The process concluded by the Pharisees had begun long before. The Pharisee consummated what the scribe before him had commenced, and the scribe in turn had carried to fruition the work inaugurated by the prophet. Just as the Pharisee decreed what limits were to be imposed upon the third part of the Scriptures, the scribe in his day gave sanction to the second, and at a still earlier period the prophet to the wide range of literature current in his days. Sobered by national disaster, the scribe addressed himself to the task of safeguarding the remnant of Judæa in the land of the fathers. There were schisms in the ranks, and all kinds of heresies, chief among which stood the Samaritan. The nation's history was recast in a spirit showing how through the entire past faithful adherence to Mosaism brought in its wake national stability, and conversely a swaying from legitimacy and law was responsible for disaster. With the Torah as a guide, prophecy was forced into the channels of orthodoxy. Heterodox prophets, the "false prophets," were consigned to oblivion. Their opponents alone were given a hearing. Secular history there was to be none; there was room only for the sacred. We may take it for granted that the "prophets of Baal," as their adversaries triumphantly nicknamed them, had their disciples who collected their writings and recorded the deeds of _their_ spirit. But they were one and all suppressed. The political achievements of mighty dynasts had been recorded by annalists; the pious narrators in the so-called historical books of the canon brush them aside, gloss over them with a scant hint or reference; what is of absorbing interest to them is the activity of an Elijah or an Elisha, or the particular pattern of the altar in the Jerusalem sanctuary. In their iconoclastic warfare upon the abomination of Samaria, the prophets gave a partisanly distorted view of conditions in the North which for a long time had been the scene of Hebrew tradition and Hebrew life. _The Death-blow to the Old Hebraic Culture_