branches were produced out of it to a great length, having the likeness of a trident in their position, and had every one a socket made of brass for a lamp at the tops of them. These lamps were seven in number, and represented the dignity of the number seven among the Jews; and the last of all the spoils was carried the law of the Jews. After these spoils passed by a great many men, carrying the images of victory, whose structure was entirely of ivory and gold. After which Vespasian marched in the first place, and Titus followed him; Domitian also rode along with them, and made a glorious appearance, and rode on a horse worthy of admiration. “Now the last part of this pompous show was at the temple of Jupiter Capitolinus, whither when they were come, they stood still; for it was the Romans’ ancient custom to stay till somebody brought the news that the general of the enemy was slain. This general was Simon, the son of Gioras, who had then been led in this triumph among the captives; a rope had also been put upon his head, and he had withal been tormented by those who drew him along; and the law of the Romans required that malefactors condemned to die should be slain there. Accordingly, when it was related that there was an end of him, and all the people had set up a great shout of joy, they then began to offer those sacrifices which they had consecrated, in the prayers used in such solemnities, which when they had finished, they went away to the palace. And as for some of the spectators, the emperors entertained them at their own feast, and for all the rest of them there were noble preparations made for their feasting at home; for this was a festival-day to the city of Rome, as celebrated for the victory obtained by their army over their enemies, for the end that was now put to their civil miseries, and for the commencement of their hopes of future prosperity and happiness. After these things Vespasian built the Temple of Peace, which he finished in a very short time, and in which he placed the spoil taken in the Jewish war out of the temple at Jerusalem.” There certainly is in this account from the pen of the Jewish historian a servile spirit that cannot fail to disgust every reader. His apathetic description of the last act of his country’s woeful tragedy is shocking to humanity. That he rightly considered his people as rejected and forsaken by God, and therefore is not to be blamed for advising them to submit, is certainly true. Jeremiah did the same; but how different are the patriotic feelings of the bard, who sat alone on the drear waste to weep his people’s woes, from the cold-hearted Josephus, the Jew who applied the prophecy respecting the Messiah to Vespasian, to whose idolatrous hand he ascribes the miraculous gift of healing the sick. Valuable as his history really is, we blush at the servile profanity that bestows the attributes of divinity upon the Gentile conqueror of his guilty and miserable people.