“I hate the effeminate habit of reclining at meals,” said he. The conversation at table naturally turned upon the war, and Crispus, who knew little of the then state of Jerusalem, received some enlightenment from Vespasian. “True is the saying,” said he, “that those whom the gods wish to destroy they first make mad. Listen to what is happening at Jerusalem. “Simon of Gerasa, disgusted that his great services should be passed over by the Sanhedrim while Eleazar was rewarded with the government of a province, retired from Jerusalem; and, collecting a numerous body of followers, took to brigandage again. “Whilst Eleazar was administering the affairs of Idumæa, a certain ambitious Zealot seized the opportunity to make himself master of the temple; by a singular confusion of names this new captain is called Eleazar. “In the meantime that fierce Zealot, John of Giscala, defeated by us in Galilee, fled to Jerusalem, where, becoming powerful, he played the tyrant, putting the rich to death, and seizing their wealth. “The high priest Matthias sought to free the miserable people by calling in the aid of Simon; he came, but was unable to expel John. “The result is that the city is now groaning beneath the tyranny of three factions. “Simon rules in Zion, with the Tower of Phasaelus for his palace; John holds the Lower City, and the outer courts of the temple; Eleazar keeps jealous guard over the Sanctuary. “These three Zealots, each aiming at sovereignty, wage war with one another by night and by day. “Titus would have me march to Jerusalem at once, but why should I, when they are doing our work so effectually? At sight of us, faction would disappear; they would unite their arms against the common enemy. No; let them go on with their internecine warfare till two of the factions are exterminated, and then we will deal with the survivor.” “Sound policy!” commented Rufus. Crispus, with his Christianized way of thinking, could not help seeing in the terrible state of the city the working out of a Divine retribution. The people that had cried, “Not this man, but Barabbas,” desiring that a murderer might be granted to them, were now delivered over to the rule of murderers. “The assassin’s dagger was to sway the last councils of their dying nationality.” Rufus now added _his_ contribution to the story of Israel’s degradation. “And, that they might not have a moralist perpetually rebuking them for their misdoings, the Zealots of Eleazar’s party deposed the high priest Matthias; and, calling for the register of priests, they broke through all precedent by casting lots for the office. The lot fell upon an obscurity named Phannias, a rustic so illiterate as scarcely to know what the high priesthood meant. Yet, they brought him from his native village; and, putting the sacred vestments upon him, instructed him how to act, finding matter for laughter and sport in the many blunders that he made.”