brilliancy in extemporaneous speaking, and usually the remark is added, it was because the speaker knew the Scriptures by heart. In this way the people became accustomed to Biblical phraseology, and we do not wonder that at last the colloquial Greek also was influenced by the Bible. We can trace its influence even in the romances. The Bible ruled the home and the daily life; people had their furniture decorated with Biblical symbols; lamps showed Noah's ark or Jonah's whale, Jesus with his disciples in a ship or Jesus treading upon the lion and adder, the serpent and dragon (according to Psalm 91). At the Strassburg Museum there is a beautiful engraved glass cup made probably in a Roman manufactory in Cologne. On one side is engraved Abraham sacrificing Isaac, on the other side Moses striking water from the rock. Rich people wore sumptuous garments embroidered with representations of Biblical scenes. The preachers complain that these people wear the miracles of Christ on their coats instead of taking them to their heart and conscience. The great officials of the empire used to give to their friends ivory tablets commemorating their honours. In former times they had represented on them the emperor, the empress, or their own portraits, and scenes from the circus; now they chose Biblical subjects. People liked to have long rolls exhibiting the wars and triumphs of an emperor in a continuous series of drawings. Two gigantic rolls of this kind may still be seen at Rome; I mean the columns of Trajan and of Marcus Aurelius. Christian art produced rolls of the same kind, exhibiting the story of Joshua's battles (Plate VI). Senators and noble ladies vied with each other in arranging the history of the Bible and especially the life of Jesus in the form of poems, each word of which was taken either from Homer or from Vergil. It is a wonderful mixture of Bible and classical culture.