heathen oracles. And this opens, generally, quite a vista of Jewish-Grecia literature. In the

second, and even in the third century before Christ, there were Hellenist historians, such as

Eupolemus, Artapanus, Demetrius, and Aristeas; tragic and epic poets, such as Ezekiel,

Pseudo-Philo, and Theodotus, who, after the manner of the ancient classical writers, but for

their own purposes, described certain periods of Jewish history, or sang of such themes as the

Exodus, Jerusalem, or the rape of Dinah.

The mention of these spurious quotations naturally leads us to another class of spurious

literature, which, although not Hellenistic, has many elements in common with it, and, even when

originating with Palestinian Jews is not Palestinian, nor yet has been preserved in its language.

We allude to what are known as the Pseudepigraphic, or Pseudonymic Writings, so called

because, with one exception, they bear false names of authorship. It is difficult to arrange them

otherwise than chronologically - and even here the greatest difference of opinions prevails. Their

general character (with one exception) may be described as anti-heathen, perhaps missionary,

but chiefly as Apocalyptic. They are attempts at taking up the key-note struck in the prophecies

of Daniel; rather, we should say, to lift the veil only partially raised by him, and to point - alike

as concerned Israel, and the kingdoms of the world - to the past, the present, and the future, in

the light of the Kingship of the Messiah. Here, if anywhere, we might expect to find traces of

New Testament teaching; and yet, side by side with frequent similarity of form, the greatest

difference - we had almost said contrast - in spirit, prevails.

Many of these works must have perished. In one of the latest of them33 they are put down at

seventy, probably a round number, having reference to the supposed number of the nations of

the earth, or to every possible mode of interpreting Scripture. They are described as intended

for `the wise among the people,' probably those whom St. Paul, in the Christian sense,

designates as `knowing the time'34 35 of the Advent of the Messiah. Viewed in this light, they

embody the ardent aspirations and the inmost hopes36 of those who longed for the `consolation

of Israel,' as they understood it. Nor should we judge their personations of authorship

according to our Western ideas.37 Pseudonymic writings were common in that age, and a Jew

might perhaps plead that, even in the Old Testament, books had been headed by names which

confessedly were not those of their authors (such as Samuel, Ruth, Esther). If those inspired

poets who sang in the spirit, and echoed the strains, of Asaph, adopted that designation, and the

sons of Korah preferred to be known by that title, might not they, who could no longer claim the

authority of inspiration seek attention for their utterances by adopting the names of those in

whose spirit they professed to write?