The great literary production of this period was the Mishnah, which, through the high authority of its compiler, R. Judah the Patriarch, his saintliness and popularity, soon superseded all the collections of a similar kind, and became the official text‐book of the Oral Law. But a text requires interpretation, whilst other collections also demanded some attention. This brings us to the two _Talmuds_, namely, the Talmud of Jerusalem and the Talmud of Babylon, the origin and history of which form the subject of Weiss’s third volume. Here again the first chapters are more of a preliminary character, giving the student some insight into the labyrinth of the Talmud. The two chapters entitled “The instruments employed in erecting the great Edifice,” and the “Workmanship displayed by the Builders,” give evidence of almost unrivalled familiarity with the Rabbinical literature, and of critical powers of the rarest kind. Now these instruments were by no means new, for, as Weiss shows, the Amoraim employed in interpreting the Mishnah the same explanatory rules that are known to us from the School of R. Ishmael as “the Thirteen Rules by which the Torah is explained,” though they appear in the Talmud under other names, and are in reality only a species of Midrash. Besides this there comes another element into play. It was the exaggerated awe of all earlier authorities that endeavoured to reconcile the most contradictory statements by means of a subtle dialectic for which the schools in Babylon were especially famous. There were certainly many opponents of this system, and from the monographs which Weiss gives on the various heads of the western and eastern schools we see that not all followed this method, and some among them even condemned it in the strongest words. However, it cannot be denied that there is a strong scholastic feature in the Talmud, which is very far from what we should look for in a trustworthy exegesis. Thus we must not always expect to find in the Talmud the true meaning of the sayings of their predecessors, and it is certain that a more scientific method in many cases has led to results the very opposite of those at which the later Rabbis have arrived. This fact was already recognised in the sixteenth century, though only in part, by R. Yom‐Tob Heller and others. Only he insisted that in this matter a line must be drawn between theory and practice. But Weiss gives irrefragable proofs that even this line was often overstepped by the greatest authorities, though they remained always within the limits of Tradition. Indeed, as Weiss points out, not every saying to be found in the Talmud is to be looked upon as representing Tradition; for there is much in it which only gives the individual opinion or is merely an interpolation of later hands; nor does the Talmud contain the _whole_ of Tradition, this latter proceeding and advancing with the time, and corresponding to its conditions and notions. As we read Weiss,