interpreted Mohammedanism in accordance with authorized tradition, and the Shiites, who relied exclusively upon the Koran. Similarly, in Judaism, the Rabbinites obeyed the traditions of the earlier authorities, and the Karaites (from Kera, or Mikra, i. e. “Bible”) claimed the right to reject tradition and revert to the Bible as the original source of inspiration. Such reactions against tradition are recurrent in all religions.
Karaism, however, was not a true reaction against tradition. It replaced an old tradition by a new one; it substituted a rigid, unprogressive authority for one capable of growth and adaptation to changing requirements. In the end, Karaism became so hedged in by its supposed avoidance of tradition that it ceased to be a living force. But we are here not concerned with the religious defects of Karaism. Regarded from the literary side, Karaism produced a double effect. Karaism itself gave
