The patriarchal religion, which afterwards with the great majority fell into oblivion, was recalled afresh to men's minds by Moses, and the God of the fathers was preached by him under the name before unknown of Jahveh,[42] to whom, with the exclusion of all other gods, religious worship is due.[43] The Jahveh of Moses, like the El Eljon of the patriarchs, is the one only object of worship (Deus Unus), yet without excluding the possibility of other gods existing.[44] Not until later did the more developed conception of Jahveh arise as the one only God (Deus unicus),[45] who is throned in heaven, and like the Elohim of the patriarchs, encircled by celestial beings (Bene Elohim, Malakim, Angels), who execute his commands, yet are not objects of religious adoration. The religious standpoint of Moses is the legal. Jehovah stands related to his people as the Holy, as lawgiver and judge; and the true moral consecration to God is symbolically expressed in the ritual, especially in the sacrifice, while the relation of the people to God is based upon the mediation of the priests. Along with this, and out of Mosaism, after the time of Samuel, prophetism was developed, in which independent religious conviction, outside the limits of the priesthood, and without distinction of rank or birth,[46] awoke among the people. Prophetism, in the domain of religion, is the development of the religious spirit to individual independence and freedom. The prophet, rising above the legal standpoint and outward ceremonial, puts the essence of true worship in morality,[47] but recognizes also along with the deepest feeling of dependence upon God, in the independence[48] and spontaneity of the religious and moral life, the irresistible power of the divine spirit, by which the Most High, though apart from the world and throned in heaven, puts himself into the closest and most intimate communion with the true worshiper. Thus the gulf which divided Jahveh, as a God afar off, from the world and his worshipers, closed up more and more. With the conviction of the pureness and truth[49] of her religion, Israel felt the calling to raise it to the religion of the world, and in the realization of this she saw the ideal of the future.[50] _b. The Israelitish religion after the Captivity._