went to seek in the dwelling-places of the once “people of God,” those spots over which Christ had passed during his pilgrimage from Bethlehem to the “place of the skull,” amid hordes of savage Bedweens and robber Arabs, he crossed the summits of Mount Liban and the waters of the sea of death. He prayed on the Mount of Olives, moistened his lip in the cool wave of the Jordan, and brought a portion of its waters, which, preserved with all the care of a pious superstition was subsequently used at the baptism of the Duke of Bordeaux. He finally knelt at the very tomb of Christ, the venerable guardians of which clasped on his heel the spur of Godfry de Bouillon, and made him a “Knight of the Holy Sepulchre.” The city of Alexandria and the capital of the Ptolemies were also visited by him, and ascending the Nile as far as Cairo, he sat at the foot of the pyramids, and gave himself up to meditation amid the Memphian ruins. He then re-embarked, and after undergoing imminent danger from shipwreck, landed at Tunis. Neglecting the living city, he visited that Carthage which twice became the rival of Rome, in war in the days of Hannibal, and in religion when St. Cyprian lived. From Africa Chateaubriand passed to Spain, that land of war and love, and as he wandered through the dilapidated halls of the Alhambra, and recalled Pelayo, Charlemagne and Boabdil, he formed the conception of the tender and chivalric legend of “THE LAST ABENCERRAGES.” On his return to Spain, in 1807, Chateaubriand, who had not yet ceased to feel an interest in Spain, published an analysis of Laborde’s book on that country. This book excited great curiosity, some of the pages containing allusions to which a malicious public gave a point. Napoleon was weak enough to take offense at a fancied parallel between himself and Nero; and after having stripped him of his ownership of the _Mercure_, went so far as to threaten to have him shot down in the Tuileries. The independence of Chateaubriand is well known, and the despotism of Napoleon found an untiring enemy in him. All were, however, surprised to find in his _Itinerary from Paris to Jerusalem_, frequent eulogies of the imperial glory. The public was not aware of the fact, that a few days before its appearance, the publisher was notified that it would be suppressed unless praises of the emperor were inserted. Chateaubriand long protested against this edict, and yielded only to the prayers of the bookseller, who informed him that the suppression of the work would be his ruin. He had, however, something in reserve to gratify his self-respect, speaking only of the military glory, not of the statesman-like qualities of Napoleon.