For the native authorities in Judaea as everywhere the urban communities were, as far as possible, taken as a basis. Samaria, or as the town was now called, Sebaste, the newly laid out Caesarea, and the other urban communities contained in the former kingdom of Archelaus, were self-administering, under superintendence of the Roman authority. The government also of the capital with the large territory belonging to it was organised in a similar way. Already in the pre-Roman period under the Seleucids there was formed, as we saw (p. 160), in Jerusalem a council of the elders, the Synhedrion, or as Judaised, the Sanhedrin. The presidency in it was held by the high priest, whom each ruler of the land, if he was not possibly himself high priest, appointed for the time. To the college belonged the former high priests and esteemed experts in the law. This assembly, in which the aristocratic element preponderated, acted as the supreme spiritual representative of the whole body of Jews, and, so far as this was not to be separated from it, also as the secular representative in particular of the community of Jerusalem. It is only the later Rabbinism that has by a pious fiction transformed the Synhedrion of Jerusalem into a spiritual institute of Mosaic appointment. It corresponded essentially to the council of the Greek urban constitution, but certainly bore, as respected its composition as well as its sphere of working, a more spiritual character than belonged to the Greek representations of the community. To this Synhedrion and its high priest, who was now nominated by the procurator as representative of the imperial suzerain, the Roman government left or committed that jurisdiction which in the Hellenic subject communities belonged to the urban authorities and the common councils. With indifferent short-sightedness it allowed to the transcendental Messianism of the Pharisees free course, and to the by no means transcendental land-consistory--acting until the Messiah should arrive--tolerably free sway in affairs of faith, of manners, and of law, where Roman interests were not directly affected thereby. This applied in particular to the administration of justice. It is true that, as far as Roman burgesses were concerned, ordinary jurisdiction in civil as in criminal affairs must have been reserved for the Roman tribunals even already before the annexation of the land. But civil jurisdiction over Jews remained even after that annexation chiefly with the local authority. Criminal justice over them was exercised by the latter probably in general concurrently with the Roman procurator; only sentences of death could not be executed by it otherwise than after confirmation by the imperial magistrate. [Sidenote: The Roman provincial government.]