[80] This was the picture which presented itself to Dr. Granville four or five years ago; but all is now changed. A dispute arose between the doctors and the town council of Teplitz, as to the necessity or propriety of having the process of bleeding and bathing simultaneously carried on—the doctors being _pro_, and the authorities _con_. Some of the doctors, however, ratted, and declared that the practice of cupping was seldom necessary; and that, where it was deemed prudent, the operation might be performed out of the bath, and without any flow of blood into the water. The practice is now, therefore, almost entirely discontinued. [81] The whole of the solid contents of the various springs amounts to about five grains in the pint, with a little iron. [82] This effect did not take place in my own person, nor in that of any other with whom I conversed on the subject. Dr. Richter, the latest writer on the waters, does not mention it in his work, and he told me he had very seldom observed it in the persons of bathers. [83] This analysis, as well as that of Sedlitz, I obtained at Bilin, at the establishment of Prince Lobkowitz; and they are interesting as being the most recent yet published. This appeared in 1840. [84] In the “HANDBUCK,” Mr. Murray has committed a mistake in killing Prince Colleredo here, instead of making him the fortunate soldier—“qui decida la journée.”—Commend me to the Austrian policy. No man knew better than Prince Metternich that one good living General was worth the full of a church-yard of dead ones. Colleredo fought hard, and distinguished himself at the battle of Leipzig after the battle of Culm. [85] February 1814, and July 1815. [86] Many of the rocks have acquired distinct and permanent appellations from their rude, but often striking similitudes to animals and other objects. More than one or two royal personages have here their profiles _en gigantesque_, encompased by other figures of more ignoble character, as “La grande Oie”—“La petite Oie”—“La Pierre de Merles”—“La Pierre de Miel”—“Pierres des Ours,”—“Pierre d’Agneau”—“Pierre de Fourterelle,” &c. [87] Did Napoleon adopt the BEE as his emblem, because that animal is equally expert in extracting the honey and implanting the sting? [88] His own words, as reported by Las Casas, were—“I was a Mahomedan in Egypt—a Catholic in France. I do not believe in forms of religion; but in the existence of a Deity.” There is not an infidel or sceptic from the North to the South Pole, who doubts the existence of a God—provided he has sense or reason enough to be able to distinguish his right hand from his left. It was fortunate, perhaps, for Napoleon’s mental sufferings that he believed not in a future state of existence, otherwise the ghost of D’Enghien would have stood by his death-bed, and rendered his last moments most horrible! I need not allude to his divorce of Josephine, for his character in matrimony! [89] These regalia are now removed to some other place. 1840.