If we look back on the fortunes of Judaism in the epoch from Augustus to Diocletian, we recognise a thorough transformation of its character and of its position. It enters upon this epoch as a national and religious power firmly concentrated round its narrow native land--a power which even confronts the imperial government in and beyond Judaea with arms in hand, and in the field of faith evolves a mighty propagandist energy. We can understand that the Roman government would not tolerate the adoration of Jehovah and the faith of Moses on another footing than that on which the cultus of Mithra and the faith of Zoroaster were tolerated. The reaction against this exclusive and self-centred Judaism came in the crushing blows directed by Vespasian and Hadrian against the Jewish land, and by Trajan against the Jews of the Diaspora, the effect of which reached far beyond the immediate destruction of the existing society and the reduction of the repute and power of the Jews as a body. In fact, the later Christianity and the later Judaism were the consequences of this reaction of the West against the East. The great propagandist movement, which carried the deeper view of religion from the East into the West, was liberated in this way, as was already said (p. 220 f.), from the narrow limits of Jewish nationality; if it by no means gave up the attachment to Moses and the prophets, it necessarily became released at any rate from the government of the Pharisees, which had gone to pieces. The Christian ideals of the future became universal, since there was no longer a Jerusalem upon earth. But as the enlarged and deepened faith, which with its nature changed also its name, arose out of these disasters, so not less the narrowed and hardened orthodoxy, which found a rallying point, if no longer in Jerusalem, at any rate in hatred towards those who had destroyed it, and still more in hatred towards the more free and higher intellectual movement which evolved Christianity out of Judaism. The external power of the Jews was broken, and risings, such as took place in the middle of the imperial period, are not subsequently met with; the Roman emperors were done with the state within the state, and, as the properly dangerous element--the propagandist diffusion--passed over to Christianity, the confessors of the old faith, who shut themselves off from the New Covenant, were set aside, so far as the further general development was concerned. [Sidenote: Altered character of Judaism.]