Chapter 15

SUNDAY.--BIBLE STORIES.--CAPPING BIBLE VERSES.--BIBLE CLASS.

Sunday morning arose upon the earth, so clear, and calm, and beautiful, that it almost seemed as if it were conscious of the blessings bestowed by it upon millions of the human family. Happy day! when the man bent under the heavy load of oppressive labor and corroding care, may take the rest which the Maker of his frame intended for him, from the very beginning. Now, throwing off the weight, he can realize that he is a man--made in the image of his Creator, and made for happiness and immortality. Now, he can afford to think: he is no longer the mechanical drudge; he is no longer one little wheel in the great social machine; he is to-day a reflecting being, and the desire for mental and spiritual elevation throbs strongly within his heart. He sits at his hearth, whether in the proud palace or in the humble cottage, for the working-man is equally to be found in both, and feels himself to be the centre of the home. He enjoys sweet converse with the wife of his youth, and his children cluster round him, delighted to have his society. He walks to the House of Prayer, surrounded by those he loves, and joins with his fellow-men in adoration of the Great Supreme. He is happy, and is prepared by the sweet Sabbaths below for the bliss above.

Nor should we forget, on this day, the numerous attractive circles to be found throughout our highly-favored land, gathered together for Sunday-School instruction. Here, the voluntary system works to a charm: both teachers and scholars, drawn together by love, assemble, with sparkling eyes and kindly words, in their respective classes. Here, all ages can find something to interest them: the rosy-cheeked, chubby child runs along to its Infant School, fearing to be one moment behind the time, and singing,

"Oh, let us be joyful, joyful, joyful,"

with a full understanding of at least that part of the duty to be performed. And the adult walks quietly to the Bible Class, where mutual study and conversation about some passages of the Sacred Word elicit its meaning, and throw new light upon the holy page. And, in the ages intermediate between these two extremes, how bright and joyous are the groups clustered around each loving teacher! If the toil be great, how much greater the reward! how delightful is it to see the young mind expand, and the warm affections glow, beneath the hallowing influence of religion! And how pleasant and how good is it to find the hearts of adults and of children, of rich and poor, knit together by a common feeling of interest in the common cause!

Some such thoughts arose in the minds of our party at The Grange, and were fostered by the lovely calm of nature, which is so observable on Sunday in the country, where the very animals seem to know that they are included within the merciful commandment of rest. Mr. Wyndham was religiously observant of the day, but exceedingly disliked the gloom by which many worthy people think it a duty to lessen their own happiness, and to throw a chill and constraint upon that of others on this joyful festival. He thought that the weekly commemoration of the Saviour's resurrection should fill us with bright hopes and an enlivening piety; and that an air of cheerfulness should be thrown around it, which might say to all who had not yet entered within the gates of Zion, "Come ye, and taste that the Lord is gracious." People are doubtless much affected, in these minor shades of difference, by their natural temperaments. Mr. Wyndham's frame of mind was so kindly and hopeful, and so open to all that is pleasant and animating, that his religion partook of the genial influence. On Sunday, his face beamed with a more radiant smile than on other days, and he appeared to realize that it was indeed the foretaste of eternal joy.

In the morning, both old and young repaired with one consent to the little country church, in which they filled up quite a number of pews. Being the last Sunday in the year, the venerable clergyman, whose earnest manner and silver hairs made his message doubly impressive to the hearts of his hearers, exhorted all, of every age, to bring back to their minds the fleeting days of that division of time which was so soon to pass away, and to be numbered with those laid up against the Judgment. When that year had begun, what resolutions of improvement had been formed, what vows of greater fidelity had been made? And how had they been kept? All had, during the seasons past, received new proofs of the kindness and long-suffering of the Father above; but had the goodness of the Lord led them to repentance? or had it fallen upon hard, unfeeling hearts, which it could not penetrate? How stood they in their accounts? Not their ledgers, not their cash-books did he now call upon them to examine; but records of a far higher character, which affected their heavenly interests, as well as their temporal prosperity--the deeds, the words, the cherished feelings of that year, which had left an impress upon their souls forever, and made them richer or poorer for eternity. They owed debts to their Maker and Redeemer, and to their fellow-men: how had they paid them? They continually received--did they also dispense the goodness of God? If unwilling now to think of these unsettled accounts, they should remember that one debt, notwithstanding all their reluctance, they would be obliged to pay--the debt of nature: and then would follow the final adjustment of all things--then would each one reap as he had sowed below.

All listened with deep attention to the discourse, which was well calculated to arrest the most careless trifler; and thoughts were suggested, and resolves were formed that day, which acted, long afterward, as a stimulus to the discharge of duty. The hand which scattered that precious seed has since been laid low in the dust; but the "winged words" did not fall to the ground: they still live, and produce results, in immortal spirits.

There was no service in the afternoon. "Oh dear!" said George, "I suppose it's not right to say so, but it's rather stupid, I think. How we do miss Sunday School! We can't play to-day, and a fellow like me doesn't want to read the whole time: what on earth can we do? Cousin Mary, are you too much engaged with your book to help us poor souls?"

With a smile, Mary shut it up. "How would you like Bible stories?" said she. "If you please, I'll tell you one, keeping to Scriptural facts, but clothing them in my own language, and omitting the name, or giving a false one. And then you are to find out whom it is I have been telling you about, and to answer the questions I may ask you. How would you like that?"

It was agreed that it would be delightful: so Mary began by telling the story of

The Good Grandmother.

In ancient times, in a country of the East, there lived a Queen Dowager, whose heart was eaten up by ambition. She was a king's daughter, and had ever been accustomed to rule. While her husband lived she had exerted great influence at court, and had turned away his heart from the true and established religion of the state to the cruel worship of the idols of her native land; and this she accomplished, although he had been religiously educated, and was the son of an eminently good man. Little did it affect her, that a highly-distinguished prophet of God wrote a letter to the king her husband, foretelling the evils that should befall himself, his family, and his kingdom, and that this prophecy had been literally fulfilled. Little did it humble her proud spirit, that by the common consent, her degenerate husband, who, through _her_ persuasions and example, had been led away from the path of duty, was judged unworthy to be interred within the sepulchres of his ancestors, and was buried apart. She had too much of her mother within her to be daunted by such trifles as these; for both of her parents had acquired an eminence in wickedness which have made their names by-words: but her mother's especially is considered almost a synonym for every thing that is unlovely in woman.

After her husband's death, her son succeeded to the throne, and he also did wickedly, for he had been educated under his mother's eyes, trod in her footsteps, and courted the society of her connections. And this was the cause of his death; for while paying a visit at the court of his uncle, her brother, they both were killed together in a successful insurrection. And now, if ever, if any thing of the woman was left in her nature, the queen's heart would be softened and humbled: at one fell swoop, death had carried off her only son, her brother, and every member of her father's house; she only was left, of all that proud and numerous family. Her aged mother, aged, but not venerable, although now a great-grandmother, had met her fate in a characteristic manner. Determined, if she must die, to do so like a queen, she had put on her royal robes, and adorned herself with jewels, and caused her withered face, upon which every evil passion had left its mark, to be painted into some semblance of youth and beauty. Her eyelids were stained with the dark antimony still used in the East, to restore, if possible, the former brilliant softness to eyes of hard, blazing, wicked blackness. Gazing from an upper window of the palace upon the usurper, as he drove into the courtyard, the fearless woman, resolved to show her spirit to the last, railed upon him, and quoted a notable instance from history of one who, like him, had been a successful rebel, but had reigned for only seven days. Enraged at her insolence, her enemy, looking up, asked, "Who in the palace is on my side?" At these words, some officers of the household cast her down from the window: thus ingloriously she died, and the prancing horses of the chariot trampled over her. He who now was universally acknowledged to be the king, soon gave orders that she should be buried, observing that, wretch as she was, she was of royal blood. But the vulture and the jackal had been before him: naught remained of that haughty, revengeful, and heaven-defying woman, save the skull, the feet, and the palms of her hands. Thus, to the very letter, was fulfilled the prediction of a prophet, one of her contemporaries: it was the same individual who had sent an epistle to her son-in-law, the late husband of our heroine, announcing his fate. This fearless reprover of kings did not live to see the accomplishment of the divine messages he was commissioned to deliver, and yet he had not died: read me that riddle, if you can.

When the queen, who, from one distinguishing act of her life, I have called _the good grandmother_, heard the sad tidings of the death of her only son, of her mother, and of all her kin, what did she? mourn, and weep, and give herself up to melancholy? she was quite incapable of such weakness. If she had no children left, she at least had grandchildren--she must take care of them--the tender little playful babes, her own flesh and blood, and all that was left upon the earth of her late son. And she did take care of them--the care that Pharaoh took of the Israelitish infants--the care that Herod took of the nurslings at Bethlehem--the care that the tiger takes of the lamb. She was worse than the tigress; for the latter will at least defend her young ones from all attacks, even at the peril of her own life. But she--shame of her sex!--commanded the immediate execution of all the children of her son, that she might reign alone, and never be called upon to resign the sceptre to a lawful heir.

They are slain! The shouts and laughter of that band of little ones is stopped forever--the galleries will never more re-echo to their youthful voices; vainly did they rush into the arms of their nurses for protection. They are slain; all save one! For if they have a grandmother they also have an aunt, and one who is ruled by different principles. She is the sister of their father, but probably had not the same mother as he: she early chose the paths of piety and goodness, and was wedded to a man of uncommon firmness and of the noblest character--the high priest of the nation. Soon as she had an intimation of the intentions of the queen, she hastened to the palace. But one only could she save--a little crowing babe, whom, with his nurse, she secreted in a safe place, until, under cover of the night, she was able to convey them to her own abode.

There, in the house of the Lord, the young child was reared. For six years he was hidden, and tenderly and carefully trained in the fear of God, while his grandmother reigned supreme in the land, to the subversion of all law and order. But when the prince was seven years old, the high priest, his uncle, took measures to secure to him the possession of his rights. He consulted with the wisest of the nation, and brought together the Levites from all parts of the land, and divided them into bands, giving each a particular post, to guard against surprise. He then brought forth from the treasuries of the temple the spears, shields, and bucklers which had belonged to King David, and distributed them among the captains of the several divisions. When all arrangements were made, and the people who were gathered together in the spacious courts for worship, waited to see what was about to happen, he retired; and came back, in his priestly garments, with the mitre upon his head, on which was written, on a golden plate, HOLINESS TO THE LORD--this sentence showing the intention of the priestly office. His robe, or under-garment, which hung in rich folds down to his feet, was of deep blue, and around the hem were alternate pomegranates of brilliant colors, and little golden bells, which made a tinkling sound as he moved along. Above this was worn the ephod, splendidly embroidered in gold, and blue, and purple, and scarlet, with a long and broad girdle at the waist, manufactured of the same gorgeous materials. Upon his bosom flashed the breastplate, composed of twelve large precious stones, all different, upon each one of which was engraved the name of a tribe of Israel; so that the High Priest bore them all upon his heart, when he ministered before the Lord. Well was this magnificent dress, which was made "for glory and for beauty," calculated to set off the dignity of the holy office, and to make the people gaze in admiring awe. But it was not the splendor of the pontifical robes, it was not the inspiring person of the high priest, at which the assembled multitudes eagerly gazed, when the Head of the Church again appeared before them. It was a little boy, of seven years old, who now attracted their attention--a pretty child, arrayed in royal garments, who was led forward by the venerable man. His stand was taken beside a pillar, and the guards, with drawn swords, gathered round him: his uncle placed upon his clustering curls the golden circlet, the symbol of how much power, what heavy cares, and what fearful responsibility! And when the people, long crushed to the earth by tyrannical rule, beheld it, hope again awaked in their hearts, and, with one accord, they clapped their hands, and shouted out, "God save the King!" And the trumpeters sounded aloud, and the harpers struck up the notes of praise and joy, and the full choir of trained singers joined in the jubilee. And thus was the young king proclaimed--while, in the innocence of childhood, he wonderingly looked on.

But the queen heard the shouts in her palace. For the first time in her life, it is most probable, she came to the house of God--but she came not to worship. "What means this riotous assembly?" she thought. "Can it be, that the vile rabble dare to think of revolt--against _me_? I will go, even alone, and awe them by my presence: it shall never be said that my mother's daughter feared aught in heaven above or the earth beneath." She went, that audacious woman, with all her crimes upon her head, and entered alone into the temple of the Holy One. She went to her death. The people made way for her, although they gazed upon her with loathing; and within the sanctuary she beheld the grandson, whom she had long thought to be numbered with the dead, in royal array, with the crown upon his head. When she saw this, she rent her clothes, and cried loudly, "Treason! treason!" But none joined in the cry: an ominous silence pervaded that vast assembly, and looks of hatred were cast upon her from the crowd. Seeing plainly that all were against her, her insolent pride gave way, and she turned to flee from that mass of stern, relentless eyes, all gazing, as it were, into her black and blood-stained heart. As she passed along, the people shrank back, as if an accursed thing were near them; and when she had passed from the consecrated limits, she was slain. None shed a tear over her grave, but the people enjoyed rest and peace, now that her tyranny was terminated.

"And that was the end of her!" said George. "And well she deserved her fate. A good grandmother, indeed! But who was she?"

"That's the very thing I want to know," replied Mary. "But perhaps some of you can tell me who her very lovely mother was?"

"There is no mistaking her," said Amy. "There is only one Jezebel in the world, I hope. Think of the horrid old thing, painting herself off, and trying to look like a beauty! I wonder if she thought she could possibly captivate the murderer of her son!"

"Hardly that, I should think. Perhaps it was on the same principle that Julius Cæsar drew his robe around him, before his death--an idea of the proprieties becoming the station they occupied. It reminds me of a passage in Pope, describing 'the ruling passion strong in death:'

"'Odious--in woollen! 'twould a saint provoke,' (Were the last words that poor Narcissa spoke;) No, let a charming chintz and Brussels' lace Wrap my cold limbs, and shade my lifeless face; One would not, sure, be frightful when one's dead: And--Betty--give this cheek a little red.'

And now, can you tell me who was that prophet that sent a letter to the husband of 'the good grandmother,' and who predicted the fate of her parents, Ahab and Jezebel?"

"He who did not _live to see_ their accomplishment, and yet was not dead," said Cornelia. "Oh, I remember well about that: it was Elijah, the Tishbite, who had ascended to heaven without dying. By the way, how do you understand that saying of Elisha's, Mary--'My father, my father! the chariot of Israel, and the horsemen thereof?' I never knew rightly whether the latter part of his exclamation referred to the ascending prophet, or to the chariot and horses of fire."

"I once asked our clergyman that very question; and he told me that it alluded to Elijah himself, and meant to say, that he was the defence of the country, and a whole host in himself: comprising cavalry, and those heavy chariots filled with warriors, and armed with scythes on either side, which did such deadly execution in ancient warfare. I suppose Elisha thought, How can _I_, how can our country exist without you!"

"I remember now the name of 'the good grandmother,'" said Ellen, smiling. "It was Athaliah--and a worthy daughter she was for Ahab and Jezebel to leave as a legacy to the world. And her son was Ahaziah, who was killed in Samaria, while on a visit to his uncle, King Jehoram. And now I think some one else should tell who the usurper was, under whose chariot-wheels the wicked Jezebel was slain."

"It was Jehu, the furious driver," answered her brother Tom; "the same eminently pious individual who invited a friend to 'go with him and see his zeal for the Lord,' when he intended to murder the rest of Ahab's relations. A fine way of showing goodness, that!"

"And who was the good aunt?"

"You must really let me look for that," said Amy, getting a Bible. "It was Jehosheba, and her husband, the high priest, was named Jehoiada, and the little king was Joash, or Jehoash. I'm sorry to see that he was only kept straight by his uncle: as soon as he died, the young monarch, appears to have become as bad as any of them."

"And now, Cousin Mary, tell us another story!" said Harry.

"Very well, if you wish it. I'll call this tale

The Prophet and the Fortune-Tellers.

In former times there was a king of Judah, an excellent man, who, through some unaccountable ideas of policy, had entered into an alliance with a very wicked king of Israel, and had even encouraged his son to marry the daughter of his idolatrous neighbor. On one occasion, he was paying a visit to his ally, when the latter proposed to him that they should join together in recovering a city which had formerly belonged to the Jewish nation, from their enemy, the King of Syria. He replied, that they were of one blood, and had but one interest, and that he should most gladly aid him; but cautiously added, that it was his particular wish that God's oracle should be consulted, as he did not like to undertake any thing without His direction. To gratify this superstitious whim, as he considered it, the Israelitish monarch collected together about four hundred false prophets, who were ready to say any thing that would give him pleasure, and asked whether he should or should not go up against the city. Of course, they obsequiously replied, "Go up; for the Lord shall deliver it into the hand of the king."

But the King of Judah wag not satisfied. He had seen real, true prophets of God, and they had neither looked nor acted like these very smooth, courtier-like men. He mistrusted these pretenders, and said to his brother-monarch, "Is there not another, a prophet of Jehovah, of whom we could inquire the Lord's will?"

The latter answered, "Yes, there _is_ another man; but I did not send for him, for I hate the very sight of his face. Instead of predicting good, he makes a point of foretelling evil; I detest that man." But his more amiable and pious friend said, "Pray, do not speak so, your Highness: it is not right." Seeing that he was unwilling to go until he had consulted the prophet, the King of Israel ordered the latter to be sent for. The two sovereigns awaited him in state, in their royal robes upon their thrones, at the large open space always left in Oriental cities at the entrance of the gates, for public meetings, business, and courts of justice.

Before the messenger returned, the false prophets had renewed their predictions of a safe and successful career to the two kings; and one of them had distinguished himself by making horns of iron, which he placed upon his head, agreeably to the allegorical style of the East, and said: "Thus shalt thou push against thy enemies, and shalt overcome them, until they be utterly consumed."

Meanwhile, the royal messenger approached with the prophet; and being a good-natured man and a courtier, he begged the latter not to affront his master, by speaking differently from the other seers, who all, with one accord, joined in predicting peace and success. But the undaunted man of God replied, that what Jehovah revealed to him he would speak, neither more nor less.

At last, they arrived in the presence of royalty; and the King of Israel said to him, "Speak, and declare the counsel of God: shall we go up against the city, or shall we abandon our undertaking?" With a manner of cutting irony--for he well knew that the monarch neither cared to know the will of the Lord, nor would obey it, when known--the prophet answered, quoting the language of the fortune-tellers around him: "Go up, and prosper; for the Lord will deliver it into the hand of the king." But it was so evident that there was something behind this satire, that the idolatrous prince replied to him, "How often must I be compelled to tell you to speak the truth, and to declare the will of Heaven?"

Then the prophet spoke, and this time the mockery had vanished from his tone and manner, and his voice was serious and sad: "I see a vision that distresses me: all Israel is scattered upon the hills, like sheep which have no shepherd. And Jehovah says, 'These have no master: let each one return to his house in peace.'"

When he heard this, the King of Israel turned to his friend: "Now you see a proof of my words," said he. "Did I not tell you that he would never predict aught but evil of me?"

But the prophet still spoke on: "I have a parable to tell thee, O mighty King. I saw, sitting upon his lofty throne, one mightier than thou--the King of kings; and upon his right hand and upon his left were ranged all the host of heaven. And he said, 'Who shall persuade the Lord of Israel to go up against Ramoth-Gilead to his destruction?' And various counsel was given from different sources. At last, a Power spoke, and offered to go forth as a lying spirit in the mouth of all the king's prophets. The Lord answered him, 'Go, and thou shalt likewise succeed.' This, O monarch, is my parable: a lying spirit has gone forth into thy prophets; for truly, Jehovah hath spoken evil concerning thee."

At these words, the man who had made himself so especially prominent in predicting good fortune to the expedition came up to the prophet, and struck him upon the cheek, with an insulting speech; and the king commanded that he should be carried to the governor of the city, and kept closely confined, upon bread and water, until he returned in peace and triumph, having conquered all his enemies. But the prophet answered, "If thou return at all in peace, the Lord hath not spoken by me."

But, unrestrained by any thing he said, the two princes went forth to the battle. More completely to insure his safety, the Israelitish monarch disguised himself, and requested the King of Judah to wear his royal robes, which he accordingly did. But the Syrians had received orders to aim only at the enemy's head and leader, and not to attack the common people. This nearly caused the death of the King of Judah, who wore his friend's conspicuous garments, and who was pursued, and almost slain, before the mistake was discovered. But notwithstanding his precaution in wearing a counterfeit dress, the fated king did not escape. An arrow, shot by chance, struck him in a vital part, and he died. When the death of their lord was known, all Israel fled in dismay, and every man sought the shelter of his own home. We may presume that the true prophet was liberated from his confinement, and that the base and impudent impostor was punished as he deserved.

"Are not these kings near relatives of 'the good grandmother?'" said Charlie Bolton.

"You are right," replied Mary. "They are her father, Ahab, and her father-in-law, Jehoshaphat. Who was the true prophet, and who the false?"

"The true prophet was Micaiah, the son of Imlah; and the other--I think his horns should have been made of _brass_, impudent fellow that he was--was called Zedekiah."

Other Bible stories were called for, which were found so interesting, and, as the younger children confessed, so _new_ to many of them, that all agreed to begin a more systematic mode of reading the Scriptures--that treasury of historic truth, of varied biography, and of poetic beauty. John Wyndham remarked that the best thing about the romantic incidents in the Bible was, that you could be sure they had all really happened: and the events were told with so much simplicity, and the characters were so natural and life-like, that even a dull fellow like him, who had no more imagination than a door-post, could see it as if it were passing before his eyes. And another thing that struck him was, that all was related without the exclamations, and the comments upon the incidents and the people, which you find in common books: you were treated as if you had both sense and conscience enough to find out the moral intention of the narrative, and that made you think a great deal more than if it was explained out in full. The young people all got their Bibles, and counting the chapters, formed a plan for reading through the whole book once a year. They found that if they read three chapters a day, and occasionally an extra one, they could accomplish it: and resolved to begin in Genesis, the Psalms, and St. Matthew's Gospel, in order to give more variety. When this point was settled, Amy proposed capping Bible verses: she said they could have their books before them to help them a little, if their memories failed. One was to recite a verse, and the next another, beginning with the letter which ended the preceding passage; and if the person, whose turn it was, hesitated, any one else who first thought of a suitable sentence should recite it. But it ought to be something which made good sense, when disconnected from the adjoining verses: and it was a rule of the game, that if any one present did not understand the meaning of a quotation, they should talk it over until they got some light upon the subject.

Amy began: "'Blessed are the meek, for they shall inherit the earth.'"

"Stop!" cried Lewis. "For if that means that gentle, patient, forgiving people, shall become rich and great, I don't understand it at all."

"Certainly it cannot mean that," replied his sister Ellen. "I have heard it explained in this way:--they shall possess the best blessings of earth, by living in love and peace, and having easy consciences."

"That makes a very good sense, I think," said Tom; "but I have heard another explanation given, which I like better. The earth, in that place and in many others, can be translated _land_, with equal propriety; and as the land of Canaan was promised to the Jews as a reward, the heavenly Canaan is held out as a recompense to Christians."

"I'm satisfied," said Lewis. "Let me see--h--'Hear, O heavens, and give ear, O earth, for the Lord hath spoken.'"

"'Never man spake like this man,'" added George.

"I think there are some words in the verse before that N," said Gertrude.

"But that is of no consequence," replied Amy. "When a clause makes a complete sense in itself, that answers, even if it is not at the beginning of a verse. You know that the division of the Bible into chapters and verses is quite a modern thing."

"Indeed, I did not know it," said Gertrude. "Are you quite sure?"

"Oh, yes, certain. I don't know when, or by whom it was divided into chapters--but my Sunday-school teacher has told me that the books of the Old Testament were not parcelled out in that way among the Jews. They had other, and longer divisions, one of which was read every Sabbath day in the synagogues, so that the whole was heard by the people, in the course of the year. She told me that the New Testament was first distributed into chapters--it was not originally written so--and then the Old; and that in some places it would make better sense if the end of one chapter was joined to the beginning of the next."

"And how is it about the verses, Amy?"

"It was first separated into verses by Robert Stephens, a publisher, when riding on horseback between Paris and Lyons: he marked it thus as he rode along. He was about to publish an edition of the Bible, and a concordance, and divided it for facility of reference. This was in the middle of the sixteenth century."

"There is one thing I've always wanted to know," said John. "Along the margin, among the references, every now and then there are a few words--generally, _or_ so and so. What is the meaning of that?"

"That occurs when the translators were doubtful which of two words gives the right meaning," said Mrs. Wyndham, coming forward. "And I have frequently noticed, that the one in the margin is preferable to the other."

"Another point I wish to have explained," said Cornelia. "Why is it that in all Bibles some words are put in Italics? There must be a reason."

"Yes, my dear, there certainly is. The translators did not find these in the original text, but thought them necessary to make up the sense. You know that you are obliged to take such liberties in rendering any foreign language into English. But they very properly distinguished _their_ words from those found in the original; and occasionally, when the former are omitted, the passage is more forcible, and gives a slightly different sense. It is well to remember this."

"But we have wandered very far from our game," said Charlie Bolton. "'Never man spake like this man,' was the last--another N--'Not unto us, O Lord, not unto us, but unto thy name give glory.'"

"'Ye are the light of the world. A city that is set on a hill cannot be hid.'"

"'Divers weights and divers measures, both of them are alike abomination unto the Lord.'"

"'Drink waters out of thy own cistern, and running waters out of thy own well.'"

"'Love not sleep, lest thou come to poverty.'"

And so the game went on, until, to the surprise of all, Cæsar announced that tea was ready, and they found that the afternoon had quite passed away, in pleasant and profitable talk.

In the evening, Ellen Green asked her aunt if she would not consent to convert them into a Bible-class, as an hour could be spent very agreeably in that way. Of course, Mrs. Wyndham agreed to the proposition, and requested the young party to bring Bibles in as many different languages as they could understand. They had Latin, Greek, and German versions in the library, which the boys would find useful, as all the older ones were pretty well versed in the classics, and Tom Green was studying German; and as she had seen Amy reading her French Testament, and Ellen the Italian, she knew they were provided for. Accordingly, they ran to get their books; and by comparing the various translations, they found that the sense was frequently made clearer. Each one read a verse; and then, before the next person proceeded, Mrs. Wyndham explained it, and asked questions, which frequently led to the most animated conversation. By requiring a definition of all words which were not perfectly familiar, she arrested their attention. When she, or any other member of the class, thought of a passage in Scripture which threw light upon the subject, all searched for it, with the aid of the Concordance. Any peculiarity of rites, manners, customs, etc., was made more intelligible by the Bible Dictionary; and when the whole lesson was finished, the young people gave a summary of the religious truth, and practical inferences to be deduced from it.

A quotation from the Book of Daniel led to some pleasant talk about that prophet, his greatly diversified life, and the important changes in the world's history which he witnessed. Mrs. Wyndham remarked that the Jews have a tradition which in itself is very probable, that the venerable man pointed out to Cyrus, after his conquest of Babylon, the verses in Isaiah, wherein he is spoken of by name, as conquering by the power of the Lord, and giving orders to rebuild Jerusalem and the temple: and also that other passage, in which the destruction of the Babylonish empire by the Medes is foretold, both prophecies being recorded more than a hundred years before the birth of the mighty king by whom they were accomplished.

"I never heard of that," said Cornelia. "But, of course, it would be the most likely thing for Daniel to do. You can imagine the interest with which Cyrus would listen to these predictions about himself--and from the lips of such a noble, lovely, white-haired man as Daniel must have been. I don't wonder at all that he gave the decree to rebuild Jerusalem."

"This reminds me of another Jewish tradition, recorded in Josephus," rejoined Mrs. Wyndham. "This one, I think, is not at all probable; but as it would interest you, I will narrate it. Alexander the Great, while engaged in the siege of Tyre, sent orders to the high priest at Jerusalem, to furnish his army with provisions, as they had been in the habit of doing to Darius. But Jaddus, the high priest, gave answer that they were still bound by their oath to the King of Persia, and that, while he lived, they could not transfer their allegiance to another. This noble response awakened the rage of Alexander, who, as soon as Tyre was reduced, marched towards Jerusalem, determined to inflict signal vengeance upon that city. The inhabitants, totally unable to withstand the conqueror, were filled with consternation. Their town was, indeed, admirably fortified; but since Tyre, the Queen of the Sea, had been subdued, how could they hope to escape? Weeping and loud lamentations were heard throughout the streets. The high priest knew that his only hope was in help from on high: he ordered prayers and sacrifices to be offered up, and awaited the result, confident that he had at least discharged his duty.

"But on the night before the mighty Greek arrived, Jaddus received directions, in a dream, to array the streets with flowers, and to go forth, in his pontifical robes, to meet the victor, followed by the people, dressed in white. He awoke, with fresh hope and energy, told his dream to the assembled populace, and gave orders that the city should be decked with garlands, triumphal arches, and gay streamers, and that the gates should be left open. When all preparations were made, he marched out, agreeably to the commandment, at the head of the priests and people, and awaited the approach of the invaders, at a point commanding a beautiful view of the city, with its open gates, unarmed walls, and smiling environs. At last, the clank of weapons was heard; and, with military music, the victorious army moved along, anxious for fresh conquests. But how different was their reception from that they had anticipated! Many, it is true, had come out to meet them, but all in the garb of peace; dressed in white, and crowned with flowers, as if for a festival. Hostility died away in the bosoms of the warriors, as they gazed on these defenceless men,--few are so brutal as to attack the unresisting and the friendly. But what was the astonishment of the whole army, when they beheld the fiery Alexander himself go forward towards the Jewish high priest, who headed the brilliant procession, and humbly kneel down at his feet! Then rising, he embraced him. The Israelites themselves were amazed, and acknowledged the merciful interposition of God. At length, Parmenio addressed the king, and asked why he, before whom monarchs and nations trembled, and at whose feet all were ready to fall, should condescend thus to do homage to a man? Alexander replied, 'that he did not bow down to the man, but to the mighty name which was written upon his forehead--to the great God to whom he was consecrated. For that, while he was yet in Macedon, meditating the expedition to Asia, he had been favored with a remarkable dream, in which he had beheld this very man, in his pontifical robes, who had addressed him, encouraging him to persevere in his undertaking. He told him that he, Alexander, was acting under the immediate guidance of God, and that he should prosper. And now,' continued the king, 'I do not pay obeisance to the man, but to the God whose high priest he is, and who has given success to my arms.'

"The Jews escorted him into their capital with shouts of applause and loud rejoicings. The Grecian monarch then entered the temple, and offered sacrifices, complying with all the requirements of the law: and Jaddus showed him, in the Book of Daniel, the prophecy concerning himself and his kingdom overcoming the Medo-Persian realm. Mary, will you be kind enough to read it?"

Mary opened the book at the 8th chapter, 3d verse: "Then I lifted up mine eyes, and behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last.

"I saw the ram pushing westward, and northward, and southward; so that no beast might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great.

"And as I was considering, behold, an he-goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes.

"And he came to the ram which had two horns, which I had seen standing before the river, and ran unto him in the fury of his power.

"And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand.

"Therefore the he-goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones towards the four winds of heaven."

And at the twentieth verse it says: "The ram which thou sawest having two horns are the kings of Media and Persia.

"And the rough goat is the king of Grecia: and the great horn which is between his eyes is the first king.

"Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power."

"This is very plain, Aunt Lucy," said Mary; "and I suppose that the larger horn of the ram, which came up last, refers to the power of Persia, which overshadowed Media, originally so much its superior. If you notice, the ram comes from the east, and pushes westward, northward, and southward: while the he-goat comes from the west to attack the ram, and so rapidly, that he is represented as not touching the ground."

"I suppose that is a poetical expression," said John; "but if it were anywhere else but in the Bible, I'd say it was far-fetched."

"It is exactly in unison with the figurative language of the East," replied Mrs. Wyndham. "The Arab praises the swiftness of his steed, at this day, by saying, that before his hoof touches the ground, he is out of sight. That's a bold figure for you."

"I love poetical expressions," said Amy.

"And I prefer plain English, not Arabian," answered John.

"I think I can answer for one thing," said Charlie. "When Jaddus showed Alexander that prediction, he did not lay much stress upon the verse about the great horn being broken while it was yet strong, and four others coming up in its place. It all came true enough, but Alexander would not have liked that part as well as the rest, about his conquests."

"Do you, who are fresh from school, remember the names of the four generals and kingdoms who succeeded him?" rejoined Mrs. Wyndham.

"Ptolemy seized Egypt; Seleucus, Syria and Babylon; Lysimachus, Asia Minor; and Cassander took Greece for his share of the plunder. But though these were notable horns, they were none of them in _his_ power--none could compare with Alexander."

"Auntie," said Amy, "don't you think Alexander must have seen these predictions--you know how much he favored the Jews, and what especial privileges he gave them in his city, Alexandria?"

"Well, perhaps so," said Mrs. Wyndham, smiling. "I see you want to believe it, at any rate. There is no proof to the contrary, so you might as well indulge your organ of wonder."