In opposition to these remarks, it is strenuously argued by Bloch that neither the passage in the Mishnic treatise Yadayim, nor any other, refers to the _canonical character_ of the books to which Jewish elders raised several objections. But his arguments are more vehement than valid. Anxious to assign the final settlement of the entire canon to an authoritative body like the great synagogue, he affirms that all parties were united in opinion about the time of Christ,—Assiim, Perushim, and Zeddukim; Shammaites and Hillelites. But it requires more than his ingenuity to explain away the meaning of Yadayim 3, 5, Adoyot v. 3, Sabbat 1. To what did such diversity of opinion relate, if not to the canonical character of the books? A specific answer to the question is not given by the learned writer,(69) who is too eager in his endeavor to attribute the settlement of the third canon to the great synagogue, and to smooth away all diversities of opinion about several books, after that time, as if none could afterwards question the authoritative settlement by that body. He will not even allow a wider canon to the Alexandrian Jews than that of their Palestinian brethren, though he cannot but admit that the former read and highly esteemed various apocryphal books because of their _theocratic_ character. Surely the practical use of writings is an evidence of their canonicity as strong as theoretical opinions. The doubts about several books to which we have alluded, some of which Hananiah is said to have resolved in his old age, imply a diligent study of the national literature, if not a revision of the text; and the Tannaite college at Jabneh must have cared for the same things, as it had to deal with similar objections. After the last canon was made more than a century anterior to the Christian era, the text was not considered inviolate by the learned Jews; it received subsequent modifications and interpolations. The process of redaction had not ceased before the time of Christ. This was owing, among other causes, to the state of parties among the Jews, as well as the intrusion of Greek literature and culture, whose influence the Palestinian Jews themselves were not able altogether to withstand. When Jeremiah accused the Scribes of falsifying the law by their lying pen (viii. 8), it may be inferred that the same process took place afterwards; that offensive things were removed, and alterations made continuously down to the close of the canon, and even after. The corrections consisted of additions and changes of letters, being indicated in part by the most ancient versions and the traditions of the Jews themselves who often knew what stood in the text at first, and why it was altered. They are also indicated by the nature of the passage itself viewed in the light of the state of religion at the time. Here, sober judgment must guard against unnecessary conjectures. Some changes are apparent, as the plural _oaks_ in Genesis xiii. 18, xiv. 13, xviii. 1,