the aged man, borne down by "the rush of numerous years,” who is only the shadow of his former strength; so do these ruins appear in their decrepitude, and whoso looks on any one of them can only say, “ Stat nominis umbra,”—“It stands, the shadow of a name." Thus is it with the "Temple of the Winds," at Athens, which stands a very short distance from the northern side of the Acropolis, not quite half-way to the "Portico of Hadrian." What it now is, connected with modern buildings, may be seen in the engraving. The northern aspect is given; and beyond it may be seen the Acropolis, with the battlemented fortifications on its summit, by which the Turkish masters of Greece, in the days of their rule, could command at the least the northern half of the city. Gradually, by the elevation of the surrounding soil, the apparent height of the temple has been, as will be seen by referring to the proportions of the entrance on one of the sides, considerably diminished. The former character of this building may be very briefly described. The “ Temple of the Eight Winds" was a tower of eight squares, of marble; and on each side was sculptured the figure of a wind, according to the quarter from which it blew. The model of this building was furnished by Andronicus Cyrrhestes, who erected on the top a slender marble column, which no longer exists, on the summit of which was a Triton of bronze, holding out a rod in his right hand, so contrived that the figure moved round with the wind, the direction of which was therefore indicated by the rod. The tower was also a sun-dial. On each side of this octagonal building was placed a vertical dial-plate; the gnomon projecting from the wall, while the lines marking the hours were cut into it. These dial-lines may still be traced ; and though the gnomons have disappeared, yet the places in which they were inserted are still visible. The building also contained a water-clock, which was supplied with water from the spring under the "Cave of Pan," on the north-west corner of the Acropolis. It is supposed that it was erected about the year B.C. 159. So pass away the glories of the world! While the temple was new, Andronicus Cyrrhestes might triumph in its form. But of what use is it now? Here are seven syllables. Any other seven would convey as distinct an idea. All has passed away of the man but the sound of the syllables! What is human pride worth? Happy they who seek that circumcision of the heart whose praise is, not of men who forget, who die, but of God, the ever-living, ever-remembering, everblessing God! To them who possess it, when ages have passed away which utterly bewilder the mind attempting to conceive their number, it will be as valuable, as sweet, as enduring, as when first bestowed. ORIENTAL ILLUSTRATIONS OF SCRIPTURE GENESIS XXXII. 18.-"It is a present sent unto my lord Esau." Whenever a favour has to be solicited, peace to be made, or an interview desired, a present is always sent to prepare the way. Thus may the servants be seen with trays of fruit, or cakes, on their heads, covered with white cloth, going to the house of the man who can grant the boon. Should there be something very important at stake, then a diamond, or a ruby, or some valuable jewel, will be sent by a confidential person. Genesis xxxii. 19.-" On this manner shall ye speak unto Esau." I almost think I hear Jacob telling his servants what they were to say to Esau. He would repeat it many times over, and then ask, "What did I say?" until he had completely schooled them into the story. They would be most attentive; and, at every interval, some of the most officious would be repeating the tale. The head-servant, however, would be specially charged with the delivery of the message. When they went into the presence of Esau, they would be very particular in placing much stress on Jacob's saying, "The present is sent unto my Lord!" and this would touch his feelings. Servants who see the earnestness of their master, imitate him in this when they stand before the person to whom they are sent. They repeat a number of little things respecting him; his great sorrow for his offence, his weeping, his throwing himself into the dust, and his fearful expressions. Should the occasion, however, be of a pleasing nature, they mention his great joy, and his anxiety for an interview. The dependants of Esau, also, would hear the story, and every-now-and-then" be making exclamations at the humility of Jacob, and the value of his present. They would also put their hands together in a supplicating posture, for Esau to attend to the request. He, feeling himself thus acknowledged as Lord, seeing the servants of his brother before him, and knowing that all his people had witnessed the scene, would consider himself greatly honoured. In this way many a culprit in the East gains a pardon, when nothing else could purchase it. Should the offender be too poor to send a present, he simply dispatches his wife and children to plead for him; and they seldom plead in vain.— Roberts's Oriental Illustrations. CONVENTUAL LIFE IN THE TWELFTH CENTURY. EXTRACT XIX. (Concluded from page 448.) ALL these things came to pass by God's providence, in order that the places round about the shrine of his saint should be more decently kept, and that the purpose of the Lord Abbot should be sooner and without delay carried into execution; to wit, that the shrine itself, together with the body of the holy martyr, should be placed with greater security, and with more pomp, in a more dignified position; for before this aforesaid mishap occurred, the crest of the shrine was half finished, and the marble blocks whereon the shrine was to be elevated and was to rest, were for the most part ready and polished. The Abbot, who at this time was absent, was exceedingly grieved at these reports; and he, on his return home, and going into the chapter-house, declared that these and the like, nay, much greater, perils, would certainly befall us for our sins, more especially for our grumbling with our meat and drink; in a certain measure turning the blame upon the whole body of the convent, rather than upon the avarice and carelessness of the keepers of the shrine, to the intent that he should discreetly carry this question, namely, that we should abstain from our pittances for at least one year, and should lay aside, for at least one year, the rents of the pittancery, for the purpose of repairing the front of the shrine with pure gold: himself, indeed, first showed us an example of liberality, by giving all the treasure of gold he possessed, to wit, fifteen golden rings, worth, as 'twas believed, sixty marks, in our presence, towards the reparation of the shrine. We, on the other hand, all of us, freely gave our pittancery for such purpose; but our resolution was afterwards altered, by the Sacrist saying that St. Edmund could very well repair his shrine without such assistance. At this time there cane a certain man of great account, but who he was I know not, who related to the Abbot a vision he had seen, whereat he himself was much moved; and indeed he related the same in full chapter, after a very bitter preface. "It is indeed true," he said, "that a certain great man hath seen a vision, to wit, that he saw the holy martyr St. Edmund lie outside his shrine, and with groans to say that he was despoiled of his clothes, and was wasted away by hunger and thirst; and that his churchyard and the courts of his church was negligently kept." And this dream the Abbot expounded to us all publicly, laying the blame upon our side, in this wise: "St. Edmund alleges that he is naked, because ye defraud the naked poor of your old clothes, and likewise that ye give with reluctance what ye are bound to give them of your meat and drink. Moreover, the idleness and also the negligence of the Sacrist and his associates, is apparent from the recent misfortune by fire which has taken place between the shrine and the altar." Hearing this the convent looked very grave, and after chapter many of the brethren met together, but they interpreted the dream after this fashion: " We," they say, "are the naked members of St. Edmund, and the convent is his * Atria ecclesiæ suæ: "of his church,"-not God's, not Christ's, but St. Edmund's! If naked body; for we are despoiled of our ancient customs and privileges. The Abbot has everything, the Chamberlainry, the Sacristy, the Cellary; while we perish of hunger and thirst, because we have not our victuals, save by the Clerk of the Abbot and by his ministration. the keepers of the shrine have been negligent, let the Abbot lay it to his own charge; for 'twas he who appointed such careless fellows." In such wise spake many in the convent. But when this interpretation of the dream was communicated to the Abbot, in the forest of Harlow, in his way from London, he was very wroth, and was much annoyed, and made answer, "They will wrest that dream against me, will they? By the face of God! so soon as I get home I shall restore to them the customs they say that are theirs; and I shall withdraw my Clerk from the cellary, and shall leave them to themselves; and I shall see how wise they will be at the end of the year. This year I have been residing at home, and I have caused their Cellary to be managed without incurring of debt; and this is the manner in which they render me thanks." On the Abbot's return home, having it in purpose to translate the blessed martyr, he humbled himself before God and man, meditating within himself how he might reform himself, and make himself at peace with all men, especially with his own convent. Therefore, sitting in chapter, he commanded that a Cellarer and Sub-cellarer should be chosen by our common assent, and withdrew his own Clerk, saying, that whatsoever he had done, he had done it for our advantage, as he called God and his saints to witness, and justified himself in various ways. 66 November 20th, A.D. 1198. Hear, O heaven!" the things that I speak; "listen, O earth!" to what Abbot Sampson did. The feast of St. Edmund now approaching, the marble blocks were polished, and everything made ready for the elevation of the shrine. The feast-day having therefore been kept, on the sixth day of the week, Sunday being the next day, a three days' fast was proclaimed to the people. The Abbot also announced to the convent, that they should prepare themselves for transferring the shrine, and placing it upon the high altar, until the mason's work was |