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time in his sixty-ninth year, and was one of the most querulous hypochondriacs of the age.

After the death of Dubois, Madame de Tencin devoted all her energies to securing the promotion of her bro. ther; she took an active part in the Jansenist controversy, and wrote several pamphlets in defence of the papal supremacy over the Gallican church, while her brother, under her directions, exercised all her influence as Archbishop of Embrun to crush the prelates who resisted the claims of Rome. For these services he was rewarded with a cardinal's hat, and the archbishopric of Lyons. Cardinal Fleury was compelled by the Pope to admit him into the cabinet, but he took good care to allow the Tencins no real share in the administration.

Such a situation suited not the in clinations of the Cardinal de Tencin, or his sister. Claudine had resolved that her brother should be premier, and was bitterly mortified to find that after Fleury's death, he was passed over for Maurepas, Argenson, and Ancelot. She sought for an ally in a new lover, and fixed her choice on the celebrated Duc de Richelieu. This nobleman was then in his thirtieth year, and was equally famous for his gals lantries and his valour Madame de Polignac and Madame de Nesle had fought a duel on his account with pistols in the Bois de Boulogne; and, as Voltaire said, “it was deemed an honour to be dishonoured by him.” Richelieu was attracted to Claudine more by her political abilities than by her personal charms. Ambition was with them a more powerful bond of union than love, and their intrigues against the successive ministers of Louis XV. would furnish materials for more than one volume. More than ten times power eluded their grasp when success seemed most certain, until at length Claudine resolved to abandon political life, which she did with the same suddenness of decision, and inflexible firmness, which she displayed in entering and quitting the convent, and in breaking off her connexion with the Regent. Richelieu and his mistress parted on the most friendly terms. Her farewell was given in the significant words, “ We have lost the power of being useful to each other."

Great was the astonishment of Paris

when Madame de Tencin appeared before the world as an authoress. She published four romances, of which is The Pains of Love" is the most remarkable, since it describes her own feelings in early life. No one has de. picted, with equal power, the effects of conventual seclusion on a sensitive mind, and the severe struggles of a heart divided between the emotions of love and the sentiments of devotion. From the moment of her first appearance in print, Madame de Tencin's saloons became the rendezvous of the leading philosophers and writers of the age. Montesquieu, Fontenelle, Marian, Astrue, Helvetius, and many others, were her daily guests; and she applied all har energies to extend their fame and the circulation of their works with the same ardent boldness which she had previously displayed in more ques. tionable pursuits. « The Spirit of Laws” appeared under her patronage; she purchased two hundred copies of the work to distribute among her acquaintances; and as no one was admitted to her saloons who had not studied the works she patronised, her recommendations had all the force of the despotic edicts of fashion. Several other ladies followed her example, and for some time the patronage of literature became almost the rage in Paris ; but no saloons ever rivalled those of Madame de Tencin, because nowhere else was so much discrimination shown in the selection of guests. An invi. tation to Madame de Tencin's suppers soon became an object of ambition in Paris ; literary merit was the only passport to these assemblies; rank and fortune were of no avail, when this great requisite was wanting. She called the wits gathered round her “ the beasts of her menagerie," and compelled them to submit to her whims and caprices. One of these was very singular; she presented each of her favourites annually with a pair , of black velvet breeches, and insisted they should be worn as her livery in the evening assemblies. Proud as M. de Montesquieu was, he had to receive this strange boon like the rest; the Gazette de France avers that more than eight thousand yards of velvet had been thus used by the amiable canoness. She was the first who introduced Marmontel into public life, and her patronage was of great service to

him in his early struggles. “Madame notorious in Paris, and the absence of de Tencin,” says he, « made me recite intimacy was frequently made the subthe history of my childhood, she en- ject of reproach to both. Some wri. tered into all my interests, sympathised ters assert that Fontenelle had a large with my vexations, reasoned with me share in producing and continuing on my hopes and prospects, and seem- this alienation, dreading that the taed to have nothing in her head but my lents of D'Alembert might endanger cares." He was not very grateful for his ascendancy in Madame de Tencin's such kindness, which he unjustly at. saloons. This, however, is not very tributed to a spirit of coquetry, rather probable, for while he sought to take than to generosity.

the lead in her assemblies, he was still Cold and selfish as Fontenelle was, more anxious to be the literary hero he evinced a strong attachment to at the dinners of her rival, Madame Madame de Tencin, never forgetting Geoffrin. the dangers into which she had been Claudine de Tencin died in 1749, led by the study of his “ Pastorals.” unjustly calumniated by the Parisian On the other hand, though she showed public; it was her fate to be believed warm friendship for the philosopher, innocent during the period of her passhe never would permit him to speak toral intrigues, to be accused of excesof a more tender attachment. Once, sive gallantry when she was exclusive. when he professed the most devoted !y devoted to politics, and to be cen. attachment, she, smilingly, placed her sured for ambition when she had abanhand on his left breast, and said doned all other pursuits for the enjoy.

“ It is not a heart that you have ment of a literary life. She was deeply there, but a lump of brains, such as is regretted in her own circle ; she left in your head.”

legacies to her chief favourites, all of For some unknown reason, she never whom went into mourning as for a sought any intimacy with her son, the near relation. Even Fontenelle griev. celebrated D'Alembert, though noted for her, and thus characteristically insensible to his growing fame and re- expressed his sorrowputation. He, too, showed no anxiety * The loss is irreparable ; she knew to frequent his mother's saloons, pro. my tastes, and always provided for me bably because he felt keenly the ne. the dishes I preferred. I shall never glect with which she had treated his find such delicate attention paid me at childhood. Their relationship was the dinner-table of Madame Geoffrin."

AN ODE OF HAFIZ.

I can't but think you much in the wrong, Prophet,

When you cursed the swine and the wine-grape's juice.
Trust me, this is the short and the long of it,

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

Here his wise head against a post.
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!

L AYS OF MANY LANDS. NO. v 1.

The Kalender.

(FROM THE PERSIAN OF SSADI-KIDEDEH.)

I am Allah's Falcon's Kalender ;t
I am Heaven's fore-chosen Kalender ;
I now no more can fall and err;
I am cleansed from sin as a Kalender.
Morn, Noon, and Night, my beart is light;

To me Earth's joys no more remain dear;
Freed from the curse of scrip and purse,
I climb the ribbed hills like the rein-deer.

Hu! Hu! Allah hu !

II.

I am Allah's Falcon's Kalender ;
I am Heaven's fore-chosen Kalender.
The Sinner's hopes shall all end here,
But I am a sainted Kalender !

My head is shorn ; my feet are bare ;

My nightly couch is the lilied valley,
What Man may dare to do I dare,
For I am strong in the strength of Ali. I

Hu! Hu! Alla hu!

III.
I am Allah's Falcon's Kalender.
I am Heaven's fore-chosen Kalender.
Who groan in Ebleez's thrall, and err-
Though Kings might envy the Kalender.

Between two worlds I stand alone;

I claim no kin with the blue-robed Soffee ;)
For my healing skill, my prophetic tone,
Nought owe I to spell, or drug, or coffee.

Hu! Hu! Allah-hu!

* This poet was, in the early part of his life, a page in the palace of the Sultaun Sinnaidjee Deervaneeh, but, towards middle age, abandoned, like St. Anthony, the court for the desert. His death occurred a.d. 1529.

Ma allaha Shabasi Hasreti dawer Kalender. The Falcon is here supposed (as I suppose) to symbolise some attribute or attributes of the Deity.

I The son-in-law and successor of Mohammed in the Khalifate.
Š Satan's.

i The origin of the sect of the Soffees, or Sūfees, dates from the tenth century, They wear but a single woollen blue garment, and are accounted the austerest of the Eastern ascetics. They usually dwell in monasteries, differing in this respect from the Kalenders, whose habits, like those of the Fakeers of India, are essentially migratory and vagabond.

IV.

I am Allah's Falcon's Kalender.
I am Heaven's fore-chosen Kalender.
For the Earth, a fierce fire shall end her,
But eternally lives the Kalender !

Abandoning court, and seeking a port

From the storms of Life in the true Religion,
I live or decease, as God may please,-
For Heaven alone is my spirit's region.

Hu! Hu! Allah hu !

V.

I am Allah's Falcon's Kalender.
I am Heaven's fore-chosen Kalender.
Prone lies the soul as a fallen deer,
Which soars not the height of a Kalender!

Vain world, farewell ! The Powers of Hell

I defy from the peak of this Bhairb-ridge,*
The Kharadjateef may sneer at me,
But we both have to cross the Hair-Bridge.t

Hu! Hu! Allah hu!
We both have to pass the Hair-Bridge!

Mother and Son.

(FROM THE FRISIAN OP HANDRIC TZVELK.)

1.
“ Hie to the wood, and seek thy sister,

Son for ever gay!
Hie to the wood, and tell thy sister
She bring home her mother's breast-knot,

Son for ever gay!"

-“Wandering in the wood, I missed her,

Golden mother grey!
In the wood I lost and missed her,
Where she bides I guess and guess not,

Golden mother grey!"

11.
_"Fare to the mill, and seek thy brother,

Son for ever gay!
Fetch him home to his mourning mother!
See! the eve grows dark and darker,

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.

-"Mother now he hath found another,

Golden mother grey!
Even the Holy Virgin Mother!
Stark as death he lies, none starker-

Golden mother grey!"

III. -"Hence ! and find thy staffless father,

Son for ever gay! Green herbs went he forth to gather 'Mid the dews of morning early,

Son for ever gay!"

-"Vainly might I seek my father,

Golden mother grey! Heavenly herbs he now doth gather, Where the dews shine brightly pearly,

Golden mother grey 1"

iv.
-"When shall I again behold them,

Son for ever gay?
When again shall I behold them ?
Oh! when fold them to my bosom,

Son for ever gay?"

_"To thy bosom shalt thou fold them,

Golden mother grey !
Thou shalt once again behold them
When the blighted tree shall blossom,

Golden mother grey!"

v.
_“When shall blossom tree once blighted,

Son for ever gay?
When can blossom tree once blighted ?
Blighted tree may nought and none raise,

Son for ever gay !"

-“When the Morn shall first be lighted,

Golden mother grey! When the Morn shall first be lighted In the West, by western sun-rays,

Golden mother grey !"

VI. -“When shall dawn that wondrous morning ?

Son for ever gay ?
When shall break that wondrous morning?
When be seen that western sunrise,

Son for ever gay?

-“When the Archangel's Trump gives warning

Golden mother grey!
When the JUDGMENT PEal gives warning-
When the Dead shall every one rise,

Golden mother grey !"

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