him in his early struggles. "Madame de Tencin," says he, "made me recite the history of my childhood, she entered into all my interests, sympathised with my vexations, reasoned with me on my hopes and prospects, and seemed to have nothing in her head but my cares." He was not very grateful for such kindness, which he unjustly attributed to a spirit of coquetry, rather than to generosity. Cold and selfish as Fontenelle was, he evinced a strong attachment to Madame de Tencin, never forgetting the dangers into which she had been led by the study of his "Pastorals." On the other hand, though she showed warm friendship for the philosopher, she never would permit him to speak of a more tender attachment. Once, when he professed the most devoted attachment, she, smilingly, placed her hand on his left breast, and said— "It is not a heart that you have there, but a lump of brains, such as is in your head." For some unknown reason, she never sought any intimacy with her son, the celebrated D'Alembert, though not insensible to his growing fame and reputation. He, too, showed no anxiety to frequent his mother's saloons, probably because he felt keenly the neglect with which she had treated his childhood. Their relationship was notorious in Paris, and the absence of intimacy was frequently made the subject of reproach to both. Some writers assert that Fontenelle had a large share in producing and continuing this alienation, dreading that the talents of D'Alembert might endanger his ascendancy in Madame de Tencin's saloons. This, however, is not very probable, for while he sought to take the lead in her assemblies, he was still more anxious to be the literary hero at the dinners of her rival, Madame Geoffrin. Claudine de Tencin died in 1749, unjustly calumniated by the Parisian public; it was her fate to be believed innocent during the period of her pastoral intrigues, to be accused of excessive gallantry when she was exclusive. ly devoted to politics, and to be censured for ambition when she had abandoned all other pursuits for the enjoyment of a literary life. She was deeply regretted in her own circle; she left legacies to her chief favourites, all of whom went into mourning as for a near relation. Even Fontenelle grieved for her, and thus characteristically expressed his sorrow "The loss is irreparable; she knew my tastes, and always provided for me the dishes I preferred. I shall never find such delicate attention paid me at the dinner-table of Madame Geoffrin." AN ODE OF HAFIZ. I can't but think you much in the wrong, Prophet, Every thing pleasant has its use. This is as true as is the Koran— I will maintain it against a host. The sage of Mecca, with all his lore, ran Great, undoubtedly, was Mohammed Great in all his divine affairs ; But the man who banished good wine and ham, said More, believe me, than his prayers. Both suit most tastes-I could hardly take on Myself to say which is most to mine; But I almost think, to save my bacon, I'd "go the whole hog," and give up the wine! LAYS OF MANY LAND S.-N O. V I. The Kalender. (FROM THE PERSIAN OF SSADI-KIDEDEH.*) I. I am Allah's Falcon's Kalender ;† I am cleansed from sin as a Kalender. Morn, Noon, and Night, my heart is light; II. 1 am Allah's Falcon's Kalender; My head is shorn; my feet are bare; * III. I am Allah's Falcon's Kalender. I am Heaven's fore-chosen Kalender. I claim no kin with the blue-robed Soffee ;|| This poet was, in the early part of his life, a page in the palace of the Sultaun court for the desert. His death occurred A.D. 1529. the † Ma allaha Shabasi Hasreti dawer Kalender. The Falcon is here supposed (as I suppose) to symbolise some attribute or attributes of the Deity. The son-in-law and successor of Mohammed in the Khalifate. Satan's. The origin of the sect of the Soffees, or Sufees, dates from the tenth century. They wear but a single woollen blue garment, and are accounted the austerest of from the Kalenders, whose habits, like those of the Fakeers of India, are essentially the Eastern ascetics. They usually dwell in monasteries, differing in this respect migratory and vagabond. IV. I am Allah's Falcon's Kalender. I am Heaven's fore-chosen Kalender. Abandoning court, and seeking a port - V. I am Allah's Falcon's Kalender. I am Heaven's fore-chosen Kalender. Vain world, farewell! The Powers of Hell But we both have to cross the Hair-Bridge.† We both have to pass the Hair-Bridge! Mother and Son. (FROM THE FRISIAN OF HANDRIC TZVELK.) I. "Hie to the wood, and seek thy sister, Hie to the wood, and tell thy sister 'Wandering in the wood, I missed her, In the wood I lost and missed her, II. "Fare to the mill, and seek thy brother, Fetch him home to his mourning mother! Son for ever gay!"— The Bhairb Mountains in Guzzerat, from whence the Kalender is supposed to speak. Another name for the Soonites, who opposed the doctrines of Ali, and advocated those of Omar. My readers are, of course, aware that the Mohammedans were formerly divided into two sects, the Soon-ites and the Shyites; but the Soonites, alas! disappeared too soon, and the Shy-ites are now so shy, that they decline to hold controversy with any but their wives; who, in Persia at least, can bandy syllables with their lords and masters after a manner that might astonish some European ladies. Elegy on the Death of Sultan Suleimaun the Magnificent. (FROM THE TURKISH OF LAMEEYAH.*) 1. Like to a stately tree, down-smitten in its pride and prime, Wulla-hu!t Like to a tower o'erthrown, a tower that stood from elder time, Wulla-hu! One of the most distinguished and voluminous of the Ottoman poets. He flourished in the fifteenth and sixteenth centuries. "Can he not hear The loud Wull-wulla' warn his distant ear."-BYRON. |