The plan of the work is the following. A young Jew, who had been enamoured of the prevailing Grecian philosophy, has returned to the observance of the law of his fathers, at one of those important crises in life which decide the character of succeeding periods. Bent on the fulfilment of the law, which he believes it impossible to accomplish any where but in the place where the altar of Jehovah is fixed, he makes a journey from Alexandria, where he had been brought up, accompanied by his uncle, to Jerusalem, in the spring of the year 109 before the birth of Christ, remains there during the half year which included the principal religious festivals; becomes a priest; enters into the married state; and, by the guidance of Providence, and varied experience, attains to the conviction, that peace of mind is only to be found in believing in Him who has been promised for the consolation of Israel. The plan now traced, while it offered an opportunity of delineating the progress of an interesting change in the sentiments of Helon himself, seemed also to present the means of combining with this a living picture of the customs, opinions, and laws of the Jewish people. No period of their history seemed so well adapted to the design of this work, as that of John Hyrcanus. It is about this time that the books of the Maccabees close; it is the last era of the freedom and independence of the people, whose character and institutions at the same time were so nearly developed and fixed, that very little change took place between this and the time of our Saviour. It was possible, therefore, to give a picture which, as far as relates to usages and manners, should be applicable to the times of the New Testament. By selecting this period, it was more easy to avoid the inconvenience of placing fictitious characters in contact with the real personages of history, than if the time of our Saviour had been chosen. Hyrcanus and his sons have only in one instance been brought upon the scene, and even here care has been taken to keep them as much as possible in the back-ground, to avoid mingling the individual realities of history with a series of events, which the author has invented to answer the design of his work. It was in the last years of the long reign of Hyrcanus that the opposing sects of Sadducees and Pharisees first became conspicuous, and the one hundred and ninth year before the Christian era is the date of the destruction of Samaria. In the description of the temple, however, I have allowed myself to anticipate a little, in order to describe its magnificence in the days of Herod, whose temple was that to which our Saviour resorted. In the description of the customs of sacrifice and prayer, I have ventured to use, but with moderation, the accounts of later times.