placed in mockery the following inscription upon the cross: "Jesus of Nazareth, King of the Judæans." The cross had been erected and the body was probably buried outside the town, on a spot which was the graveyard of condemned criminals. It was called Golgotha, the place of skulls. Such was the end of the man who had devoted himself to the improvement of the most neglected, miserable, and abandoned members of his people, and who, perhaps, fell a victim to a misunderstanding. How great was the woe caused by that one execution! How many deaths and sufferings of every description has it not caused among the children of Israel! Millions of broken hearts and tragic fates have not yet atoned for his death. He is the only mortal of whom one can say without exaggeration that his death was more effective than his life. Golgotha, the place of skulls, became to the civilized world a new Sinai. Strange, that events fraught with so vast an import should have created so little stir at the time of their occurrence at Jerusalem, that the Judæan historians, Justus of Tiberias and Josephus, who relate, to the very smallest minutiae, everything which took place under Pilate, do not mention the life and death of Jesus. When the disciples of Jesus had somewhat recovered from the panic which came upon them at the time he was seized and executed, they re-assembled to mourn together over the death of their beloved Master. The followers of Jesus then in Jerusalem did not amount to more than one hundred and twenty, and if all who believed in him in Galilee had been numbered, they would not have exceeded five hundred. Still, the effect that Jesus produced upon the unenlightened masses must have been very powerful; for their faith in him, far from fading away like a dream, became more and more intense, their adoration of Jesus rising to the highest pitch of enthusiasm. The only stumbling-block to their belief lay in the fact that the Messiah who came to deliver Israel and bring to light the glory of the kingdom of heaven, endured a shameful death. How could the Messiah be subject to pain? A suffering Messiah staggered them considerably, and this stumbling-block had to be overcome before a perfect and joyful belief could be reposed in him. It was at that moment probably that some writer relieved his own perplexities and quelled their doubts by referring to a prophecy in Isaiah, that "He will be taken from the land of the living, and will be wounded for the sins of his people." The humble, wavering disciples of Jesus were helped over their greatest difficulty by the Pharisees, who were in the habit of explaining the new or the marvelous by interpretations of Scripture. By this means they afforded indirectly a solution and support to Christianity, and thus belief was given to the most senseless and absurd doctrines, and the incredible was made to appear certain and necessary. Without some support, however feeble, from Holy Writ, nothing new would have been received or could