His description fairly agrees with the famous relief on the arch, showing that part of the procession in which the table with the shewbread, the candlestick with the seven lamps, and the golden trumpets figure as the chief objects. The only thing which we miss is the “Law of the Jews,” which, according to Josephus, was carried in the triumph as “the last of all the spoils.” Was it only an oversight of the artist, or had he no place for it, or is it Josephus who committed the error, mistaking some other object for the Scroll of the Law? I dearly hope that this last was the case, and that Heine was under the impulse of a true and real and poetic inspiration when he wrote (speaking of the Holy Scripture to which he owed his conversion): “The Jews, who appreciate the value of precious things, knew right well what they did when, at the burning of the second temple they left to their fate the golden and silver implements of sacrifice, the candlesticks and lamps, even the breastplate of the High Priest adorned with great jewels, but saved the Bible. This was the real treasure of the temple, and, thanks be to God! it was not left a prey to the flames, nor to the fury of Titus Vespasian, the wretch, who, as the Rabbi tells us, met with so dreadful a death.” However, there were others who brought the glad tidings of the Old Testament to Rome long before there existed a New one. And this is, on the other side, what makes Rome a sort of Terra Sancta even to the Jew. It is true that we have not to look for the footprints of the prophets, for whom even tradition never claimed “the gift of missionary‐travelling.” But might not the ground there have received a sort of consecration by the fact that it was traversed by the ambassadors of Judas Maccabæus (about 161 B.C.) “to make a league of amity and confederacy” with the Roman Senate? Of the embassy of Simon the Maccabee (about 140 B.C.) there is actual historical evidence that they began to propagate in Rome the Jewish religion. Some seventy or eighty years later the Jews had already their own quarter in Rome, with their own synagogues, which they were in the habit of visiting, “most especially on the sacred Sabbath days, when they publicly cultivate their national philosophy.” That many of the oldest teachers of Israel, the Tannaim, went to Rome as deputies, and that one of them (R. Mathia ben Chares) founded a school there early in the second century, is also an authenticated fact. One would like to know what they taught, and in what way they expounded their _national philosophy_. Most of all one would like to know what were the spiritual means they employed in their proselytising work, in which they were, according to the testimony of history, so successful. Did they preach in the streets? Or did they hold public controversies? Or did they even send out Epistles which, in form at least, served as a model to apostles of another creed? How many a problem would be solved; how many a miracle would disappear;