The Mirror of Literature, Amusement, and Instruction. Volume 13, No. 374, June 6, 1829. Various

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СКАЧАТЬ this beautiful description, my scepticism will not allow me to believe in these miraculous genii.

      Lord Byron mentions these improvisatri, in his "Beppo," but not in a way that leads me to suppose, he considered them capable of original poetry. Mr. Addison, in his account of Italy, says, "I cannot forbear mentioning a custom at Venice, which they tell me is peculiar to the common people of this country, of singing stanzas out of Tasso. They are set to a pretty solemn tune, and when one begins in any part of the poet, it is odds, but he will be answered by somebody else that overhears him; so that sometimes you have ten or a dozen in the neighbourhood of one another, taking verse after verse, and running on with the poem as far as their memories will carry them."

      I am, therefore, inclined to think these "improvisatri" are mere reciters of the great Italian poets. It is probable that the persons who give us these extraordinary accounts of Italian genius, are unacquainted with the literature of that country, and of course cannot detect the imposition.

      In Goldsmith's poem, entitled "Retaliation," a line occurs, which is to me unintelligible, at least a part of it. That poet concludes his ironical eulogium on Edmund Burke, thus:—

      "In short 'twas his fate, unemployed, or in place, sir,

      To eat mutton cold, and cut blocks with a razor."

      The cutting blocks with a razor, I think is obvious enough, but, what is meant by eating mutton cold? I should be obliged by a solution.—HEN. B.

      I'LL COME TO YOUR BALL

(For the Mirror.)

      I'll come to your Ball—dearest Emma,

      (I had nearly forgotten to say)

      Provided no awkward dilemma

      Should happen to keep me away:

      For I burn with impatience to see you,

      All our hopes, all our joys to recall,

      And you'll find I've no wishes to flee you,

      When next I shall come to your Ball.

      Strange men, stranger things, and strange cities

      I have seen since I parted from you,

      But your beauty, your love, and your wit is

      A charm that has still held me true,

      And tho' mighty has been the temptation,

      Your image prevail'd over all,

      And I still held the fond adoration

      For one I must meet at the Ball.

      I have knelt at the shrine of a Donna,

      And languish'd for months in her train,

      But still I was whisper'd by honour,

      And came to my senses again,

      When I thought of the vows I had plighted,

      And the stars that I once used to call

      As my witnesses—could I have slighted?

      Her I long to behold at the Ball.

      You say that my nature is altered,

      "I've forgotten the how and the when,

      That my voice which was best when it faltered"

      Is rough by my converse with men:

      Believe me that still you will find me

      Of lovers the truest of all,

      And the spell that has bound still shall bind me,

      And I'll come, dearest girl, to your Ball.

      I have waded through battle fields gory,

      To my country and honour been true,

      And my name has been famous in story,

      But dear Emma, it all was for you.

      I've longed when my troubles were over,

      Unhurt by the bay'net or ball.

      To forget I was ever "a rover,"

      And claim you my bride at your Ball.

CLARENCE.

      THE SANJAC-SHERIF, OR STANDARD OF MAHOMET

(For the Mirror.)

      This standard, which is an object of peculiar reverence among the Mussulman, was originally the curtain of the chamber door of Mahomet's favourite wife. It is kept as the Palladium of the empire, and no infidel can look upon it with impunity. It is carried out of Constantinople to battle in cases of emergency, in great solemnity, before the Sultan, and its return is hailed by all the people of the capital going out to meet it. The Caaba, or black stone of Mecca is also much revered by the Turks; it is placed in the Temple, and is expected to be endowed with speech at the day of judgment, for the purpose of declaring the names of those pious Mussulmen who have really performed the pilgrimage to Mecca, and poured forth their devotions at the shrine of the prophet.—INA.

      EATING

Abridged from Mr. Richards's Treatise on Nervous Disorders

      The object of eating ought not to be, exclusively, the satisfying of the appetite. It is true that the sensation of hunger admonishes us, and indeed, incites us to supply the wants of the body; and that the abatement of this sensation betokens that such want has been supplied; so far the satisfying of the appetite is a matter of consideration; but a prudent person will observe the mode in which the appetite is best satisfied, and the frame, at the same time, most abundantly nourished, for this ought to be the chief object of feeding. There is much truth in the homely adage, that "what is one man's meat is another man's poison," and a person who has been muscled1 will, if he wishes to enjoy his health, rigidly eschew that piscatory poison. So, also, will an individual with a bilious habit avoid fat pork; and those whose stomachs are flatulent will not inordinately indulge in vegetables. Captain Barclay, whose knowledge in such matters was as extensive as that of most persons, informs us that our health, vigour, and activity must depend upon our diet and exercise.

      A leading rule in diet, is never to overload the stomach; indeed, restriction as to quantity is far more important than any rule as to quality. It is bad, at all times, to distend the stomach too much; for it is a rule in the animal economy, that if any of the muscular cavities, as the stomach, heart, bowels, or bladder, be too much distended, their tone is weakened, and their powers considerably impaired.

      The consideration of diet might be rendered very simple, if people would but make it so; but from the volumes which have been recently written on diet and digestion, we might gather the alarming information that nearly every thing we eat is pernicious. Far be it from me to adopt such a discouraging theory. My object is rather to point out what is good, than to stigmatize what is bad—to afford the patient, if I can, the means of comfort and enjoyment, and not to tell him of his sufferings, or of the means of increasing them.

      To "eat a little and often," is a rule frequently followed, because it is in accordance with our feelings; but it is a very bad rule, and fraught with infinite mischief. Before the food is half digested, the irritable nerves of the upper part of the stomach will produce a sensation of "craving;" but, it is sufficiently evident that, to satisfy this "craving," by taking food, is only to obtain a temporary relief, and not always even that, at the expense of subsequent suffering. There can be no wisdom in putting more food into the stomach than it can possibly digest; and, as all regularity is most conducive to health, it is better that the food should be taken at stated periods. I do not by any means interdict the use of meat; on the contrary, fresh meat, especially beef and mutton, affords great nutriment in a small compass. "Remember," says Dr. Kitchiner, "that an ounce of beef contains the essence of many pounds of hay, turnips, and other vegetables;" and, we should bear in mind, also, that no meat arrives СКАЧАТЬ