published in Hirsch's "Jeschurun", 1860. Hirsch himself began in the following year a series of articles in which he took exception to some of Frankel's statements, especially to his definition of rabbinical tradition, which he found vague; he further objected to Frankel's conception of the rabbinical controversies, which were, according to Frankel, improperly decided by certain devices common in parliamentary bodies. It can hardly be denied that Frankel evaded the clear definition of what "tradition" meant to him. He contented himself with proving from Rabbenu Asher that not everything called a "law", and reputed as given by Moses on Mount Sinai, was actually of Mosaic origin. Hirsch was seconded by various Orthodox rabbis, such as Ezriel Hildesheimer, Solomon Klein of Colmar, and Benjamin Hirsch Auerbach, while some of Frankel's supporters, like Salomon Juda Rappoport, were half-hearted. Frankel but once published a brief statement in his magazine, in which, however, he failed to give an outspoken exposition of his views ("Monatsschrift", 1861, pp. 159 et seq.). The general Jewish public remained indifferent to the whole controversy, and Frankel's position was gradually strengthened by the number of graduates from the seminary who earned reputations as scholars and as representatives of conservative Judaism. Literary activity Frankel began his literary career rather late. His first independent publication was his work on the Jewish oath, Jewish Oaths in Theology and History (Dresden, 1840, 2d ed. 1847). This work owed its origin to a political question. The law of 16 August 1838, had improved the position of the Jews in Saxony, but still discriminated with regard to the Jewish oath, which was to be taken under conditions which seemed to involve the supposition that a Jew could not fully be trusted in his testimony before a civil court. Frankel proved that no Jewish doctrine justified such an assumption, and owing to his work, a new regulation (13 February 1840) put the Jews on the same basis as Christians as regards testimony in court. Biblical studies His second great work was his Historical-Critical Studies on the Septuagint as Addition to the Targumim Contributions: Preliminary Studies for the Septuagint (Leipzig, 1841). To the same category belong three later works: On the Influence of Palestinian Exegesis on Alexandrian Hermeneutics (Leipzig, 1851); About Palestinian and Alexandrian Writing Research published in the program for the opening of the Breslau seminary (Breslau, 1854); and On the Targum of the Prophets (Breslau, 1872).