They are generally agreed in thinking that the book of Genesis is composed of three or four or more documents woven together by some ancient editor in one continuous narrative. They are generally agreed in thinking that the book of the Covenant, [3] with the Ten Commandments at its forefront, is the oldest book in the Bible; that the history in which that book of the Covenant is embedded was written long subsequent to the time of Moses. They are generally agreed in thinking that the Book of Deuteronomy, embodying a later prophet's conception of Mosaic principles, was not written or uttered by Moses himself in its present form, but some centuries after the death of Moses. They are generally agreed in thinking that the book of Leviticus was written long subsequent to the time of Moses, and so far from embodying the principles of the Mosaic code embodies much that is in spirit adverse if not antagonistic to the simple principles of Mosaism. They are generally agreed in considering that we have in the books of Kings and Chronicles history and belles lettres so woven together that it is not always possible to tell what is to be regarded as belles lettres and what is to be regarded as history. They are generally agreed in the opinion that Job, while it treats of history about the days of Moses, or even anterior thereto, was written later than the time of Solomon; that very little of the Hebrew Psalter was composed by David; that most of it was composed in the time of the exile or subsequent thereto; that Solomon's song was not written by Solomon, and is the drama of a pure woman's love, not a spiritual allegory; that the book of Isaiah was written certainly by two authors and perhaps more, the later book being written one hundred years at least after the earlier and by a prophet now unknown; that the book of Jonah belongs to the series of moral instruction through fiction, and that the book of Daniel conveys moral instruction by means of, to use Dean Farrar's phraseology, one of these "splendid specimens of the lofty moral fiction which was always common among the Jews after the exile." [4] Another recognized authority in the same field of learning in summing up the results of the so-called "higher criticism," says: