The triumph of Titus was then legitimate in many ways, and still there never was a more useless triumph. The deplorable religious nothingness of Rome rendered its victory unfruitful. This victory did not retard the progress of Judaism a single day: it did not give the religion of the empire an added chance to struggle against this redoubtable rival. The national existence of the Jewish people was lost forever; but that was a blessing. The true glory of Judaism was Christianity, about to be born. The ruin of Jerusalem and the temple was an unequalled good for Christianity. If the reasoning of Titus according to Tacitus is correctly reported, the victorious general believed that the destruction of the temple would be the ruin of Christianity as well as that of Judaism. No one was ever more completely deceived. The Romans imagined, that, in tearing up the root, they should eradicate the shoot at the same time; but the shoot was already a shrub that lived its own life. If the temple had survived, Christianity would certainly have been arrested in its development. The surviving temple would have continued to be the centre of all Judaic works. It would always have been regarded as the most holy place of the world: pilgrims would have come there, and would there have brought their tributes. The Church of Jerusalem, grouped around by consecrated parvises, would have continued, by the strength of its primacy, to receive the homage of all the world, to persecute the Christians of the Church of Paul, to exact, that, in order to have the right to call one's self the disciple of Jesus, one should practise the circumcision, and observe the Mosaic code. All effectual propagandism would have been interdicted: letters of obedience signed at Jerusalem would have been exacted from the missionary. A centre of irrefragable authority, a patriarchate composed of a sort of college of cardinals under the presidency of men like James, pure Jews belonging to the family of Jesus, would have been established, and would have constituted an immense danger for the new-born Church. When one sees St. Paul after so many mishaps remaining always attached to the Church of Jerusalem, one understands what difficulties a rupture with these holy personages would have presented. Such a schism would have been considered as an enormity. The separation from Judaism would have been impossible; and this separation was the indispensable condition of the existence of the new religion. The mother was about to kill the child. The temple, on the contrary, once destroyed, the Christians thought no more of it: very soon, indeed, they will consider it a profane place: Jesus will be every thing to them. The Christian Church of Jerusalem was by the same stroke reduced to a secondary importance. It was re-organized around the element which made its force, the _desposyni_, the members of the family of Jesus, the sons of Clopas; but it will reign no more. This centre of