Presiding over the courts, the Bible began at once to exercise its influence upon the Law. We can already trace this influence in the legislation of Constantine himself: when he forbids to brand a criminal on his face, giving as reason that the image of God ought not to be marred, it is the Biblical notion of the man's face being the likeness of God which underlies this law. When, in a law published in 334, he insists that no man, whoever he is and whatever rank he has, shall be admitted as a solitary witness unless supported by another witness, it is the well-known Biblical rule that at the mouth of two or three witnesses every word shall be established. When he makes divorce more difficult, denying the right of remarriage to the man who repudiates his wife without sufficient reason on her part, we feel that it is the injunction of Jesus which is behind this law. I would not say the same of all parts of this legislation which various scholars have adduced as proving Christian influence. Roman law from the second century was influenced to a large extent by the Stoa, all the famous lawyers such as Gaius and Paulus belonging to this school and introducing its ideas into the practice of the courts and into the legislation of the magistrates, especially of the emperor. There is an evident development in the Roman law toward a more humane conception of slavery; this is due to the Stoa. The views on marriage and divorce, the position of "natural children," as the Roman law calls illegitimates, all this is largely due to non-Christian influences. Nevertheless, there are unmistakable traces of a particular influence of the Bible upon the legislation of the Christian emperors, and this influence increases from decade to decade. Constantine gives a rather vague ordinance for keeping Sunday as a day on which courts are not to be held. Theodosius is much stricter; and the climax is reached with Justinian, when Sunday has become a legal holiday. [Illustration: PLATE V--VIENNA GENESIS The paradise: Adam and Eve appear three times: (1) under the tree of knowledge, Gen. 3 : 6; (2) when discovering their nakedness, 3 : 7; (3) when hiding themselves from the Lord among the trees, 3 : 8. The divine voice, represented by the hand from heaven, belongs to this third scene; it is put in the centre merely for artistic reasons. From "Die Wiener Genesis." F. Tempsky, Vienna.]