Starting from this proposition, that there existed always some sort of interpretation running side by side with the recognised Scriptures, which from the very looseness of its connection with the letter of the Scripture could claim to be considered a thing independent in itself, and might therefore be regarded as the _Oral Law_, in contradistinction to the _Written Law_, the author passes to the age of the Second Temple, the period to which the rest of the first volume is devoted. In these pages Weiss reviews the activity of Ezra and Nehemiah, the ordinances of the Men of the Great Synagogue, the institutions of the Scribes, the Lives of the so‐called Pairs,(144) the characteristics of the three sects, the Sadducees, Pharisees, and Essenes, and the differences between the schools of Shammai and Hillel. To each of these subjects Weiss gives his fullest attention, and his discussions of them would form perfect monographs in themselves. To reproduce all the interesting matter would mean to translate the whole of this portion of his work into English. I shall only draw attention to one or two points. First, this liberal interpretation was active during the whole period referred to. Otherwise no authority could have abolished the _lex talionis_, or have permitted war on Sabbath, or made the condition that no crime should be punished without a preceding warning (which was chiefly owing to the aversion of the Rabbis to the infliction of capital punishment), or have sanctioned the sacrificing of the Passover when the 14th of Nisan fell on Sabbath. Indeed Shemaiah and Abtalyon, in whose name Hillel communicated this last law, were called the Great Interpreters.(145)