standard and guide kept them united and conscious of their unity. And the individuals, who acquired power or wisdom among those outside Palestine shed a reflected glory upon the nation and its Temple. In connexion with Alexander's march through Palestine Josephus gives a tradition of his visit to Jerusalem. In Arrian's narrative of Alexander's exploits, whose fame had already faded before the greater glory of Rome, there is no mention of the visit or the city or the Jews. Only Tyre and Gaza barred the way to Egypt. He took, presumably, the coast-road in order to establish and retain his command of the sea. The rest of Palestine, which is called Coele-Syria, made its submission and furnished supplies. Seven days after the capture of Gaza Alexander was at Pelusium. According to the tradition which Josephus has preserved the high priest refused to transfer his allegiance and Alexander marched against Jerusalem after the capture of Gaza. The high priest dressed in his robes went out to meet him, and at the sight Alexander remembered a dream, in which such a man had appeared to him as the appointed leader of his expedition. So the danger was averted: Alexander offered sacrifice and was shown the prophecy of Daniel, which spoke of him. It is alleged, further, that at this time certain Jews who could not refrain from intermarriage with the heathen set up a temple on Mt Gerizim and became the Samaritan schism (§ 21 above). The combination is certainly artificial and not historical. But it has a value of its own inasmuch as it illustrates the permanent tendencies which mould the history of the Jews. It is true that Alexander was subject to dreams and visited shrines in order to assure himself or his followers of victory. But it is not clear that he had such need of the Jews or such regard for the Temple of Jerusalem that he should turn aside on his way to Egypt for such a purpose.