of Justice the supervision of arrangements for the calendar, which had formerly been one of the offices of the President. By this means the watchers who were looking out for the reappearance of the new moon needed no longer follow the President about in order to give him the information, but had only to attend the sittings of the assembly. This change was an important step, as it rendered the Synhedrion independent of the person of its President. Jochanan made altogether nine changes, most of which affected such arrangements as had been rendered valueless through the destruction of the Temple. He, however, retained various religious customs as a remembrance of the Temple. He promoted the continuance and preservation of Judaism through the renewal of the study of the Law, and thus rendered firmer the weakened foundations of Jewish communal life. The school at Jabne he influenced through his disciples, whom he imbued with his spirit and his learning. Five of his distinguished pupils are known to us by name, but only three of them won lasting renown--Eliezer, and Joshua (who had carried Jochanan in a coffin out of Jerusalem), and also Eleazer ben Arach. The latter was the most eminent and important amongst them, and of him it was said, "If weighed in the scale, he would outweigh all his fellow-scholars." Jochanan loved to incite them to independent thought by deep-reaching questions. Thus he gave them as a theme for thought, "What should man endeavor most eagerly to obtain?" The one answered "a genial manner," the other "a noble friend," a third "a noble neighbor," the fourth "the gift of knowing in advance the result of his actions." Eleazer answered that "man's best possession is a noble heart." This remark won the approval of his master; it was an answer after his own mind, for in it all else was included. What was the character of the teachings which Jochanan imparted to his pupils in the school? Hillel, the most respected of the teachers of the Law, the highly-honored ideal in times to come, had given to Judaism a special garb and form, or rather had given it the character of the Law, which had always been peculiar to it. He was the first to develop and confirm a special theory, a sort of Jewish theology or nomology (science of religious laws). He was the founder of Talmudic Judaism. From the midst of contending parties, which were tearing one another to pieces, Hillel had drawn the Law into the quiet precincts of the school-house, and had endeavored to bring into harmony those precepts which were apparently opposed to the Law. Those which had been considered as only customary and traditional were regarded as human laws, and were looked upon by the Sadducees as innovations. Hillel had shown these to be of Biblical origin. His seven explanatory rules, or laws of interpretation, had on the one hand confirmed the laws which had been introduced by the Sopheric and Pharisaic teachers, and on the other hand had given them new scope to develop.