An underlying reference of sacrifice to sin, speaking generally, was entirely absent. The ancient offerings were wholly of a joyous nature,--a merrymaking before Jehovah with music and song, timbrels, flutes, and stringed instruments (Hos. ix. 1 seq.; Amos v. 23, viii. 3; Isa xxx. 3). No greater contrast could be conceived than the monotonous seriousness of the so-called Mosaic worship. NOMOS <de> PAREISHLQEN (INA PLEONASH| TO PARAPTWMA ["But law came in, with the result that the trespass multiplied". Romans 5:20 NRSV)] In this way the spiritualisation of the worship is seen in the Priestly Code as advancing _pari passu_ with its centralisation. It receives, so to speak, an abstract religious character; it separates itself in the first instance from daily life, and then absorbs the latter by becoming, strictly speaking, its proper business. The consequences for the future were momentous. The Mosaic "congregation" is the mother of the Christian church; the Jews were the creators of that idea. We may compare the cultus in the olden time to the green tree which grows up out of the soil as it will and can; later it becomes the regularly shapen timber, ever more artificially shaped with square and compass. Obviously there is a close connection between the qualitative antithesis we have just been expounding and the formal one of law and custom from which we set out. Between "naturaliter ea quae legis sunt facere" ["do instinctively what the law requires" Romans 2:14 NRSV] and "secundum legem agere" there is indeed a more than external difference. If at the end of our first section we found improbable precisely in this region the independent co-existence of ancient praxis and Mosaic law, the improbability becomes still greater from the fact that the latter is filled with a quite different spirit, which can be apprehended only as Spirit of the age (Zeitgeist). It is not from the atmosphere of the old kingdom, but from that of the church of the second temple, that the Priestly Code draws its breath. It is in accordance with this that the sacrificial ordinances as regards their positive contents are no less completely ignored by antiquity than they are scrupulously followed by the post-exilian time. CHAPTER III. THE SACRED FEASTS. The feasts, strictly speaking, belong to the preceding chapter, for originally they were simply regularly recurring occasions for sacrifice. The results of the investigation there made accordingly repeat themselves here, but with such clearness and precision as make it worth while to give the subject a separate consideration. In the first place and chiefly, the history of the solar festivals, that of those festivals which follow the seasons of the year, claims our attention.