But to the Jews he extended no such grace. He issued two edicts; one renewing the order which forbade the circumcision of their children; the other interdicting them, on pain of instant death, from entering the newly-built city, or even approaching so near to it as to be able to discern with their eyes the sacred precincts. It would seem that this prohibition was subsequently relaxed, so far as one day in the year was concerned, the anniversary, namely, of the capture of the city in the war with Titus, and again, in that with Barchochebas; for it is a singular fact that the two events occurred in the same month and on the same day.[35] On the recurrence of that day of misery and despair, they were allowed to pass the Roman sentinels, and gaze once more on the ruins of the past. Jerome has given a moving account of the scene, which, it would appear, he himself witnessed, two centuries afterwards—the crowd of dejected exiles, the sobs of the women, the agonized despair of the men, the jeers and scoffs of the bystanders, and the rude demands of the Roman soldiers for bribes of money, as the only condition on which they could be allowed to indulge their sorrow.[36] FOOTNOTES: [29] So, at least, say the Jewish biographers. But as they labour to assimilate him in all things to Moses, it is not unlikely that they have accommodated his age to their theories. [30] He is said to have resorted to the expedient, already practised by pretenders before him, of filling his mouth with lighted tow, and so appearing to vomit flame. [31] The Jews often confounded this man, who is the object of their special enmity, with the Terentius Rufus to whom Titus entrusted the final demolition of Jerusalem, and who is almost equally detested by them. [32] It is a doubtful point whether Jerusalem was one of the places so taken. It appears most probable that it was; and that the work of demolition, which had been begun by Titus, was completed by Adrian, and every trace of old Jerusalem destroyed. [33] There is evidence, however, that these successes were not obtained without severe reverses. The language of Adrian in his despatches to the Senate, in which he omits his usual assurance, that all is well with the army, is significant of this fact. [34] The Talmud affirms that his cheerful demeanour, while subjected to the most agonizing tortures, amazed his executioners, and that he told them, that having the love of God in his heart, he could not but rejoice. [35] August 9th. This was also the day of the taking of Jerusalem by Nebuchadnezzar. One cannot but entertain suspicion of the accuracy of these statements. [36] Their exclusion from Jerusalem is mentioned by many writers earlier than Jerome—Justin Martyr, Eusebius, and Tertullian, amongst others. CHAPTER V. A.D. 135-323. THE JEWS UNDER THE ROMAN EMPERORS FROM ADRIAN TO CONSTANTINE.