When the Jews of Palestine launched forth upon the war, the doctor Akiba gave place to the warrior Barcochebas. This gallant warrior, the last of the national heroes, received or assumed his title, "the Son of the Star," given successively to several leaders of the Jewish people, in token of the fanatic expectations of divine deliverance by which his countrymen did not yet cease to be animated. Many were the legends which declared this champion's claims to the leadership of the national cause. His size and strength were vaunted as more than human. "It was the arm of God, not of man," said Hadrian when he saw at last the corpse encircled by a serpent, "that could alone strike down the giant." Flame and smoke were seen to issue from his lips in speaking, a portent which was rationalized centuries later into a mere conjurer's artifice. The concourse of the Jewish nation at his summons was symbolized, with a curious reference to the prevalent idea of Israel as a school and the Law as a master, by the story that at Bethar, the appointed rendezvous and last stronghold of the national defence, were four hundred academies, each ruled by four hundred teachers, each teacher boasting a class of four hundred pupils. Akiba, now at the extreme point of his protracted existence, like Samuel of old, nominated the new David to the chiefship of the people. He girded Barcochebas with the sword of Jehovah, placed the staff of command in his hand, and held himself the stirrup by which he vaulted into the saddle. The last revolt of the Jewish people was precipitated apparently by the increased severity of the measures which the rebellion under Trajan had drawn down. They complained that Hadrian had enrolled himself as a proselyte of the Law, and were doubly incensed against him as a persecutor and a renegade. This assertion, indeed, may have no foundation. On the other hand, it is not unlikely that this prince, a curious explorer of religions of opinions, had sought initiation into some of the mysteries of the Jewish faith and ritual. But however this may be, he gave them mortal offence by perceiving the clear distinction between Judaism and Christianity, and by forbidding the Jews to sojourn in the town which he was again raising on the ruins of Jerusalem, while he allowed free access to their rivals. He is said to have even prohibited the rite of circumcision by which they jealously maintained their separation from the nations of the West. At last, when they rose in arms, he sent his best generals against them. Tinnius Rufus was long baffled and often defeated; but Julius Severus, following the tactics of Vespasian, constantly refused the battle they offered him, and reduced their strongholds in succession by superior discipline and resources. Barcochebas struggled with the obstinacy of despair. Every excess of cruelty was committed on both sides, and it is well, perhaps, that the details of this mortal spasm are almost wholly lost to us.