Griselini advances numerous reasons in support of his opinion, and would certainly go a great way towards determining the Egyptian origin of the Gipseys, if, as in most investigations, more did not depend upon the quality than the number of the proofs. Yet he does not suppose them to be genuine Egyptians; and for this reason, because the greatest number of those resemblances which he has sought between Egyptians and Gipseys, intended to prove the latter descended from the former, are not applicable to the question. Besides, he finds himself under the necessity of looking for foreign helps; and what he cannot make coincide with the Egyptians, he meets with among the Ethiopians and Troglodytes: these he introduces promiscuously, kneads the whole together, and determines the Gipseys to be a mixture of Ethiopians, Egyptians, and Troglodytes. This very circumstance, even before his reasons are considered, renders the matter very suspicious. By the same means, it would not be very difficult to shew that the Italians are, in part, on account of their nastiness, Ostiacks; in part, because of their superstition, and admiration of magnificent edifices, Egyptians; and lastly, in part, for their dastardly treacherous revenge, Chinese. Griselini begins his comparisons with the disposition of the Gipseys. He says,— “They are inclined to melancholy, and are desperate in the first emotions of their anger:—Ammianus Marcellinus describes the Egyptians, of his time, in nearly the same terms. “With regard to religion,” he proceeds, “the Gipseys of the Banat always conform to that which prevails in the village, be it the Roman-catholic or the Illyrian Greek. They have not the least comprehension of either; in which ignorance they perfectly resemble the Wallachians—except that they observe the strict fasts of the Greek church with more exactness. The Wallachians separate from their wives only during the last days of the great fasts: the Gipseys, on the contrary, avoid their society from the beginning to the end; also on the Ascension of the Blessed Virgin, in Advent, and especially all vigils.—Apuleius, and other writers of antiquity, take particular notice of the Egyptian fasts, whose strictness consisted chiefly in this, that the man held himself obliged to refrain from his consort’s bed.