come a bas-relief. It represents the spolia opima taken from Jerusalem, on the way to the Capitol, to be deposited in the temple of Jupiter Capitolinus. The golden candlestick, jubilee trumpets, table of shew-bread, and two small vessels resting upon it, are accompanied by twenty-one figures, and three standards. All the All the persons represented are Romans; the fifth (reckoning from the left) wears the toga; and the twelfth, seventeenth, and twenty-first, the only bearers whose heads remain, are crowned with laurel. Of the standards, the central one has the remains of an eagle surmounting it, and the same emblem appears in the ornaments on each side of the design. As the golden vessels of the first temple were cut in pieces by Nebuchadnezzar (2 Kings, xxiv. 13.), the spoils of the second temple were but copies from the first, aided by the description given in the book of Exodus. The vessel of manna, Aaron's rod, the tables of stone, and the ark of the covenant, could not be replaced; and do not therefore appear in the Roman triumph. Whether the pedestal belonged to the candlestick is doubtful: its containing representations of animals is not an objection to its being Jewish; for, although such figures were in general forbidden, yet we find (1 Kings, vii. 29.) that "lions, oxen, and cherubims" were used as ornaments to the bases of the sea: they are, therefore, not out of place on the base of the candlestick. The cross bar visible in the table of shew-bread is not alluded to in Exodus, and was probably added to support the silver trumpets during the triumph. The lower" border of an handbreadth" which was covered with gold, and supported the rings, is much mutilated; fortunately, enough remains to show, by comparison with the breadth of the hand below, the accuracy of the dimensions adopted in the work. The close resemblance between the description of the sacred utensils, and their appearance on the triumphal arch, is a testimony to the truth of Scripture of considerable weight: especially as the evidence is handed down to us by the enemies of the Jewish religion, and perpetuated by the very means intended to cast a lasting reproach upon it. During the middle ages, the arch of Titus was generally termed the arch of the candelabra, which we may suppose to have formed a principal ornament in the triumph, on its way to the Capitol, the Mount Zion of Paganism: Upon the sacred steps from far Seen sparkling like a trembling star; Bright, as when once in happier day Besides the inscriptions written in Greek, we find some consisting of Latin words in Greek characters; as ANNOYC TPIгINTA ΙΝ ΠΑΚΕ Annos triginta, in pace. The substitution of k for c soft is curious: the next is probably intended as an imitation of the same sound. VIDALIO IN PACHE Vidalio, in the peace of Christ. 来 If the doctrines of Christianity are but sparingly expressed in these epitaphs, they are at least free from the Anacreontic language that characterises many Pagan tablets, a curious specimen of which is given by Gruter: To the Divine Manes of Titus Claudius Secundus, who lived 57 years. Here he enjoys every thing. Baths, wine, and love ruin our constitutions, but they make life what it is. Farewell farewell. To her dear companion, Merope Cæsarea has erected this. For themselves and their descendants. 80 CHAPTER IV. THE MARTYRS OF THE CATACOMBS. "Vos quoque, corporibus cæsis et sanguine fuso, PAULINUS of Nola, Poem. xxiv. 215. "THE noble army of martyrs praise thee: the holy church throughout all the world doth acknowledge thee." In accordance with the spirit of these words, the Church has ever shown a disposition to distinguish in a peculiar manner those who have shed their blood in defence of the faith. The honour paid to them in different times and places has varied, according to the genius of the age, and the amount of enthusiasm inherent in national character; but while truth is valued among men, it is impossible that they should be lightly esteemed, who, facing torments and death with resolution, purchased, not for themselves, but for others, the blessings of religious freedom. Notwithstanding the calumnies of enemies, and the inventions of mistaken friends, between which historical truth has materially suffered, it is certain that these soldiers of God have from time to time achieved the most glorious and permanent triumphs in the great assaults made upon heathen ism or superstition, they have led the attack as the forlorn hope, and fallen victorious; Strange conquest, where the conqueror must die, but in this they only shared the fate of their Master, a fate which might naturally be expected to await all His followers. What gratitude do we not owe to those who fought such fearful battles, to leave us in unhoped-for liberty and ease. The merits of the martyrs can be appreciated by all mankind. The natural love of life, and the instinctive shrinking from pain belonging to our species, stamp a plain and intelligible value upon their tried valour. The consentient voice of the whole Church, registered in the canons of an œcumenical council, may be consigned to comparative oblivion: the arguments employed, or the ground of controversy itself, may be beyond the understanding of nine-tenths of the world; but torture and death speak a language universally understood. Accordingly we find the martyrs distinguished by posterity in a manner that casts into the shade the honours awarded to the heroes of secular history. What has been done for Leonidas or Camillus, for Regulus or for Julius Cæsar, in comparison with the monuments erected to St. Peter? Standing beside the high altar of his Basilica in Rome, we find it hard to believe that the stupendous object of our admiration is the mausoleum of a fisherman. Of the magnificent inscriptions raised to the great G |