city ran together to see her who had been their savior, made a great dance for her, sang her praises, and bestowed their benedictions, placing garlands of olive upon her brow. Portia's shrewd dealing with Shylock, the Jewish money lender, called forth the frequent applause of the onlookers: "A Daniel come to judgment, yea, a Daniel!" It is in the _History of Susanna_, an apocryphal addition to the canonical Book of Daniel, in which the great prophet is presented in the rôle of arbiter. He appears in a cause against a woman, Susanna, a Jewish lady of great beauty, the wife of a wealthy and distinguished Hebrew whose home was in Babylon. Susanna excited the amours of two judges, elders of the people, who were frequently at her husband's home; but she spurned all their advances, till, angered and resentful, they united in a plot to destroy her, and accused her of unfaithfulness to Joachim, her husband. The penalty for adultery was death, and the people crowded to the trial; for if there was conviction, stoning would follow. The two elders, standing, with their hands upon the innocent woman's head, tell the story agreed upon, how they saw the wife of Joachim in the very shameful act of which they accused her; and the assembly, believing the testimony of the two elders and judges of the people, condemned Susanna to death. At this juncture, the young man Daniel appears upon the scene, much as Portia in the trial of Antonio, and, by adroitly cross-questioning the two witnesses separately, involved them in contradictions, revealing the cowardly plot against the virtuous woman and convicting them of false witnessing. And since the law of Moses prescribed the same penalty for those who bore false testimony as that which would have come to the accused, the elders were put to death, and Susanna was given honor before all the people. This is but one of the many examples in Hebrew history which reveal the unusually high moral character and purity of life that prevailed among the Hebrew women.