without a head, then a head without a child and all of them
alive. That appears very wonderful; nevertheless, if it were
known how all these things are done, people would only laugh,
and be surprised that they could wonder at and admire such
things."

If we are so easily deceived in these matters, is it strange that in
peculiar states of mind or body, we are so completely imposed on in
others? At p. 353 we have the story on which Goethe has founded a
singular exploit of Mephistopheles in the cellar of Auerbach.

"John Faust Cudlington, a German, was requested, in a company
of gay people, to perform in their presence some tricks of
his trade. He promised to show them a vine loaded with grapes,
ripe and ready to gather. They thought, as it was the month
of December, he could not execute his promise. He strongly
recommended them not to stir from their places, and not to
lift up their hands to cut the grapes, unless by his express
order. The vine appeared directly, covered with leaves and
loaded with grapes, to the astonishment of all present. Every
one took up his knife, awaiting the order of Cudlington to
cut some grapes; but after having kept them some time in that
expectation, he suddenly caused the vine and the grapes to
disappear. Then every one found himself armed with his knife,
and holding his neighbor's nose with one hand; so that if
they had cut off a bunch without the order of Cudlington, they
would have cut off one another's noses."

The book is curious and interesting and calculated to do away with
much of the superstition which now appears to be gaining ground in