The subject is somewhat intangible, being indeed the inner consciousness of the Pharisee in regard to religion. I shall deal with it under three heads: first, the devotional literature available; second, the influence of the conception of Torah as a factor in the formation of religious character; and, third, the result of that influence. The devotional literature properly so called of the Pharisees, at all events within the period covered by the Talmud, is not extensive. I mean by devotional literature, writings in the form of hymns and prayers. Of hymns there are, in this period, so far as I know, none; of prayers there are a few; some of them included in the liturgy of the Synagogue, and others being individual private prayers. This very meagre list may, however, be extended; certainly in one direction, and I believe also in another. Some of the Psalms ought to be included as being lyrical expressions of the religion of Torah, whether the writers were technically Pharisees or not. And, in the other direction, the liturgy of the Synagogue is the precipitate of Jewish piety through many centuries, and shows better than anything else how much of deep spiritual fervour was engendered by the religion of Torah. I shall make use of the Psalms, or some of them. But of the Synagogue liturgy I shall use only such parts as fall within the period covered by the Talmud. Because my concern is with the Pharisees of the early centuries, not with those of the Middle Ages. And, though I believe it to be the case, I could not prove that a Pharisee of the first century of our era would feel that his thoughts about religion found due expression in the hymns of Jehudah ha-Levi and Ibn Gebirol. Personally, I believe he would; but the fact remains that the Pharisees in the Talmudic period composed no hymns, and that fact must be allowed for whatever it is worth. The reappearance of devotional poetry must correspond, one would think, to some change in the spiritual atmosphere. But, in regard to the use of the Psalms, there need be no such hesitation. Some of the Psalms are unmistakably due to the influence of the conception of Torah in determining the form of religion; and the whole Book of Psalms was used by the Pharisees in the Synagogue service, and for their own study. This latter fact does not prove very much, because the whole of the Old Testament was also used and studied; and no one would contend that the Old Testament is throughout an utterance of Pharisaism. Still, it should be remembered that the Canon of the Old Testament was fixed by Scribes and Pharisees; and that the book of Psalms was finally completed, and in part composed, for use in the Synagogue and the Temple, as the lyrical expression of the religion of Torah.