to the Jews themselves, when they emanated from the Ebionites, and inimical towards both in the accounts written by the followers of Paul, the heathen Christians. The evangelists were thus polemical writers. The division between the Ebionites and the heathen Christians was by no means confined to religious belief, but had a political background. The Jewish Christians hated Rome, the Romans, the Emperor, and their officials as much as the Jews did. One of their prophets (said to be John, an imitator of the visions of Daniel), who had composed the first Christian Revelation or Apocalypse, was inspired with the deepest hatred towards the town of seven hills, the great Babylon. All the evil in the world, all the depredations and plagues, all the contempt and humiliation were announced and invoked in this first Christian Revelation against sinful Rome. They did not imagine that she would, at a future time, become the capital of Christianity. On the other hand, the followers of Paul not only recommended subjection to the Roman Empire, but even declared it to have been appointed by God. The Christian party, without any regard for those Jews who were imbued with a love of liberty, continually recommended that taxes and tithes should be handed to the Romans. This submission to the existing power, this coqueting with sinful Rome, which the Jewish Christians thought doomed to destruction, was another source of disunion amongst various sects of Christians. Between the Jews and the Jewish Christians there existed at first tolerable relations. The former called the latter Sectaries (Minim, Minæans). Even the Tanaite and Ebionite teachers mixed freely with each other. The strict Rabbi Eliezer, who refused to the heathens their share and part in life everlasting, had had an interview with the Jewish Christian, Jacob of Kephar-Samia, and quietly listened to his version, as he had received it from Jesus. Once, Bendama, a nephew of Ishmael, having been bitten by a snake, determined to let himself be cured by means of an exorcism uttered by Jacob. The transition from Judaism to Christianity was not a striking one. It is probable that various members of Jewish families belonged to the Jewish-Christian belief without giving rise to dissensions or disturbing the domestic peace. It is related of Hanania, the nephew of Joshua, that he had joined the Christian congregation at Capernaum; but that his uncle, who disapproved, removed him from Christian influences, and sent him to Babylon.