As these foreigners noticed what was said, they recognized words in their own respective dialects, and then the Parthian said to the Mede--the Elamite to the Mesopotamian--the Phrygian to the Pamphyliaji, &c., "What does all this mean?" So to interchange a question involves that the interlocutors, like the Apostles, had suddenly received the gift of speaking, and understanding, other tongues than their own. When the listeners had convinced themselves about the marvel, each began to talk in his own language, and the Jews understood them to say, "What meaneth this?" the Hebrews, like the rest, having also the gift of knowing what was said in a strange language. Some, however, had not this power of interpretation, and remarked, "the fellows are drunk!" For a moment we pause to inquire how many people there were in one room of one house. The Apostles were twelve; then there were, at least three, Parthians, Medes, &c., in all about forty-five more, and in addition, there were "the mockers." To all these Peter preached, and the wonders of the day were crowned by the conversion of three thousand people! It seems, therefore, to be clear, from the account of this extraordinary miracle, that the Apostles then gathered together acquired the power of expressing their thoughts in languages which they had never learned, the judges of the feat being those whose dialects were spoken. If we now proceed in biblical order to examine into the ideas connected with this strange faculty, we find, in Acts x. 44-46, that the circumcised Jews alone were satisfied, in the plenitude of their own ignorance, that Cornelius and his company could "speak with tongues." Again, in Acts xix. 6, we learn that certain Ephesians, after baptism, and imposition of hands, "spake with tongues "--no judge of the fact being quoted. In 1 Cor. xii. 10, we discover that amongst the gifts of the Holy Spirit are "kinds of tongues," and the interpretation thereof which will, probably, remind the lover of Shakespeare of Act iv. Scenes 1 and 3, in "All's well that ends well," wherein there is a nonsensical jargon spoken by one person which another interprets to the satisfaction of the silly Parolles. In vv 28, 30, we see strong indications that the gift of tongues and interpretation may be compared to some things now heard of in spiritualistic or other conjuring seances. This notion of "speaking with other tongues" reaches its climax, apparently, in 1 Cor. xiii. 1, wherein Paul indicates, but does not positively assert, that he can "speak with the tongues of men and angels," a boast which 2 Cor. xii. 4 leads us to take literally. But how any one on earth could test the reality of assertion it is difficult to conceive. In 1 Cor. xiv. we see indications that "speaking with tongues" is little more or less than a sort of hysterical utterance of gibberish, which we may compare to the once celebrated chorus of Lilli-bullero-lero-lero-Lillibullero bullen a la.