the quality of smell; such were they created in the beginning." This pas sage bears at least as strong a resemblance to the chemical philosophy of our days, as certain parts of the Hindoo fables bear to the mysteries of the Christian religion. But it is more difficult to account for the philosophy, (if, indeed, it be any thing more than mere theory,) than to explain how the distorted traces of Christianity found their way into the fables of Hindostan.

na": The Valley of Calchaquina, running 30 leagues in length from N. to S, is but of a small breadth, and almost enclosed on both sides by high ridges of mountains, that make the borders of Peru and Chili. It is reported that in the night there is a sort of creature seen here which casts a mighty light from its head, and many are of opinion that light is caused by a carbuncle; but as yet this

creature could never be taken or killed, because it suddenly baffles all the de signs of men, leaving them in the dark, by clouding that light*."

The existence of this animal is still believed. The Missionary Fr. Narciso y Barcel says, in a letter written in 1791, "I had scarcely reached Manoa before I began the commission with which his Excellency the Viceroy charged me, concerning the search of the carbuncle. I found a Pagan of the Pira nation, who has not only seen one, but has killed one, and thrown it away, through ignorance, as a thing of no value. He assured me that there were two kinds, one about a quarter, the other about half a vara high. The curtain, or lid, with which it covers its splendor, is, he says, a thing of exquisite plumage, and that it has on its breast spots of singular beauty. He called it in his

History of Paraguay, &c. by F. Nicholas del Techo.

Pira language Inuyucuy. He promised. to bring me one dead, since it is impossible to take it alive; I regaled him: plentifully for the sake of encouraging. him, and he set off in full confidence that he should not return without it. As soon as I get this precious jewel, (alhaja,) I will send it to his Excellency.

Mer. Per. N. 152.

D. Joseph Ignacio de Lequanda, (Mer. Peruan. N. 249,) relates some stories of this carbuncle animal, and evidently believes them. By his account, it opens this eye of light when it is in danger, and dazzles its enemy. At other times the eye is covered with its veil, or lid,.,like Prince Arthur's shield.

The author of the verse-Argentina, D. Martin del Barco, says he had seen this beast, and often hunted it in vain, and that happy man would he be who should catch one. Ruy Diaz Melgarejo, he adds, had been thus fortunate.

He had caught a carbuncle-beast, and taken out the stone,.. but the canoe in which he embarked with it upset, and the jewel was lost. 1, says D. Martin, saw him lamenting his evil fortune, and heard him say, that if he had not lost the carbuncle, he would have presented it to King Philip*.

243. Busaco.

Busaco is become a memorable name in British History. The place itself has long been well known in Portugal, because the bare-footed Carmelites have what, in Carmelite language, is called a desart, there. In the early ages of Monachism, men became anchorites after their own fashion. Hermits were then described in the Rule of S. Benedict, (cap. 1,) as men "who not by a novitial fervour of devotion, but by long probation in a monastical kind of life, have learnt by the comfort and encou

Argentina, Canto 3.

ragement of others to fight against the Devil, and being well armed, secure now: without the help of any, are able, by God's assistance, to fight hand to hand against the vices of the flesh, and evil cogitations; and so proceed from the fraternal army to the single combat of the. wilderness." Qui non conversionis fervore novicio, sed monasterii probatione diuturnâ, didicerunt contra diabolum multorum solatio jam docti pugnare, & bene instructi fraterna ex acie ad singularem pugnam eremi, securi jam sine consolatione alterius, sola manu vel brachio, contra vitia carnis vel cogitationum, Deo auxili ante, sufficiunt pugnare.

But in later ages, when discipline was found as necessary for monks as for soldiers, a few reformers established insti tutions in their respective orders, by which the advantages of the eremetical' life might be combined with the obe dience and consequent security of the cænobite. St. Romuald was the most