principles, innate and ineradicable, we must look no more to the slow progress of humanity, and we must learn to recognize that as long as we lack a home of our own, such as the other nations have, we must resign forever the noble hope, of becoming the equals of our fellow-men. We must recognize that before the great idea of human brotherhood will unite all the peoples of the earth, millenniums must elapse; and that meanwhile a people which is at home everywhere and nowhere, must everywhere be regarded as alien. The time has come for a sober and passionless realization of our true position. With unbiased eyes and without prejudice we must recognize
in the mirror of the nations the tragi-comic figure of our people, which, with distorted countenance and maimed limbs, helps to make universal history, without having decently finished its own little history. We must reconcile ourselves, once for all, to the idea that the other nations, by reason of their eternal, natural antagonism, will forever reject us. We may not shut our eyes to this natural force. which works like every other elemental force; we must take it into account. We may not complain of it; on the contrary, we are in duty bound to take courage, to rise, and to see to it that we do not remain forever the Cinderella, the butt of the peoples.
(To be concluded next month.)
(Concluded.)
CHRISTIAN JERUSALEM.
HERE came at this juncture to celebrate the Christianizing of Zion a council of bishops, representing all Christendom in the Roman empire; and amongst them was Eusebius of Cæsarea, the historian ecclesiast, responsible for much of the history of the period; but Christian church and Roman temple stood side by side, and Jerome found the equestrian statue of Hadrian in the holy of holies, when he visited it at the end of the sixth century.
The Jews were permitted in 334 to re-enter their holy city once a year to weep by the stone of foundation—the site of the holy of holies. The old law of exclusion was, however, re-enacted in 337, after a revolt in Galilee, of which we have no definite particulars. Christian power had, however, been gaining in the city, for the year previous the Church of Anastasias was built over the “Holy Sepulchre.” Julian succeeded Constantine, overthrew Chris-
tianity as the state religion and gave the Jews permission to rebuild the temple: an edict as striking in itself as its results have been inextricably mixed in myth, fable and miracle story. The causes of this edict, which once more promised the restoration of Palestine to its ancient glory, are rather difficult to comprehend, and are only determinable according to the bias of the several historians. One commentator suggests that Julian, wishing to discard Christianity, thought of raising the Jews against the Christian forces, hoping in turn to hand the conquerors over to the heathen. This seems a long way round when heathen power might have endeavored to destroy both faiths, then at the bitterest of hatreds. The facts are few enough. Julian, before he set out on his war with the Parthians, promised to rebuild the temple. The Jews were still powerful in Asia, in Alexandria and Antioch, and this may explain the scheme—Julian wanted the aid of Jews for the commisariat of this army, and even in