THE animosity between Jew and Gentile grew in intensity and bitterness under the Roman rule, and its growth was marked by various acts of mutual violence which finally resulted in the disruption of the Jewish State and the dispersion of the Jewish race over the inhabited globe. Already in the first half of the second century B.C. we find a _praetor peregrinus_ ordering the Jews to leave the shores of Italy within ten days. This was only the commencement of a long series of similar measures, all indicative of the repugnance inspired by the Jewish colonists. ♦63 B.C.♦ The hostility was enhanced by Pompey’s sack of Jerusalem and his severity towards the people and the priests of Palestine. Even in Rome, the hospitable harbour of countless races and creeds, there was no place for these unfortunate Semitic exiles, and their sojourn was punctuated by periodical expulsions. History is silent on the first settlement of Jews in the capital of the world, though the origin of their community may plausibly be traced to the embassy of Numenius.[8] In any case, at the time of Pompey’s expedition they already had their own quarter in Rome, on the right bank of the Tiber, and their multitude and cohesion, even then, were such that a contemporary writer did not hesitate to state that a Governor of Palestine, if unpopular in his province, might safely count on being hissed when he returned home. ♦59 B.C.♦ It was not long after that date that Cicero pleaded the cause of the Praetor Flaccus, accused of extortion during his government of Asia Minor. The Roman Jews took a keen interest in the case, and many of them crowded to the trial, for among other charges brought against the ex-praetor was that of having robbed the Temple of Jerusalem. When Cicero reached that count of the indictment, he gave eloquent testimony to the importance of the Jewish element in Rome, to the feelings which he, in common with others, entertained towards them, and to his own want of spirit. “Thou well knowest,” says the orator, addressing the Prosecutor, “how great is their multitude, how great their concord, how powerful they are in our public assemblies. But I will speak in an undertone, so that none but the judges may hear. For there is no lack of individuals ready to incite those fellows against me and all honourable persons. But I will not help them to do so.” Then, in a lowered voice Cicero proceeds to defend his client’s conduct towards the “barbarous superstition” of the Jews, and his patriotic defiance of the “turbulent mob who invade our public assemblies.” “If Pompey,” he says, “did not touch the treasures of the Temple, when he took Jerusalem, his forbearance was but another proof of his prudence: he avoided giving cause of complaint to so suspicious and slanderous a nation. It was not respect for the religion of Jews and enemies that hindered him, but regard for his own reputation.... Every nation has its own religion. We have ours. Whilst Jerusalem was yet unconquered,