[LITERATURE.—S. Davidson, _The Canon of the Bible_ (1877); Riehm, _Einleitung in das Alte Testament_ (1887-1890); Buhl, _Kanon und Text des Alten Testamentes_ (1891); Wildeboer, _Die Entstehung des alt-testamentlichen Kanons_ (1891); Ryle, _The Canon of the Old Testament_ (1892); Robertson Smith, _The Old Testament in the Jewish Church_, Lecture VI (1895); Briggs, _General Introduction to the Study of Holy Scripture_ (1899); Duhm, _Die Entstehung des Alten Testamentes_ (1899); Hölscher, _Apokryph und Kanonisch_, pp. 1-41 (1905). The articles “Kanon des Alten Testamentes,” by Strack in the _Realencykl. für Protestantische Theologie und Kirche_; and “Bible Canon,” by Blau and Schmidt in the _Jewish Encycl._] We have, in the preceding chapters, considered the mental and spiritual movements in Palestine, and have sought to show in how large a measure these were affected by Hellenistic influence, and how, on the other hand, resistance to this influence called into existence a counter-movement which ultimately carried all before it. The Hellenistic Movement with its profound influence upon the Jews of Palestine, and its still profounder and more far-reaching influence upon the Jews of the Dispersion; the Apocalyptic Movement, largely indigenous, but also greatly influenced by the Hellenistic spirit; the Legalistic Movement, initiated by Ezra and furthered by Scribal activity; the opposing tendencies which resulted, viz., Particularism on the one hand, and Universalism on the other, tendencies which remained such, and did not crystallize into parties until after the Maccabæan struggle, so that both Scribes and Apocalyptists could follow their individual bent, whether in the direction of legal observance or of the pursuit of wisdom or of eschatological study, without coming into conflict with each other; the Maccabæan struggle which was the culmination of the deeply-rooted tendencies just referred to, and which resulted in the formation of two bitterly opposed parties, the Pharisees and the Sadducees, each with their fundamental principles essentially irreconcilable, each living and vigorous, each illogical, each offering the curious paradox of triumphing in defeat—these and various other matters have all been dealt with in the preceding chapter, with the object of presenting a picture of the intellectual and religious surroundings from which, and owing to which, the large body of literature emanated with which we shall now have to concern ourselves. A not inconsiderable portion of this literature was ultimately incorporated into what came to be known as the Old Testament Canon; a large portion which was studied and favourably looked upon even by rigorously orthodox religious leaders among the Jews was excluded from the Hebrew Canon, though admitted into the Greek Bible of the Jews of the Dispersion; a further and still larger portion of this literature was excluded, not only from the Hebrew Canon of the