V.II.2. Apart from this historical fiction, the other claims that are made for the endowment of the clergy are, however exorbitant, nevertheless practicable and seriously meant. So far as the circumstances of their origin are concerned, two possibilities present themselves. Either the priests demanded what they could hope to obtain, in which case they were actually supreme over the nation, or they set up claims which at the time were neither justified nor even possible; in which case they were not indeed quite sober, yet at the same time so sane prophetically, that centuries afterwards the revenues they dreamed of became in actuality theirs. Is it to be supposed that it was (say) Moses, who encouraged his people as they were struggling for bare life in the wilderness to concern themselves about a superabundantly rich endowment of their clergy? Or is it believed that it was in the period of the judges, when the individual tribes and families of Israel, after having forced their way among the Canaanites, had a hard fight to maintain their position, get somehow settled in their new dwelling-places and surroundings, that the thought first arose of exacting such taxes from a people that was only beginning to grow into a national unity, for an end that was altogether remote from its interest? What power could then have been able in those days, when every man did what was right in his own eyes, to compel the individual to pay? But even when actually, under the pressure of circumstances, a political organisation had arisen which embraced all the tribes, it could hardly have occurred to the priests to utilise the secular arm as a means for giving to themselves a place of sovereignty; and still less could they have succeeded WITHOUT the king on whom they were so completely dependent. In short, the claims they make in the Law would in the pre-exilic period have been regarded as utopian in the strict sense of that word; they allow of explanation only by the circumstances which from the beginning of the Chaldaean rule, and still more that of the Persians, lent themselves to the formation of a hierocracy, to which, as to the truly national and moreover divine authority, the people gave voluntary obedience, and to which the Persians also conceded rights they could not have granted to the family of David. At the very beginning of the exile, Ezekiel begins to augment the revenues of the priests (xliv. 28-30), yet he still confines himself on the whole to the lines of Deuteronomy, and makes no mention of tithes and firstlings. Of the demands of the Priestly Code in their full extent we hear historically in Nehemiah x. for the first time; there it is stated that they were carried through by men who had the authority of Artaxerxes behind them. This was the most difficult and at the same time the most important part of the work Ezra and Nehemiah had to do in introducing the Pentateuch as the law of the Jewish