Myron his exclamation was unintelligible, and he continued to exercise his Attic raillery upon everything around him; but Helon was too much absorbed in his own thoughts to notice him.

The first day's journey, as is usual with caravans, was very short; and they halted, after a march of an hour and a half, at Gerrha, where there was a fountain, by which they encamped. All the press and tumult were renewed. The beasts and merchandise were placed in the middle, and tents were erected all around, as a shelter from the burning heat of noon Myron's slave went to fetch wood and water; Sallu unpacked the travelling equipage from the camel, and the three travellers helped him to set up the tent. He then spread a carpet, on which Elisama seated himself; coverlets and mattresses were brought out for sleeping; and a round piece of leather, having rings at the circumference, which can be drawn together like a purse by a string which runs through them. This was to be laid on the ground before the meat, that the dishes might be placed upon it. The slave had brought the wood-a fire was made in the sand, and the camp kettle placed upon it.

While Sallu and the slave were preparing the meal, Helon and Myron joined Elisama in the tent. Myron's slave brought in a hare, which he had purchased of an inhabitant of Pelusium, and was about to dress it. Elisama observed it, and joined with Sallu, who thrust the slave away, exclaiming, "that the animal was unclean, and must not be dressed for food for his masters."

Nay, what is this?" said Myron; "the game is excellent, and I meant it to do honor to my introduction into your society."

"We may not eat of it,” replied Elisama; it is unclean. It is forbidden in the law to eat any animal, which ruminates without dividing the hoof."*

"Ye are then worse off even than the Egyptians," said

* Deut. xiv. 7.

Myron, "who are only forbidden to eat their sacred animals. We Greeks are wiser than either; we eat what we like." "And do what ye like," interposed Helon. "But we have the law."

"And what need," said Myron, "of any other law than that which is written in the hearts of all men ?"

"Yet that this law, written in the heart, is not of itself sufficient, and does not supersede the necessity of a revealed law, you might have learned from your own Socrates. Remember what he says of his dæmon."

"If the Jew attempts to turn the weapons of the heathen against himself, let us see if the heathen cannot do the same with those of the Jew. Ye call Abraham the progenitor of your people."

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Undoubtedly," said Elisama.

"Did he not live many hundred years before the law was was given by Moses? If so, which ye cannot deny, this progenitor, whom ye prize so highly, and exalt above all men that ever lived, had not even heard of the law, and was no better than one of us."

Helon was for a while silent and perplexed. At length he replied, "The example of our father Abraham urges us to obedience to the law; for circumcision, which is a leading part of it, was commanded to him, and he performed it on all his house on the same day on which Jehovah made a covenant with him and changed his name."*

"I will give thee a better answer," interposed Elisama. "It is true, that Abraham had not the law of Moses, and could not, in our sense of the word, exhibit the righteousness of the law. He received the commands of the Lord immediately from himself, and therefore needed not that they should be engraved on tables of stone. And for the same reason he was permitted to sacrifice elsewhere than in Jerusalem, though his greatest and most costly sacrifice, that of his son, was appointed to be performed on Moriah, the hill where our

* Gen. xvii. 23.

temple stands. The Lord, who himself gave him the law, was every where with him, in Egypt as in Mamre. But now, since Israel has been stained with sin, the glory of Jehovah will dwell only on his own holy hill; and it is our duty to repair to Jerusalem, and bring thither our offerings."

A new view of the subject opened itself to Helon's mind, and Myron listened with great attention; Elisama continued. "Obedience to the law presupposes three things. First, that a law is given. Secondly, that external circumstances are so disposed that the observance of the law is practicable; and, thirdly, that there be willingness to obey. The two first existed in Abraham, as perfectly as in his descendants. The third could only be formed in the people of Israel, by the events of several centuries, confirming the promises to the obedient, and the threats denounced against the disobedient. Israel is at length grown wise by experience, and the time draws near, when the Messiah shall come to deliver his people from oppression, and bless all nations of the earth by means of the law. But Abraham needed no such discipline he practised voluntary obedience."

"By Apollo," said Myron," thou speakest wisely!"

"Such a man,” pursued Elisama, “ do we venerate in our great progenitor. Is there any people that can produce one like him? In him everything was united essential to that happiness which is attainable only by the law. For this reason, also, he received the promise from Jehovah, that in his seed all the nations of the earth should be blessed. Abraham was to become a people, and that people must attain the righteousness of Abraham. But with a people such a change must be progressive. Israel first of all received the law on Sinai, then the promised land and a temple ; and only through a long course of discipline learnt to obey the law willingly. These three periods, together with the end which is yet to come, and the beginning in Abraham, form the series of Jewish history. You Greeks like to have things presented to you in such arranged and comprehensive views."

"With good reason,” exclaimed Myron, who had all that

curiosity for knowledge of every kind, which was the characteristic of his nation. "And now, my venerable Elisama, I would fain hear from thee the whole history of thy people, arranged according to the plan which thou hast traced. Ere we reach. Gaza, we shall pass many an hour together, at the places of encampment, which might be so employed, agreeably to us all. You will delight in an opportunity of relating what redounds so much to the honor of your people; Helon will listen as gladly as you will relate; and I shall rejoice in an opportunity of hearing a connected narrative of your history." "As thou wilt, Myron," said Elisama; "in the hope that you Greeks may also learn to value duly the chosen people of Jehovah. It is only of the history of such a people as Israel, that such an orderly developement can be made; it is necessary for this purpose that God himself should have taught us what plan of his he designs a nation to fulfil. Of Israel he declared this, even when he had no political existence; and we need only open our eyes upon his history, in order to perceive the progressive accomplishment of the promise. The Messiah, when he comes, will perhaps teach us to what purpose Greeks, Romans, and Egyptians have existed. I know not what it may be, but this I know, that theirs must be a subordinate part, and an inferior destination to that of Israel. This I tell you frankly, and you will see the proofs of it still more strongly in the history itself. Are you satisfied with it ?"

"Only begin your discourse," said Myron, "and I promise you to listen, as the Hellenic nation listened to Herodotus, when he recited his history at the Olympic games. A Greek of Athenian blood, a pupil as I boast myself to be, of the Alexandrian philosophy, knows no greater pleasure than to acquire knowledge, wherever he may find it. Pythagoras travelled into the east, and Plato visited Egypt and Italy. Conversation is the life of life; and a discourse which is regularly renewed should have some fixed object, by which it may be resumed at each successive opportunity. Do us then this favor, and relate the history of your nation."

Helon had been sitting absorbed in thought on what he had

heard from his uncle. "What a noble subject," he now exclaimed, "for our conversation on our pilgrimage to the Passover! What an excellent preparation for the momentous times which are approaching! Truly, days should speak, aud length of years give understanding.' How profound is the discernment of those whose delight is in the law of the Lord, and who meditate upon it day and night!' Begin, then, dearest uncle, and speak of the glories of our forefathers."

"Youths," said Elisama, "I will not refuse your request, though ye praise me too much. I call to mind the psalm of Asaph, which I will rehearse to thee, Myron.

Give ear, O my people, to my teaching!

Incline your ears to the words of my mouth!

I will open my mouth in parables;

I will declare the histories of old,
Which we have known and heard,
Which our fathers have told us

That we might not hide them from their children,

Showing to the generation to come the praise of Jehovah,

His strength, and the wonders he hath done.

He established a testimony in Jacob,

And appointed a law in Israel,

Which he commanded our fathers

That they should make known to their children;

That the generation to come might know them, the sons which should be

born;

That when grown up they might declare them to their children,

That they might set their hope in God,

And not forget the works of God,"

And keep his cominandments.-Ps. lxxviii.

"Israel is rich in such psalms as this. The history of our nation lives in their poetry: it is interwoven with their prayers, it is the ground-work of doctrine and the theme of narrative; all our festivals rest upon it as their basis, and nothing great or important can take place in Israel, which has not a historical reference. The cause of this lies in the promise of Jehovah and in its fulfilment. We seek our wisdom in the revelation which God has given us ye seek it in