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than awkward. It is all very well to talk about the facilis descensus Averni; but in all kinds of climbing, as Catalani said of singing, it is far more easy to get up than to come down. In the present instance I have no sympathy - at least no pity - for him who descends. He is that monstrum horrendum, an unprincipled man of genius. I confess, however, that I should like very well to know the precise character of his thoughts, when, being defied by her whom the Prefect terms 'a certain personage' he is reduced to opening the letter which I left for him in the card-rack."
    "How? did you put any thing particular in it?"
    "Why - it did not seem altogether right to leave the interior blank - that would have been insulting. D--, at Vienna once, did me an evil turn, which I told him, quite good-humoredly, that I should remember. So, as I knew he would feel some curiosity in regard to the identity of the person who had outwitted him, I thought it a pity not to give him a clue. He is well acquainted with my MS., and I just copied into the middle of the blank sheet the words -
    " '-- -- Un dessein si funeste, S'il n'est digne d'Atrée, est digne de Thyeste.
    They are to be found in Crebillon's 'Atrée.' "
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    THE THOUSAND-AND-SECOND TALE OF SCHEHERAZADE
    Truth is stranger than fiction.
    OLD SAYING.
    HAVING had occasion, lately, in the course of some Oriental investigations, to consult the Tellmenow Isitsoornot, a work which (like the Zohar of Simeon Jochaides) is scarcely known at all, even in Europe; and which has never been quoted, to my knowledge, by any American -- if we except, perhaps, the author of the "Curiosities of American Literature"; -- having had occasion, I say, to turn over some pages of the first -- mentioned very remarkable work, I was not a little astonished to discover that the literary world has hitherto been strangely in error respecting the fate of the vizier's daughter, Scheherazade, as that fate is depicted in the "Arabian Nights"; and that the denouement there given, if not altogether inaccurate, as far as it goes, is at least to blame in not having gone very much farther.
    For full information on this interesting topic, I must refer the inquisitive reader to the "Isitsoornot" itself, but in the meantime, I shall be pardoned for giving a summary of what I there discovered.
    It will be remembered, that, in the usual version of the tales, a certain monarch having good cause to be jealous of his queen, not only puts her to death, but makes a vow, by his beard and the prophet, to espouse each night the most beautiful maiden in his dominions, and the next morning to deliver her up to the executioner.
    Having fulfilled this vow for many years to the letter, and with a religious punctuality and method that conferred great credit upon him as a man of devout feeling and excellent sense, he was interrupted one afternoon (no doubt at his prayers) by a visit from his grand vizier, to whose daughter, it appears, there had occurred an idea.
    Her name was Scheherazade, and her idea was, that she would either redeem the land from the depopulating tax upon its beauty, or perish, after the approved fashion of all heroines, in the attempt.
    Accordingly, and although we do not find it to be leap-year (which makes the sacrifice more meritorious), she deputes her father, the grand vizier, to make an offer to the king of her hand. This hand the king eagerly accepts -- (he had intended to take it at all events, and had put off the matter from day to day, only through fear of the vizier), -- but, in accepting it now, he gives all parties very distinctly to understand, that, grand vizier or no grand vizier, he has not the slightest design of giving up one iota of his vow or of his privileges. When, therefore, the fair Scheherazade insisted upon marrying the king, and did actually marry him despite her father's excellent advice not to do any thing of the kind -- when she would and did marry him, I say, will I,