The approach to the priory is from the west, by a gateway tower of a square form, having a circular exploratory turret on each corner from this gateway, on each hand, a strong double wall has been extended to the rocks on the sea shore, which, from their height, have been esteemed, in former times, inaccessible. The gate and the walls were fortified by a deep ditch, over which there was a drawbridge, defended by moles on each side. The tower has an outward and interior gateway, at the distance of about six feet from each other: the interior one is defended by a portcullis and an open gallery; the interior gateway is strengthened by a double gate. The space between the gateways being a square of about six paces, was left open above, to allow those on the top of the tower and battlements to annoy assailants who had gained the first gate.

"On passing the gateway, the scene is strikingly noble and venerable; the enclosed area contains about six acres; the view is crowded with stately ruins; many fine arches of the priory are standing. The most beautiful part of these remains is the eastern part of the church, which is of elegant workmanship. The ruins are so disunited, that it would be very difficult to determine to what particular office each belonged. The ruins which present themselves in front, on entering the gateway, appear to be the remains of the cloister; access to which was afforded by a gateway of circular arches, comprehending several members inclining inwards, and arising from pilasters. After passing this gate, in the area many modern tombs appear, the ground being still used for sepulture. The west gate entering into the abbey is still entire, of the same architecture as that leading to the cloister. The ground from the cloister to the south wall, is almost covered with foundations, which, it is presumed, are the remains of the priory. Two walls of the church are standing; the end wall, to the east, contains three long windows; the centre window, the loftiest, is near twenty feet high, richly ornamented with mouldings, some of which are of rose work, and others of the dancette, as the figure is termed in heraldry, or zigzag, a decoration common to old Saxon architecture. Beneath the centre window, at the east end, is a doorway of excellent work

manship, conducting to a small but elegant apartment, which is supposed to have contained the shrine and tomb of St. Oswin. On each side of the door is a human head; cut in a style much superior to that of the general taste of the age in which they are supposed to have been executed."

The lighthouse, the ruins of the priory, and barracks, are the principal buildings represented in our engraving. They are seen at a great distance and present a very interesting appearance.

ALEXANDER THE GREAT AND THE JEWISH

SAGES.

THE history of Alexander the Great fills a conspicuous place in the history of former ages. This extraordinary personage is referred to in the sacred Scriptures. The prophet Daniel speaks of his conquest and successes. In the book of Daniel we have predictions concerning the rise and decline, succession and duration, of the four principal ancient empires, but which now have passed away. Bishop Newton, in referring to Daniel vii. 6, observes :-"The third kingdom is represented by another beast like a leopard, which had on the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it.' This is the kingdom of the Macedonians or Grecians, who, under the command of Alexander the Great, overcame the Persians, and reigned next after them: and it is fitly compared to a leopard on several accounts. The leopard is remarkable for swiftness. Their horses,' saith the prophet Habbakuk, ‘are swifter than the leopards.' And Alexander and the Macedonians were amazingly swift and rapid in their conquests. The leopard is a spotted animal, and so was a proper emblem, according to Bochart, of the different manners of the nations which Alexander commanded; or, according to Grotius, of the various manners of Alexander himself, who was sometimes merciful, and sometimes cruel; sometimes temperate, and sometimes drunken; sometimes abstemious, and sometimes incontinent. The leopard, as Bochart observes,

is of small stature, but of so great courage, as not to be afraid to engage with the lion and the largest beasts; and so Alexander, a little king in comparison, of small stature too, and with a small army, dared to attack the king of kings, Darius, whose kingdom was extended from the Ægian Sea to the Indies. Others have pursued the comparison further, but with more subtilty than solidity; for I conceive that the principal point of likeness was designed between the swiftness and impetuosity of the one and the other."

Dean Prideaux, in his connection of sacred and profane history, says, "Alexander flew with victory swifter than others could travel, often with his horse pursuing his enemies upon the spur whole days and nights, and sometimes making long marches for several days, one after the other—as once he did in pursuit of Darius-of near forty miles a day for eleven days together. So that by the speed of his marches he came upon his enemies before they were aware of him, and conquered them before they could be in a posture to resist him which exactly agreeth with the description given of him in the prophecies of Daniel some ages before; he being in them set forth under the similitude of a panther, or leopard, with four wings. For he was impetuous and fierce in his warlike expeditions, as a panther after his prey, and came upon his enemies with that speed, as if he flew with a double pair of wings. And to this purpose he is, in another place of those prophecies compared to an he-goat, coming from the west with that swiftness upon the king of Media and Persia, that he seemed as if his feet did not touch the ground. And his actions, as well in this comparison as in the former, fully verified the prophecy."

I have not undertaken to give the history of Alexanderthis may be found in "Plutarch's Lives," "Rollin's Ancient History," and in those works, which are now so accessible to our youth, in consequence of cheap publication schemes. Young persons, in this respect, are in a far better condition than their fathers were, who found books so costly that it was difficult for them to procure a library. Let our young friends heed the counsel given them by Elihu Burritt, in

the last month's Juvenile Companion, and they may soon obtain many useful works. My purpose is to direct attention to an incident in the life of this great man, recorded by Josephus, and to a Talmudic narrative, founded upon it, as containing important moral lessons, worthy of the wisdom of Jewish sages to convey; and, on the part of the young, to be attentively observed. Josephus, tells us, that "when Alexander had taken Gaza, he made haste to go up to Jerusalem. Jaddua, the high priest of the nation at that time, when he heard of this design, was in an agony, and under terror, not knowing how he should meet the Macedonians, since the king was displeased with him for refusing to transfer his allegiance from Darius to the conqueror. Jaddua, therefore, ordained that the people should make supplications, and should join with him in offering sacrifices to God, whom he besought to deliver them from the perils that were coming upon them; whereupon, God warned him in a dream, which came upon him after he had offered the sacrifice, that he should take courage and adorn the city, and open the gates; that the people should appear in white garments, but that he and the priests should meet the king in the habits proper to their order, without the dread of any ill consequences, which the providence of God would prevent."

"Everything was done according to these directions. The solemn procession proceeded as far as the hill of Sapha, which overlooks Jerusalem, and commands an extensive prospect of the country. As Alexander approached and saw Jaddua in the robes of his office, he went forward alone towards the high priest, adored the name of God, which was engraved on the golden frontal plate of his turban, and then saluted Jaddua. Immediately the priests and citizens surrounded the king, and welcomed him with joyful acclamations. Alexander then gave his hand to the high priest, attended him into the city, went to the temple, and there offered sacrifices in the manner which the priests directed. When they afterwards showed him the prophecies of Daniel respecting himself, he was highly gratified, and readily granted the request of the high priest that the Jews might, everywhere, have liberty to live according to their own

laws." This extraordinary reception of the Jews was owing to a dream, in which Alexander had previously seen this high priest in his pontifical robes. Alexander, therefore, readily persuaded himself that this was an evidence of his Divine commission to overthrow the Persian empire. This remarkable deliverance to the Jewish people was likely to produce many traditionary stories. Hence we find the following dialogue recorded by the Rabbins. The lessons

which it inculcates are instructive.

"The monarch had often heard the wisdom of the Jewish sages highly eulogized, and therefore felt delighted at the opportunity of conversing with them. In the course of the interview, the following dialogue took place between him and them :

:

Alexander. Who is most justly entitled to the appellation of "sage?"

The Elders. He who at all times foresees the result of present undertakings.

A. Who is most truly a hero?

E. He who subdues his passions. 4. Who is truly rich?

E. He who is contented with little.

4. What ought man to do to live well?

E. He must accustom himself to privations.

A. What must man do to shorten the duration of his life? E. He needs but accustom himself to luxuriousness. A. What means must man employ to render himself beloved by all?

E. Let him avoid assuming any superiority above others. 4. Do you consider me as more happy than yourselves, or not?

E. Yes, we do so consider thee, if thou employest thy power to the welfare of mankind.

4. Who is the wisest amongst you?

E. We are perfect equals. This thou canst perceive by the unanimity of our replies.

A. What induces you to oppose our religious tenets?
E. Their incongruities.

A. What is to prevent me from causing you all to be put to death?