most expressive piece of devotional music which the genius of man has ever consecrated to his Maker. Haydn also was remarkable for his deep sense of religion. When I was engaged in composing the Creation, he used to say, 'I felt myself so penetrated with religious feeling, that before I sat down to write, I earnestly prayed to God that he would enable me to praise him worthily.' It is related also of Handel, that he used to express the great delight which he felt in setting to music the most sublime passages of Holy Writ, and that the habitual study of the Scriptures had a strong influence upon his sentiments and conduct. THE WANDERING JEW. THERE is something so striking and impressive in the idea of a human creature being doomed to wander perpetually over the earth, restless and without hope of rest, deprived of the prospect of peace which the grave holds out to all other terrestrial beings fated to outlive every social tie, and to see generation after generation, of descendants it may be, passing away successively from before his eyes there is something so striking in the idea of such a lot, that it is no wonder mankind should have had their interest strongly excited by the legend of the Wandering Jew, and that the subject should have been a favourite one with the lovers of poetry and romance. To fanaticism and imposture, the fiction has held out equal temptations. At various periods since the commencement of the Christian era, individuals have assumed the character of the Wandering Jew, and have succeeded in attracting notice, and gaining credence, to a greater or less extent, from their wondering contemporaries. It is extremely probable that this legend had its origin in the words used by Christ to the Apostle Peter, on the 175 in, as we learn vhere an account e Parisian savans nother Wandering - fictitious, like that le, yet the incidents real, and such is the Wandering Jew, who 43:- Here is a man ed a man, who pretends en hundred years. He r of the divan (the Jews in Jerusalem at the time ssias, was condemned by esident; that his name was thrusting Jesus out of the why tarriest thou?" the 1: "I go, but tarry thou till I g him to live till the day of account given by this personed to heal diseases by a touch, 1 both by the common people ays the Turkish Spy, 'I had the h him in several languages, and all those that I could speak. He carce a true history to be found. 1, when Nero set fire to the city, imphing on the top of a hill to saw Saladin's return from his hen he caused his shirt to be carried with this proclamation: "Saladin, untries, shall have no memorial left en he dies, but only this poor shirt!" the Scythian, and told me that he se he was lame. He seemed to pity lamity of Bajazet, whom he had seen ige by Tamerlane's order. He knew r very well, and had been often in He had heard the emperor rmus. latter asking what would become of John, the disciple whom Jesus loved. The answer was: If I will that he tarry till I come, what is that to thee?' In consequence of this expression, we are told, 'the saying went abroad among the brethren, that that disciple should not die. Although it is expressly pointed out, in the remainder of the same passage, that the language of Christ could not properly bear any such meaning; yet the conclusion of 'the brethren,' strangely modified and misapplied, seems to have been adopted by the primitive Christians, to have become intermingled with their traditions, and finally to have taken the form of the legend of the Wandering Jew. This, in its early or original shape, is detailed by Matthew Paris, monk of St Albans, who flourished in the thirteenth century. The story was current before his day, in England and elsewhere, but he was probably the first who regularly chronicled all the particulars. In 1228, the monk informs us, an Armenian archbishop came to England, to visit the shrines and relics preserved in our churches. Being entertained at the monastery of St Albans, this ecclesiastical dignitary was anxiously interrogated as to the religious condition of his country, and, among other questions, a monk who sat near him inquired, if he had ever seen or heard of the famous person named Joseph, who was so much talked of, and who had been present at our Lord's crucifixion, and conversed with him, and who was still alive in confirmation of the Christian faith.' The archbishop answered, that the circumstances were all true;' and, afterwards, one of his train, interpreting the archbishop's words, told them in French that his lord knew the person they spoke of very well; that the latter had dined with his lord but a little while before they left the East; that the man had been Pontius Pilate's porter, by name Cartaphilus, who, when they were dragging Jesus out of the door of the Judgment Hall, struck him with his fist on the back, saying: Go faster, Jesus; go faster: why dost thou linger?' Upon which Jesus looked at him with a frown, and said: 'I indeed am going, but THOU SHALT TARRY TILL I COME!' Soon after this event, Cartaphilus, by his own account, was converted, and baptised by the name of Joseph. He lives for ever; but at the end of every hundred years he falls into a severe illness, and ultimately into a fit or trance, on recovering from which he finds himself in the same state of youth which he was in when Jesus suffered, being then about thirty years of age. He remembers all the circumstances attending the crucifixion and resurrection, the composing of the apostles' creed, their preaching and dispersion, and is himself a very grave and holy person. Such is the story of the Wandering Jew, as told by Matthew Paris, who was alive at the time of the Armenian's visit to St Albans, and who, there can be no doubt, relates the circumstances as they came from the mouths of the strangers. The deception lay, it is probable, not with the Armenians, but with the party who had passed himself off upon them as the porter of Pontius Pilate, thereby insuring much good entertainment, doubtless, as well as unbounded reverence, from the followers of the church in the East. As Pythagoras, a very wise and clear-headed man, entertained the notion of his having personally gone through several existences on earth, so it is possible that the Wandering Jew of the Armenian archbishop may himself have laboured under a delusion. But the probability is on the other side; and the same conclusion may be drawn, without much uncharitableness, respecting the numerous persons who at later periods have personated the erratic Hebrew. There were considerable variations in the stories which these persons told of themselves. For example, one who appeared at Hamburg, about the year 1547, declared himself to have been a shoemaker in Jerusalem at the time of the crucifixion. A ballad, quoted by Bishop Percy from the Pepys Collection, details the particulars of this Hamburg impostor's narrative. The following verses give the main thread of the story : 'When as in faire Jerusalem Our Saviour Christ did live, |