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 from time to time. But the Jewish race and the Jewish religion survived it all. Tormented, tortured, robbed, put to death, hunted from clime to clime; outcasts in every land, strangers in every refuge, the tenacity of their character was proof against every trial, and superior to every temptation. In this unequal combat of the strong against the weak, the synagogue has fairly beaten the Church, and has vindicated for itself that liberty which during centuries of suffering its enemy refused to grant. Eighteen hundred years have passed since the soldiers of Titus burned down the temple, laid Jerusalem in ashes, and scattered to the winds the remaining inhabitants of Judea; but the religion of the Jews is unshaken still; it stands unconquered and unconquerable, whether by the bloodthirsty fury of the legions of Rome, or by the still more bloodthirsty intolerance of the ministers of Christ.

—The Historical Books.

It is scarcely necessary to say that no complete account of the contents of the Old Testament can be attempted here. To accomplish anything like a full description of its various parts, and to discuss the numerous critical questions that must arise in connection with such a description, would in itself require a large volume. In a treatise on comparative religion, anything of this kind would be out of place. It is mainly in its comparative aspect that we are concerned with the Bible. Hence many very interesting topics, such, for instance, as the age or authorship of the several books, must be passed over in silence. Tempting as it may be to turn aside to such inquiries, they have no immediate bearing on the subject in hand. Whatever may be the ultimate verdict of Biblical criticism respecting them, the conclusions here reached will remain unaffected. All that I can do is to assume without discussion the results obtained by the most eminent scholars, in so far as they appear to me likely to be permanent. That the Book of Genesis, for example, is not the work of a single writer, but that at least two hands may be distinguished in it; that the Song of Solomon is, as explained both by Renan and Ewald, a drama, and not an effusion of piety; that the latter part of Isaiah is not written