mere quakers of the sect now existing under that name, they were in reality nothing but wild enthusiasts.

"The first instance shall be that which concerns the unhappy man that was murdered in Long Island, of which a good hand in those parts, in a letter bearing date, Decemb. 12, 1681, writes as follows. "There went down about a moneth since three mad quakers, called Nhomas Cases Crew, one man named Denham, belonging to Newer-snicks, and two women with him, belonging to Oyster-Bay; these went down to South-hold, where they meet with Samuel Banks of Fairfield, the most blasphemous villain that ever was known in these parts. These joyning together with some other inhabitants of South-hold of the same spirit, there went into their company a young merchant, named Thomas Harris, who was somewhat inclining to the quakers before (he belonged to Boston); they all go about him, and fell a dancing and singing, according to their diabolical manner. After some time, the said Harris began to act like them, and to dance, and sing, and to speak of extraordinary raptures of joy; and to cry out upon all others as devils, that were not of their religion, which also they do frequently. When the said Harris manifested these signs of conversion, as they accounted it, they solemnly accepted of him as one of their company; and Banks or Denham (for I have forgetten which of the two) gave him this promise, that hence forward his tongue should be as the pen of a ready writer, to declare the praises of their Lord. After this, the young man who was sober and composed before, ran up and down, singing joy, and calling such devils as should say any thing in way of opposition, and said his father was a devil that begat him. Quickly after he went from the town of South-hold, to a farm belonging to that town, to the house of a quaker of the same spirit, and went to bed before the rest of the family, and when a young man of the same house went to go to bed to him, he told him that he must get up, and go to South-hold that night, where he had left Banks and the rest; the young man endeavoured to perswade him to lie still till day, but he would not, but gat up, and went away; after some time he was missed, and enquiry made for him, but he could not be heard of, only his hat, and gloves, and neck-cloth was found in the road from the farm to the town. And two dayes after, Banks looking into a Bible, suddenly shut it again, crying out, his friend Harris was dead; the next day he was found by the sea side, about a quarter of a mile from the place where his hat and other things were found, but out of the road, with three holes like stabs in his throat, and no tongue in his head, nor the least sign thereof, but all was clear to his neck-bone within, his mouth close shut, one of his eyes hanging down upon his cheek out of his head, the other sunk so deep in his head that at first it seemed quite out, but was whole there. And Mr. Joshua Hobart, who was one of them to view his dead body, told me that there was no sign of any tongue left in his mouth; such was the end of that tongue which had the promise of being as the pen of a ready writer. Further, the night after he was buried, Captain Young (who is high sheriff and chiefly concerned in looking after the business) as he told me himself, being in bed, in the dead of the night, was awakened by the voice of this Harris, calling to his window very loud, requiring him to see that justice was done him. This voice came three

times in that night; the next night when he was asleep, it came into his house, close to his bed-side, and called very loud, asking him if he heard him, and awaked him. Thus concerning that tragical story."

Drunkards and profane swearers were also frequently the subjects of such visitations of providence; and last in the list of the enemies of the New England Church come the Indian chiefs, who were continually robbing and murdering the Christian settlers. Of stories of spiritual visitations to the Indians, Dr. Mather appears so have obtained but few, but one of these is singular enough to deserve repeating.

Concerning Squando, the Sachem of the Indians at Saco; the story of him is upon sundry accounts remarkable. Many years ago he was sick, and near unto death, after which he said, that one pretending to be the Englishmans God, appeared to him in the form of an English minister; and discoursed with him, requiring him to leave off his drinking of rum, and religiously to observe the Sabbath day, and to deal justly amongst men, withal promising him that if he did so, then at death his soul should go upwards to an happy place; but if he did not obey these commandments, at death his soul should go downwards, and be for ever miserable. But this pretended God said nothing to him about Jesus Christ. However, this apparition so wrought upon Squando, as that he left his drunkenness, and became a strict observer of the Sabbath day. yea, so as that he always kept it as a day of fast, and would hear the English ministers preach, and was very just in his dealing. Bur in the time of the late Indian war he was a principal actor in the bloody tragedies in that part of the countrey. The last year the pretended Englishmans God appeared to him again, as afore, in the form of a minister, requiring him to kill himself, and promising him that if he did obey, he should live again the next day, and never die more. Squando acquainted his wife and some other Indians with this new apparition. They most earnestly advised him not to follow the murderous counsel which the spectre had given. Nevertheless, he since hath hanged himself, and so is gone to his own place. This was the end of the man that disturbed the peace of New England.”

Dr. Mather's 'Remarkable Providences,' though now seldom read, or met with, was a very favourite work in its time. It is an amusing book, and even now it will well repay a perusal; for, besides the graphic character of many of the stories, they are no doubt true in their details, and furnish us with a remarkable picture of the condition and feelings of the early colonists of North America. The light in which the people of New England regarded Increase Mather's book, is illustrated by the singular use made of it on one occasion by his son, Cotton Mather. In the midst of the great sorcery mania, a person, who was possessed through witchcraft, was brought to him for examination. He tried the effects of all sorts of books upon the possessing demon: some he liked, others he disliked, but he was extremely troubled when the reverend exorcist brought forth his father's volume of 'Remarkable Providences.' Could there be a more satisfactory proof of its truth both in fact and doctrine!

ART. VI.-The Travels of Boullaye-le-Gouz;

Les Voyages et Observations du Sieur de la Boullaye-le-Gouz, gentil-homme Angevin. Où sont décrites les Religions, Gouvernemens, et Situations des Estats et Royaumes d'Italie, Grèce, Natolie, Syrie, Perse, Palestine, Karamenie, Kaldée, Assyrie, Grand Mogol, Bijapour, Indes Orientales des Portugais, Arabie, Egypt, Holland, Grand Bretagne, Irland, Dannemark, Pologne, Isles et autres lieux d'Europe, Asie, et Affrique, où il a séjourné. Le tout enrichy de belles figures. Nouvellement reveu et corrigé par l'Autheur, et augmenté de quantité de bons advis pour ceux qui veulent voyager; avec un ordre pour suivre les Karavanes, qui vont en diverses parties du Monde. Dedié à l'éminentissime Cardinal Capponi. A Troyes, par Nicolas Oudot; et se vendent à Paris, chez Gervais Clousier, marchand libraire: tenant sa boutique sur la montée de la Ste. Chatelle. M.DC.LVII. Avec privilége du Roy.

THE HE travels of Boullaye-le-Gouz are amongst the least common, but by no means the least interesting, of the works of this description published in the first half of the seventeenth century. The author has taken care to let us know in his title that he was a great traveller, and he appears to have been a man of naturally liberal sentiments, whose prejudices, whatever they may have been at first, had been rubbed down in his intercourse with nations which differed from each other in manners and religion. Hence we find him arguing theological questions with Pagans in the far east, with Jews in Egypt, and with bigoted Catholics in Ireland. He had learnt to conform to the manners and costume of the people among whom he wandered, and hence he gained more and better information than could have been gleaned by those who allow their prejudices to stand in the way of their communications. He presents us, at the beginning of his book, with his portrait in his eastern dress, and the inscription beneath it tells us that he was known in Asia and Africa by the name of Ibrahim-bey, and in Europe by that of the voyageur catholique. In fact, wherever we meet with him, from the isles of the Indian Ocean to the shores of green Erin, he appears to be always at home.

The Sieur de la Boullaye-le-Gouz was, as he tells us, a gentleman of Anjou. We know nothing of his previous history, nor whence he imbibed his love of travel, but he informs us that in the year 1643 he went to England, in company with a French officer, who carried assistance to Charles I, then at Oxford. On this occasion

he visited Ireland, and after his departure wandered over most of the countries of northern Europe. Immediately after his return to Paris he set out for Italy and the East. At Florence, he was witness to a horse-race of a rather peculiar description:

"During my stay at Florence the Grand Duke gave a prize for horse racing. Six of the fleetest runners in Italy were led to one of the gates of Florence, without saddle or bridle; they let them run through the middle of the streets to another gate of the town; a Turkish horse arrived first, and carried off the prize, which was a handsome coverlet. An old gentleman was killed at my side, who, not being able to get out of the way, was struck on the shoulder by one of the horses, and fell dead on the spot. This accident made me detest that game, and approve the races in England, where the horses do not run alone, but there are men upon them to guide them. This race is called in Tuscan, corso del palllio."

From Florence our traveller went, by way of Sienna and Viterbo, to Rome, and in his route he made the acquaintance of a Roman nobleman, named Capponi, through whom he became subsequently acquainted with the Cardinal Capponi, to whom he dedicated his book. After leaving Rome, M. de la Boullaye visited in succession Ancona, Rimini, Ravenna, Bologna, and Ferrara, and at length he reached Venice, where he embarked in an English ship bound for Smyrna. His progress through the Greek islands was not attended with any adventures which he has thought it necessary to record. He arrived in due time at Constantinople, where objects of novelty presented themselves to his eyes on every side. He set himself immediately to study the people, among whom he was now thrown, and his account of them is at once simple and correct :—

"Turq (Turk) or Turcoman (Turkman)," he says, " signifies peasant, pastor, or countryman, and is an insult to an Ottoman, Keselbache, or Jusbeg, who call themselves Mansulmans (Musulmans), or true believers, and distinguish their nations by the chiefs who have commanded them; the Ottomans are called Osmanlens (Osmanli, or, properly, 'Usmanli) from Osman, the great captain, called Ottoman in French; the Kesselbaches or Schais, from Schah, who is the king of Persia, or from the red cap which the Sophis carry on their heads, which is named in Turkish Kesselbache (Kazil-bash, i. e. red-cap); and the Jusbegs from the land which they inhabit, which signifies a hundred lords; although they are all Turks in language and nation, and descended from Scythia at divers times, and from Turqstan (Turkestan), which signifies the residence of pastors."

M. de la Boullaye proceeds to give a brief analysis of the Mohammedan doctrines from the Koran, and he discusses in successive chapters the various subjects of Turkish marriages and the condition and manners of the women, of the ceremony of circumcision, of the prayers and fasts of the Mussulmans, and of their rites of burial, as well as of

their laws and civil government. These matters are treated in a manner which has no great interest at the present day, and we willingly pass them over to accompany the traveller in his further progress. Having made acquaintance with an Armenian merchant, named Minas, and procured all things necessary for the journey, he left Constantinople with the caravan of Tauris, and proceeded by way of Quequebesi, according to our author's orthography, (Geybuseli, the ancient Dacibyza), Smits (Ismid, the ancient Nicomedia), Saçabangi (Sabanja, ancient Sophon), Ducabazar (Duz-cha-Bazar, the ancient Duceprum), Bogli (Boli, the ancient Hadrianopolis), Guerreda (Keredah, the ancient Carus), and Tossia (the Docea of the Lower Empire), to Amasia, the ancient capital of the kings of Pontus. Thence he directed his course to Erserum (Erzeroom), to Hassan Kala, to Uche Kilisa, and to Erivan. Many of the towns he passed through on this route seem to have been much more flourishing than at present; he describes the Armenian town of Tokhat as being as large as Florence. In this part of his way, M. de la Boullaye observed and describes briefly the manners of the Georgians and Armenians. Near Erivan he passed the Gordyæan mountains, which he evidently confounds with Mount Ararat. According to one set of the old traditions, it was on one of the Gordyæan mountains, and not on Ararat, that the ark rested; and receiving this from the Armenians, M. de la Boullaye believed he had arrived at Ararat. He was told that part of the ark still remained there, and that an Armenian saint having once set out in search of it, he was stopped half-way up the mountain and forbidden to proceed any farther, and that all who had attempted since had perished. Our traveller was inclined to think that the danger consisted more in the natural difficulties of the mountain than in any other cause. The notion on this subject which was communicated to our traveller of the seventeenth century has continued to the present time. The Armenian tradition is to the effect, that a monk, who was afterwards patriarch of Nisibis, and a contemporary of St. Gregory, in order to settle the disputes which had arisen respecting the credibility of the sacred books, especially with reference to their account of Noah, resolved to ascend to the top of Ararat, to ascertain whether the remains of the ark still rested there. At the declivity of the mountain, however, he repeatedly fell asleep from exhaustion, and always found, on awaking, that he had been uuconsciously carried down to the point from which he first set out, Heaven thus convincing him of the futility of the attempt. The successful ascent