In

All his countrymen smoke, but the student is, par excellence, the "véritable esprit du tabac." the corner of his chamber are a heap of cherrysticks, ready pierced; in his drawer are a hundred china pipe-bowls; in his pipe-stand are a dozen or more ready fitted for use; and on the wall hang his meerschaums and his painted pipes, the very idols of his household. As for tobacco, that is valued in proportion-what more need be said of it? He lives in an atmosphere of smoke; he will fight with a pipe in his mouth-it is all but a dearer self, and is cherished as a brother.

An affront the student is prompt to resent; but then his wrath ceases when he has fought the appointed number of gangs or rounds, or when he has scratched his opponent's skin with the point of the schläger sufficiently to draw blood.

Like the Turk, he is a fatalist; but, unlike the Turk, he suffers not his creed to influence his life; for he waxes not an iota more patient for it under the infliction of confinement and bread and water, with which the authorities sometimes consider it right to chastise his rebellious spirit. A confirmed idler in his habits, he has a trick of seeming to occupy his time whilst it is the most unoccupied, and sets about doing nothing in the most laborious manner possible.

But what he considers his crowning perfection, is that he waltzes à merveille: he can spin like a tee-totum for half-an-hour without losing his senses; and we can only wonder how different a species of brain he must be endued with in comparison with other mortals. All waltz in Germany; but as he smokes down opposition, so does he waltz it down; and for all the soft nothings he pours into his companion's ear, as she rests on his arm in the mazy and continuous round, not even a Frenchman can cope with him.

With such a picture before the reader, it would be a needless task to say this point or that point requires amelioration-the whole needs it, and needs it largely. Evils of enormous magnitude to the individual, his connexions, and society at large, are thus perpetuated. The first advance to such a condition of polished barbarism was to be deprecated, its absolute extinction is to be earnestly desired by every friend of his race.

V. R.-1841.

EFFECT OF PREJUDICE.

95

THE Anglo-Saxon history, in every part and branch of it, is extremely obscure; and though I have done my best to discover the truth, still I am convinced that others, working with the same intent, may probably come to very different conclusions. No person ever can attempt any historical inquiry, who does not bring some favourite dogma of his own to the task-some principle which he wishes to support-some position which he is anxious to illustrate or defend; and it is quite useless to lament these tendencies to partiality, since they are the very incitements to the labour. And so strong is the effect of opinion, that, even in matters where there would seem to be the least possible reason for doubt, even our sense may be deluded by our passions and feelings.

The annals of justice furnish numerous instances of these hallucinations; but one of the most striking examples occurred a few years ago at Dublin.

A pleasure-boat, belonging to a party of noted Brunswickers, having been moored on the river Liffy, near Carlisle-bridge, some of the bystanders on the adjoining quay were extremely incensed at the standard of defiance which the vessel displayed. The vane at the mast-head, like those of the ships of the Conqueror, displayed an effigy—an Orangeman on a green shamrock. This affront, aimed at the feelings of the multitude, was not to be borne. The Milesians attacked the hostile Saxon bark by hurling a furious volley of paving-stones, and the unlucky crew, urged by danger or by apprehension, discharged their fire-arms, and wounded some of the surrounding assemblage. A great commotion was excited, the leaders of the belligerent parties were conducted to College-street police-office; amongst the witnesses who were called was the tinman who had made the vane. And this worthy tradesman gave the most candid and unequivocal testimony, in full proof of the pacific intention of the pleasure-boat, though certainly somewhat to his discredit as an artist. The unlucky cause of so much dissension and bloodshed, the supposed Orange-man trampling on the green shamrock, was, in truth, a flesh-coloured Mercury springing from a blue cloud.-Sir F. Palgrave.

CONTROVERSIES.

ALL controversies that can never end, had better, perhaps, never begin. The best is to take words as they are most commonly spoke and meant, like coin, as it most currently passes; without rais ing scruples upon the weight of the alloy, unless the cheat or the defect be gross and evident.-Sir W. Temple.

SENSIBILITY AND BENEVOLENCE.

THOUGH it cannot be denied, that, by diffusing a warmer colouring over the visions of fancy, sensibility is often a source of exquisite pleasure to others, if not to the possessor, yet it should never be confounded with benevolence; since it constitutes at best rather the ornament of a fine than the virtue of a good mind. A good man may have nothing of it, a bad man may have it in abundance.

-Robert Hall.

IDOLS IN MADAGASCAR.

A MALAGASY is the victim of puerile fears from his infancy to his old age. He fancies himself perpetually exposed to some invisible, but malignant, influences, and hence is anxious to guard himself by charms and amulets, and by carefully avoiding to give offence to the idols he recognises and worships, by any violation of their " fady," or prohibitory regulations. The general notion of these charms or amulets corresponds with that so extensively prevalent throughout Africa. The charms, or "ody," derive their mysterious virtue from some inexplicable link of association with the "sampy," or idols, and yet these latter possess no inherent power till they have been " constituted" by a process of ceremonies performed on them; after which, whatever the material of which they are made, (and it is usually wood,) the object becomes God, and is worshipped as God, and confided in by its deluded votary as having power to bless and to withhold blessings. This practice, called by the natives" manangana," to raise up, nearly corresponds with the Hindoo notion of the Prán Pratisht'ha; that is, of imparting animation to the object selected for worship. The people obtain their idols as property as belonging to the family, and passing from one generation to another; or they purchase them of some person supposed to be famous for the success of those who purchase their gods of him. He makes and constitutes them, and the cost is a matter of bargain between the buyer and the seller.

A married couple went, some few years since, to a person of this description, living about fifteen miles from the capital, and wished to purchase an idol. He had none to sell, but desired them to come next day. They went; he was still without any, but promised to have one by the evening. They remained till evening. The man went to a neighbouring forest, selected his tree, cut down a large bough, brought it home, and prepared his idol, leaving the smaller branches littered about near the fire-place. In the evening he invited our married friends to take their meal of rice with him, and they saw the man put some of these selfsame branches in the fire to boil the rice. They returned home, having paid about two dollars for their new god. Shortly afterwards a young man, a Christian, calling at their house, happened to read to the wife that graphic description of idolatry, in the 44th chapter of Isaiah, " With part thereof he roasteth roast, maketh a fire, warmeth himself, and with the residue thereof he maketh a god," &c. She was astonished. It reminded her of what had thus occurred, helped to convince her of the truth of the sacred volume, awakened deep attention, and led to the abandonment of the idol. She continued a learner, became a true disciple, and is now well known as Rafaravavy.

Every individual in the country may have as many charms as he pleases, or can afford to maintain. He determines for himself also, by inclination or circumstances, as to the idol or idols he will have in his house, and whether any or none. Most families, or clans, have their own idols respectively, and to these somewhat greater honour is attached than to those belonging to individuals. There are some also who are considered as the guardian idols of the sovereign and kingdom; these, of course, claim greater homage than the rest, and are regarded with deeper awe. Nearly all these are domestic divinities, and of any shape, size, or name their makers may choose to have given them. They have seldom any resemblance to the human form; but consist of uncouth pieces of wood, that may be conveniently carried in one's pocket, and ornamented fantastically, just as taste directs, or means can be afforded. The general notion seems to correspond with the tutelary gods of the ancients, rather than with the greater gods of Greek and Roman mythology. They are, perhaps, nearly identical with the Teraphim, mentioned in the account of Laban, who seems to have been more frightened about the loss of his " images," than grieved for the departure of his daughters, and Jacob, and all the cattle the latter had obtained.— Rev. Messrs. Freeman and Johns' account of the Persecution in Madagascar.

PALANKEEN-BEARERS.

A MISSIONARY, on landing at Madras, engaged a palankeen, and ordered the bearers to take him to a gentleman's house at Vepery. When they came within sight of the house they grounded the palankeen, and the head bearer, coming up to him, said, "Master, please to walk into the garden-that is, the house; but we are not allowed to carry the palankeen into gentlemen's compounds. If master will just walk this little distance, it will be very good."—" Oh, yes,” replied the missionary, in ignorance of their customs; "what is your charge?"-" Master give five rupees, that will do very well." The five rupees were given, and the missionary walked up to his house. His friend saw him advancing, and ran out to give him a welcome. "Oh,” replied the stranger, "I came in a palankeen, but the bearers told me it was against the law to carry me into your compound."—" Oh, what cheats!" exclaimed the gentleman; "such a thing was never heard of: what have they charged you?"—" Five rupees," said the missionary. "Nearly ten times more than you ought to have given them,” said his friend. As the Teloogoo bearers are remarkable for their honesty, these bearers, I should think, were of a different caste and origin.—Campbell's India.

THE BRAZILIAN PLANTER. A RECENT proposition by the Chancellor of the Exchequer, to admit the sugar of foreign countries into the English market at a reduced duty, has directed public attention to Brazil and its plantations in an especial manner; that empire producing greater quantities of the article than any colony not belonging to Great Britain. To meet in some degree the present demand for information on the subject, we purpose giving in this notice a sketch of the condition of the Brazilian planter. A succeeding article will describe a Brazilian plantation; the culture of sugar, and the establishment of slaves, servants, &c., necessary to its preparation for the market.

It is obvious that the sort of life, manners, and social position of every class must differ in various parts of a country, whose extent is only surpassed by the giant empires of China and Russia*.

The agriculturist's condition is also modified by whatever his chief occupation may be; either the rearing of beasts or planting sugar, mandioc, and other produce; or by the distance of his estate from

the coast, from great towns, or from frequented roads. But his life is, for the most part, a solitary one, the plantations being far removed from each other; it having been reckoned that not more than from one and a half to two per cent. of the Brazilian territory is cultivated.

So important is the culture of sugar considered, that it confers upon the planter a sort of nobility. The senhor of any angenho (sugar plantation and manufactory) is always an object of respect, sometimes of homage. Yet his mode of life is simple, and his domestic establishment unpretending.

The buildings required for a sugar plantation are the dwelling-house, with a small stable for the saddle-horses, huts for the negroes, generally ranged in two equal lines from two sides of the house, the sugar and refining-houses, and sugar mill. But so many buildings are not necessary for estates devoted to the culture of mandioc, maize, beans, and cotton. Most of the large plantations have a chapel for domestic worship.

* Brazil has been estimated to contain from two million three hundred thousand to two million seven hundred thou

it is twelve times larger than France.

PART II.-NO. VII.

H

ten or a dozen feet, and is supported by wooden columns. A balcony, called varanda, reaches all round, which calls to mind the country-houses of some of the Swiss Cantons. The door is somewhat elevated from the ground, but is entered by means of steps. Immediately inside is a large room that usually serves as an eating room for all the inhabitants, and behind it is the kitchen. Two chambers are placed to the right and to the left of the first saloon; the one belongs to the master of the house, the other being designed for hospitable purposes. Beside the kitchen, at an angle with the house, is a chamber set apart for the females. It opens upon the verandah, which here forms a separate compartment. The chapel is most frequently situated on the verandah of the other angle of the building. The kitchen communicates with the garden by a door at the back provided with steps. The doors and shutters are very large, and made of hard wood, there being no glass.

The furniture usually consists of few articles besides the great coffers where clothes and such things are kept, which serve not only for seats, but frequently for bedsteads. Except one or two large tables, and a stool or two, this is all; unless in some of the lateral chambers more elegant furniture may be found, such as mirrors, &c. The floor and ceiling are adorned with bamboo-mats, twisted by the domestic slaves; they are painted in lively colours, and their appearance is very agreeable.

The vestments of the most wealthy planter do not bespeak him a man of substance. They consist of a cotton shirt and trowsers of the same stuff. The feet are shod with large slippers, which are always provided with spurs, to be in readiness to mount the horse; for it is seldom the planter walks on foot even for a short distance. When at home the women have little other clothing than a white shirt; but if required to attend upon a stranger they envelope their figures in a large cotton shawl.

The food of the planter is also very simple. The principal meal, which takes place towards evening, is begun with a dish of mandioc-flower cooked with oranges; then come black beans and bacon, or other salt meat; sometimes they add a chicken and some rice; the dessert consists of cheese and fruits. Their most common drink is water. This frugality evidently arises from a natural temperance, for when they receive strangers they do not fail to produce fine dishes, European wines, or other dainties. Travellers are not feasted at the same time as the family. The master of the house sits in their company, entertains them, and pledges to their health; but when they have risen he seats himself at the same table as his family, to partake with them of the ordinary meal. In the larger plantations there is, it is true, a separate meal provided for the slaves; but where their number

is small, and, above all, in the plantations of the far interior, the masters eat at the same table with them.

The Brazilian planters, and particularly those who enjoy some consideration, are very ceremonious in their conduct towards strangers, and in their social relations amongst themselves. They have much of the noisy and verbose politeness of the Portuguese; and though it is true that the offers of service with which they overwhelm the guest are not in every case empty forms, yet performance does not always succeed their promises. Nothing can be more erroneous than the ideas current in Europe, of the idleness and sensuality of a Brazilian planter. His mode of living, as above described, answers the latter charge, and the circumstances in which he is placed, and by which he is surrounded, prevent him from being indolent; for although the mode of agriculture practised by him exacts but little mental or bodily activity, yet his intellectual and corporeal powers receive unceasing stimulants from the solitude of his position. Dangers menace him from ferocious animals and savage men, whether resting in his isolated habitation or while journeying from it, and oblige him to devote his energies, even in infancy and youth, to the use of arms, to hunting, to horsemanship, and to the taming of wild horses. Hence these planters are endowed with a degree of resolution, courage, and vigour, which, being often called into action, grows with their growth, and is never allowed time enough to degenerate.

Besides the dangers to be guarded against from wild beasts and savage tribes, perils of a more formidable character present themselves in the feuds which frequently exist between one planter and another, and which extend to their whole families, including domestics and slaves. These quarrels frequently date from the first establishment of the colony, and have more than once paralysed the action of the government; for either these families and their adherents occupy all the estates in a province, and divert to their particular advantage the influence of the national laws, or they oppose an open force to their execution-because they reckon upon their relations with the court, or with its higher functionaries, upon the tardiness of judicial proceedings, or upon the culpable indulgence of the government. But this system is gradually vanishing from day to day, before the efforts of a more vigorous and severe administration. Still, at the present time, we see that in the distant provinces personal qualifications and family unity have much weight upon the social position and the actions of public functionaries. Where the governors of provinces, the capitáes mores of districts, &c., join to their legal authority great individual courage, wisdom, and justice, it is easy to cause the laws of the government to be respected and executed; but when they fail in these quali