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 returning Jews. Ammonites and Moabites became adherents. The book of Nehemiah is full of the distress occasioned by this invasion of the privileges of the chosen. The Jews were already a people dispersed in many lands and cities, when their minds and hopes were unified and they became an exclusive people. But at first their exclusiveness is merely to preserve soundness of doctrine and worship, warned by such lamentable lapses as those of King Solomon. To genuine proselytes of whatever race, Judaism long held out welcoming arms.

To Phœnicians after the falls of Tyre and Carthage, conversion to Judaism must have been particularly easy and attractive. Their language was closely akin to Hebrew. It is possible that the great majority of African and Spanish Jews are really of Phœnician origin. There were also great Arabian accessions. In South Russia, as we shall note later, there were even Mongolian Jews.

§ 4

The historical books from Genesis to Nehemiah, upon which the idea of the promise to the chosen people had been imposed later, were no doubt the backbone of Jewish mental unity, but they by no means complete the Hebrew literature from which finally the Bible was made up. Of such books as Job, said to be an imitation of Greek tragedy, the Song of Solomon, the Psalms, Proverbs, and others, there is no time to write in this Outline, but it is necessary to deal with the books known as "the Prophets" with some fullness. For those books are almost the earliest and certainly the best evidence of the appearance of a new kind of leading in human affairs.

These prophets are not a new class in the community; they are of the most various origins—Ezekiel was of the priestly caste and of priestly sympathies, and Amos was a shepherd; but they have this in common, that they bring into life a religious force outside the sacrifices and formalities of priesthood and temple. The earlier prophets seem most like the earlier priests, they are oracular, they give advice and foretell events; it is quite possible that at