peasant, "I don't know you, and I have no enemy, I live in the village, my husband beat me, and I rau here till his anger should be abated.”

No very promising answer for a knight errant you'll allow, but Amandor (for it was be) insisted on conducting the disconsolate lady back to her wrathful husband. Jacqueline hesitated, but the obliging importunity of Amandor, which was no more than his duty, was not to be resisted, and in a true Quixotic style, he led her to the house. The peasant husband was surrounded by his comrades, who were supplying him with such consolation as cheese and small beer could afford. Felicia and her squire were constrained to join their society, and partake of the homely fare that was set before them. They were in this situation when Amandor entered, conducting the dejected lady. The valorous knight glanced rapidly at the strange assem bly when his eyes rested upon Felicia, who, with her vizor up, was digesting her hard fate, and her dry crust, in exexemplary silence. The resemblance to his mistress struck the astonished Amandor dumb; but Felicia's surprise was expressed in a different manner, for instantly recognizing the knight, she uttered a piercing shriek, and fell upon the bench, upsetting the candle, with the bread, wine, and beer, into the peasant's lap. "The devil take thee, and these knights, I say," muttered the man, more angry for the loss of his beer, than rejoiced at the finding of his wife, "would I were rid of ye!" He hastened to light the candle. The peasants lifted up Felicia, while Dina wept.-"Ah, noble Amandor," said she to the knight, who was at the feet of his mistress, " my lady dies for you." Timanes heard these words, detected Dina's voice, and bustling through the peasants, who were busied in restoring the order of the apartment, embraced his mistress. 66 It is my Dina," chuckled he.—“ It is indeed," she replied, "not particularly pleased with the figure she cuts here, and resolved to play the fool no more."

The winding up of the tale now devolved on the Curé's nephew. "It is an easy task," said he, "and almost tells itself." Amandor, in a supplicating posture, kissed the hand of the fair Felicia, acknowledged his folly, shed a tear of contrition, asked pardon, and -obtained it. A similar scene passed

between their squires, and pence was established. Timanes, to restore good humor among the peasants, despatched one of them to the neighbouring house for some wine; the farm-yard supplied a couple of turkeys and four chickens. Dina, the romantic Dina, basted the poultry, while Timanes, the valiant Timanes, turned the spit. The two lovers said a thousand soft things to each other, till supper was ready; the peasant's room was crowded, and the feasting was prolonged till the potency of the liquor laid most of them under the table. There was a great decay of romantic principle in Timanes, who could not live upon love alone. He paid his respects to the turkeys and his mistress alternately, and it was hard to say which occupied his greatest attention.

In the morning the happy lovers re-assembled at the breakfast-table ; after a hearty meal, Timanes ran for a fidler and a priest; the latter joined their hands, and the inspiring strain of the former set their beels in motion. Merriment was the order of the day, old grievances were forgotten, and— the clock struck four!

Our coach was ready at the appointed time, we bid adieu to the Curé's nephew, and took our seats in the vehicle; I arrived at Nemoins, left my fellow travellers, and according to your request, have made a faithful recital of my journey. T.

For the EUROPEAN MAGAZINE, "Nolice and Extracts of Miritolmemalik, (Mirror of Countries,) of Sidi Ali Capoodawn, read before the Literary Society of Bombay, in 1815.” SIDI ALI CAPOODAWN, captain of

the Egyptian fleet of Solimaun the Great, Ottoman Emperor, had received orders to conduct fifteen Turkish ships from Bassora, down the Persian Gulf, and up the Arabian, to Suez. But not being well acquainted, as it seems, either with the Monsoons, or with the coast of India, he lost his way and his flect, and was obliged to proceed overland from Guzurat, by Hind Sind, Zabulestaun, Bedakhshaun, Khotlaun, Tooran, Khoussaun, Khowarezem, Kipjah, Pak, and Asia Minor, to Constantinople. The description of this journey is the subject of the Mirror of Countries, in the introduction of which the author gives the following account of himself.

"Your most humble servant, the writer of this book, Sidi Ali ben Hosein, had made from his youth nautics and seamanship the principal object of his studies and endeavours. He was a witness to the glorious conquest of Rhodes, and afterwards accompanied in the Western Seas the late Admirals Khaireddin (Barberossa) and Sinaun Pashaw on all their expeditions, and completed in that way the course of his naval acquirements, and composed many works on nautics and astronomy. My father and grandfather were both employed at the arsenal of Ghalata, in the rank of Kiayas, and distinguished themselves as excellent skilful seamen. Under the supposition that the knowledge of my ancestors had descended to me by the way of inheritance, I was named captain of the Egyptian fleet, and received at the imperial bead quarters, then at Halep (Aleppo) in the year 961 (1553 A.D.) the order to proceed to Bassora, and to take the fifteen ships left there round to Egypt."

He relates then his journey from Halep to Bass'ra, his sailing from thence, his misfortunes in the Persian and Indian seas, after which he relates his journey overland. The following extracts are taken from the 4th, 5th, and 6th chapters of the work.

"Trusting in the Lord, we put from the port of Cavadur into the Indian Sea, and steered again for the coast of Yemin. When we were off Cape Rasolhodd, opposite to Dhofar and Shaher, there rose from the west a heavy storm, known by the name of the Elephant's Storm, which not only prevented us from displaying our sails, but did not allow us even to set our mainsail. The storms in the great Western Ocean are nothing compared to this; we could not discern day from night; and our ships wanting much to be lightened, we threw a great quantity of luggage overboard, which reminded us of Hafi's verse

Dark was the night, and terrible the

dread

Of waves and whirlpools.

"In short, during ten days we were tossed about by the most heavy storm, mingled with the most violent rain,

This transfer from the 3d to the 1st person is not uncommon in Oriental biblical writings.

during which I endeavoured to comfort my companions, and to cheer their hopes that we should soon see the end of it.

"Fishes having then appeared on the surface of the sea, of the length of two galleys and more, the best informed gave us the consolation that this was a good sign, and that to judge by the great flood, we must have come near the gulf of Djeked. We saw sea horses, water serpents, and immense turtles, and the water of the sea began to change into a whitish colour. The masters began now to cry, being afraid of the whirlpools of the Indian Seas; they said that particularly there was no escape from two such whirlpools, the one of which was near the Abyssinian coast, and the other near Siud, in the Gulf of Djeked."

After many difficulties, and encountering a tremendous storm, which might have given a token of the day of judgment" (as Aly observes) they reached Guzurat, without being ace quainted with the landing place.

"The masters cried out, that there were breakers before us, and the greatest precaution was necessary. We cast our anchors; but the ship yet driving, the sailors began all to strip themselves naked; some prepared casks, and some skins. I stripped myself naked also, and made a vow to set all my slaves at liberty, and to give a hundred ducats to the poor of Mecca, if I escaped shipwreck. At last two anchors broke; we cast two fresh ones, which having taken ground, we got free from those breakers, where, if we had been wrecked, no soul could have been saved."

A Fal is a divination taken by opening promiscuously the Koran, or any other

book, in the same manner as the Sortes Virgiliana. If a man be in the Desart, or in any place of danger, not knowing what will happen to him, if in a soliloquy he says, what shall happen unto me, or what will be my fate? and another person passing by at that time, in conversation, says to his companion, elkhere, i. e. good, the man who makes the soliloquy takes this for his fal, and immediately is pleased with the anticipation that good will happen to him. The import of the fal may be further elucidated by a reference to the Times, 9th Nov. 1820, under the title, Drury-lane,

spoke in favor of looking out for a quiet place. I looked to the leaks of the ships, and we bailed out the water which already covered the hold. The weather begau now to clear, and we found ourselves opposite the port of Daman, in the province of Guzurat, at a distance from the shore of two niles. During five days and nights we rode here at anchor in a violent storm, accompanied with rain. What was to be done? we were obliged to act according to the maxim, which says, 'If it rains from Heaven, how can the earth not receive it?'

During this whole time we saw during the day no sun, and at night no stars; we had neither compass nor watch before us, and every body was immersed in the ocean of perplexity; We consoled ourselves with the idea, Ahat God does not ruin his servants for ever. The men of three ships prayed to Alla, and by his grace got safe on shore.

• After five days the weather began to turn into calm; the guns, and other effects of the wrecked ship, were seized by Meick Esed, the commander of Daman, one of the emirs of Sultaun Ahmed, the prince of Guzurat. There were some joonks, or ships of the monsoon, that had come from Calcutta, and were now on their departure. Their captains came on board to us with protestations of obedience and homage from the Prince of Calcutta, and assured us that he always was at war with the infidel Portuguese."

Sidi Ali writes to the chief of Guzzurat, telling him, that the Ottoman fleet would soon proceed from the Red Sea to rescue that country from the hands of the infidels (alluding to the Portuguese fleet then in those parts). Some of

Sidi Ali's men, fearing the Portuguese, sunk their barques, and departed by land, whilst the others accompanied him by sea to Surat. After a voyage of three months from Bassora, they entered the port of Surat, in the province of Guzurat, where the inhabi

tants congratulated them on their providential escape from the tremendous storm they had encountered, thau which a more terrible one had not been seen since the days of Noah: they expressed also their hope, seeing a Turkish fleet, that Guzurat would soon be added to the Ottoman empire. On the 3d day after Ali's arrival, the infidel captains from Goa, Diw, Shicol, and Bombay, and the Proveditor with 7 galleons and eighty boats (ghorabs), altacked the Turkish fleet in the fort of Surat, where Ali was entrenched along the coast. Nassir el Mulk, a Musselman allied to the infidels, sent assas sins to kill Ali; but being unsuccess ful, he attempted to poison him, of which intentions Ali got news, and by the grace of God escaped the attempts made on his life.

Soon after this, Nassir el Mulk died of grief, and the Infidels sent to the chief of Surat, offering to desist if he would deliver up the Egyptian captain, as he denominated Ali. The chief refused, but his men wanted to kill the messenger, but Ali interfered, and, quoting the poet Nedjanto, said,

"Let us bear the grief that is past,

And see what the Lord does at last"" Our traveller gives a curious account of a tree producing wine.

"In this country grows a tree called taris, about the size of a date tree. To the end of every branch they hang a can, into which (after cutting the extremity of the branch) flows a liquor like arak, which by the heat of the sun is soon fermented into wine; so taverns are established at the feet of these trees, and people drink there in high spirits. Some men thus got intoxicated and killed a man, whose brethren or friends asked from Ali the blood of the murderer. Ali, although in a foreign country, was obliged to comply with their demand of tulion, and by giving up the murderer restored tranquillity.

Ali, now grown weary of the diffi culties of his voyage, delivered to the khau of Surat the stores of the empty ships, their rigging and arms, who promised to send their value to the Sublime Porte, and Ali determined to return over land to Constantinople.

He proceeds towards Ahmedabad, to Baroach, to Baroda, and then taking the road to Champanur he saw wonderful high trees, on which a kind of bals were sitting, measuring fourteen spans from one end of the wing to the

other. The root of these trees ascend again from the ground, and form then one large tree, that is an agregate of 20 or more trees, under which more than 1000 men may take shelter: the name of this tree is tooba.* On our way to Guzurat, we found nothing but thistles (zakoon);† monkeys and parrots abound in Guzurat, many thousands of which surrounded the travel lers every where with ridiculous ges

tures."

Ali was courteously received by the king at Ahmadabad, the capital of Guzurat; he says, the Sultan Ahmed made protestations of his obedience to the Emperor of the World, and presented him with a horse, a set of camels, and money for the journey," One day Ali met, at the Great Visirs, the Portuguese Envoy, to whom the Visir said, 66 we stand in need of the Ottoman Emperor, and we should be undone if our ships did not frequent his ports; he is the Emperor of the Islaum, and it is therefore very improper that you should ask that his captain should be delivered to you." Having heard this Ali grew angry, and, addressing the envoy, said. "Damned fellow, you found me with rotten ships, but if it please God the All Clement, he will very soon rescue from your hands not only Ormus, but also Goa. For the present there is no necessity for our sailing home, as we can go by land: so," said Ali, "I reduced the infidel to silence."

Ali procures leave of the sultan for his departure, and meets a tribe called Bhaut, who warrant the safe conveyance of merchants and travellers from one country to another, for a stipulated price. If the Raspoots meet the caravans with the intention of robbing them, the Bhauts draw their daggers, and threaten to kill themselves if the least harm should happen to the caravaun. The Raspoots then let the caravaun pass unmolested; but if it suffers the least damage the Bhauts kill themselves; and if they did not they would lose their honor, and never afterwards be respected. If on the contrary they

Tooba is the tree of Paradise in the

Koran, which is the Lotus of the ancients.

† Zakoon, a kind of thistle, is also in the Koran the tree of Hell, bearing no other fruit but the heads of the damned; so that here the trees of Paradise and of Hell are found together.

devote themselves for the sake of the caravaun, the Raspoots are judged guilty of death, and are executed by their Reys, together with their whole families. Two Bhauts were sent to attend us, and we set out in the middle of the month Safer, on our journey to Room.* In five days we came to the town of Tatan, where we visited the tomb of the ancient Shickh Nizaum, Here Shur Khaun, and his brother Moosa Khaun, were collecting troops, and preparing for war with Boloodj Khaun, the Khaun of Radenpoor. They wanted to stop us in our journey, and claimed our assistance, but we an. swered, that we were come to the assistance of nobody, and that we were travelling with a firmaun of the king, and so we got rid of them."

"In five days after we came to Radenpoor, where we met Mahmoud Khauu, who tormented us also for assistance: at last we left three of our men behind, and got permission for the rest to proceed. We met Raspoots, who let us pass undisturbed, as their Reys came to our assistance. We took passports from them, hired camels at Sind, and then dismissed the Bhauts, who had served as guides from Ahmadabad, after having rewarded them for their trouble."

Ali proceeds to relate their defence against an attack of the Raspoets, who were much alarmed at Ali's fire-arms. Passing through a desert and sands during a fortnight, they came to the frontiers of Sind, where, hiring camels, they reached in five days the town of Djooni, in Sind.

The governor of Tatta, the capital of Sind, had proclaimed the Khothe in the name of the Emperor of Deli. Shah Hassan Mirza, Sultan of Sind, sent his brother to meet Ali, whom he received graciously, and urged him to assist him in fighting against Meer Issa; the Moslims intreated Ali and his party to put no balls in their muskets, be cause their brethren and children were on the other side of the contest. After fighting a month against Meer Issa, a negociation was at length entered into, when Meer Issa desisted from the Khotbe, and gave up the kettle-drums (the ensigns of royalty),

Room is the Arabic for Rome; the word is applied also to Europe in general, as if it were said even on our journey to Europe.

and paid obedience to Shah Hassen Mirza. Ali then embarked, and working ten days against the Stream, asrived at the town of Nassirpoor, which was laid waste by the Rajahs, that is to say, by the Reys of the Raspoots. Here they understood, that Meer Issa, followed with 10000 men the Sultaun Mahmood; and that his son, Meer Saleh, came with 80 ships.

We now took a fal, which advised us to return; I read 11000 times the Soora Ikhlass, and then returned towards Tatta; after a voyage of ten days, we arrived at a town of Siud."

Soon afterwards Ali asked leave of the Sultaun to depart, but on account of the Samoom, which prevailed at that period, Ali was detained another month, and then having a dream, he regulated his conduct on it, and departed with 150 cavalry in the middle of the month Shaabawn.

"By the way of Sultaunpoor we came in five days to the castle of Maw, and chose then the road of the Desert; next day we came to the wells, but having found them dry, some of our men were near dying from thirst, and from the effects of the Samoom; 1 gave them treacle, and seeing the impossibility of going on by this road, I left next day The Desert, and returned to the castle of Maw. In this desert I saw ants as big as a sparrow."

The travellers afterwards arrive at Rolshie, then at the river Matshware, which after dismissing the Sindians, our travellers pass in boats, and arrive at Multaun.

Contents of the Chapters of the Mirror of Countries.

8. Events that happened in Tabalestaun.

9. Events that happened in Bedakhshaun and Khotlaun.

10. Events that happened in Tooraun, or Transofana.

11. Events that happened in Khowarezm and Kipjah.

18. Events that happened in Kho

rassaun.

13. Events that happened in Irakadjun.

14. The rest of the journey to Constantinople.

"He arrived at Cole in the month of Rejeb, 964 (A.D. 1556) after a journey of four years, where, having presented himself with his companions to Solimaun, and to the Great Visir Rostern, he received a pension of 80 aspers a-day, as motte farrika,* of the Sublime Porte. Of his companions, the Kayas (lieutenants) and captains received an increase of pay of 8 aspers a day as gonelligeduk, with the assignation of their pay, for the four years of their travels, on the treasury of Egypt. Our traveller was then made Deftadar of Diarbek, in which situation he wrote his travels. The year of his death is not mentioned by Hadji Calfa, who, however, makes most honorable mention of him in his History of the Ottoman Maritime Wars, printed at Constantinople."

OLD ENGLISH PROVERBS,

WITH MORAL REFLECTIONS.

(From a scarce Book published 100 Years ago.) No. II.

"When the sleeď's stolen, shut the slable door."

TH

THIS is all the wisdom of the world. When the thing is over we are as wise as experience can make us. Who would have thought it? says the careless fool.-And who should have slipt so fair an opportunity? says the felon. Here's both the knave and the fool under the same sentence. When the steed is stolen, the groom never reflects upon his own negligence, but falls foul upon the bold adventure of the thief, as if the impudence and knavery of the one, upon so inviting a temptation,

* Motte farrika is an Arabic term, which signifies a reward for absence,