From all of these traditions it will be seen that to the ancients the study of the law was the chief end of man. The Jew never considered ignorance to be bliss and has little sympathy with the religious ideal of many non-Jewish people that religion is more important than knowledge. One of the great masters even went so far as to say that the ignorant man cannot be pious. It was Simon the Just, one of the survivors of the Men of the Great Synagogue, who said that the world stands upon three things, the law, the service of God, and charity, and he put the law first, for the first duty of a man is to observe the law. He must be just before he can be charitable. At one time it was sought to place some limitations upon the right to become a student of law, and herein the schools of Hillel and Shammai differed. Hillel was the democrat who held that all persons, without exception, should enjoy the privilege of studying law; Shammai was the intellectual aristocrat who sought to limit this privilege to those who were wise, modest, of ample means and of goodly parentage, thereby establishing rules similar to those that obtain in the best modern law schools, which require a collegiate education as a preliminary to admission; but Shammai went further in that he required the students to be wise and modest as well as persons of good breeding and of ample fortune. Just how many of our modern law students could meet these requirements is a question upon which I have no statistics. On this very matter of the proper qualifications for admission to the privilege of studying law, we have heard much in our time. Perhaps a contribution to the subject from the old and somewhat neglected Code of the Mishnah would not be inappropriate. The Mishnah says: _"Eight and Forty Qualifications for the Law"_