The Mishnah and the Gemara, now forming a single code, became known to history as the Talmud Babli (of Babylon); and when _the_ Talmud is mentioned, the second work, being the fuller and the more minute, is always meant.[65] Presently the Talmudists separated into two great and rival schools in ante-Christian times: that of Hillel,[66] remarkable for his learning, his humility, and his charity, extending even so far as to forbid usury (Tract Baba Metzin, folio 17^b); and that of Shammai, inflexible in principles and often inclining to severity. Both of these voluminous compositions are essentially a _corpus juris_, to be compared with the _Edictum Perpetuum_ and _Responsa Prudentium_, with the _Pandects_, the _Novellæ_,[67] and the _Institutes_. They form an encyclopædia of Judæan Law, divine and human, national and international, laical and ecclesiastic, civil and criminal; a doctrinal, judicial, and sentential digest, dealing in exegesis and hermeneutics; a huge compilation of what Muslim divines call Fatwá, or decisions upon legal subjects; and a thesaurus of ceremonial observances borrowed from the Oral Law and the traditions of the heads of schools from Rabbi Gamaliel downwards.[68] Composed in the East, that classic land of the supernatural, they abound in Hagadistic matter, wild and picturesque legends sometimes inculcating moral lessons, like the four nocturnal spectres Lilíth, Naama, Aguerith, and Mahala,[69] at other times puerile tales of the great angels Patspatsiah, Tashbach, Hadarniel, Enkatham, Pastam, Sandalphon, Shamsiel, and Prasta. Its historical, topographical, ethnographical, and geographical information must be received with the greatest reserve, coming from authors of different ages and of several values. For instance, the Gemara (Sanhedrin, vi. 2) informs us that our Lord, having vainly endeavoured during forty days to find an advocate, was sentenced, and on the 14th of Nisan was stoned and afterwards hanged. It is a storehouse of curious allusions to the products of various countries, the occupations of races, agriculture, gardening, professions and trades, arts and sciences, connubial relations, manners and customs, the interiors of houses, and even dress. It portrays the cosmopolitanism and the luxury of Rome in her later days, thereby filling up the somewhat meagre sketches of the post-classical school. We find in the Mishnah allusions to the fish of Spain, the apples of Crete, the cheese of Bithynia, the zythus,[70] lentils, and beans of Egypt, the citrons of Greece, the wines of Italy, the beer of Media, the garments of India and Pelusium, the shirts of Cilicia, and the veils of Arabia.