the good and holy was only one woof in a broad earthly warp' (_What is Christianity?_ p. 47). It is necessary to qualify this judgment, but it does bring out the all-pervadingness of Law in Judaism. 'And thou shalt speak of them when thou sittest in thine house, when thou walkest by the way, when thou liest down and when thou risest up' (Deut. vi. 7). The Word of God was to occupy the Jew's thoughts constantly; in his daily employment and during his manifold activities; when at work and when at rest. And as a correlative, the Law must direct this complex life, the Code must authorise action or forbid it, must turn the thoughts and emotions in one direction and divert them from another. Nothing in the history of religions can be cited as a complete parallel to this. But incomplete parallels abound. A very large portion of all men's lives is regulated from without: by the Bible and other sacred books; by the institutions and rites of religion; by the law of the land; by the imposed rules of accepted guides, poets, philosophers, physicians; and above all by social conventions, current fashions, and popular maxims. Only in the rarest case is an exceptional man the monstrosity which, we are told, every Israelite was in the epoch of the Judges--a law unto himself. But in Judaism, until the period of modern reform, this fact of human life was not merely an unconscious truism, it was consciously admitted. And it was realised in a Code. Or rather in a series of Codes. First came the _Mishnah_, a Code compiled at about the year 200 A.D., but the result of a Pharisaic activity extending over more than two centuries. While Christianity was producing the Gospels and the rest of the New Testament--the work in large part of Jews, or of men born in the circle of Judaism--Judaism in its other manifestation was working at the Code known as the _Mishnah_. This word means 'repetition,' or 'teaching by repetition'; it was an oral tradition reduced to writing long after much of its contents had been sifted in the discussions of the schools. In part earlier and in part later than the _Mishnah_ was the _Midrash_ ('inquiry,' 'interpretation'), not a Code, but a two-fold exposition of Scripture; homiletic with copious use of parable, and legalistic with an eye to the regulation of conduct. Then came the _Talmud_ in two recensions, the Palestinian and the Babylonian, the latter completed about 500 A.D. For some centuries afterwards the Geonim (heads of the Rabbinical Universities in Persia) continued to analyse and define the legal prescriptions and ritual of Judaism, adding and changing in accord with the needs of the day; for Tradition was a living, fluid thing. Then in the eleventh century Isaac of Fez (Alfasi) formulated a guide to Talmudic Law, and about a hundred years later (1180) Maimonides produced his _Strong Hand_, a Code of law and custom which influenced Jewish life ever after. Other codifications were made;