The Sanhedrin established itself at Bureir, in Philistia, and afterwards at Jamnia, south of Joppa, where a famous school of doctors studied the Scriptures down to the time of the later revolt in 135 A. D.; but it would seem that the Jews were not allowed to approach their Holy City, and only visited it by stealth. Nor have we any certain indication that the Christians returned till after the Roman city was built. Eusebius[369] gives a list of fourteen bishops following James the Just; but the first of these (St. Simeon) must have left Jerusalem in 64 A. D. The second is supposed to have been consecrated in 107 A. D. They all bear Jewish names, except Seneca (125 A. D.) and his successor Justus. As to this “line of the circumcision,” which was supposed to end in 135 A. D., Eusebius himself says, “The space of time which the bishops of Jerusalem spent in their see I could in no wise find preserved in writing ... but this much I have been informed from records, until the siege of the Jews in Hadrian’s time there were fifteen bishops.” The presence of the 10th legion, Fretensis, is, on the other hand, shown by the recovery of inscribed objects found by Mr. Bliss,[370] namely, three fragments of Roman tiles bearing the abbreviated title of the “Legio X Fretensis,” and in one case a representation of the boar, which was the emblem of this legion. But at some time before the year 117 A. D. this garrison was changed and the 3rd legion, Cyrenaica, took its place. It was also perhaps during this period that the Jews and Jewish Christians began to adopt a custom which continued in use down to the Middle Ages. The “lovers of Zion” desired that their bones might rest at the Holy City, and it became a pious duty to gather them, and to rebury them near it. There was also, in later times at least, a superstitious belief that those who were not buried in the “Valley of Decision” (Jehoshaphat) would have to find their way there through Sheol from their graves[371]--a survival of the ancient Egyptian belief in the journey of the soul through Amenti to the judgment hall of Osiris. It is said that, to the present day in Russia, Jewish cemeteries are called “Jehoshaphat,” and that this ancient superstition still survives. Stone caskets, adorned by geometrical patterns engraved on the sides, were prepared to bring the bones from other regions. Rabbi Benjamin of Tudela (about 1163 A. D.) speaks of these as existing in the cave of Machpelah at Hebron: “You there see caskets filled with the bones of Israelites; for unto this day it is a custom in the house of Israel to bring thither the bones of their relicts, and of their forefathers, and to leave them there.” [Sidenote: THE OSSUARIES]