And at Reims several of the statues would seem to be from the same chisel as those at Chartres. The characters represented are Melchizedek, Abraham, Moses, Samuel and David on the left, and on the right, Isaiah, Jeremiah, Simeon, S. John the Baptist and S. Peter. S. John is introduced as the link between the old and the new, the prophecy and its fulfilment. He stands close to S. Peter, for he was the immediate precursor of Christ and S. Peter, shown here in the garb of a thirteenth century Pope, the immediate successor. Melchizedek is the first and one of the best statues. He wears a priestly garment bound at the waist by a knotted girdle, and on his head a Papal tiara of the thirteenth century, the lower part suggestive of a crown, for both as king and priest he prefigures Christ. In one hand he holds a censer, in the other the bread which he offered to Abraham. His grave features and absorbed mysterious gaze admirably shadow forth that most enigmatic personage, Melchizedek, King of Salem, the Priest of the Most High God, who met Abraham returning after the slaughter of the kings, and blessed him, to whom also Abraham gave tithes; Melchizedek, the King of Righteousness as his name implies, and the King of Peace also, without father, without mother, without descent, having neither beginning of days nor end of life, who was the forerunner and prototype of Jesus ‘made an high priest for ever after the order of Melchizedek.’ Christ, as the Son offered by the Father and the sacrificial Ram, is prefigured in the neighbouring statue of Abraham with his son Isaac, whom he holds ready bound for the sacrifice. Beneath his feet is the ram caught in the bush. His face, which, with its flowing beard and prolonged nose, is distinctly of the Jewish type, is averted, for he is looking up at the angel who bade him stay his hand. Moses, trampling on the golden calf and carrying in his left hand the table of the law and a column about which the brazen serpent entwines, stands next to Abraham, and likewise symbolises Christ, the Deliverer and the Law-Giver. His right hand points to the serpent and suggests the words of our Lord himself, ‘Even as Moses lifted up the serpent in the wilderness even so must the Son of Man be lifted up, that whosoever believeth in Him should not perish but have eternal life.’ Next comes Samuel, clad in a garment which resembles the _taled_ of the Jews, preparing to sacrifice and to anoint Saul, who is represented by the small kneeling figure beneath. This statue illustrates 1 Samuel ix. Lastly David, crowned in royal majesty, carries the lance and crown of thorns, instruments of that passion which he had so minutely prophesied in the Psalms. The lion at the base alludes to David’s answer to Saul when he beheld Goliath, or else is the ramping and roaring lion of the Messianic psalms. Equally with David, Isaiah foretold in detail the events of the Gospels, and he, clad, like most of the other personages