But in the midst of the festival Moses suddenly reappeared. The sons of Levi rallied round their tribesman, and fell with him upon the rebels against his laws. Some of the latter were slain, the rest were terrorised, and the golden calf was ground to powder.[208] Aaron was forgiven, perhaps because he too had gone over to the side of Moses, perhaps because he was too powerful or too necessary to be removed.[209] But in his wrath at the defection of his people Moses had dashed to the ground the two stone tables on which the words of God had been written, and it was needful that they should be replaced. Once more, therefore, Moses left the camp and sought solitary communion with Yahveh on the summit of Sinai. Two fresh tables of stone were hewn, and with these he ascended the mountain. We must not picture to ourselves heavy stelæ of stone such as the kings and princes of Egypt delighted to set up in their tombs and temples, or the ‘great slab’ which Isaiah was bidden to engrave (Isa. viii. 1). They were rather like the small alabaster slabs found in the ark of the Assyrian temple at Balawât, which measure only twelve and a half inches in length by eight in width and two and a half inches in thickness, and nevertheless contain a long and valuable text. They were, in fact, stone tablets cut in imitation of the clay tablets which served as books in the Asiatic world of the Exodus, and, like the latter, were probably inscribed with cuneiform characters. That these characters were used for ‘the language of Canaan’ we know from the existence of two seals of the age of the Tel el-Amarna correspondence, now in the possession of M. de Clercq, which record the names of two Sidonians.[210] It is probable that the first draft of the Ten Commandments was also in the cuneiform script. The book of Exodus ends fitly with the conclusion of the legislation which was promulgated from Mount Sinai and with the building of the tabernacle. Henceforward Yahveh was to reveal Himself to His people, not amid the clouds of a mountain in the wilderness, but in the sanctuary which they had raised in His honour. The first stage in the education of Israel had been completed; the Israelites had become a nation with a national God and a national sanctuary. Henceforth the sanctuary was to be the centre of their religious faith, the place where the law and judgment of God were to be declared, and to which the tribes were to resort that they might ask counsel from Him. The tabernacle, nomad though it still was, like the tribes themselves, had taken the place of ‘the mount of God,’ and with the legislation of Leviticus a new book of the Pentateuch begins.