This takes us out of the period covered by the New Testament. But I add the few words necessary to round off the bare account I have given of the development of Judaism through the Pharisees. The Tradition of the Elders, as I have said, increased in volume and complexity as each generation of teachers added something to it. The necessity, therefore, gradually made itself felt of arranging and systematising the great mass of traditional matter. This was attempted first by the R. Akiba just mentioned, then by R. Meir, one of the six young men ordained in the time of the persecution. But it was only carried to completion, after long years of labour, by R. Jehudah ha-Kadosh, commonly called "Rabbi," _par excellence_. He collected all that he could find of the decisions and opinions of earlier teachers, sorted them out under different heads, noted those which were universally admitted and those which were doubtful, and thus framed a code of law for the guidance of all Jews. This collection is the Mishnah; and the text as we have it now represents, in the main, the code of Rabbi. There are, of course, interpolations and additions to it. There is another great collection known as Tosephta, containing a good deal of the same material; it is nearly contemporary, but it has never had the same authority as the Mishnah. The date of the Mishnah can be put at about the year 210. Rabbi died in 219. The Mishnah became in its turn the subject of study in the Rabbinical schools, and two fresh lines of tradition begin from this point, each of them starting with a disciple of Rabbi. One of them is the line of development of the Mishnah in the Palestinian schools, of which the chief seat was Tiberias; the other was the line of development of that same Mishnah in the Babylonian schools--Sura, Nehardea, Pumbeditha, and others. The result of each process was a mass of commentary on the Mishnah, and not merely commentary but accretions of every kind having any sort of connection with Judaism as a living religion. This development of the Mishnah is in each case called Gemara. And Mishnah plus Gemara is the Talmud. There is only one Mishnah, but there are two Gemaras, differently named according to the land of their origin. And it is usual to speak of the Palestinian Talmud and of the Babylonian Talmud respectively. Neither of these two was ever completed. The Palestinian schools, at the end of the fourth century, had no one left who was capable of carrying on the work; and in Babylonia, though much more was done, a final completion was never reached. After the beginning of the sixth century nothing more was ever added to the Talmud; and even of what was in existence then, not all survives now.