Into such discredit did miracles fall at that period, whilst the opinion of the interpreting body, or the Sanhedrin, became more powerful than ever. These were merely dogmatical consequences. But new laws were enacted and old ones revived, with the object of resisting Christian influences over the Jews. To expand the Oral Law, and give it a firm basis in the Scriptures, were considered the best means of preserving Judaism intact. “Moses desired,” an old legend narrates, “that the Mishnah also (that is Tradition) should be written down;” but foreseeing the time when the nations of the world would translate the Torah into Greek, and would assert their title to rank as the Children of God, the Lord refused to permit tradition to be recorded otherwise than by word of mouth. The claim of the Gentiles might then be refuted by asking them whether they were also in possession of “the Mystery.” The Rabbis therefore concentrated their attention upon “the Mystery,” and this contributed largely towards making the expository methods of R. Akiba and R. Ishmael, to which I have above referred, the main object of their study in the schools. It would, however, be a mistake to think that the Sanhedrin now spent their powers in “enforcing retrograde measures and creating a strange exegesis.” I especially advise the student to read carefully that admirable chapter (VII., of Vol. II.) in which Weiss classifies all the Ordinances, “Fences,” Decrees, and Institutions, dating both from this and from earlier ages, under ten headings, and also shows their underlying principles. The main object was to preserve the Jewish religion by strengthening the principle of Jewish nationality, and to preserve the nationality by the aid of religion. But sometimes the Rabbis also considered it necessary to preserve religion against itself, so to speak, or, as they expressed it, “When there is time to work for the Lord, they make void thy Torah.” This authorised the _Beth Din_(149) to act in certain cases against the letter of the Torah. “The welfare of the World” was another great consideration. By “World” they understood both the religious and the secular world. From a regard to the former resulted such “Fences” and Ordinances as were directed against “the transgressors,” as well as the general injunction to “keep aloof from what is morally unseemly, and from whatever bears any likeness thereto.” In the interests of the latter—the welfare of the secular world—they enacted such laws as either tended to elevate the position of women, or to promote the peace and welfare of members of their own community, or to improve the relations between Jews and their Gentile neighbours. They also held the great principle that nothing is so injurious to the cause of religion as increasing the number of sinners by needless severity. Hence the introduction of many laws “for the benefit of penitents,” and the maxim not to issue any decree which may prove too heavy a burden to the majority