Chapter 35

[375]I may add that, in order to guard against any possible misapprehension of Mr. Harford’s opinion, I called his attention to the doubt which has arisen on the subject. In reply Mr. Harford assured me that he himself heard MezzofantispeakWelsh at his first visit to Bologna, in 1817.[376]Letters from the North of Italy, Vol. II., p. 54.[377]See Life, IV., p. 32. He had not visited Bologna in the interval.[378]Perhaps it might be inferred from the false spelling of the name—the use ofphforf—(a blunder which violates so fundamental a rule of Italian orthography as to betray a mere tyro in the study) that this passage was penned soon after Byron’s arrival in Italy. But Byron’s orthography was never a standard.[379]Manavit, p. 106.[380]Life and Works, IV., 262-3. It may be worth while to note this curious and characteristic passage, as an example of what Byron has been so often charged with—unacknowledged, (and perhaps unconscious) plagiarisms from authors or works which are but little known. The idea of “a universal interpreter at the time of the tower of Babel,” is copied literally from Pope’s metrical version of the second satire of Dr. Donne, to the hero of which the same illustration is applied, in exactly the same way.“Thus others’ talents having nicely shown,He came by sure transition to his own;Till I cried out: ‘You prove yourself so able,Pity you was not druggerman[dragoman]at Babel!For had they found a linguist half so good,I make no question but the Tower had stood.’”[381]Yet not without foundation in fact. My friend Mr. James E. Doyle, was assured by the late Dr. Charles R. Walsh (an English surgeon of great ability, who fell a victim to his exertions as an officer of the Board of Health, during the last cholera in London), that he once heard Mezzofanti “doing” the slang of a London cabman in great perfection.[382]Gaume, “Les Trois Rome,” II., p. 415.[383]Santagata, “Sermones Duo,” p. 11.[384]Santagata, pp. 19-20.[385]Bologna, 1820.—It was on the occasion of the celebration of Father Aponte’s “Jubilee”—the fiftieth anniversary of his ordination as priest—that Mezzofanti addressed to him the Hebrew Psalm which will be found in the Appendix.[386]Reise durch Italien, I. p. 30-2.[387]Biographie Universelle (Brussels Edition), XIX., 50-1.[388]Italy, I., 292.[389]Lady Morgan’s Italy, Vol. I., p. 200.[390]This was not a mere joke. The Bolognese dialect has so many peculiarities that, at least by any other than an Italian, it might well deserve to be specially enumerated as a distinct acquisition. It has even a kind of literature of its own;—a comedy of the 16th century, entitledFilolauro; a version of theGerusalemme Liberata; and several other works named by Adelung (II., 514). The Bolognese Pater Noster is as follows:—“Pader noster, ch’ si in cil, si pur santifica al voster nom; vegna ’l voster reyn; sia fatta la vostra volontà, com in cil, cosi in terra; ’l noster pan quotidian daz incu; e perdonaz i noster debit, sicom no alteri perdonen ai noster debitur; en c’indusi in Tentazion; ma liberaz da mal. Amen.” Adelung, II., 515.[391]Molbech’s Reise giennem en Deel af Tydskland, Frankrige England, og Italien, i Aarene 1819 og 1820, vol. iii. p. 319, and following.[392]TheDanske Ordbog; first published in Copenhagen in 1833. The veteran author, now in his seventy-first year, is actively employed in preparing a new edition with large additions and improvements.[393]Manavit, p. 50.[394]Ibid, p. 51.[395]Letter of the Abate Matranga, dated August 17, 1855.[396]Correspondance Astronomique, February 20. The reader may be puzzled at this seemingly anticipatory date; but the issue of the journal was extremely irregular, and the February number was in reality not published till after September in that year.[397]Correspondance Astronomique, vol. iv. pp. 191-2.[398]Correspondance Astronomique, vol. v. p. 160.[399]Correspondance Astronomique, v. 163.[400]Vol. I. pp. 481-2, London, 1844.[401]In accounting for the appearance of such a narrative in a Journal with a purely scientific title, Admiral Smyth observes, that “it was one of Von Zach’s axioms that all true friends of science should try to keep it afloat in society, as fishermen do their nets, by attaching pieces of cork to the seine; and therefore he embodied a good deal of anecdote in his monthly journal of astronomical correspondence, a most delightful and useful periodical.”[402]Mezzofanti and his friend presented to the Admiral the first volume of the “Ephemerides,” which contained the coefficients for the principal stars to be observed during five years—there were still at that time three years to run;—and expressed a hope that England would contribute funds towards the cost of the printing. On returning to England, the admiral gave this copy to the Rev. Dr. William Pearson, then engaged in the publication of his elaborate work on Practical Astronomy. Dr. Pearson, (at p. 495 of the first volume,) describing a table of 520 zodiacal stars, thus acknowledges his obligations to that work. “The same page also contains the N.E. angle that the star’s meridian makes with the ecliptic, and the annual variation of that angle; the principal columns of which have been taken from theBononiæ Ephemeridesfor 1817-1822, computed by Pietro Caturegli, which computations have greatly facilitated our labours.”[403]Borrow’s Gipsies in Spain, p. 240. Ample specimens and descriptions of it are given by Adelung, vol. I. pp. 244-52. It may, perhaps, be necessary to add that neither of these dialects, nor indeed of any of the dialects used by European gipsies, bears the least resemblance (although often confounded with it) to the “thieves’ slang,” which is used by robbers and othermauvais sujetsin various countries,—the “Rothwälsch” (Red Italian) of Germany, the “Argot” of France, the “Germania” of Spain, and the “Gergo” of Italy. All these, like the English “slang,” consist chiefly of words borrowed from the languages of the several countries in which they prevail, applied in a hidden sense known only to the initiated. On the contrary the gipsy idiom is almost a language properly so called. See a singular chapter in Borrow’s Gipsies in Spain, 242-57. For a copious vocabulary of the “Argot” of the French thieves, see M. Nisard’s most curious and amusingLitterature du Colportage, II. 383-403.[404]Blume’s Iter Italicum, II. p. 152.[405]In 1823. See an interesting biography in the Memorie di Modena.[406]Manavit, p. 51.[407]I may preserve here an impromptu Greek distich of Mezzofanti’s, addressed to Cavedoni on the publication of his “Memoir on the antiquities of the Museum of Modena,” which, although commonplace enough in sentiment, at least illustrates his curious facility of versification.“Εις Kαιλεστινον Kαυεδόνιον.Μνήματα τῶν πάλαι ἄνθρwπων σοφὸς ὅσσ’ ἀναφαίνεις,Ἔκ χρόνος ὂυ πέρθει· σὄν δὲ κλέος θαλέθει.”It was an impromptu in the literal sense of the word, being thrown off without a moment’s thought, and in the midst of a group of friends. His friend Ferrucci rendered it into the following Latin distich.Celestino Cavedonio.Omnia que prudens aperis monumenta priorumÆvo intacta manent: hinc tibi fama viget.[408]“L’Eneide di Virgilio, recata in versi Italiani, da Annibale Caro,” 2 vols. folio. It was printed by De Romanis. The duchess was the Lady Elizabeth Hervey, daughter of the episcopal Earl of Bristol; and after the death of her first husband, Mr. Forster, had married the Duke of Devonshire. She is the true heroine of Gibbon’s ludicrous love-scene at Lausanne, described by Lord Brougham, but by him related of Mademoiselle Susan Curchod, afterwards Madame Necker. See an article in the Biographie Universelle, (lxii, p. 452,) by the Chevalier Artand de Montor; also “Critical and Miscellaneous Essays, (vol. i., p. 64,) by an Octogenarian,” (the late Mr. James Roche, of Cork, the J. R. of the Gentleman’s Magazine, and a frequent contributor to the Dublin Review, and other periodicals)—a repertory of curious literary and personal anecdotes, as well of solid and valuable information.[409]This is probably the Grammar of the Mahratta language, published by the Propaganda, in 1778. The name is sometimes latinized in this form. Adelung, I., 220.[410]Most likely Ludolf’s, Francfort, 1698.[411]By Barth. Ziegenbolg, Halle, 1716.[412]Bernard Havestadt, “Descriptio Status tum Naturalis, tum civilis, tum Moralis, Regni Populique Chilensis,” Munster, 1777. It contains a Chilian Grammar and Vocabulary, together with a Catechism in prose, and also in verse.[413]Probably the Catechism in the Moxa (South American) language, mentioned by Hervas. See Adelung, III., 564.[414]Fr. Jacobs, Vermischte Schriften, vol. vi. p. 517, and following.[415]Stolz.Biografia, p. 10. For the details, however, I am indebted to an interesting communication from the abate Mazza, Vice-Rector of the Pontifical Seminary at Bologna.[416]The author of this version, Ercole Faello, is not mentioned by Tiraboschi, nor can I find any other notice of him. His version has no value, except perhaps as a bibliographical curiosity; and Mezzofanti’s criticism of it in his letter to Cavedoni, is the most judicious that could be offered—the simple recital of a few sentences as a specimen of its obscure and involved style. The Tetrasticha, especially, deserves a better rendering. It consists of fifty-nine iambic tetrastichs, many of which, besides the solid instruction which they embody, are full of simple beauty. The Monosticha is chiefly notable as an ancient example of an acrostic poem on a spiritual subject. It consists of twenty-four iambic verses, commencing in succession with the successive letters of the alphabet, thus:—Ἀρχήν ἁπάντω· καὶ τὲλος ποιὂυ Θεόν·Βίου τὸ κέρδος ὲκβιοῦ καθ’ ἡμέραν. κ.τ.λ.Faello’s version appears not to have been known to the Benedictine editors.[417]SeeCatalogo della Libreria, p. 65.[418]For an account of these books see Father Vincenzo Sangermano’sRelazione del Regno Barmano, Rome, 1833. Sangermano was a Barnabite Father, and had been for many years a missionary in Ava and Pegu. He states that he himself translated these sacred books. (p. 359.) His orthography of the names is slightly different from Mezzofanti’s.[419]Idler in Italy, III. p. 321.[420]Padre Scandellari died in December, 1831. He is spoken of in terms of high praise in the Gazzetta di Bologna for Dec. 27.[421]Madame de Chaussegros was the widow of the officer by whom Toulon was surrendered to the English, in 1793.[422]In the hope of arriving at a still more accurate estimate of Mezzofanti’s performance in German conversation, I wrote to request of Dr. Tholuck a note of the “four minor mistakes” to which he alluded. Unfortunately the memorandum which he had made at the time, although he recollects to have observed it quite recently in his papers, has been mislaid, as has also been the Persian distich which Mezzofanti composed during the interview.[423]At the time of the Restoration, Cornish was still a living language, especially in the West; but, a century later it had quite disappeared, its sole living representative being an old fish-woman, Dolly Pentrath, who was still able to curse and scold in her expressive vernacular. See Adelung, II. 152.[424]It was in great part from these papers that Cav. Minarelli compiled the list of the several languages cultivated at various times by Cardinal Mezzofanti, to which I shall have occasion to refer soon after.[425]There is another circumstance of Dr. Tholuck’s narrative which it is not easy to reconcile with the account already cited (p. 239,) from M. Molbech’s Travels;—namely, that “when addressed in Danish he replied in Swedish,” since the former was the only language in which, during an interview of about two hours, Mezzofanti conversed with M. Molbech. In order to remove all uncertainty as to this point, I have had inquiry of M. Molbech in person, through the kind offices of the Rev. Dr. Grüder, a learned German Missionary resident at Copenhagen, who himself knew Cardinal Mezzofanti, and whose testimony to the purity and fluency of his Eminence’s German conversation I may add to the many already known. M. Molbech reiterates and confirms all the statements made by him in his ‘Travels.’ He has even taken the trouble to forward a note in his own hand-writing, referring to the page in the Transactions of the Philological Society, which contains M. Watts’s translation from his book. He adds, that when in 1847, his son waited upon the Cardinal in Rome, for the purpose of presenting him some of M. Molbech’s works, he found his Eminence’s recollection of the interview perfectly fresh and accurate as to all its details.[426]The reader will scarcely agree with this observation of Dr. Tholuck. The Quichua was one of the languages which, as the Dr. testifies, Mezzofanti only professed to knowimperfectly. It must be remembered too, that, during his early years he had many and prolonged opportunities of intercourse with Father Escobar and other South American Jesuit missionaries, who had settled at Bologna, and from whom he may have acquired the language, much more solidly than he could be supposed to learn it from a few casual interviews such as Dr. Tholuck most probably contemplated.[427]The Gulistan is found in the Cardinal’s catalogue, p. 109.[428]p. 26. Oddly enough they are classed among theBohemianbooks.[429]Friesche Rymlerije.It is mentioned by Adelung, II. p. 237.[430]Vol. xvi., p. 229-30.[431]See a very curious chapter in Tiraboschi, vol. vii., p. 139-201; which Disraeli has, as usual, turned freely to his own account in the Curiosities of Literature, p. 348-54.[432]This is the origin of the nom-de-guerre, La Lasca—(the Roach,) by which the too notorious novelist, Grazzini, chose to designate himself as member of this society.[433]All’ Em̅o Signor Cardinal Giuseppe Mezzofanti, Applausi dei Filopieri, 8vo. Bologna, 1838.[434]Algebra, with Arithmetic and Mensuration; from the Sanscrit of Brahmegupta and Bhascara. Translated by H. T. Colebroke, London, 1817. TheBija Gannitahad already been published by Mr. Strachey in 1813. In referring to these Hindoo treatises on Mathematics, I may add, that an interesting account of the Hindoo Logic, contributed by Professor Max Müller, is appended to Mr. Thompson’s “Outline of the Laws of Thought,” (pp. 369-89,) London, 1853. The analogies of all these treatises with the works of the Western writers on the same sciences, are exceedingly curious and interesting.[435]Some curious and interesting remarks on the peculiarity of the Indian languages here mentioned by M. Libri, will be found in Du Ponceau’s “Memoire sur le Systeme Grammaticale des Langues Indiennes,” pp. 143, and foll. Some words in the Chippewa language containthirteenorfourteensyllables; but they should be called phrases rather than words. M. Du Ponceau gives an example from the language of the Indians of Massachusetts—the wordwutappesittukquissunnuhwehtunkquoh, “genuflecting!” p. 143. The same characteristic is found in the Mexican and Central American languages. In Mexican “a parish-priest” is “notlazomanitzteopitzkatatzins!”[436]While M. Libri was writing this letter, he learned that Count Pepoli was in possession of a short autobiographical sketch of Mezzofanti. The count subsequently was good enough to permit me to inspect this fragment; but I was mortified to find that it was not by the Cardinal himself, but by some member of his family. It is very short, and contains no fact which I had not previously known.[437]See the series of theGazzetta di Bologna; see also Spalding’s “Italy and the Italian Islands,” for a compendious but accurate summary of the facts.[438]See the official announcements in theDiario di Romain March and April.[439]Diario di Roma, May 9, 1831.[440]Mijne Reis naar Rome in het voorjaar van 1837. II. p. 35.[441]The Memoirs of Father Ripa have enjoyed great popularity in the abridged form in which they are published in Murray’s Home and Colonial Library. This abridgment, however, gives but little idea of the work itself.[442]This Bull is in theBullariumof the Propaganda.[443]Epistola Innocent III. vol. II. 723.[444]According to my informant at Naples, the affection under which Mezzofanti laboured is described by the local phrase “rompergli le chiancarelle,”—a Neapolitan idiom which expresses something like our own phrase that “his brains were addled.” It was ascribed to the excessive difficulty of the Chinese, and to his own immoderate application. My informant also states that, at his worst moments, his mind was recalled at once from its wandering by the mere mention of the name of the Holy Father, to whom he was most tenderly attached.[445]Fleck’s Wissenschaftliche Reise, I. p. 94.[446]After the Revolution of 1848-9 the Chinese students for a time ceased to be sent to the Propaganda. Their entire course was completed in the Neapolitan College. They have again resumed their attendance.[447]Letters and Journals, III. 313, 315, 334.[448]On the extraordinary Powers of Card. Mezzofanti, p. 122.[449]Annales d’un Physicien Voyageur, par F. Forster, M.D. pp. 60-1, Bruges, 1851.[450]Miss Mitford, in her “Recollections of a Literary Life,” (vol. II. 203) relates this anecdote differently. She has confounded together two different periods at which Dr. Baines met Mezzofanti—the first at Bologna when this incident occurred, the second many years later, when Mezzofanti was Librarian of the Vatican. The anecdote, as related above, was communicated to me by the late Rev. Dr. Cox, of Southampton, who learned it from the bishop himself.[451]The relation of the English language to the ancient British tongue is discussed by Latham, “The English Language,” vol. I. p. 344-5.[452]Des Caractères Physiologiques des Races Humaines considérés dans leur Rapports avec l’Histoire. Par. W. F. Edwards, p. 102.[453]It can scarcely be necessary to allude to Mgr. Malou’s admirable book On the Reading of the Bible in the vulgar Tongue. His interesting essay On the Authorship of the Imitation of Christ, is less known.[454]For this and the following notices I am indebted to the kind offices of my friend Canon Donnet of Brussels.[455]“God calls, and points out the path of perfection,Hearken my friend, to His voice—the voice of Truth.”[456]Mijne Reis naar Rom in het Voorjahr van 1837. Door Dr. Jan J. F. Wap., 2 vols., 8vo., Breda, 1839.[457]In the year 1837. This is a slight mistake: he was only sixty-three.[458]These books are found upon the Catalogue, p. 105.[459]Afterwards Professor in the Catholic Seminary of Warmond, in Holland, and at present Curé at Soest, in the province of Utrecht.[460]“Let him who dares to doubt the gift of Pentecost, stand ashamed and confounded before the mind of Mezzofanti. In him, let him honour that man who is fit to be the earth’s interpreter—whose intellect penetrates the language-secret of all nations.“Accept, son of the South, the respectful salutation of the North. But think, while your eye beholds my poor address, that if the Batavians’ language lacks Italian melody, their tongue and soul are both averse to flattery.”Mezzofanti’s reply:—“Sir, when first the day my eyes were cast upon your beautiful address, I was quite enraptured by your great kindness. It so raised up my mind and heart, that, although master of fifty languages, my tongue remained speechless—But lest I should seem an ingrate, I beg you just to read my heart.”[461]This is not quite correctly cited—The passage is in the sixth of the Elegies, “aus Rom,” [vol. I. p. 48. Paris, 1836.]————So hab’ ich von Herzen,Rothstrumpf immer gehasst und violet-strumpf dazu.It certainly deserves all the ridicule which Mezzofanti heaps on it, and might well make————the Muses, on their racks,Scream like the winding of ten thousand jacks.The allusion to ‘red stocking’ and ‘violet stocking,’ is one of Goethe’s habitual sneers at the Catholic prelacy.[462]The idea which Mezzofanti throws out here as to the seeming national unconsciousness of the metrical capabilities of the Magyar language is very curiously developed by Mr. Watts, in a paper recently read before the Philological Society. Transactions of Phil. Society, 1855, pp. 285-310.[463]Steger’s Ergänzungs-Conversations-Lexicon. Vol. IX., pp. 395-7. The work which is intended as a supplement to the existing Encyclopædias, is a repertory of interesting and novel information.[464]The only Maltese books in the Mezzofanti catalogue are the New Testament; Panzavecchia’s Grammatica della Lingua Maltese, Malta, 1845, and Vassalli’s Lexicon.[465]Letter dated February 18, 1857.[466]Letter dated February 20, 1857.[467]See Biographie Universelle, art.Vella. Also Adelung’s Mithridates, I. 416.[468]Di Marco Polo, e degli altri Viaggiatori Veneziani, 2 vols., 4to, Venice, 1818.[469]Signor Drach is the author of an erudite Essay, “Du Divorce dans la Synagogue,” and of several interesting dissertations on the Talmud.[470]One of the victims in 1840, of the tyrannical church policy of the late Czar in Poland and Polish Russia—He was exiled to Siberia.[471]I have used the translation published in Mr. Watts’s paper, restoring, however, a few sentences which were there omitted.[472]Fleck’s Wissenschaftliche Reise, I. pp. 93-5.[473]Miss Mitford’s Recollections of a Literary Life, II. p. 203.[474]See Supra, pp. 143-4.[475]The Catalogue (p. 33,) contains the complete edition, 5 vols., 8vο., Stockholm, 1826; also the works of Kellgren, Leopold, and others. It also comprises the Frithiofs-Saga, and other early Scandinavian remains.[476]Letter of M. D’Abbadie, May 6, 1855.[477]The Abate Matranga is often mentioned with high praise by Cardinal Mai in his prefaces. He is favourably known to Greek scholars besides by hisAnecdota Græca, 2 vols. 8vo., Rome, 1850, consisting of theAllegoriæ Homericæof Tzetzes, and many other remains of ancient scholiast commentators upon Homer, and of some unpublished Anacreontic poems of the Byzantine period.[478]Moore (Diary, III. p. 183,) mentions him as “the Abate Meli, a Sicilian poet, of whom he had never heard before.” He is, nevertheless, a voluminous writer of pastorals, sonnets, ballads, and odes, sacred and profane. His largest poem, however, is an epic of twelve cantos on the History of Don Quixote, inottava rima. After a little trouble it may be read without much difficulty by any one acquainted with the ordinary Italian, and is highly amusing. Meli’s works are collected into one vol. royal 8vo., Palermo, 1846.[479]See account inCiviltà Cattolica(by F. Bresciani) vii., p. 569.[480]See Adelung’sMithridates, vol. iii, part iii, p. 186.[481]Ibid, p. 187.[482]Since the above was written, a case somewhat similar has been mentioned to me by the Rev Dr. Murray of Dublin, also a student of the Propaganda. A young Mulatto of the Dutch West Indian Island of Curaçoa, named Enrico Gomez, arrived about a fortnight before Epiphany, 1845. He spoke no language except the “Nigger Dutch,” of his native island. Mezzofanti took him into his hands, and before the day of Academy (the Sunday after Epiphany) he had not only established a mode of communication with him, but had learned his language, and even composed for him a short poetical piece, which Gomez recited at the Academy! A third case, of three Albanian youths, is mentioned in the Civiltà Cattolica, VII. p. 571.[483]These youths are mentioned in “Shea’s Catholic Missions among the Indian Tribes” (p. 387,) a work of exceeding interest and most carefully executed.[484]Sketches in Canada, pp. 214-15.[485]See his Memoire sur le Systeme Grammaticale, p. 97, also p. 306, and in the appendixpassim.[486]See Du Ponceau, Memoire, p. 294-5.[487]Not only are the inflexions entirely different from those of the languages to which we are accustomed, but the very use of inflexions is altogether peculiar. For example, in the Chippewa language there is an inflexion of nouns, similar to our conjugation of verbs, by which all the states of the noun are expressed. Thus the wordmancan be inflected for person, to signify, ‘I ama man,’ ‘thou arta man,’ ‘he isa man;’ &c. So also the inflexions of the verb transitive vary according to the gender of the object—See Mrs. Jameson, p. 196. Schoolcraft ascribes the same character to the entire Algonquin family—See Du Ponceau, pp. 130-5.[488]Letter of M. d’Abbadie, dated May 4, 1855.

[376]Letters from the North of Italy, Vol. II., p. 54.

[377]See Life, IV., p. 32. He had not visited Bologna in the interval.

[378]Perhaps it might be inferred from the false spelling of the name—the use ofphforf—(a blunder which violates so fundamental a rule of Italian orthography as to betray a mere tyro in the study) that this passage was penned soon after Byron’s arrival in Italy. But Byron’s orthography was never a standard.

[379]Manavit, p. 106.

[380]Life and Works, IV., 262-3. It may be worth while to note this curious and characteristic passage, as an example of what Byron has been so often charged with—unacknowledged, (and perhaps unconscious) plagiarisms from authors or works which are but little known. The idea of “a universal interpreter at the time of the tower of Babel,” is copied literally from Pope’s metrical version of the second satire of Dr. Donne, to the hero of which the same illustration is applied, in exactly the same way.“Thus others’ talents having nicely shown,He came by sure transition to his own;Till I cried out: ‘You prove yourself so able,Pity you was not druggerman[dragoman]at Babel!For had they found a linguist half so good,I make no question but the Tower had stood.’”

“Thus others’ talents having nicely shown,He came by sure transition to his own;Till I cried out: ‘You prove yourself so able,Pity you was not druggerman[dragoman]at Babel!For had they found a linguist half so good,I make no question but the Tower had stood.’”

“Thus others’ talents having nicely shown,

He came by sure transition to his own;

Till I cried out: ‘You prove yourself so able,

Pity you was not druggerman[dragoman]at Babel!

For had they found a linguist half so good,

I make no question but the Tower had stood.’”

[381]Yet not without foundation in fact. My friend Mr. James E. Doyle, was assured by the late Dr. Charles R. Walsh (an English surgeon of great ability, who fell a victim to his exertions as an officer of the Board of Health, during the last cholera in London), that he once heard Mezzofanti “doing” the slang of a London cabman in great perfection.

[382]Gaume, “Les Trois Rome,” II., p. 415.

[383]Santagata, “Sermones Duo,” p. 11.

[384]Santagata, pp. 19-20.

[385]Bologna, 1820.—It was on the occasion of the celebration of Father Aponte’s “Jubilee”—the fiftieth anniversary of his ordination as priest—that Mezzofanti addressed to him the Hebrew Psalm which will be found in the Appendix.

[386]Reise durch Italien, I. p. 30-2.

[387]Biographie Universelle (Brussels Edition), XIX., 50-1.

[388]Italy, I., 292.

[389]Lady Morgan’s Italy, Vol. I., p. 200.

[390]This was not a mere joke. The Bolognese dialect has so many peculiarities that, at least by any other than an Italian, it might well deserve to be specially enumerated as a distinct acquisition. It has even a kind of literature of its own;—a comedy of the 16th century, entitledFilolauro; a version of theGerusalemme Liberata; and several other works named by Adelung (II., 514). The Bolognese Pater Noster is as follows:—“Pader noster, ch’ si in cil, si pur santifica al voster nom; vegna ’l voster reyn; sia fatta la vostra volontà, com in cil, cosi in terra; ’l noster pan quotidian daz incu; e perdonaz i noster debit, sicom no alteri perdonen ai noster debitur; en c’indusi in Tentazion; ma liberaz da mal. Amen.” Adelung, II., 515.

“Pader noster, ch’ si in cil, si pur santifica al voster nom; vegna ’l voster reyn; sia fatta la vostra volontà, com in cil, cosi in terra; ’l noster pan quotidian daz incu; e perdonaz i noster debit, sicom no alteri perdonen ai noster debitur; en c’indusi in Tentazion; ma liberaz da mal. Amen.” Adelung, II., 515.

[391]Molbech’s Reise giennem en Deel af Tydskland, Frankrige England, og Italien, i Aarene 1819 og 1820, vol. iii. p. 319, and following.

[392]TheDanske Ordbog; first published in Copenhagen in 1833. The veteran author, now in his seventy-first year, is actively employed in preparing a new edition with large additions and improvements.

[393]Manavit, p. 50.

[394]Ibid, p. 51.

[395]Letter of the Abate Matranga, dated August 17, 1855.

[396]Correspondance Astronomique, February 20. The reader may be puzzled at this seemingly anticipatory date; but the issue of the journal was extremely irregular, and the February number was in reality not published till after September in that year.

[397]Correspondance Astronomique, vol. iv. pp. 191-2.

[398]Correspondance Astronomique, vol. v. p. 160.

[399]Correspondance Astronomique, v. 163.

[400]Vol. I. pp. 481-2, London, 1844.

[401]In accounting for the appearance of such a narrative in a Journal with a purely scientific title, Admiral Smyth observes, that “it was one of Von Zach’s axioms that all true friends of science should try to keep it afloat in society, as fishermen do their nets, by attaching pieces of cork to the seine; and therefore he embodied a good deal of anecdote in his monthly journal of astronomical correspondence, a most delightful and useful periodical.”

[402]Mezzofanti and his friend presented to the Admiral the first volume of the “Ephemerides,” which contained the coefficients for the principal stars to be observed during five years—there were still at that time three years to run;—and expressed a hope that England would contribute funds towards the cost of the printing. On returning to England, the admiral gave this copy to the Rev. Dr. William Pearson, then engaged in the publication of his elaborate work on Practical Astronomy. Dr. Pearson, (at p. 495 of the first volume,) describing a table of 520 zodiacal stars, thus acknowledges his obligations to that work. “The same page also contains the N.E. angle that the star’s meridian makes with the ecliptic, and the annual variation of that angle; the principal columns of which have been taken from theBononiæ Ephemeridesfor 1817-1822, computed by Pietro Caturegli, which computations have greatly facilitated our labours.”

[403]Borrow’s Gipsies in Spain, p. 240. Ample specimens and descriptions of it are given by Adelung, vol. I. pp. 244-52. It may, perhaps, be necessary to add that neither of these dialects, nor indeed of any of the dialects used by European gipsies, bears the least resemblance (although often confounded with it) to the “thieves’ slang,” which is used by robbers and othermauvais sujetsin various countries,—the “Rothwälsch” (Red Italian) of Germany, the “Argot” of France, the “Germania” of Spain, and the “Gergo” of Italy. All these, like the English “slang,” consist chiefly of words borrowed from the languages of the several countries in which they prevail, applied in a hidden sense known only to the initiated. On the contrary the gipsy idiom is almost a language properly so called. See a singular chapter in Borrow’s Gipsies in Spain, 242-57. For a copious vocabulary of the “Argot” of the French thieves, see M. Nisard’s most curious and amusingLitterature du Colportage, II. 383-403.

[404]Blume’s Iter Italicum, II. p. 152.

[405]In 1823. See an interesting biography in the Memorie di Modena.

[406]Manavit, p. 51.

[407]I may preserve here an impromptu Greek distich of Mezzofanti’s, addressed to Cavedoni on the publication of his “Memoir on the antiquities of the Museum of Modena,” which, although commonplace enough in sentiment, at least illustrates his curious facility of versification.“Εις Kαιλεστινον Kαυεδόνιον.Μνήματα τῶν πάλαι ἄνθρwπων σοφὸς ὅσσ’ ἀναφαίνεις,Ἔκ χρόνος ὂυ πέρθει· σὄν δὲ κλέος θαλέθει.”It was an impromptu in the literal sense of the word, being thrown off without a moment’s thought, and in the midst of a group of friends. His friend Ferrucci rendered it into the following Latin distich.Celestino Cavedonio.Omnia que prudens aperis monumenta priorumÆvo intacta manent: hinc tibi fama viget.

“Εις Kαιλεστινον Kαυεδόνιον.Μνήματα τῶν πάλαι ἄνθρwπων σοφὸς ὅσσ’ ἀναφαίνεις,Ἔκ χρόνος ὂυ πέρθει· σὄν δὲ κλέος θαλέθει.”

“Εις Kαιλεστινον Kαυεδόνιον.

Μνήματα τῶν πάλαι ἄνθρwπων σοφὸς ὅσσ’ ἀναφαίνεις,

Ἔκ χρόνος ὂυ πέρθει· σὄν δὲ κλέος θαλέθει.”

It was an impromptu in the literal sense of the word, being thrown off without a moment’s thought, and in the midst of a group of friends. His friend Ferrucci rendered it into the following Latin distich.

Celestino Cavedonio.Omnia que prudens aperis monumenta priorumÆvo intacta manent: hinc tibi fama viget.

Celestino Cavedonio.

Omnia que prudens aperis monumenta priorum

Ævo intacta manent: hinc tibi fama viget.

[408]“L’Eneide di Virgilio, recata in versi Italiani, da Annibale Caro,” 2 vols. folio. It was printed by De Romanis. The duchess was the Lady Elizabeth Hervey, daughter of the episcopal Earl of Bristol; and after the death of her first husband, Mr. Forster, had married the Duke of Devonshire. She is the true heroine of Gibbon’s ludicrous love-scene at Lausanne, described by Lord Brougham, but by him related of Mademoiselle Susan Curchod, afterwards Madame Necker. See an article in the Biographie Universelle, (lxii, p. 452,) by the Chevalier Artand de Montor; also “Critical and Miscellaneous Essays, (vol. i., p. 64,) by an Octogenarian,” (the late Mr. James Roche, of Cork, the J. R. of the Gentleman’s Magazine, and a frequent contributor to the Dublin Review, and other periodicals)—a repertory of curious literary and personal anecdotes, as well of solid and valuable information.

[409]This is probably the Grammar of the Mahratta language, published by the Propaganda, in 1778. The name is sometimes latinized in this form. Adelung, I., 220.

[410]Most likely Ludolf’s, Francfort, 1698.

[411]By Barth. Ziegenbolg, Halle, 1716.

[412]Bernard Havestadt, “Descriptio Status tum Naturalis, tum civilis, tum Moralis, Regni Populique Chilensis,” Munster, 1777. It contains a Chilian Grammar and Vocabulary, together with a Catechism in prose, and also in verse.

[413]Probably the Catechism in the Moxa (South American) language, mentioned by Hervas. See Adelung, III., 564.

[414]Fr. Jacobs, Vermischte Schriften, vol. vi. p. 517, and following.

[415]Stolz.Biografia, p. 10. For the details, however, I am indebted to an interesting communication from the abate Mazza, Vice-Rector of the Pontifical Seminary at Bologna.

[416]The author of this version, Ercole Faello, is not mentioned by Tiraboschi, nor can I find any other notice of him. His version has no value, except perhaps as a bibliographical curiosity; and Mezzofanti’s criticism of it in his letter to Cavedoni, is the most judicious that could be offered—the simple recital of a few sentences as a specimen of its obscure and involved style. The Tetrasticha, especially, deserves a better rendering. It consists of fifty-nine iambic tetrastichs, many of which, besides the solid instruction which they embody, are full of simple beauty. The Monosticha is chiefly notable as an ancient example of an acrostic poem on a spiritual subject. It consists of twenty-four iambic verses, commencing in succession with the successive letters of the alphabet, thus:—Ἀρχήν ἁπάντω· καὶ τὲλος ποιὂυ Θεόν·Βίου τὸ κέρδος ὲκβιοῦ καθ’ ἡμέραν. κ.τ.λ.Faello’s version appears not to have been known to the Benedictine editors.

Ἀρχήν ἁπάντω· καὶ τὲλος ποιὂυ Θεόν·Βίου τὸ κέρδος ὲκβιοῦ καθ’ ἡμέραν. κ.τ.λ.

Ἀρχήν ἁπάντω· καὶ τὲλος ποιὂυ Θεόν·

Βίου τὸ κέρδος ὲκβιοῦ καθ’ ἡμέραν. κ.τ.λ.

Faello’s version appears not to have been known to the Benedictine editors.

[417]SeeCatalogo della Libreria, p. 65.

[418]For an account of these books see Father Vincenzo Sangermano’sRelazione del Regno Barmano, Rome, 1833. Sangermano was a Barnabite Father, and had been for many years a missionary in Ava and Pegu. He states that he himself translated these sacred books. (p. 359.) His orthography of the names is slightly different from Mezzofanti’s.

[419]Idler in Italy, III. p. 321.

[420]Padre Scandellari died in December, 1831. He is spoken of in terms of high praise in the Gazzetta di Bologna for Dec. 27.

[421]Madame de Chaussegros was the widow of the officer by whom Toulon was surrendered to the English, in 1793.

[422]In the hope of arriving at a still more accurate estimate of Mezzofanti’s performance in German conversation, I wrote to request of Dr. Tholuck a note of the “four minor mistakes” to which he alluded. Unfortunately the memorandum which he had made at the time, although he recollects to have observed it quite recently in his papers, has been mislaid, as has also been the Persian distich which Mezzofanti composed during the interview.

[423]At the time of the Restoration, Cornish was still a living language, especially in the West; but, a century later it had quite disappeared, its sole living representative being an old fish-woman, Dolly Pentrath, who was still able to curse and scold in her expressive vernacular. See Adelung, II. 152.

[424]It was in great part from these papers that Cav. Minarelli compiled the list of the several languages cultivated at various times by Cardinal Mezzofanti, to which I shall have occasion to refer soon after.

[425]There is another circumstance of Dr. Tholuck’s narrative which it is not easy to reconcile with the account already cited (p. 239,) from M. Molbech’s Travels;—namely, that “when addressed in Danish he replied in Swedish,” since the former was the only language in which, during an interview of about two hours, Mezzofanti conversed with M. Molbech. In order to remove all uncertainty as to this point, I have had inquiry of M. Molbech in person, through the kind offices of the Rev. Dr. Grüder, a learned German Missionary resident at Copenhagen, who himself knew Cardinal Mezzofanti, and whose testimony to the purity and fluency of his Eminence’s German conversation I may add to the many already known. M. Molbech reiterates and confirms all the statements made by him in his ‘Travels.’ He has even taken the trouble to forward a note in his own hand-writing, referring to the page in the Transactions of the Philological Society, which contains M. Watts’s translation from his book. He adds, that when in 1847, his son waited upon the Cardinal in Rome, for the purpose of presenting him some of M. Molbech’s works, he found his Eminence’s recollection of the interview perfectly fresh and accurate as to all its details.

[426]The reader will scarcely agree with this observation of Dr. Tholuck. The Quichua was one of the languages which, as the Dr. testifies, Mezzofanti only professed to knowimperfectly. It must be remembered too, that, during his early years he had many and prolonged opportunities of intercourse with Father Escobar and other South American Jesuit missionaries, who had settled at Bologna, and from whom he may have acquired the language, much more solidly than he could be supposed to learn it from a few casual interviews such as Dr. Tholuck most probably contemplated.

[427]The Gulistan is found in the Cardinal’s catalogue, p. 109.

[428]p. 26. Oddly enough they are classed among theBohemianbooks.

[429]Friesche Rymlerije.It is mentioned by Adelung, II. p. 237.

[430]Vol. xvi., p. 229-30.

[431]See a very curious chapter in Tiraboschi, vol. vii., p. 139-201; which Disraeli has, as usual, turned freely to his own account in the Curiosities of Literature, p. 348-54.

[432]This is the origin of the nom-de-guerre, La Lasca—(the Roach,) by which the too notorious novelist, Grazzini, chose to designate himself as member of this society.

[433]All’ Em̅o Signor Cardinal Giuseppe Mezzofanti, Applausi dei Filopieri, 8vo. Bologna, 1838.

[434]Algebra, with Arithmetic and Mensuration; from the Sanscrit of Brahmegupta and Bhascara. Translated by H. T. Colebroke, London, 1817. TheBija Gannitahad already been published by Mr. Strachey in 1813. In referring to these Hindoo treatises on Mathematics, I may add, that an interesting account of the Hindoo Logic, contributed by Professor Max Müller, is appended to Mr. Thompson’s “Outline of the Laws of Thought,” (pp. 369-89,) London, 1853. The analogies of all these treatises with the works of the Western writers on the same sciences, are exceedingly curious and interesting.

[435]Some curious and interesting remarks on the peculiarity of the Indian languages here mentioned by M. Libri, will be found in Du Ponceau’s “Memoire sur le Systeme Grammaticale des Langues Indiennes,” pp. 143, and foll. Some words in the Chippewa language containthirteenorfourteensyllables; but they should be called phrases rather than words. M. Du Ponceau gives an example from the language of the Indians of Massachusetts—the wordwutappesittukquissunnuhwehtunkquoh, “genuflecting!” p. 143. The same characteristic is found in the Mexican and Central American languages. In Mexican “a parish-priest” is “notlazomanitzteopitzkatatzins!”

[436]While M. Libri was writing this letter, he learned that Count Pepoli was in possession of a short autobiographical sketch of Mezzofanti. The count subsequently was good enough to permit me to inspect this fragment; but I was mortified to find that it was not by the Cardinal himself, but by some member of his family. It is very short, and contains no fact which I had not previously known.

[437]See the series of theGazzetta di Bologna; see also Spalding’s “Italy and the Italian Islands,” for a compendious but accurate summary of the facts.

[438]See the official announcements in theDiario di Romain March and April.

[439]Diario di Roma, May 9, 1831.

[440]Mijne Reis naar Rome in het voorjaar van 1837. II. p. 35.

[441]The Memoirs of Father Ripa have enjoyed great popularity in the abridged form in which they are published in Murray’s Home and Colonial Library. This abridgment, however, gives but little idea of the work itself.

[442]This Bull is in theBullariumof the Propaganda.

[443]Epistola Innocent III. vol. II. 723.

[444]According to my informant at Naples, the affection under which Mezzofanti laboured is described by the local phrase “rompergli le chiancarelle,”—a Neapolitan idiom which expresses something like our own phrase that “his brains were addled.” It was ascribed to the excessive difficulty of the Chinese, and to his own immoderate application. My informant also states that, at his worst moments, his mind was recalled at once from its wandering by the mere mention of the name of the Holy Father, to whom he was most tenderly attached.

[445]Fleck’s Wissenschaftliche Reise, I. p. 94.

[446]After the Revolution of 1848-9 the Chinese students for a time ceased to be sent to the Propaganda. Their entire course was completed in the Neapolitan College. They have again resumed their attendance.

[447]Letters and Journals, III. 313, 315, 334.

[448]On the extraordinary Powers of Card. Mezzofanti, p. 122.

[449]Annales d’un Physicien Voyageur, par F. Forster, M.D. pp. 60-1, Bruges, 1851.

[450]Miss Mitford, in her “Recollections of a Literary Life,” (vol. II. 203) relates this anecdote differently. She has confounded together two different periods at which Dr. Baines met Mezzofanti—the first at Bologna when this incident occurred, the second many years later, when Mezzofanti was Librarian of the Vatican. The anecdote, as related above, was communicated to me by the late Rev. Dr. Cox, of Southampton, who learned it from the bishop himself.

[451]The relation of the English language to the ancient British tongue is discussed by Latham, “The English Language,” vol. I. p. 344-5.

[452]Des Caractères Physiologiques des Races Humaines considérés dans leur Rapports avec l’Histoire. Par. W. F. Edwards, p. 102.

[453]It can scarcely be necessary to allude to Mgr. Malou’s admirable book On the Reading of the Bible in the vulgar Tongue. His interesting essay On the Authorship of the Imitation of Christ, is less known.

[454]For this and the following notices I am indebted to the kind offices of my friend Canon Donnet of Brussels.

[455]“God calls, and points out the path of perfection,Hearken my friend, to His voice—the voice of Truth.”

[455]

“God calls, and points out the path of perfection,Hearken my friend, to His voice—the voice of Truth.”

“God calls, and points out the path of perfection,

Hearken my friend, to His voice—the voice of Truth.”

[456]Mijne Reis naar Rom in het Voorjahr van 1837. Door Dr. Jan J. F. Wap., 2 vols., 8vo., Breda, 1839.

[457]In the year 1837. This is a slight mistake: he was only sixty-three.

[458]These books are found upon the Catalogue, p. 105.

[459]Afterwards Professor in the Catholic Seminary of Warmond, in Holland, and at present Curé at Soest, in the province of Utrecht.

[460]“Let him who dares to doubt the gift of Pentecost, stand ashamed and confounded before the mind of Mezzofanti. In him, let him honour that man who is fit to be the earth’s interpreter—whose intellect penetrates the language-secret of all nations.“Accept, son of the South, the respectful salutation of the North. But think, while your eye beholds my poor address, that if the Batavians’ language lacks Italian melody, their tongue and soul are both averse to flattery.”Mezzofanti’s reply:—“Sir, when first the day my eyes were cast upon your beautiful address, I was quite enraptured by your great kindness. It so raised up my mind and heart, that, although master of fifty languages, my tongue remained speechless—But lest I should seem an ingrate, I beg you just to read my heart.”

“Accept, son of the South, the respectful salutation of the North. But think, while your eye beholds my poor address, that if the Batavians’ language lacks Italian melody, their tongue and soul are both averse to flattery.”

Mezzofanti’s reply:—

“Sir, when first the day my eyes were cast upon your beautiful address, I was quite enraptured by your great kindness. It so raised up my mind and heart, that, although master of fifty languages, my tongue remained speechless—But lest I should seem an ingrate, I beg you just to read my heart.”

[461]This is not quite correctly cited—The passage is in the sixth of the Elegies, “aus Rom,” [vol. I. p. 48. Paris, 1836.]————So hab’ ich von Herzen,Rothstrumpf immer gehasst und violet-strumpf dazu.It certainly deserves all the ridicule which Mezzofanti heaps on it, and might well make————the Muses, on their racks,Scream like the winding of ten thousand jacks.The allusion to ‘red stocking’ and ‘violet stocking,’ is one of Goethe’s habitual sneers at the Catholic prelacy.

[461]This is not quite correctly cited—The passage is in the sixth of the Elegies, “aus Rom,” [vol. I. p. 48. Paris, 1836.]

————So hab’ ich von Herzen,Rothstrumpf immer gehasst und violet-strumpf dazu.

————So hab’ ich von Herzen,

Rothstrumpf immer gehasst und violet-strumpf dazu.

It certainly deserves all the ridicule which Mezzofanti heaps on it, and might well make

————the Muses, on their racks,Scream like the winding of ten thousand jacks.

————the Muses, on their racks,

Scream like the winding of ten thousand jacks.

The allusion to ‘red stocking’ and ‘violet stocking,’ is one of Goethe’s habitual sneers at the Catholic prelacy.

[462]The idea which Mezzofanti throws out here as to the seeming national unconsciousness of the metrical capabilities of the Magyar language is very curiously developed by Mr. Watts, in a paper recently read before the Philological Society. Transactions of Phil. Society, 1855, pp. 285-310.

[463]Steger’s Ergänzungs-Conversations-Lexicon. Vol. IX., pp. 395-7. The work which is intended as a supplement to the existing Encyclopædias, is a repertory of interesting and novel information.

[464]The only Maltese books in the Mezzofanti catalogue are the New Testament; Panzavecchia’s Grammatica della Lingua Maltese, Malta, 1845, and Vassalli’s Lexicon.

[465]Letter dated February 18, 1857.

[466]Letter dated February 20, 1857.

[467]See Biographie Universelle, art.Vella. Also Adelung’s Mithridates, I. 416.

[468]Di Marco Polo, e degli altri Viaggiatori Veneziani, 2 vols., 4to, Venice, 1818.

[469]Signor Drach is the author of an erudite Essay, “Du Divorce dans la Synagogue,” and of several interesting dissertations on the Talmud.

[470]One of the victims in 1840, of the tyrannical church policy of the late Czar in Poland and Polish Russia—He was exiled to Siberia.

[471]I have used the translation published in Mr. Watts’s paper, restoring, however, a few sentences which were there omitted.

[472]Fleck’s Wissenschaftliche Reise, I. pp. 93-5.

[473]Miss Mitford’s Recollections of a Literary Life, II. p. 203.

[474]See Supra, pp. 143-4.

[475]The Catalogue (p. 33,) contains the complete edition, 5 vols., 8vο., Stockholm, 1826; also the works of Kellgren, Leopold, and others. It also comprises the Frithiofs-Saga, and other early Scandinavian remains.

[476]Letter of M. D’Abbadie, May 6, 1855.

[477]The Abate Matranga is often mentioned with high praise by Cardinal Mai in his prefaces. He is favourably known to Greek scholars besides by hisAnecdota Græca, 2 vols. 8vo., Rome, 1850, consisting of theAllegoriæ Homericæof Tzetzes, and many other remains of ancient scholiast commentators upon Homer, and of some unpublished Anacreontic poems of the Byzantine period.

[478]Moore (Diary, III. p. 183,) mentions him as “the Abate Meli, a Sicilian poet, of whom he had never heard before.” He is, nevertheless, a voluminous writer of pastorals, sonnets, ballads, and odes, sacred and profane. His largest poem, however, is an epic of twelve cantos on the History of Don Quixote, inottava rima. After a little trouble it may be read without much difficulty by any one acquainted with the ordinary Italian, and is highly amusing. Meli’s works are collected into one vol. royal 8vo., Palermo, 1846.

[479]See account inCiviltà Cattolica(by F. Bresciani) vii., p. 569.

[480]See Adelung’sMithridates, vol. iii, part iii, p. 186.

[481]Ibid, p. 187.

[482]Since the above was written, a case somewhat similar has been mentioned to me by the Rev Dr. Murray of Dublin, also a student of the Propaganda. A young Mulatto of the Dutch West Indian Island of Curaçoa, named Enrico Gomez, arrived about a fortnight before Epiphany, 1845. He spoke no language except the “Nigger Dutch,” of his native island. Mezzofanti took him into his hands, and before the day of Academy (the Sunday after Epiphany) he had not only established a mode of communication with him, but had learned his language, and even composed for him a short poetical piece, which Gomez recited at the Academy! A third case, of three Albanian youths, is mentioned in the Civiltà Cattolica, VII. p. 571.

[483]These youths are mentioned in “Shea’s Catholic Missions among the Indian Tribes” (p. 387,) a work of exceeding interest and most carefully executed.

[484]Sketches in Canada, pp. 214-15.

[485]See his Memoire sur le Systeme Grammaticale, p. 97, also p. 306, and in the appendixpassim.

[486]See Du Ponceau, Memoire, p. 294-5.

[487]Not only are the inflexions entirely different from those of the languages to which we are accustomed, but the very use of inflexions is altogether peculiar. For example, in the Chippewa language there is an inflexion of nouns, similar to our conjugation of verbs, by which all the states of the noun are expressed. Thus the wordmancan be inflected for person, to signify, ‘I ama man,’ ‘thou arta man,’ ‘he isa man;’ &c. So also the inflexions of the verb transitive vary according to the gender of the object—See Mrs. Jameson, p. 196. Schoolcraft ascribes the same character to the entire Algonquin family—See Du Ponceau, pp. 130-5.

[488]Letter of M. d’Abbadie, dated May 4, 1855.

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