The invocation of Serapis is interesting because the Jerusalem coins of Hadrian, the next emperor, represent a temple with a statue which seems clearly to be that of Serapis as Jove. Serapis, though adored at Alexandria with Isis, was not an Egyptian god. He was worshipped by the Romans in the second century as a supreme deity, but his image was brought from Pontus by the first Ptolemy, in the third century B. C., to Alexandria, where was his most famous temple.[375] His statues and his busts on coins represent him as a bearded Jupiter sometimes accompanied by the infernal dog Cerberus; on his head appears the _modius_, or “measure,” which may perhaps mean that he was the god of measurement and retribution. The name is probably very ancient and even of Akkadian origin, _Sar-api_ being “the king of the waves” or of the “depth.”[376] He thus answers to the ancient sea-god Ea, who was supreme in the depths and who also resembled Pluto, being the judge of the dead in the under-world. His original temple at Sinope was on the shore of the Black Sea. Nothing could more remarkably illustrate the substitution of pagan worship at Jerusalem for that of Jehovah than this remarkable text, and the site of the Temple was soon after consecrated to this Asiatic Jove. [Sidenote: ÆLIA CAPITOLINA] Much confusion as to the history of Jerusalem under Hadrian has been caused by following the later statements of Byzantine historians, and by the anachronisms of the Talmud, as also by a strange theory which attributes the stamping of certain coins to the time of the revolt at Bêther in 135 A. D. Jerome[377] says that “remains of the city existed even to the time of prince Hadrian throughout fifty years”--a statement which is evidently true since they remain still, but which does not suggest that any town had been built over the ruins till the time of this emperor. It was the policy of Trajan and of Hadrian to break up the nationality of the Jews, who were recovering from the catastrophe of the fall of Jerusalem, and showed signs of determination to revive their ancient independence in regions where they were numerous, and had grown rich by trade. Hadrian acceded in 117 A. D., and may possibly have visited Palestine in 130 A. D. It was then probably that he conceived the idea of refounding Jerusalem as an ordinary Roman colonial city. Dion Cassius,[378] writing less than a century later, says of Hadrian that he “stirred up a war ... by founding a city at Jerusalem which he named Ælia Capitolina, and by setting up another temple to Jupiter on the site of the Lord’s Temple.” But it would seem more correct to say that the intention thus to paganise the Holy City was the immediate cause of the desperate revolt at Bêther. Renan[379] very truly remarks that “the really historic texts do not speak of a taking and destruction of Jerusalem” (at this time), “but by the way they read exclude such an event.” Eusebius, when following the