[63] Hagadah, from Hagah, to declare or describe, to invent or imagine, is applied to any illustration, historical or fabulous. Halakah, from Halak, to walk, is a rule of conduct, anything prescriptive of the peculiarities of Jewish life. [64] See the Mishnah, fifth part, tract Edonyoth, i., §§ 5 _et seq._ This is a fair answer to the host of contradictions and the general charge of inconsistency levelled by anti-Talmud writers against the Oral Law, and it enables the modern Rabbi to make almost any assertion that he pleases concerning disputed points. Thus one will find in the Talmud that Christians should be put to death, the other that they should be treated like brothers. This is certainly very convenient. [65] It is still a disputed point whether the two Targums (versions or translations of the Pentateuch) on the Pentateuch, attributed to the proselyte Onkelos, or Ankelos, and to the Jew Jonathan bin Uzzul, were written by contemporary students in the Rabbinical Schools of Jerusalem within the half-century before Christ, or were worked out like the Septuagint by the Babylonian Maturgemanin (interpreters) of the fourth century. The later the date the better in order to account for such Græcisms and Latinisms as Ardiphene (Rhodaphne, oleander), Polimarkin ([Greek: Πολεμαρχος: Polemarchos]), Sapuklatoría (Speculators), and Oktaraia (Octariones, præfecti militares). In the Targum of Jerusalem we read “a band of Saracens.” [66] _Vie de Hillel_, par M. le Grand Rabbin Trínel (1867). [67] [The _Novellæ_ or _Novel Constitutions_ were so called because they were posterior in time to the _Institutes_ and other digests of the Roman Emperors, especially Justinian.] [68] Rabbi Gamaliel the Elder flourished about the end of the first century. Some suppose that he added a nineteenth prayer to the Shamunah Ashara, the “eighteen” composed by Ezra and the men of the Great Congregation, and which is still used by the British and other Jews. Others attribute it to Rabbi Samuel the Lesser, a disciple of Gamaliel, whilst others make it of even more modern date. [69] The derided myth has been amply vindicated by the Rev. John Mills (_The British Jews_, p. 409) and by N. M. Schwab (Introduction, p. xxviii). The latter writer would be valuable, if he could only be impartial. Unfortunately he writes with all the animus of a Hebrew (pp. xxxviii and xxxix), and not a few of the prejudices of a Frenchman (p. xxvii). This is the more regrettable, as the reading public will be wholly in his hands and he can make the Talmud say what he pleases. [70] [It is the [Greek: ζυθος: zythos] or Egyptian beer mentioned by Herodotus, ii. 77. Later the term was extended to the _cerevisia_ and other beers of European nations; hence the obsolete word _zythepsary_ ([Greek: ζυθος: zythos], and [Greek: εψω: epsô], to boil), a brewery.]