ideas, thoughts, beliefs, which he felt to be variously good, then, since Scripture was for him the only vehicle of divine revelation, somewhere in Scripture must be indicated all that various good. And any method was justified by which it could be brought forth and made clear. That I take to be the theory of the Haggadah, the explanation which a Haggadist would give of the reason for his peculiar treatment of Scripture. Haggadah, like Halachah, is a natural, perhaps even a necessary, development of a religion of Torah. Both are integral parts of Torah; and a thorough understanding of the nature and function of each is necessary for the understanding of the whole. Halachah and Haggadah, together with the personal spiritual life of the individual, cover the whole field of the religious consciousness of the Pharisee. For it is entirely wrong to say that the Pharisee was wholly taken up with the Halachah, the discipline of direct precept. No Pharisee that ever lived confined his thoughts and aspirations, his beliefs and hopes, within the range of Halachah, nor could have done if he had tried. He guided his conduct by the Halachah certainly, because he believed that by following it he was doing the will of God exactly as it ought to be done. But the Halachah did not teach him, and did not profess to teach him, how he should think about God, nor did it seek to regulate his own private communion with his Father in heaven. For this last he sought no other teacher except the promptings of his own soul and the answer of God to his prayers. And for the knowledge of God's nature and His works in providence and human history, he gladly learned from any wise and gifted teacher who could tell him anything, or in any way help him to think wisely, to worship devoutly, to live worthily. I shall have more to say about this in the concluding chapter. I only mention it here, because it was necessary to show the place which the Haggadah occupied in the religious thought of the Pharisee, and how it did for him what in other religions is done by a scheme of doctrinal theology. For the present I keep to the subject of the Haggadah itself, and proceed to inquire what can be learned from it as to the main heads of Pharisaic belief, especially in the period covered by the New Testament. It is mainly for the sake of this inquiry that I have given the foregoing explanation of the nature and intention of Haggadah.