On the basis of this tradition, these songs and poems, genealogies and ancient records, and under the guidance of the views just pointed out, there arose at Hebron, in the first decade of the reign of David, within the circle of a priestly family, which apparently claimed to be sprung from Aaron, the brother of Moses, the Judæan text of the Pentateuch, and the Book of Joshua.[573] Composed as annals, this text deals primarily with the connection and course of the fortunes of Israel; the central point is the covenant between Jehovah (Elohim) and Israel, Israel and Jehovah, and the law, which is the body of this covenant.[574] The unity of religious worship and the centralisation of it at one place and one only is brought prominently forward, and this could not have happened till political unity had been obtained, a metropolis founded, and a seat erected there for the worship of the whole nation, or at least contemplated, if not erected. The law for the priests, the minute details of ritual which make up the chief part of this text, were, in the view of the priests, given at that mighty time when Moses led the people; though, as a matter of fact, only a few of the fundamental precepts reached so far back (see below). The centralisation of the worship also at one place of sacrifice, the command to have a common place of worship, was thought to have been in existence as early as the time of Moses, and to have been prescribed even when the Hebrews were in the desert. And the priests were more inclined to believe that the ideal sought after for their religion, for Church and State, belonged to the time of Moses, because in those days of piety and exaltation the true ordinances must have been in existence, and certain sacrificial institutions, certain principles of law and morality, actually came down from that period. Not long after this first text arose a second, which, however, can hardly have been composed in priestly circles, and certainly did not come from Judah. With the author of this second text, it is not the collection and establishment of the law, and the desire to insist on the obedience to it, which is the main point. It is rather the personal fortunes of the fathers of the race, in which the divine guidance is shown, the manifestations of the deity in their favour, the revelations made to them by divine messengers, the importance of old customs and old names, on which he lays especial weight. He also availed himself of older written sources.[575] The language and style of this second text are more lively, versatile, and distinct than those of the first; and the importance which he ascribes to the fortunes of Joseph and the tribes of Ephraim confirms the assumption that the author belonged to this tribe. The origin of this second text falls in the second half of Solomon's reign, or immediately after it--in the decades from 970 to 950 B.C.[576]