In the early chapters of this book Moses' praises of Hebrew valor in marching into a land already occupied and utterly destroying men, women and children, seems much like the rejoicing of those who believe in exterminating the aboriginees in America. Evidently Moses believed in the survival of the fittest and that his own people were the fittest. He teaches the necessity of exclusiveness, that the hereditary traits of the people may not be lost by intermarriage. Though the Israelites, like the Puritans, had notable foremothers as well as forefathers, yet it was not the custom to mention them. Perhaps the word fathers meant both, as the word man in Scripture often includes woman. In the preface by Lord Bishop Ely, to what is popularly known as the Speaker's Bible, the remark is made that "whilst the Word of God is one, and does not change, it must touch at new points the changing phases of physical, philological and historical knowledge, and so the comments that suit one generation are felt by another to be obsolete." So, also, it is that with the higher education of women, their wider opportunities and the increasing sense of justice, many interpretations of the Bible are felt to be obsolete, hence the same reason exists for the Woman's Commentary, which is already popularly known as the Woman's Bible. Deuteronomy is a name derived from the Greek and signifies that this is the second or duplicate law, because this, the last book of the Pentateuch, consists partly in a restatement of the law, as already given in other books. Deuteronomy contains also, besides special commands and advice not previously written, an account of the death of Moses. Johnson's Universal Cyclopedia states that "the authority of this book has been traditionally assigned to Moses, but, of course, the part relating to his death is not supposed to be written by himself, and indeed the last four chapters may have been added by another hand." DeWette declares that Moses could not have been the author. He not only points to the closing chapters as containing proof, but he refers to the anachronisms in earlier chapters, and insists that the general manner in which the Mosaic history is treated belongs to a period after the time of Moses. And Rev. John White Chadwick in his "Bible of To-day" declares that "Prophetism created Deuteronomy." He speaks of Malachi, the last of the Prophets, as the first to mention the Mosaic law, and says that in the eighth century before Christ there was no Mosaic law in any modern sense. The Pentateuch in anything like its present form was still far in the future. Deuteronomy more than a hundred years ahead. Leviticus and Numbers nearly three hundred. * * * The book of Deuteronomy was much more of a manufacture than any previous portion of the Pentateuch. * * * Not Sinai and Wilderness, but Babylon and Jerusalem, witnessed the promulgation of the Levitical law. Its priest was Ezra and not Aaron; but who was its Moses the most