The amber trade, which was probably first directed to the west Cimbrian coasts, and only subsequently to the Baltic and the country of the Esthonians, owes its first origin to the boldness and perseverance of Phœnician coast navigators. In its subsequent extension, it offers a remarkable instance of the influence which may be exerted by a predilection for even a single foreign production, in opening an inland trade between nations, and in making known large tracts of country. In the same way that the Phocæan Massilians brought the British tin across France to the Rhone, the amber was conveyed from people to people through Germany, and by the Celts on either declivity of the Alps to the Padus, and through Pannonia to the Borysthenes. It was this inland traffic which first brought the coasts of the Northern ocean into connexion with the Euxine and the Adriatic.—Humboldt's Cosmos.
ANTIQUITY OF LIGHTNING CONDUCTORS.
A story was formerly repeated in Germany, after Father Angelo Cortenoria, that the tomb of the hero of Clusium, Lars Porsena, described by Varro, ornamented with a bronze head and bronze pendent chains, was an apparatus for atmospheric electricity, or for conducting lightning, (as were, according to Michaelis, the metal points on Solomon's temple); but the tale obtained currency at a time when men were much inclined to attribute to ancient nations the remains of a supernaturally revealed primitive knowledge, which was soon after obscured.
The most important notice of the relation between lightning and conducting metals (a fact not difficult of discovery) still appears to be that of Ctesias: he possessed two iron swords, presents from the King Artaxerxes Mnemon, and from his mother Parysatis, which, when planted in the earth, averted clouds, hail, and strokes of lightning. He had himself seen the operation, for the king had twice made the experiment before his eyes.
The exact attention paid by the Etruscans to the meteorological processes of the atmosphere in all that deviated from the ordinary course of phenomena, makes it to be lamented that nothing has come down to us from their Fulgur red books. The epochs of the appearance of great comets, of the fall of meteoric stones, and of showers of falling stars, would no doubt have been found recorded in them, as in the more ancient Chinese annals, of which Edward Biot has made use. Creuzer has attempted to show, that the natural features of Etruria may have influenced the peculiar turn of mind of its inhabitants. A "calling forth" of the lightning, which is ascribed to Prometheus, reminds us of the pretended "drawing down" of lightning by the Fulguratores. This operation consisted in a mere conjuration, and may well have been of no more efficacy than the skinned ass' head, which, in the Etruscan rites, was considered a preservative from danger in their thunder-storms.—(See Notes to Humboldt's Cosmos, vol. ii.)
HOW THE DEAF MAY HEAR.
About 1738, a merchant of Cleves, named Jorissen, who had become almost totally deaf, sitting one day near a harpsichord, while some one was playing—and having a tobacco-pipe in his mouth, the bowl of which rested accidentally against the body of the instrument—was surprised to hear all the notes most distinctly. By a little reflection and practice, he again attained the use of this valuable sense; for he soon learned—by means of a piece of hard wood, one end of which he placed against his teeth, while another person placed the other end on his teeth—to keep up a conversation, and to be able to understand the least whisper. The effect thus described is the same, if the person who speaks rests his stick against his throat or his breast; or when one rests the stick which he holds in his teeth against some vessel into which the other speaks.