R. CHANANIA, surnamed the Vicar of the Priests. The Mishna attributes to him a saying which brings clearly before us the social position of the Jewish people in the last days of Jerusalem. "Pray," said he, "for the Roman Empire; for should the terror of its power disappear in Palestine, neighbor will devour neighbor alive." This avowal shows the deplorable state of Judea, and the divisions to which she had become a prey. The Romans seem, however, to have cared very little for the sympathy of R. Chanania, for, having possessed themselves of the city, they put him to death. (Mishna, "Aboth," or "of the Fathers of Tradition," C. III. 2; "Zevachim," or "of Sacrifices," C. IX. 3; "Eduth," or "of Testimony," C. II. 1; David Ganz, "Chronologie," 4826; "Sepher Juchasin," or "the Book of Ancestors," p. 57.) Rabbi ELEAZAR _ben_ PARTAH, one of the most esteemed scribes of the Sanhedrin, on account of his scientific knowledge. Already very aged at the destruction of the Temple, he yet lived several years after that national calamity. ("Talmud," "Gittin," or "of Divorces," C. III. 4; "Sepher Juchasin," p. 31.) Rabbi NACHUM HALBALAR. He is mentioned in the rabbinical books as belonging to the Sanhedrin in the year 28 A.D., but nothing particular is mentioned of his history. ("Talmud," "Peah," or "of the Angle," C. II. 6, "Sanhedrin.") Rabbi SIMON HAMIZPAH. He also is said to have belonged to the Sanhedrin in the year 28 A.D. Beyond this but little is known. ("Talmud," "Peah," C. II. 6.) These are, according to Jewish tradition, the principal scribes, or doctors, that composed the second chamber of the Sanhedrin at the time of the trial of Christ. The ancient books which speak of them are, of course, filled with their praises. Nevertheless, blended with these praises are some remarks which point to the predominant vice of these men--namely, pride. We read in Rabbi Nathan's book, "Aruch" (a Talmudical dictionary of great authority[196]): "_In the past and more honorable times the titles of rabbin, rabbi, or rav,[197] to designate the learned men of Babylon and Palestine, were unknown; thus when Hillel came from Babylon the title of rabbi was not added to his name. It was the same with the prophets, who were styled simply Isaiah, Haggai, etc., and not Rabbi Isaiah, Rabbi Haggai, etc. Neither did Ezra bring the title of rabbi with him from Babylon. It was not until the time of Gamaliel, Simon, and Jochanan ben Zackai that this imposing title was first introduced among the worthies of the Sanhedrin._"