Here was obviously a natural place to introduce laws prescribing the ritual of these species of sacrifice and the circumstances which demand them, and accordingly we find in Lev. 1-7 a collection of such laws, some of them (e.g. Lev. 1 and 3) unquestionably old both in substance and formulation, with slight adaptation to their surrounding (e.g. "the sons of Aaron," i. 5, etc.), or with supplements to meet new economic and social conditions, such as the burnt offering of doves (Lev. i. 14-17, cf. vs. 2); others are younger or have been more extensively enlarged and amended. The chapters thus represent a growth in actual custom and corresponding rule. In c. 4 we may observe an example of another kind of legal growth, namely, the systematic development of principles or ideas. The scale of sin-offerings, graduated by the social station of the sinner--the high priest, the whole people, the prince, a common citizen--is consistently thought out in conformity with a theory. Observe that the prince is assigned a modest place next the bottom, below the religious community corporately, while the priest takes his at the top. We can say with full confidence that this elaborate ritual is not the booking of usage, but is a product of sacerdotal theory; and, further, that so long as kings reigned, the most high-church ecclesiastic is not likely to have arrogated so much to himself, or, at least, to have proclaimed his ambitions. Only in days when, under foreign governors, the high priest was really the greatest man in the community is such a table of precedence conceivable. Whether even then this law was actually put in operation, may be an open question. The position of the sacrificial laws, Lev. 1-7, explains itself, as has been said. In many other cases, however, we see no reason why a subject is brought in where it is. Thus, Lev. 11-15, on various forms of uncleanness and the prescribed purifications, to which x. 10 f. seems to be a fragmentary introduction, have no obvious association with anything in the context, though they are introduced appropriately enough before the general purification of the Day of Atonement, c. 16. The laws, which read like the chapters of an exactly formulated code of purity, have been expanded by the addition of new paragraphs (e.g. Lev. xiv. 21-32, 33-53), and in some cases changes in the ritual may be recognized; compare, for example, Lev. xiv. 1-8 with vss. 10-20.