LIFE IN PALESTINE. =1. Condition of the People.=――After the stress and strain of the religious revival under Ezra and Nehemiah, things settled down for a long while into a quiet, uneventful course. It was the seed-time of national character, the season when growth is active though it does not show. The Persian conquerors, busy with their Greek wars, did not much trouble their Jewish subjects in Syria. Every now and again another little band of exiles would join their friends in Judea, or would journey on to Egypt to form a new little Jewish community there. Even the conquest of the Persian Empire by Alexander the Great made little difference to the Jews. Their personal government was in their own hands, and changes in political government made little outward sign in their lives. They were always law-abiding, and neither from Persian nor Greek did there come any startling or embarrassing demands on their loyalty. There is a story told of a dramatic meeting at the gates of Jerusalem between Alexander of Macedon and Jaddua the high priest, when the armed king, who came in anger, suddenly fell on his knees before the white-robed priest. But the anger, and the armour, and the robes, and the kiss of peace, and the meeting altogether, seem, with many another charming and somewhat shaky relic, to have been swept away by stiff new brooms into the lumber-room of history. =2. Literary Labours.=――The quiet time was good for scholars. In the hundred years between the death of Nehemiah and the death of Alexander there was a good deal of literary activity in Palestine. To the Pentateuch which Ezra taught in schools, and read and expounded in synagogues, a second portion of Holy Scriptures[2]――the Prophets――was added; and a third portion, Holy Writings――followed. What is called the canon of the Hebrew Scriptures,[2] in the form and order of our Hebrew Bible, was definitely arranged yet a little later on. This work was almost all done in Hebrew, which was still the language of the people. Then a great store of wisdom, which had been the growth of ages, began at this period to be collected and sifted, and put into shape. There were proverbs and parables and wise sayings of all sorts, and quantities of long arguments and discussions, and some supplementary, and perhaps not always very accurate, history. It all began to be looked into. Partly in Aramaic, and partly in Greek, a good deal of it got gradually written down. Some of the wisdom and a great part of the history grew, in this and the next century, into what are called the apocryphal books. These, though they have not the value of inspired writings, have considerable merit of their own. The best, too, of the talks and the texts and the legendary lore was gathered together, and made a foundation for the Midrash, which had for its chief object the exposition of the Bible, and especially of the Pentateuch. And besides