For the period during which the temple of Jerusalem was not yet in existence, even the latest redaction of the historical books (which perhaps does not everywhere proceed from the same hand, but all dates from the same period--that of the Babylonian exile--and has its origin in the same spirit) leaves untouched the multiplicity of altars and of holy places. No king after Solomon is left uncensured for having tolerated the high places, but Samuel is permitted in his proper person to preside over a sacrificial feast at the Bamah of his native town, and Solomon at the beginning of his reign to institute a similar one at the great Bamah of Gibeon, without being blamed. The offensive name is again and again employed in the most innocent manner in 1Samuel ix., x., and the later editors allow it to pass unchallenged. The principle which guides this apparently unequal distribution of censure becomes clear from 1Kings iii. 2: "The people sacrificed upon the high places, for as yet no house to the name of Jehovah had been built." Not until the house had been built to the name of Jehovah--such is the idea--did the law come into force which forbade having other places of worship besides./1/ -- Footnote 1. Compare 1Kings viii. 16. According to Deut. xii.10 seq., the local unity of worship becomes law from the time when the Israelites have found rest (menuha). Comparing 2Samuel vii.11 and 1Kings v. 18 (A.V., v.4), we find that "menuha" first came in with David and Solomon. The period of the judges must at that time have been regarded as much shorter than appears in the present chronology. -- Footnote