made in the building of the new city, Ælia Capitolina, on the site of Jerusalem and the Temple.
That a pagan city, with its theatres, its baths, its statues, should replace the old home of David and Solomon; that a Temple of Jupiter should be built on the site of the glorious House of the Eternal of Hosts; that the very stones of old Jerusalem and her adored sanctuary should be used for the construction of the new city of idols—was indeed especially hateful to the proud and fanatic Jew. Sacrilege could go no further. Rapidly the insurrection which began in Southern Judæa spread. Once more the Holy Land, especially in the southern districts, became the scene of a fierce religious war; Bethia, a fortress some fifteen miles from Jerusalem, became the central place of arms of the fierce insurgents, but the revolt spread far beyond the districts of Palestine.
In one striking particular this third Jewish war differed from the first and second revolts. In the earlier uprisings it was the hope of the appearance of a conquering Messiah which inspired the fanatical insurgents. In the third revolt a false Messiah actually presented himself, and gave a new colour and spirit to this dangerous insurrection.
The hero of the war—the pseudo-Messiah known as Bar-cochab (the son of a Star)—is a mysterious person; his name appears to have been a play upon his real appellation, and was assumed by him as representing the Star pictured in the famous prophecy of Balaam (Num. xxiv. 17): "I shall see him," said the seer of Israel, "but not now. . . . There shall come a Star out of Jacob, and a Sceptre shall rise out of Israel." Was this pseudo-Messiah simply an impostor, a charlatan, or did he really believe in his mission? The Talmud generally execrates his memory, but the principal doctor of that age, Rabbi Akiba, at a time when the Doctors of the Law had begun to exercise a paramount influence among the Jewish people, believed in him with an intense belief, and supported him in his Messianic pretensions.
Many, but by no means all, of the great Rabbis of the day seem to have supported this Bar-cochab, and the Talmud tells us that not a few of them endured martyrdom at the hands of the victorious Roman government. All contem-
