When Jahveh swears "by his holiness" (as in Ps. lxxxix. 35, Amos iv. 2), this holiness is not to be interpreted as moral, or in any human sense. It relates to ancient philosophical ideas concerning the spiritual and the material worlds. The supreme head of the spiritual world is so far above the material world in majesty that he cannot come in contact with matter, though this august "holiness" has nothing to do with his moral character. Indeed deities were in all countries considered quite above the moral obligations of men. Jahveh's "holiness" required the employment of mediators in creation--the Spirit of God brooding over the waters, Wisdom the "undefiled" master-builder, the Word--in each of whom is some image of his quasi-physiological "holiness," his transcendent immateriality. It was amid these ancient conceptions that the various cults arose which attempt to please and conciliate gods by ceremonial observances, runes, recited formulas of petition or adulation, all based on the awful "holiness" that doth hedge about a god, and concerned with points of heavenly etiquette, without any implication of a moral nature in those distant celestial beings. In Euripides' "Iphigenia" (line 20) it is said: "Sometimes the worship of the gods, not being conducted with exactness, overturns one's life." In the same vein Koheleth (Ecclesiastes, v. 1, 2): "Keep thy foot when thou goest into the house of God; for to draw nigh to him with attention is better than to bring the sacrifices of fools who know not that they are (? may be) doing wrong. Be not rash with thy mouth, and let not thy heart be hasty to utter a word before God; for God is in heaven, and thou on earth; therefore let thy words be few." But in every race ethical development reaches a stage in which these majestic beings, concerned only about their worship according to etiquette, are challenged. Thus in the "Cyclops" of Euripides (xxxv. 3-5), Ulysses says: "O Jove, guardian of strangers, behold these things; for if thou regardest them not, thou, Jove, being nought, art vainly esteemed a god." From the first Solomon to the last, the whole intellectual development in Judea, which I have called Solomonic, means the subjection of all conceptions of the divine nature and laws to the moral sentiment and the reason of man. It was no denial of invisible beings, or of man's relation to the universe, but a demand that all definitions and conceptions should be approached through science, experience and wisdom.