The negative conclusion is that the book is not, in its present form, from the hand of Moses, but is a product, at least several generations later, of the settled life of the people. But it is at once asked, Do the opening words of the book not commit us expressly to a belief in the Mosaic authorship, in spite of the resultant difficulties? Is it not explicitly said that these words are his words? The answer to this question lies in the literary freedom claimed by all ancient historians. Thucydides, one of the most scrupulous historians who ever wrote, states, in an interesting passage, the principles on which he composed his speeches (i. 22): "As to the various speeches made on the eve of the war or in its course, I have found it difficult to retain a memory of the precise words which I heard spoken; and so it was with those who brought me reports. But I have made the persons say what it seemed to me most opportune for them to say in view of each situation; at the same time I have adhered as closely as possible to the general sense of what was actually said." This statement represents the general practice of the ancient world; the conditions of historical veracity were satisfied if the speech represented the spirit of the speaker. And this, as we shall see, is eminently true of the book of Deuteronomy, which is an eloquent exposition and application of principles fundamental to the Mosaic religion. If, on the other hand, it be urged that the book contains deliberate assertions that it was written by Moses--e.g., "when Moses had made an end of writing the words of this law in a book," xxxi. 24, cf. 9--the simple reply is that this very phrase, "all the words of this law," is elsewhere used of a body of law so small that it can be inscribed upon the memorial stones of the altar to be set up on Mount Ebal, xxvii. 3.