Leather work has already been referred to above in connexion with clothing. It was employed also for harness, tilts, armour, tenls, saddles, whips, lashes, etc. Ivory was used for the decoration of walls, doors, couches, chairs, carriages, tables, sceptres, boxes, hills of swords, etc. Ivory work came from the Fast through the I'huiiicians to Latium. Glass work was later in be<oming known at Rome than any other already mentioned, though known in Fgyiit as early as the third millenni\im B.C. It was known later in Assyria and I'liccuicia. In Italy it lirst became known as a material for the nianuf.'icture of bottles, cups, plates, dishes, glasses, and lamps. Imitations of certain ]irecious stones were made in it, as the process of (colouring was known. The finest work was in the production of cameos and intaglios. The industry was in fact widespread in our period. Glass was aUo cjuite well known in windows, as well as for mosaics, already mentioned.
For the eye-powder for which I'hrygia was famous (cf. Rev 3'*) see W. M. Ramsay, Cities and Bishoprics of Pliryqia, i. [Oxford, 18!)5] 52.
LlTKliATCRE. — H. Bliimner, Technologic uiid Tenninotorjie der (icur.rtu' wnd Kiiitsl'' bci Grit'chen und liOmeni, i.- [Leipzig, 1912]; J. Marquardt, Das Privatleben der Jtumer, pt. i., do., 1879 ; L. Friedlander, Jiotnan Li/f and Maimers tmdcr the Early Empire, Kntf. tr., i. [London, I'.msJ ch. vi. ; the relevant ch."ipters in J. E. Sandys, A C/nnpuiiion to Latin Studies-, Canibrid^'e, lUKi ; H. S. Jones. Cumpaniim to iioman History, Oxford, 15H2 ; on tlu-Lradeot the Kalian lowna, L. Friedlander, Petronii Cena Triinatchionis, Leipzig, 1891, p. 19 ff.
A. SOUTER. TRADITION.— The body of religious literature contained in the OT is itself largely the dejiosit of oral tradition. As the result of its jirogressive canonization, this literature acquired the char- acter of a fixed norm of faith and conduct. But the study devoted to the Scriptures (slip, ' seek- ing,' 'searching') led to a vast development in the religious traditions of Judaism. On the one h.'ind, through the ceaseless activity of the scribes, the written Law was enriched by a wealth of oral statutes (.is-'7t'3B' .Tiin, 'the Torah that came by mouth '), partly natural expansions of the La-.v, arising from the force of custom and the new necessities of life, or as legal jirecedents from the courtsof justice, partly delinitions, interpretations, or detailed aiqiliiations of the Law. From tlieir direct bearing on matters of conduct, these new statutes were described as Hrtlakhoth (from -'j.i, 'go'), that is, rules governing the normal walk of life. But, while the scholastic mind thus busied itself with details of the Law, the im.agination of more poetical s|iirits played around the narrative parts of Scriiiture, embellishing the history of Israel with a rich garland of legend, allegory, metaphysics, and morals, often grotesque enough, yet 'full of the strengtli and glow ot faith' (II. lleine, Jehuda hen JIa/evy, pt. i. stanza 34). These more imaginative elementsof tradition were termed Hiiggiidoth (from TJn, 'show,' 'tell'), that is, lessons of life taught by way of ]irinci|iles and exanii>les, actual or fictitious (less probably, tales or legends as products of the story-telling gift).
The oral character of both these developments of OT literature was long preserved. As late as the Christian era, the traditional Law was known as D'lp) n'^io, the 'command of the elders' (cf. the NT TapiSojis tCiv irptapvTipuii/, ' tradition of the elders '),
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TRAJAN
and a distinct prejudice operated against any part of its contents being reduced to writing. After tlie destruction of the Temple, however, the title Mislina (from njy', ' repeat'), most probably in the sense of 'study' or 'teaching' (in spite of the SevT^puKTis of the Church Fathers), came to be ap- plied to the oral Law ; and various collections were now made by leading scholars like Hillel and Akiba, the standard edition being that, of Judah ha-Nasi (<•. A.i>. 200). The Mishna Itself is a com- pilation of HSlakhnth, or formal statutes ; but the Gemara, or 'supplement' of the Mishna (from ID?, ' complete '), contains manj' Haggadoth as well. These were taken over by the Talmuds, especially the Babylonian Talmud, which contains by far the richest treasury of Jewish ti'aditions.
Although originally mere expansions or embel- lishments of Scripture, the Halakhic traditions in particular acquired an authority and influence equal to those of the Law itself.' This principle was explicitly taught in the schools of both Hillel and Shammai, and was accepted by the Pharisees generally, while the conservative Sadducees re- jected the claims of tradition 171 toto (Jos. Ant. XIII. X. 6). Among the more rigid Pharisees, in- deed, the oral Law was held to possess an even greater sanctity than the written ; for the oral was the ' perfection ' of the written, and he who knew and followed it was wiser and holier than he who observed merely the written. Thus the idea grew up that the traditional Law also was given to Moses on Sinai, and was delivered by him to Joshua, and by him to the elders, and by them to the prophets, and by them to the men of the Great Synagogue, and thence to the present generation (Pirke A both, 1. 1 ff. ). In later Talmudic tradition, the Law given to Moses was said to cover the whole body of Rabbinic doctrines. Thus the real heart of the Law was buried beneath the dead weight of tradition ; and men too often used their zeal for tradition as a means of evading the moral demands of the Law (Mt 15-*-, Mk 7"^-, etc.).