Felix came himself, with a strong force, and brought them to their senses. But as the dispute still went on, he sent representatives on both sides to Nero the Emperor, who ruled in favour of the Greeks or Syrians. Here, the decision of the Emperor appears to bave been just. Herod, the founder of Caesàrea, had clearly not intended to found a city for the further propagation of a sect to which he indeed belonged, regarding it, nevertheless, with the toleration of a cultivated Eoman, as only one sect out of many. The Jews accepted the decision in their usual way: they only became more turbulent. Agrippa's own dispute with his own countrymen was decided, however, in their favour, no doubt from politic considerations. He had built an upper room in his palace, where, lying on his couch, he could look over into the Temple and watch the sacrifices. Some of the priests discovering this, made out that it was an intrusion into the necessary privacy of their religious ceremonies, and hastily ran up a wall to prevent being overlooked. Festus, who had now succeeded Felix, ordered it to be pulled down ; but, most probably at the instigation of Agrippa, whose popularity might be at stake, he gave permission to appeal to Nero. Ismael, the high priest, went, accompanied by* the keeper of the Treasury. They carried their point : the wall was allowed to stand, but Ismael was detained in Borne, and Agrippa appointed and deprived three high priests in succession—Joseph, Annas, and Jesus son of Dammai. The firm, strong hand of Festus was meantime employed in putting down robbers, and regulating the disturbances of the country, "unhappily for the Jews, while he was so engaged, he was seized with some illness and died. Albinus succeeded him. As for Albinus, Josephus tells us that there was no sort of wickedness named but he had a hand in it. " Not only did he steal and plunder every one's substance, not only did he burden the whole nation with taxes, but he permitted the relations of such as were in