A curious anecdote is told of Scribe, the French vaudevilliste. He was one day at work in his cabinet, when a young man entered. It was Lacenaire. He seemed very modest, and stated delicately the occasion of his visit. He had been appointed to a situation in Belgium, but was entirely without means, and requested of Scribe thirty or forty francs to pay his way to Brussels. Scribe was attracted by the young man's tone and manner. "Thirty to forty francs," said he, "are too few. I must give you a hundred, and if you choose to repay them, you can do so to an old woman in Brussels, who was a servant of our family. Here is her address." So saying, Scribe went to his drawer and took out the gold for the young man, who expressed his gratitude with all the elegance of a cultivated and sensitive mind, and left a copy of verses with Scribe for a remembrance. Since then Lacenaire has confessed that he knew the arrangement of Scribe's chamber, and had chosen an hour when the servants were absent. "I put myself between Scribe and the bell-rope, and if he had refused me, I should have made short and noiseless work with my knife. Scribe owed his life to his generosity." In this little story is there not an averted tragedy as sad as Eugene Aram's?
A new work, of great importance to the oriental student, will soon reach England from Siam, where it has been already published. It is a new Siamese grammar, prepared by the Roman Catholic Vicar General, who has resided in Siam for twenty years. In the "Journal of the English Archipelago," Mr. Taylor Jones announces the work and its value, with some illustrative facts in the author's life. The bishop brings to the task not alone his own remarkable intelligence and devotion, but the results of the inquiries of his predecessors for two centuries. The work forms a quarto of two hundred and forty-six pages, and treats of a mass of matter necessary to the understanding of the language, but which is not elsewhere to be found. Among this the reckoning of time, of money, measures, and weights, as well as chronology, literature, and religion, are included. The eight or ten pages devoted to chronology afford a clear and just insight into the old history of Siam. The enumeration of Siamese books, although not complete, shows that Siamese literature is by no means poor. The miscellaneous list contains one hundred and fifty various books upon grammar, arithmetic, astronomy, astrology, and history, and many poetical works, especially romances. The various warlike romances of China are very faithfully translated and broadly diffused in Siam. Sometimes these ponderous productions climb to a series of ninety volumes. The historical reports of Siam make forty volumes, and there are no less than thirty-six holy Buddhist books. A sketch of Buddhism is given in the present work, and the good bishop is now about commencing a Siamese dictionary.
The literature of democracy has received another illustration in a social tragedy in five acts, by the citizen Xavier Sauriac, entitled The Death of Jesus. Its object of course is to embody dramatically the sentiment of the old Revolution that Jesus Christ was a Sans Culottes, akin to the feeling which causes ardent abolitionists to assert that he was a negro. This tragedy makes Jesus Christ a democratic philosopher, Herod an apostle, Magdalen a kind of Fleur de Marie. The hero rehearses a plan for the salvation of the world, which is simply crude communism. We quote an illustration:
"Quand l'etat, héritier de la famille éteinte,
Sera du sol entier possesseur sans contrainte,
Qu'il serve alors de pére à tous les citoyens
Et de la vie à tous dépense les moyens."
And again:
"Dans les bizars brillante du luxe industriel,
Il devienue lui seul, marchand universel."
This work is probably a very sincere one, and deserves a prominent place among the curiosities of literature. Nevertheless, such familiar presentation of the Saviour is not only blasphemous but ridiculous.