_d._ Decisions of the wise, given by them as “hedges of the law;” and _e._ Counsels of prudence, which it was well to follow, though they had no legal authority. The Haggadic narratives are generally of a light and amusing character, though occasionally a deep significance underlies them, converting them into allegories and fables and parables well worthy the attention of the student, though he may not think so highly of them as Frankel, who exclaims: “They are as vivid flashes: or as those spirits of light in Jewish myth, that flow forth in daily myriads from GOD’S throne, and then vanish to make way for others.” The Halacoth and Haggadoth accumulated rapidly after the Captivity, representing in due time “a body of traditional exposition of high authority, which increased rapidly, and required the life-long study of a numerous body of Sopherim, or Scribes, to digest and hand on without loss to succeeding generations.” Soon it outgrew the grasp of even the strongest memory and the profoundest application, and it became evident that, unless put upon record, all that was valuable would perish, and only that be preserved which chanced to be in accordance with popular sentiment. To the digest made by Hillel, Simon ben Gamaliel added the worthiest of the later material; and his son, Jehudah the Holy, entered on a complete redaction and revision, which he published in A.D. 219. Hillel, grandfather of the Gamaliel at whose feet S. Paul sat, had arranged the traditional Halacoth under eighteen heads; Jehudah re-arranged them into six Sedarim, or sections:-- 1. _Zeraïm_ (Seeds,) on Agriculture; 2. _Moed_ (Feast,) on the Sabbath, Festivals, and Fasts; 3. _Nashim_ (Women,) on Marriage, Divorce, &c., including the laws on Vows and the Nazirship; 4. _Nizikin_ (Damages,) chiefly civil and penal law, including the ethical treatise Aboth; 5. _Kadashim_ (Sacred things,) Sacrifices, &c., a description of the Temple at Jerusalem, &c.; 6. _Tehoroth_ (Purifications,) on pure and impure persons and things. We now see that, about A.D. 221 Jehudah the Holy created the Mishna, we have already seen that three centuries later, the same exhaustive work of redaction and revision was done for the Gemara,--the two forming what is now known as the Talmud. The two “editors” received each his peculiar title of honour; Jehudah was styled Rabbina, Ashi Rabban.