The final restoration of the Jews to their own land after their conversion to Christianity is foretold in many parts of Scripture, particularly in the tenth, eleventh, and twelfth verses of the eleventh chapter of the prophet Isaiah. Indeed throughout his prophecy the return of his people is declared. Some pious persons, I am aware, conclude from these passages that the conversion of the Jews to Christianity and their becoming inheritors of the spiritual Jerusalem is alone to be inferred. The words, however, appear to bear a plain and positive meaning. This last stupendous prophecy still remains to be accomplished, but a general feeling throughout the Christian world in favour of the ancient people of the Lord, excites a hope that the time is not far distant when they shall be gathered together from the lands whither they are scattered, and become “one fold under one Shepherd,” in their own pleasant land. NOTE XIII. The tragedy in the Vestal College, of which the Emperor Domitian in his character of Supreme Pontiff was the author, originated in causes unknown to the historians who have recorded it. Suetonius seems to consider the victims guilty; but Pliny the Younger was an eye-witness of the living interment of the Maxima (chief priestess) Cornelia Cossi, and recorded it in his bitter speeches on the illegality of the proceedings against her, the heroism of the Roman knight, Celer, and the cowardice of Valerius Licinianus, who purchased his life by slandering himself and the unfortunate priestess. He relates in another letter the poverty and degradation of this prætor. Pliny describes the conduct of Cornelia as dignified and courageous, notices the manner in which she repulsed the executioner, and her delicacy in arranging her drapery while descending into the cavern, but concludes his account with these words—for his epistle was written at the time when the tragedy occurred, and he did not forget that he was writing in Domitian’s reign,—“Whether she were innocent or guilty I know not, but she was treated as a criminal.” It is from this last immolation that Plutarch has doubtless described the lugubrious ceremony so exactly in his Life of Numa, for it appears to have been performed according to the ancient heathen ritual. NOTE XIV.