sons, as well as the eight other male children whom Jacob had by the two sisters Leah and Rachel. It is true that all their inheritance consisted in a blessing; whereas, William the Bastard inherited Normandy.

Thierri, a bastard of Clovis, inherited the best part of Gaul, invaded by his father.

Several kings of Spain and Naples have been bastards.

In Spain, bastards have always inherited. King Henry of Transtamare was not considered as an illegitimate king, though he was an illegitimate child; and this race of bastards, founded in the house of Austria, reigned in Spain until Philip V.

The line of Arragon, who reigned in Naples in Louis XII.'s time, were bastards. Count De Dunois signed himself "the Bastard of Orleans;" and letters were long preserved of the duke of Normandy, king of England, which were signed " William the Bastard."

In Germany, it is otherwise: the descent must be pure; bastards never inherit fiefs, nor have any estate. In France, as has long been the case, a king's bastard cannot be a priest without a dispensation from Rome; but he becomes a prince without any difficulty, as soon as the king acknowledges him to be the offspring of his sire, even though he be the bastard of an adulterous father and mother. It is the same in Spain. The bastard of a king of England may be a duke, but not a prince. Jacob's bastards were neither princes nor dukes; they had no lands, the reason being that their father had none; but they were afterwards called patriarchs, which may be rendered arch-fathers.

It has been asked, whether the bastards of the popes might be popes in turn. Pope John XI. was, it is true, a bastard of pope Sergius III. and of the famous Marozia: but an instance is not a law.

BISHOP.

SAMUEL Ornik, a native of Basle, was, as is well known, a very amiable young man, who moreover knew his German and Greek New Testament by heart.

At

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the age of twenty, his parents sent him to travel. He was commissioned to carry books to the coadjutor at Paris, in the time of the Fronde. He arrived at the archbishop's gate, and was told by the Swiss that monseigneur saw no one. My dear fellow," said Ornik, you are very rude to your countrymen; the apostles allowed every one to approach, and Jesus Christ desired that little children should come unto him. I have nothing to ask of your master; on the contrary, I bring him something."-" Enter, then,” said the Swiss.

He waited an hour in the first antichamber. Being quite artless, he attacked with quetions a domestic who was very fond of telling all he knew about his master. "He must be pretty rich," said Ornik," to have such a swarm of pages and footmen running in and out of the house."" I don't know," answered the other, "what his income is, but I hear Joli and the abbé Charier say that he is two millions in debt.""But who is that lady who is come out of a cabinet, and is passing by ?"- "That is madame de Pomèreu, one of his mistresses."- "She is really very pretty; but I have not read that the apostles had such company in their bed-chambers in a morning."-" Ah! that, I believe, is monsieur, about to give audience.""Say sa grandeur, monseigneur."-" Well, with all my heart. Ornik saluted sa grandeur,' presented his books, and was received with a most gracious smile. Sa grandeur' said three words to him, and stepped into his carriage, escorted by fifty horsemen. In stepping in, monseigneur dropped a sheath, and Ornik was astonished that monseigneur should carry so large an inkhorn. "Do you not see," said the talker, "that it is his dagger? every one that goes to parliament wears his dagger ?"-Ornik uttered an exclamation of astonishment, and departed.

"

He went through France, and was edified by town after town. From thence he passed into Italy. In the papal territories, he met a bishop with an income of only a thousand crowns, who went on foot. Ornik, being naturally kind, offered him a place in his cam

biatura." Signor, you are no doubt going to comfort the sick?"-" Sir, I am going to my master."" Your master? He, no doubt, is Jesus Christ." "Sir, he is cardinal Azolino; I am his almoner. He gives me a very poor salary; but he has promised to place me with Donna Olimpia, the favourite sister-in-law of nostro signore."—" What! are you in the pay of a cardinal? But do you not know that there were no cardinals in the time of Jesus Christ and St. John?"-" Is it possible!" exclaimed the Italian prelate.-"Nothing is more true: you have read it in the Gospel."-" I have never read it," replied the bishop; "I know only the office of Our Lady."-" I tell you, there were neither cardinals nor bishops; and when there were bishops, the priests were almost their equals, as St. Jerome, in several places, assures us."- Holy Virgin!" said the Italian, "I knew nothing about it; and what of the popes?""There were no popes either."-The good bishop crossed himself, thinking he was with the evil one; and leaped from the side of his companion.

BLASPHEMY.

THIS is a Greek word, signifying an attack on reputation. We find blasphemia in Demosthenes. In the Greek church it was used only to express an injury done to God. The Romans never made use of this expression, not thinking (it would appear) that God's honour could be offended like that of men.

There scarcely exists one synonyme. Blasphemy does not altogether convey the idea of sacrilege. We say of a man who has taken God's name in vain, who, in the violence of anger, has sworn (as it is expressed) by the name of God, that he has blasphemed; but we do not say that he has committed sacrilege. The sacriligious man is he who perjures himself on the Gospel, who extends his rapacity to sacred things, who imbrues his hands in the blood of priests.

Great sacrileges have always been punished with death in all nations, especially those accompanied by bloodshed.

The author of the "Instituts au Droit Criminel," reckons among divine high treasons in the second degree, the non-observance of Sundays and holidays. He should have said, the non-observance attended with marked contempt; for simple negligence is a sin, but not, as he calls it, a sacrilege. It is absurd to class together, as this author does, simony, the carrying off a nun, and the forgetting to go to vespers on a holiday. It is one great instance of the errors committed by writers on jurisprudence, who, not having been called upon to make laws, take upon themselves to interpret those of the state.

Blasphemies uttered in intoxication, in anger, in the excess of debauchery, or in the heat of unguarded conversation, have been subjected by legislators to much lighter penalties. For instance: the advocate whom we have already cited, says, that the laws of France condemn simple blasphemers to a fine for the first offence, which is doubled for the second, tripled for the third, and quadrupled for the fourth offence; for the fifth relapse the culprit is set in the pillory; for the sixth relapse he is pilloried, and has his upper lip burned off with a hot iron; and for the seventh he loses his tongue. He should have added, that this was an ordonnance of the year 1666.

Punishments are almost always arbitrary, which is a great defect in jurisprudence. But this defect opens the way for clemency and compassion, and this compassion is no other than the strictest justice; for it would be horrible to punish a youthful indiscretion as poisoners and parricides are punished. A sentence of death for an offence which deserves nothing more than correction, is no other than an assassination committed with the sword of justice.

Is it not to the purpose here to remark, that what has been blasphemy in one country has often been piety in another?

Suppose a Tyrian merchant landed at the port of Canope: he might be scandalized by seeing an onion, a cat, or a goat, carried in procession; he might speak indecorously of Isheth, Öshireth, and Horeth; or

might turn aside his head and not fall on his knees, at the sight of a procession with the parts of human generation larger than life: he might express his opinion at supper, or even sing some song in which the Tyrian sailors made a jest of the Egyptian absurdities. He might be overheard by the maid of the inn,* whose conscience would not suffer her to conceal so enormous a crime she would run and denounce the offender to the nearest shoen that bore the image of the truth on his breast; and it is known how this image of truth was made. The tribunal of the shoens, or shotim, would condemn the Tyrian blasphemer to a dreadful death, and confiscate his vessel. Yet this merchant might be considered at Tyre as one of the most pious persons in Phenicia.

Numa sees that his little horde of Romans are a collection of Latin freebooters, who steal right and left all they can find-oxen, sheep, fowls, and girls. He tells them that he has spoken with the nymph Egeria in a cavern, and that the nymph has been employed by Jupiter to give him laws. The senators treat him at first as a blasphemer, and threaten to throw him headlong from the Tarpeian rock. Numa makes himself a powerful party; he gains over some senators, who go with him into Egeria's grotto. She talks to them, and converts them; they convert the senate and the people. In a little time, Numa is no longer a blasphemer; the name is given only to such as doubt the existence of the nymph.

In our own times, it is unfortunate that what is blasphemy at Rome, at Our Lady of Loretto, and within the walls of San-Gennaro, is piety in London, Amsterdam, Stockholm, Berlin, Copenhagen, Berne, Basle, and Hamburgh. It is yet more unfortunate that even in the same country, in the same town, in the same street, people treat one another as blasphemers.

Nay; of the ten thousand Jews living at Rome, there is not one who does not regard the Pope as the chief of the blasphemers; while the hundred thousand

* A forcible exposure of the absolute fact in relation to the murdered youth De la Barre.