'This language is authoritative and dictatorial. Truth, when questioned, comes out purer and brighter for the ideal through which it has passed: whereas error is scorched and withered by the touch of criticism. The chapter before us is admitted by all not to have been written by Moses. Why, then, was it ever attached to the Book of Moses, without some strong mark, to denote that it was only an appendix? It cannot be allowed that Joshua, Samuel, or Ezra, could connive at such a deception. There is internal evidence that neither Joshua nor Samuel made this addition to the Pentateuch; for the word Nabi, rendered in English prophet, indicates an age later than that of Samuel. We learn from the 1st Book of Samuel, chap, ix., v. 9, which was written after Samuel's death, that he who 'Is now called a prophet was before time a seer. 'If, therefore, the xxxiv. chapter of Deuteronomy had been written before, or in the time of Samuel, Moses would have been designated as a seer [in Hebrew, Roech], and not Nabi, a prophet. This exculpates both Joshua and Samuel from having added to the Book of Moses without mark of such addition. There are also other indications in the same chapter that Joshua could not have written it; for he would hardly have written of himself that Joshua the son of Nun was "full of the spirit of wisdom;" neither would he have said, "There arose not a prophet _since_ in Israel like unto Moses;" for there was no other prophet to whom Moses could be compared except Joshua himself. The word _since_ implies that many years had passed since the death of Moses, and that many prophets had arisen, none of whom could be placed in comparison with him who led them out of Egypt. Moreover, the words, "no man knoweth of his sepulchre"--i.e., the sepulchre of Moses--"unto this day," are another proof that the chapter was not added by Joshua, for they imply that a considerable space of time had elapsed, during which the sepulchre of Moses remained unknown. As Joshua died only twenty-five years after Moses, these words coming from his mouth would lose half their force, and would, probably, also convey an untruth; for we cannot believe that the great Hebrew legislator was buried clandestinely; or that Joshua, the next in command, and almost his equal, could be ignorant where his body was laid.' {92} The Book we have last examined professes in part to be a repetition by Moses, of various events mentioned in the previous Books; but as there are omissions of former statements, and additions of statements, before left unnoticed, as well as positive disagreements between some portions of the various texts, we are placed in the position of being compelled to deem one or the other as less worthy of our credence. This is at the best an embarrassing position; but our embarrassment is increased when we are gravely assured that both statements are from the pen of the same writer. We are tempted to doubt