"It is certainly inconceivable that if the _Pentateuch_ be the production of _one and the same hand throughout_, it should contain _such a number of glaring inconsistencies_. . . . No single author could have been guilty of such absurdities; but it is quite possible, and what was almost sure to happen in such a case, that, if the Pentateuch be the work of _different authors_ in _different ages_, this fact should betray itself _by the existence of contradictions in the narrative_."[96:2] Having ascertained the origin of the Pentateuch, or first five books of the Old Testament, it will be unnecessary to refer to the others _here_, as we have nothing to do with _them_ in our investigations. Suffice it to say then, that: "In the earlier period after Ezra, _none of the other books_ which already existed, enjoyed the same authority as the Pentateuch."[96:3] It is probable[96:4] that Nehemiah made a collection of historical and prophetic books, songs, _and letters from Persian kings_, not to form a second collection, but for the purpose of saving them from being lost. The scribes of Jerusalem, followers of Ezra, who were known as "the men of the Great Synagogue," _were the collectors of the second and third divisions of the Old Testament_. They collected together the historical and prophetic books, songs, &c., which were then in existence, _and after altering many of them_, they were added to the collection of _sacred_ books. It must not be supposed that any fixed plan was pursued in this work, _or that the idea was entertained from the first, that these books would one day stand on the same level with the Pentateuch_.[96:5] In the course of time, however, many of the Jews began to consider _some_ of these books as _sacred_. The Alexandrian Jews adopted books into the canon which those of Jerusalem did not, _and this difference of opinion lasted for a long time, even till the second century after Christ. It was not until this time that all the books of the Old Testament acquired divine authority._[96:6] It is not known, however, _just when_ the canon of the Old Testament was closed. _The time and manner in which it was done is altogether obscure._[97:1] Jewish tradition indicates that the full canonicity of several books was not free from doubt till the time of the famous Rabbi Akiba,[97:2] who flourished about the beginning of the second century after Christ.[97:3] After giving a history of the books of the Old Testament, the author of "The Religion of Israel," whom we have followed in this investigation, says: