It was after these events that Adrian, to annihilate for ever all hopes of the restoration of the Jewish kingdom, accomplished his plan of founding a new city on the waste places of Jerusalem, to be peopled by a colony of foreigners. This town, as we have elsewhere observed, was called AElia Capitolina; the former epithet alluding to AElius, the praenomen of the emperor,--the latter denoting that it was dedicated to Jupiter Capitolinus, the tutelar deity of Rome. An edict was issued, interdicting every Jew from entering the new city on pain of death, or even approaching so near it as to be able to contemplate its towers and the venerable heights on which it stood. The more effectually to keep them away, the image of a cow was placed over the gate which leads to Bethlehem. But the more peaceful Christians, meanwhile, were permitted to establish themselves within the walls; and AElia, it is well known, soon became the seat of a flourishing church and of a bishopric.[165] From this period the history of the Holy Land is less connected with the Jews than with the policy of the different governments by which their country has been occupied. More attached to their ancient faith than when it was established at Jerusalem, we find them, both in the East and West, labouring with the most indefatigable zeal to revive its principles and extend its authority. Hence their celebrated schools at Babylon and Tiberias,--the source of all legislation, and the seat of judgment in all cases of doubtful opinion. Hence, too, those mixed titles, so long recognised in their tribes, the Patriarch of Tiberias and the Prince of the Captivity,--appointments which, during a long period, constituted a bond of union, partly spiritual and partly political, among all the descendants of Jacob. The numerous remains of that people, though still excluded from the precincts of Jerusalem, were nevertheless permitted to form and to maintain considerable establishments both in Italy and in the provinces; to acquire the freedom of Rome; to enjoy municipal honours; and to obtain, at the same time, an exemption from the burdensome and expensive offices of society. The moderation or the contempt of the Romans gave a legal sanction to the form of ecclesiastical police, which was instituted by the vanquished sect. The Patriarch was empowered to appoint his subordinate ministers, to exercise a domestic jurisdiction, and to receive from his brethren an annual contribution. New synagogues were frequently erected in the principal cities of the empire; and the Sabbaths, the fasts, and the festivals, which were either commanded by the Mosaic Law or enjoined by the traditions of the Rabbim, were celebrated in the most solemn and public manner. They were, in like manner, restored to the privilege of circumcising their children, on the easy condition that they should never confer on any foreign proselyte the distinguishing mark of the Hebrew race. Such gentle treatment insensibly