and Judges, especially, in the latter case, in the closing chapters; there is only a very little in Deuteronomy. Although not the work of one hand, these passages can be detected by their unity of motive, the uniform phraseology, the priestly outlook, and their concern with legal and ritualistic regulations. The style is stereotyped, measured, and prosaic, and is rendered somewhat monotonous by the repetition of stated formulae. The theological ideas are dominated by the thought of the awful holiness of God and the danger that there lies in approaching Him in any other than the ordained way. What were the sources from which this code drew its material? It is not suggested that the code was simply _invented_ during the Exile. Many of the legal commands concerning uncleanness, leprosy, and marriage are really ancient customs, and only owed their _codification_ to this late age; for they reflect a low stage of culture, and their rites of purification are primitive. Again sacrifice had been performed as far back as Semitic history can be traced, and customs which had persisted were now simply tabulated and their form fixed. Many of the sacrificial rites prescribed in the code still bear the marks of their early origin, especially in the case of the burnt and the peace-offerings, but the law of the sin-offering shows artificial elaboration. Undoubtedly when Solomon's Temple was built a new sacrificial ritual would be developed more in keeping with the splendour of the edifice, and as the Temple increased in prestige, and when under Isaiah's influence it became the one spot at which sacrifice could be performed, the priestly caste would keep the rite in their own hands and perform it with more care; and all this would become the basis for a new ritualistic legislation. The minuteness of the Priestly Code often gives the impression of a record of exact history, but a careful examination of such measurements as are given in the case of the Ark or the Tabernacle do not confirm the historical accuracy; for the Tabernacle cannot be made exactly as described, and if it could be, would neither stand up, nor be suitable for the purpose for which it was intended, nor be able to be transported through the desert. It is simply a tent-like model of the Temple projected into the early history on the theory that the worship which existed in the writer's time was that which had always existed. The artificial conception of the history which "P" follows can of course be seen, if we separate the various strata of the first six books in the Bible, but it can be seen without this difficult and controversial method by comparing the history of Kings with Chronicles: the one written largely before and the other entirely after the legislation of "P" had been accepted. The law of the Day of Atonement is almost entirely late, and originated in the deepened sense of guilt produced during the Exile; neither is there any trace of its observance until that time.