This was Rabelais' notion, when he made Gorgantua a monarch of such an expensive

kitchen establishment, and a devourer of pilgrims in his lettuce.

[The following Additions to several Notes were not received from the Author in time to be inserted in the proper places. The reader will, however, be good enough to turn back to the Notes referred to.]

To Note 14.

The word Cafaus, or Kafaus, comes, I find, into Tuscany through the Germans.

To Note 27.

See a curious account of the opium-eaters of Turkey, in the Preface (I think) to Mr. Scott's edition of the " Arabian Nights." The Persians are said to be as great debauchees in this drug as the Turks. Major Scott Waring, in his tour to Schiraz, gives an account of the present king of Persia, whose face was of a marble whiteness, owing to his use of opium. His Majesty is otherwise said to be a judicious prince, albeit, when the Major saw him, he had fifty children, and was only twenty-seven years of age. If he has proceeded at the same rate since, the number is perhaps doubled. See an account, in D'Herbelot

1

and others, of the famous Old Man of the Mountain, or Chief of the people called Assassins, who used to intoxicate his followers with opium, and then transport them into a garden full of luxuries and beautiful women, where they thought they had been enjoying the Prophet's Paradise. But the old gentleman was superfluous; for the drug and a wooden bench are all that is necessary to supply a bang-eater in the streets of Constantinople with his paradise for the evening. Strange beings we, who are to be put into a state of elysium by supplying the stomach with a little poppy-juice! The worst of it is, that the Elysium is afterwards converted into a Tartarus for the want of it. But behold earth turned into heaven at once, if we could always reckon upon our breakfast and supper. Nay, we need fancy no other paradise than an atmosphere made of a certain kind of gas. The deduction seems un

favourable to virtue, but it is not so:. on the contrary, nothing can be more virtuous and more tolerant than the conclusions to be drawn by philosophy from these physical sufficiencies. Nature says, Take care to keep the body in a state fit to receive pleasurable impressions, and you will receive them: Our every-day opium is temperance; and temperance cannot exist in any right sense or to sufficient purpose without a reasonable exercise of the other virtues. Discord of mind and discord of body alike shatter each other's music. It will be said, that people are not temperate enough after all, and that there is a great deal of misery in spite of all the virtues and grand lessons in the world. True; and in the mean while there is a good deal of opium. Nature will help us somehow or other, if she cannot cure us. She only lets us see, that the cure, if we can manage it, is to be preferred to

the help. Both are her own work, and her own experiment, acting through the experience of man. Nature is made better by no mean,

But nature makes that mean.

She gives us the lesson, as well as the opium. Let us try to make use of the one, pitying nevertheless the necessity which may exist meanwhile for the other.

To Note 32.

I believe however that the Bάoλevs Julian of the Greek Anthology is not the Emperor, for which I took him at first, and as he is sometimes called in the Latin versions,-but a Prefect of Egypt, mentioned somewhere in Gibbon.

To Note 34.

Since writing this Note, I have found this beautiful metaphor in Homer: Δρυς υψικόμους the lofty tressed oaks. But the Lexicon, I find, might have informed me.

J. C. Kelly, Printer, Houndsditch.

FINIS,