The story of Onesimus will be found in outline in the letter to Philemon. Though Rome had neither Titus’ Triumphant Arch, nor Vespasian’s magnificent colosseum, when Paul was prisoner in the hut near the Three Taverns, one can reconstruct from Josephus and from the Roman historians of the period the character of the Rome in which the young Phrygian slave found himself enmeshed, and how Paul lived with the radiance of a quenchless diamond amid the cesspool slime of a great imperial city in the first stages of its moral decay. How great and hideous was that moral decay could not be told in a book going through the mails. Hints of it can be found in Philostratus’ _Apollonius_ (Oxford, 1912). The references to Nero need no proof. They are well-known history; and if space permitted, the letters, true or false, of Paul and Seneca could be given. These letters can be found in the Apocryphal Books of the New Testament, on which Malden (Oxford), Turner (Oxford), Sir William Ramsay and Bishop Lightfoot have given the latest best views. At first, my impression was Onesimus might have been a colored slave like the Apostle later known as “Niger,” but on looking up the past history of the Phrygian mountain clans, it was easy to see how the constant raids of robber bands from upper Galilee to kidnap the mountain boys and girls and sell them as slaves in the cities of the Roman Road, might have produced a character like Onesimus, and that he was pure Greek. To this day, the Druse descendants of these mountain clans have resisted all enslavement. If captured and reduced to servitude, they become fanatic demons of crime. If left free, they preserve a peculiarly pure form of Christian belief, though primitive and superstitious. Felix’s part in clearing out the robber bands of Galilee is also history and can be found fully given in Josephus though too often when he rescued the kidnapped victims, it was to resell them to enrich himself. The jealousy between the sisters—Drusilla and Bernice—is also given in Josephus. The fact that Felix, who had once been slave himself, rose to marry the royal and proud line of the Herods attests a character of peculiar force. The scene in the Cæsarean Judgment Hall will be found given in the _Acts_, and still more fully in Josephus. Of later authorities on Paul, besides Malden and Lightfoot, are Robinson of Cambridge, Rendell Harris in his volumes of 1893 and 1911, Parry of Cambridge, 1920, Smith, 1919, and Kersopp Lake in 1916. Students wishing to trace back these modern authorities to the ancients and nearer contemporaries of Paul will find the references in these volumes leading them back to Clement and Ignatius and Iræneus and hosts of others. The name of Paul’s custodian on the ship wrecked en route to Rome is variously spelled, but I have followed the spelling of the _Acts_. The same name is again found in the fall of the Holy City.