Having now come to loathe indiscriminate massacre, the Zealots instituted mock trials and courts of justice. They had determined to put to death Zacharias, son of Baris,[296] one of the most eminent of the citizens. His pronounced hatred of wrongdoing and love of liberty exasperated them, and, as he was also rich, they had the double prospect of plundering his property and of getting rid of a powerful and dangerous opponent. So they issued a peremptory summons to seventy of the leading citizens to appear in the Temple, assigning to them, as in a play, the _rôle_, without the authority, of judges; and accused Zacharias of betraying the state to the Romans and of holding treasonable communications with Vespasian. They adduced no evidence or proof in support of these charges; but declared that they were fully convinced of his guilt themselves and claimed this as sufficient guarantee that the accusation was true. Perceiving that no hope of escape was left him, as he had been treacherously summoned not to a court of justice but to prison, Zacharias did not allow despair of life to rob him of liberty of speech. He rose and ridiculed the probability of the accusation, and in few words quashed the charges laid against him. Then, rounding upon his accusers, he went over all their enormities in order, and bitterly lamented the confusion of public affairs. The Zealots were in an uproar and could scarce refrain from drawing their swords, although anxious to play out their part in the farce of a trial to the close, and desirous, moreover, to test whether the judges would put considerations of justice above their own peril. The seventy, preferring to die with the defendant rather than be held answerable for his destruction, brought in a unanimous verdict in his favour. The Zealots raised an outcry at his acquittal, and were all indignant with the judges for not understanding that the authority entrusted to them was a mere pretence. Two of the most daring of them then set upon Zacharias and slew him in the midst of the Temple; and addressing him as he lay with jeering words, “There you have our verdict as well and a surer release,”[297] forthwith cast him out of the Temple into the ravine below. Then they insolently struck the judges with the backs of their swords and drove them from the precincts; their sole reason for sparing their lives was that they might disperse through the city and proclaim to all the servitude to which they were reduced.—_B.J._ IV. 5. 2-4 (314-326; 334-344). Footnote 294: Cf. Deut. xxi. 22 f.; John xix. 31. Footnote 295: Lit. “cosmical,” meaning either “open to the whole world” or perhaps “emblematic of the mundane system” (Traill); cf. Jos. _Ant._ III. 6. 4 (123); 7. 7 (the Tabernacle a symbol of the universe), with Westcott’s note on Heb. ix 1. Footnote 296: According to other MSS “Bariscæus” or “Baruch.” Footnote 297: The Gr. word (ἀπόλυσις) means both “acquittal” and “death.”