deplore must have affected the Israelitish tradition most seriously. The damage done by the revision by its _positive_ meddling with the materials as found in the sources, is not so irreparable; yet it is considerable enough. The change of colour which was effected may be best seen and characterised in the far-reaching observations which introduce the Israelite series of kings; "Jeroboam said in his heart, Now shall the kingdom return to the house of David; if this people go up to do sacrifice in the house of Jehovah at Jerusalem, then shall the heart of this people turn again to their rightful lord, and they will kill me, and become subject again to Rehoboam king of Judah. Whereupon the king took counsel and made two calves of gold, and said unto them, Cease to go up to Jerusalem; behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel and the other in Dan. And this thing became a sin; for the people went as one man, even unto Dan. And he made temples of high places, and took priests from the midst of the people which were not of the house of Levi; whomsoever he would he installed as priest of the high places " (1Kings xii. 26-30, xiii. 33). The perversion is scarcely so great as in Chronicles, but the anachronism is sufficiently glaring in the mode of view discernible in these reflections of Jeroboam, who appears to feel that the Ephraimite kingdom was illegitimate in its origin and could only be kept separate from the south by artificial means. The blessing of Jacob and the blessing of Moses show us what the sentiment of Northern Israel actually was. In the former Joseph is called the crowned of his brethren, in the second we read "His first-born bullock, full of majesty (the king), has the horns of a buffalo, with which he thrusts down the peoples; these are the ten thousands of Ephraim and the thousands of Manasseh." Whence came the charm of the name of Ephraim but from its being the royal tribe, and the most distinguished representative of the proud name of Israel? Of Judah we read in the same chapter, "Hear, Jehovah, the voice of Judah, and bring him back to his people." There can be no doubt what the people is to which Judah belongs: we cannot but agree with Graf, that this tribe is here regarded as the alienated member, and its reunion with the greater kingdom spoken of as the desire of Judah itself, and this is not so remarkable when we reflect that the part belongs to the whole and not the whole to the part. Only by long experience did Judah learn the blessing of a settled dynasty, and Ephraim the curse of perpetual changes on the throne.