the Prophets, attributed to Jonathan the son of Uzziel. These names do not, indeed, accurately represent the authorship of the oldest Targumim, which may more correctly be regarded as later and authoritative recensions of what, in some form, had existed before. But although these works had their origin in Palestine, it is noteworthy that, in the form in which at present we possess them, they are the outcome of the schools of Babylon.

But Palestine owed, if possible, a still greater debt to Babylonia. The new circumstances in which the Jews were placed on their return seemed to render necessary an adaptation of the Mosaic Law, if not new legislation. Besides, piety and zeal now attached themselves to the outward observance and study of the letter of the Law. This is the origin of the Mishnah, or Second Law, which was intended to explain and supplement the first. This constituted the only Jewish dogmatics, in the real sense, in the study of which the sage, Rabbi, scholar, scribe, and Carshan, [1 From darash, to search out, literally, to tread out. The preacher was afterwards called the Darshan.] were engaged. The result of it was the Midrash, or investigation, a term which afterwards was popularly applied to commentaries ont he Scriptures and preaching. From the outset, Jewish theology divided into two branches: the Halakhah and the Haggadah. The former (from halakh, to go) was, so to speak, the Rule of the Spiritual Road, and, when fixed, had even greater authority than the Scriptures of the Old Testament, since it explained and applied them. On the other hand, the since it explained and applied them. On the other hand, the Haggadah [2 The Halakhah might be described as the apocryphal Pentateuch, the personal saying of the teacher, more or less valuable according to his learning and popularity, or the authorities which he could quote in his support. Unlike the Halakhah, the Haggadah had no absolute authority, either as to doctrine practice, or exegesis.