E'en when thou diest; but all those lonely years Never shall the sweet sound of human voice, Or human footstep, echo in thine ear,

a sufferer for the faith in the persecution under Maximian, (A. D. 302 and 303,) having had his left leg cut off and his right eye plucked out; and in that maimed state being condemned to work in the mines. He was distinguished among (perhaps above) his cotemporaries for moderation, good sense, and good feeling. A pleasing anecdote, illustrative of his judgment and humanity, is related in some ecclesiastical histories. After the persecution had ceased, he had gone to visit St. Anthony, called the Great, the famous Egyptian ascetic, whose example had filled the Thebais with so many solitaries. It happened that one of the monks of Anthony's Con

Ah!' thought he, 'for so many men as grieve And wrong their brethren, e'en so many more Give to each other pity, aid and strength, And consolation-man was made for man.'"

There is a beautiful touch of miniature painting in this little piece. It is the yearning after social ties still lurking in the heart of the hermit, as betrayed by his calling the palm his brother, and the stream his sister; soothing himself, in his isolation, by the names of kindred bestowed on his inanimate companions. Paphnutius, mentioned in the legend, was a bishop of the Upper Thebaid, in Egypt. He had been

was reproached by his brethren with the utmost virulence, by way of showing him the magnitude of his transgression, and leading him to repentance. The monk went to complain to Anthony of their undue severity, but they pursued him, and continued their vituperations, even in the presence of Anthony and Paphnutius; and the latter, in order to mark his opinion of their injudicious and injurious conduct, calmly observed, "I once saw a man sinking in a bog: some persons, passing by, ran to help him out, but instead of so doing they plunged him in deeper." Anthony, turning to the good bishop, with a look of approbation, replied, "Thou hast said well, Paphnutius; I see thou understandest how souls are to be saved." Paphnutius was at the Council of Nice in 334; and when the assembled ecclesiastics proposed to establish as a rule, that any man who received holy orders, being married, should put away his wife, he prevented the adoption of the resolution, referring the council to the ancient ecclesiastical law, that a man who received

holy orders, being married, should retain his wife; but being single, should remain unmarried.

As pendants to the foregoing legend of Christian origin, we would add two or three more ancient, borrowed from the elder sister of Christianity, Judaism. The Talmud is a great storehouse of Jewish traditions, theological, historical, and didactic; some of them, it is true, wild and overstrained allegories; some exaggerated with Oriental extravagance; some puerile; some (the latter ones) offensive to our faith as Christians; some absurd, with an absurdity sui generis, peculiar to the

Rabbis; but the general tenor is mild, peaceful, humane, and moral, with a rural and pastoral spirit. Buxtorf, though often declaiming against the faults of the Talmud, admits that it contains admirable maxims, acute and excellent proverbs, gentle and instructive tales, and much information in various branches of knowledge. The first legend we shall give is from those divisions of the Talmud called the Treatise, “Shabbath," and " Aboda

Zara:"

"RABBI ELIESER'S REPENTANCE.

"Rabbi Elieser was convinced of the great necessity all men continually have of repentance. He used constantly to say to those around him, Repent one day before death.' His disciples asked him, 'How can any man know upon what day he should die?' Rabbi Elieser replied,

So much the more is it needful that he should repent to-day, lest he should die to-morrow; wherefore, it is expedient that he live in repentance all his days. And Solomon, the king, hath said, in his wisdom, "Let thy garments be always white; and let thy head lack no ointment." By which he means repentance, and a life fruitful in good works; so as to be always in a state of preparation for death.' Notwithstanding the pious convictions of Rabbi Elieser, and his anxious teaching of others, it happened one day that he yielded to a temptation, and fell into grievous sin. But he hardened not his heart. The passing breeze awoke in him a sudden reflection. 'As a breath

of air returneth no more to the place whence

it came, so shall the soul of Rabbi Elieser return not to salvation.""

Deeply smitten with the sense of guilt, the afflicted and contrite Rabbi dared not lift up his heart to his offended God; but, in the extremity of his anguish, he called on the mountains and the hills, entreating them to pray for him. But they replied, 'Nay, but we have need to pray for ourselves: for is it not written, "The mountains shall depart, and the hills be removed?" Isaiah liv, 10. Then stretching forth his hands, Rabbi Elieser invoked the intercession of the heavens and the earth, and besought them to pray for him; but in vain, for they replied, 'Nay, but we have need to pray for ourselves: for is it not written, "The heavens shall vanish away like smoke, and the earth shall wax old like a garment ?" Isaiah li, 6. The distressed penitent thus repulsed, sought the mediation of the sun and moon, but unsuccessfully; for they, too, refused, saying, 'Nay, but we have need to pray for ourselves: for is it not written, "The moon shall be confounded, and the sun ashamed?" Isaiah xxiv, 23. As a last resource, the repentant Rabbi turned to the lesser lights of heaven, 'O ye stars and planets, pray for me! But they answered him, Nay, but we have need to pray for ourselves: for is it not written, "All the host of heaven shall be dissolved?" Isaiah xxxiv, 4.

"The Rabbi thus repulsed, sat down upon the earth, and wrapping his head in his mantle, wept sore, lamenting his transgression; till at

last, in the bitterness of his sorrow, his soul departed from him—and, at the same instant, a voice from heaven was heard to say, 'Rabbi Elieser is pardoned!''

This legend, which greatly partakes of the nature of parable, tells, in a fine imaginative strain, of the insufficiency of any created thing to mediate for the sins of another; of the frailty of all (however glorious to us) in the eyes of their Creator; and of the hope that remains in the mercy of God for the sincere penitent. So far it is good and impressive; but its author, a Jew and a Talmudist, was not able to carry it far enough.

From an old Rabbinical book we give another figurative tale, short but pithy :

"THE INAUGURATION OF THE VINEYARD.

"When Noah was occupied in planting the first vineyard, Satan stood by to behold the work. In a short time he comprehended its nature, and foresaw all the evil consequences that would flow from it, with the juice of the vineyard. Delighted at the prospect of all the vice, disease, misery, and degradation about to be introduced into the world, the Evil One exultingly inaugurated the first vineyard, by sacrificing in the midst of it, a sheep, a lion, and a swine."

These three animals typify the three bestial stages of intoxication: the first, maudlin good humor, when man is bland and silly as a sheep, a ready dupe for the designing; next, when he becomes quarrelsome, and is fierce and dangerous as a lion, and ready to stain himself with blood; and last, when he becomes brutal, like the swine, and wallows on the earth in the mire of degradation.

Our last specimens shall be two of a peaceful and pastoral strain :

"THE TREASURE TROVE.

"When Alexander of Macedon was seeking realms to conquer, he met with a people in Africa who lived in a very remote and obscure corner, who had never heard of war or conquerors, and who enjoyed their humble cottages in profound peace. They met the Macedonian king, and conducted him to the dwelling of their ruler, who received him hospitably, and set before him, as a feast, dates, figs, and other fruits made of gold. What! do you eat gold here?' asked Alexander. No; but I imagined thou hadst food enough to eat in thine own country, and that it was a desire of gold that led thee forth from it. Why, therefore, hast thou come to us from so far a country?' 'It was not for your gold I came,' replied Alexander;

but I desired to learn your customs.' 'Even so; then abide among us as long as thou wilt,'

"While the ruler and the Grecian were conversing, two men of the tribe came in, to appeal

to the ruler's judgment. The complainant spoke-'I bought a piece of ground from this man, and when I was digging it, I found a treasure. The treasure is not mine, for I purchased only the ground-I never included in the purchase any hidden treasure; but this man, who sold me the land, refuses to receive the treasure from me.' The defendant now replied, 'I am as conscientious as my neighbor. I sold him the ground, and everything that might be in it; therefore, the treasure is justly his, and I cannot take it.'

"The ruler took time to understand the case clearly, and then asked one of the parties, 'Hast thou a son?' 'I have.' He inquired of the other, Hast thou a daughter?' Yea.' So then the son shall marry the daughter, and the young couple shall have the treasure as a wedding portion.'

Is

"Alexander betrayed some emotion. not my judgment just? inquired the ruler. Perfectly just,' returned Alexander; but it surprises me.' 'How, then, would the case have been decided in thy country?' To own the truth,' said Alexander, 'both the men would have been taken in custody, and the treasure seized for the king. For the king,' said the ruler, full of astonishment; 'does the sun shine in that land?' 'Surely.' 'Does the rain fall?' 'Of course.' Wonderful! but are there gentle grazing animals there?' There are, and of many kinds.' Then,' said the ruler, it is for the sake of those innocent animals that the all-merciful Creator permits the sun to shine, and the rain to fall upon your land; ye deserve it not.'"

"RABBI ISAAC'S BENEDICTION.

"The aged Rabbi Isaac had gone to visit his friend Rabbi Nachman. Many weeks they abode together, conversing of the law of Moses, and mutually instructing and enlightening each other. At length the hour of parting came. The idea that he might never again behold his aged friend, caused Rabbi Nachman's eyes to fill with tears. At length he said, 'Bless me, even me, my dear and honored friend, ere thou dost depart from me.' 'I bless thee, O thou excellent of the earth! thou who art so like yon palmtree.' 'What palm-tree, Rabbi Isaac ? Listen, my brother. There was once a wanderer in the wilderness; he was hungry, thirsty, and very faint. Suddenly, he discovered, on the banks of a stream, a thickly foliaged palm-tree, hung with ripe dates. He lay down beneath its shade, satisfied his hunger with the fruit, and quenched his thirst from the stream, and was refreshed. He arose, and leaning on his staff,

looked thankfully upon the shadowing tree. "Kind and liberal palm, I bless thee; but wherewithal shall I bless thee, that thy fruit may prosper? Lo, they are even now sweet and refreshing. That thy branches may spread around? Yet how lofty is thy crown, and how cool and extended is thy shade. That a rivulet shall water thy roots? How bright and pure is the stream that flows beside thee! Yet thus will I bless thee, thou mighty palm; may all thy saplings be like unto thee! Even thus I bless thee, my friend and host. Thou hast great wisdom; and wealth and high station

are thine; the joys of a pure conscience, a happy home, and the love of the righteous, are thine in all their fullness. May thy children resemble thee! may their lot be as thine.""}}

With these words of peace and benediction, we take our leave (we trust not unaptly) of the reader.

THE

VENTRILOQUISM.

HE art and practice of ventriloquism, under the more euphonious title of Polyphony, has of late years exhibited so much improvement in the curious and remarkable entertainments occasionally produced by Mr. Love, that it deserves and will reward a little judicious attention directed towards its all but miraculous phenomena, and the causes and conditions of their astonishing display. The art is of ancient date, the peculiarity of the vocal organs in which it originates, like other types of genius or aptitude, having been at intervals repeated. References in Scripture to "the familiar spirits that peep and mutter" are numerous. In the early Christian Church the practice also was known, and a treatise was written on it by Eustathius, Archbishop of Antioch, in Greek. In 1629 this was translated into Latin by Allazzi, an Italian. It is entitled, "Leonis Allattii de Engastrimytho Syntagma." The main argument of the book is the evocation of the ghost of Samuel.

By the Mosaic law the Hebrews were prohibited from consulting those who had familiar spirits. By one of such it is stated that the witch of Endor divined, or perhaps that she was possessed by it; for the Hebrew ob designates both those persons in whom there is a familiar spirit, as well as those who divined by them. The plural oboth corresponds with the word ventriloquism. In the Septuagint, it is associated with gastromancy-a mode of ancient divination, wherein the diviner replied without moving his lips, so that the consulter believed he actually heard the voice of a spirit; from which circumstance many theologians have doubted whether Samuel's ghost really appeared, or rather, whether the whole were not a ventriloquial imposition on the superstitious credulity of Saul. We may see in this unfortunate monarch and his successor the distinction between true religion and false superstition; and indeed in the poets

and prophets generally of the Israelites, who continually testify against the latter in all its forms. To them, to the Greeks, the Egyptians, and the Assyrians, ventriloquism was evidently well known. By reference to Leviticus we shall find, as we have said, the law forbids the Hebrews to consult those having familiar spirits. The prophet Isaiah also draws an illustration from the kind of voice heard in a case of divination. "Thou shalt be brought down, shalt speak out of the ground, and thy speech shall be low out of the dust; thy voice shall be as one that hath a familiar spirit out of the ground, and thy speech shall whisper out of the dust." It is curious that the Mormons quote this text as prophetic of the discovery of their Sacred Book. In the Acts, Paul is described as depriving a young woman of a familiar spirit, in the city of Philippi in Macedonia; she is announced as "a certain damsel possessed with a spirit of divination, which brought her master much gain by soothsaying." There is also that wellknown tale in Plutarch which is so impressive even to this day on the Christian imagination-the story, we mean, of Epitherses, who, having embarked for Italy in the reign of Tiberius Cæsar, suddenly heard a voice from the shore, while becalmed one evening before the Paxe-two small islands in the Ionian Sea which lie between Corcyra and Leucadia; such voice addressing Thamus, a pilot, and an Egyptian by birth, who refused to answer till he received the third summons, whereupon it said, "When thou art come to the Palodes, proclaim aloud that the great Pan is dead!" It is added, that "the passengers were all amazed; but their amazement gave place to the most alarming emotions, when, on arriving at the specified place, Thamus stood in the stern of the vessel, and proclaimed what he had been commanded to announce." St. Chrysostom and the early fathers mention divination by a familiar spirit as practiced in their day; and the practice is still common in the East; as it is also among the Esquimaux. As to the treatise of Eustathius, the good bishop's notion was that the witch of Endor was really possessed of a demon, whose deception the vision was, being produced by supernatural agency, not, as cited in the Septuagint, by by Engastrimism, or Ventriloquy.

In the nineteenth century, we are told

by Sir David Brewster, that ventriloquists made great additions to their art. The performances, he says, of Fitzjames and Alexandré were far superior to those of their predecessors :

"Besides the art of speaking by the muscles of the throat and the abdomen, without moving those of the face, these artists had not only studied, with great diligence and success, the modifications which sounds of all kinds undergo from distance, obstructions, and other causes, but had acquired the art of imitating them in the highest perfection. The ventriloquist was therefore able to carry on a dialogue in which the dramatis voces, as they may be called, were numerous; and when on the outside of an apartment, could personate a mob with its infinite variety of noise and vociferation. Their influence over the minds of an audience was still further extended by a singular power which they had obtained over the muscles of the body. Fitzjames actually succeeded in making the opposite or corresponding muscles act differently from each other; and while one side of his face was merry and laughing, the other side was full of sorrow and tears. At one time, he was tall, and thin, and melancholic, and after passing behind a screen, he came out bloated with obesity and staggering with ful

ness.

M. Alexandré possessed the same power over his face and figure, and so striking was the contrast between two of these forms, that an excellent sculptor (M. Joseph) has per petuated them in marble. This new acquirement of the ventriloquist of the nineteenth century, enabled him in his own single person, and with his own single voice, to represent a dramatic composition, which would formerly have required the assistance of several actors. Although only one character in the piece could be seen at the same time, yet they all appeared during its performance; and the change of face and figure on the part of the ventriloquist was so perfect, that his personal identity could not be recognized in the dramatis personce. This deception was rendered still more complete by a particular construction of the costumes, which enabled the performer to appear in a new character, after an interval so short that the audience necessarily believed that it was another person."

In all these particulars both Fitzjames and Alexandré have been excelled by Mr. Love.

Some amusing anecdotes may be gathered, illustrative of ventriloquism.

voice was heard to issue from the vaults of the church, bewailing the condition of the deceased in purgatory, and reproving the monks in melancholy tones for their want of zeal and reverence for departed worth. Tidings of the event flew abroad; and quickly brought the inhabitants to the spot. The miraculous speaker still renewed his lamentations and reproaches: whereupon the monks fell on their faces and vowed to repair their neglect. They then chanted a De profundis, and at intervals the ghostly voice of the deceased friar expressed his satisfaction.

One Louis Brabant turned his ventriloquial talent to profitable account. Rejected by the parents of an heiress, as an unsuitable match for their daughter, Louis, on the death of the father, paid a visit to the widow, during which the voice of her deceased husband was all at once heard thus to address her, "Give my daughter in marriage to Louis Brabant :he is a man of fortune and character, and I endure the pains of purgatory for having refused her to him. Obey this admonition, and give repose to the soul of your departed husband." Of course, the widow complied; but Brabant's difficulties were not yet all overcome. He wanted money to defray the wedding expenses, and resolved to work on the fears of an old usurer, a M. Cornu, of Lyons. Having obtained an evening interview, he contrived to turn the conversation on departed spirits and ghosts. During an interval of silence, the voice of the miser's deceased father was heard, complaining of his situation in purgatory, and calling loudly upon his son to rescue him from his sufferings, by enabling Brabant to redeem the Christians at that time enslaved by the Turks. Not succeeding on the first occasion, Brabant was compelled to make a second visit to the miser, when he took care to enlist not only his father but all his deceased relations in the appeal; and in this way he obtained a thousand crowns.

There have been few female ventriloquists. Effects produced by the female organs of speech have always manifested a deficiency of power. The artificial voices have been few in number, and those imperfectly defined. A woman at Amsterdam possessed considerable powers in this way. Conrad Amman, a Dutch doctor in medicine, who published a Latin treatise at Amsterdam in 1700,

observes of her, that the effects she exhibited were produced by a sort of swallowing of the words, or forcing them to retrograde, as it were, by the trachea, by speaking during the inspiration of the breath, and not, as in ordinary speech, during expiration. The same writer notices also the performances of the famous Casimir Schreckenstein.

Different professors of ventriloquism have given different accounts of the manner in which they succeeded in producing their illusions. Baron Mengen, one of the household of Prince Lichtenstein, at Vienna, said that it consisted in a passion for counterfeiting the cries of animals and the voices of different persons. M. St. Gille referred his art to mimicry; and the French Academy, combining these views, defines the art as consisting in an accurate imitation of any given sound as it reaches the ear. Scientific solutions are various. Mr. Nicholson thought that artists in this line, by continual practice from childhood, acquire the power of speaking during inspiration with the same articulation as the ordinary voice, which is formed by expiration. M. Richerand declares that every time a professor exhibits his vocal peculiarities, he suffers distension in the epigastric region; and supposes that the mechanism of the art consists in a slow, gradual expiration, drawn in such a way, that the artist either makes use of the influence exerted by volition over the parietes of the thorax, or that he keeps the epiglottis down by the base of the tongue, the apex of which is not carried beyond the dental arches. He observes, that ventriloquists possess the power of making an exceedingly strong inspiration just before the long expiration, and thus convey into the lungs an immense quantity of air, by the artistical management of the egress of which they produce such astonishing effects upon the hearing and imagination of their auditors.

The theory propounded by Mr. Gough, on the principle of reverberated sound, is untenable, because ventriloquism on that theory would be impossible in a crowded building, which admits not of the predicated echoes. Mr. Love, in his account of himself, asserts a natural aptitude, a physical predisposition of the vocal organs; which, in his case, discovered itself as early as the age of ten, and gradually improved with practice, without any artistic