaw. About a quarter of a mile from the town of Mylasa, is a sepulchre of the species called by the ancients, Distaya, or Double-roofed. It consisted of two square rooms. In the lower, which has a door-way, were deposited the urns, with the ashes of the deceased. In the upper, the relations and friends solemuized the auniversary of the funeral, and performed stated rites. A hole made through the floor was designed for pouring libations of honey, milk, or wine, with which it was usual to gratify the manes or spirits.-Chandler's Travels in Asia Minor. St Anthony the Great once retired to the sepulchres; a brother shut him in one of the tombs, and regularly brought him food. One day he found the doors of the tomb broken, and Anthony lying upon the ground as dead, the devil had so mauled him. Once a whole army of devils attacked him; the place was shaken from its foundation, the walls were thrown down, and the crowd of multiform fiends rushed in. They filled the place with the shapes of lions, and bulls, and wolves, asps, serpents, scorpions, pards, and bears, yelling, and howling, and threatening, and flogging and wounding him: The brave saint desica them, and upbraided them for their cowardice in not attacking him one to one, and defended himself with the sign of the cross. And lo, a light fell from above, which at once put the hellish rabble to flight, and healed his wounds, and strengthened him ; and the walls of the sepulchre rose from their ruins. Then knew Anthony the presence of the Lord, and the voice of Christ proceeded from the light, to comfort and applaud him. Acta Sanctorum, tom. 2. Jan. 17. P. 123. Pita S. Ant. auctore S. Athanasio.
The Egyptian saints frequently inhabited sepulchres. St James the hermit found an old sepulchre, made in the form of a cave, wherein many bones of the dead had been deposited, which, by length of time, were now become as dust. Entering there, he collected the bones into a heap, and laid them in a corner of the monument, and closed upon himself the old door of the cave. Acta Sanct, tom. 2. Jan. 28. P. 872. Pita S. Jacobi Eremitae, apud Metaphrasten.
• Such places probably as these are to be understood, when the Demoniac is said to have his duelling among the tombs.
Note 4, page 122, col. a. -— the vampire corpse, etc. In the Lettres Juives, is the following extract from the Mercure Historique et Politique, Octob. 1736. We have had in this country a new scene of vampirism, which is duly attested by two officers of the Tribunal of Belgrade, who took cognizance of the affair on the spot, and by an officer in his Imperial Majesty', troops at Gradisch (in Sclavonia) who was an eye-witness of the proceedings. In the beginning of September, there died at the village of Kisilova, three leagues from Gradisch, an old man of above threescore and two : three days after he was buried, he appeared in the night to his son, and desired he would give him somewhat to eat, and then disappeared. The next day the son told his neighbours these particulars. That might the father did not come, but the next evening he made him another visit, and desired something to eat. It is not known whether his son gave him any thing or not, but the next morning the young man was found dead in his bed. The magistrate or bailiff of the place had notice of this; as also that the same day five or six persons fell sick in the village, and died one after the other. He sent an exact account of this to the tribunal of Belgrade, and thereupon two commissioners were dispatched to the village, attended by an executioner, with instructions to examine closely into the affair. An officer in the Imperial service, from whom we have this relation, went also from Gradisch, in order to examine personally an affair of which he had heard so much. They opened in the first place the graves of all who had been buried in six weeks. When they came to that of the old man, they found his eyes open, his colour fresh, his respiration quick and strong, yet he appeared to be stiff and insensible. From these signs, they concluded him to be a notorious Pampire. The executioner thereupon, by the command of the commissioners, struck a stake through his heart; and when he had so done, they made a bonfire, and therein consumed the carcase to ashes. There was no marks of Vampirism found on his son, or on the bodies of the other persons who died so suddenly. Thanks be to God, we are as far as any people can be from giving into credulity; we acknowledge that all the lights of physic do not enable us to give any account of this fact, nor do we pretend to enter into its causes. However, we cannot avoid giving credit to a matter of fact juridically attested by competent and unsuspected witnesses, especially since it is far from being the only one of the kind. We shall here annex an instance of the same sort in 1732, already inserted in the Cleaner, No. 18. In a certain town of Hungary, which is called in Latin Oppida Heidonum, on the other side Tibiscus, vulgarly called the Teysse, that is to say, the river which washes the celebrated territory of Tokay, as also a part of Transylvania, the people known by the name of Heydukes believe that certain dead persons, whom they call Vampires, suck the blood of the living, insomuch that these people appear like skeletons, while the dead bodies of the suckers are so full of blood, that it runs out at all the passages of their bodies, and even at their very pores. This old opinion of theirs they support by a multitude of facts, attested in such a manner, that
they leave no room for doubt. some of the most considerable.
It is now about five years ago, that a certain Heyduke, an inhabitant of the village of Medreiqa, whose name was Arnold Paul, was bruised to death by a haycart which ran over him. Thirty days after his death, no less than four persons died suddenly in that manner, wherein, according to the tradition of the country, those people generally die who are sucked by Wampires. Upon this a story was called to mind that this Arnold Paul had told in his life-time, viz. that at Cessova, on the frontiers of the Turkish Servia, he had been tormented by a Vampire; (now the established opinion is, that a person sucked by a Vampire becomes a Vampire hinself, and sucks in his turn.) But that he had found a way to rid himself of this evil, by eatint; some of the earth out of the Vampire's grave, and rubbing himself with his blood. This precaution, however, did not hinder his becoming a Vampire; insomuch, that his body being taken up forty days after his death, all the marks of a notorious Vampire were found thereon. His complexion was fresh, his hair, nails, and beard were grown; he was full of thuid blood, which ran from all parts of his body upon his sliroud. The Hadnagy or Bailiff of the place, who was a person well acquainted with Vampirism, caused a sharp stake to be thrust, as the custom is, through the heart of Arnold Paul, and also quite through his body; whereupon he cried out dreadfully as if he had been alive. This done, they cut off his head, burnt his body, and threw the ashes thereof into the Saave. They took the same measures with the bodies of those persons
We shall here mention
who had died of Vampirism, for fear that they should
fall to sucking in their turns.
All these prudent steps did not hinder the same mis
chief from breaking out again about five years afterwards, when several people in the same village died in a very odd manner. In the space of three months, seventeen persons of all ages and sexes died of Vampirism, some suddenly, and some after two or three days suffering. Amongst others, there was one Stanoska, the daughter of a Heyduke, whose name was Jovitio, who, going to bed in perfect health, waked in the middle of the night, and making a terrible outcry, af. firmed, that the son of a certain Heyduke, whose name was Millo, and who had been dead about three weeks, had attempted to strangle her in her sleep. She continued from that time in a languishing condition, and in the space of three days died. What this girl had said, discovered the son of Millo to be a vampire. They took up the body, and found him so in effect. The principal persons of the place, particularly the physician and surgeons, began to examine very narrowly, how, in spite of all their precautions, Wampirism had again broke out in so terrible a manner. After a strict inquisition, they found that the deceased Arnold Paul had not only sucked the four persons before mentioned, but likewise several beasts, of whom the new Wampires had eaten, particularly the son of Millo. lnduced by these circumstances, they took a resolution of digging up the bodies of all persons who had died within a certain time. They did so, and amongst forty bodies, there were found seventeen evidently vampires. Through the hearts of these they drove stakes, cut off their heads, burnt their bodies, and threw the ashes