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 Haggadah, were no longer the mere heritage of the scholars who composed the somewhat mysterious schools of the prophets we read of in the days of the kings, but were now regarded as the precious treasure of the whole nation.

As the Divine Law rose in public estimation its scientific study and exposition became a great and popular craft. Every individual of the nation was interested in knowing it and obeying it. A numerous and independent class or guild arose which made its investigation and study the chief business of life. These men were known as the Scribes; they became the recognised teachers of the nation. Some of them were men of independent means, but the majority practised some trade or business out of which they lived. They were tent-makers, sandal-makers, weavers, carpenters, tanners, bakers, etc., but the study of the Law was their loved occupation, and some of them attained great proficiency in their work. Such a class of men had never existed in any people before—has never made its appearance since in any nation.

This study of the Law became a veritable science, a science that gradually assumed the very widest dimensions. The name given to it is "Midrash"—interpretation, and it included study, meditation, exposition, investigation, inquiry. The men of the "Return from Exile" who devoted themselves to this work took as the foundation of their labours, first the written Law of Moses, then gradually the records of the Prophets and the other writings subsequently included in the Old Testament canon; and to this material was added the oral Law, or such portion of it which had been preserved, including the sacred traditions which had been handed down from the days of Moses and his successors, and treasured up in the schools of the prophets. In this "Midrash"—for we will keep to the well-known term which generally included all this varied and comprehensive study of the Scribes who lived in the period between the Return from the Exile and the Christian era—two distinct currents can be distinguished. The first of these great currents may be termed Prose, the second Poetry. The first (the prose) is called Halachah