that the patriarchs were allowed to slaughter, but not to sacrifice, and that first the Sabbath was introduced, then the rainbow, then circumcision, and at last sacrifice, under Moses?  It is natural that Jacob at Bethel should give tithes of all that he possesses, unnatural that the eponymous hero should not in worship above all things have left a good example to his posterity.  What is it but a theory, that the name Jehovah was first revealed to Moses, and through him to the Israelites, and that it was quite unknown before?—­a theory which certainly cannot be upheld, for Moses could have done nothing more irrational than to introduce a new name for the God of their fathers, to whom he directed his people,—­and yet a theory which, from the correlation between Jehovah the God of Israel and Israel the people of Jehovah, readily suggests itself, and is not altogether peculiar to the author of the Priestly Code. 1.  He had a pattern which suggested

**************************************** 1.  Exodus vi. 2, 3 (Q) = iii. 13, 14 (JE).  The burning bush shows the theophany in the Jehovist to be the earlier.  In the Priestly Code it almost loses the character of a theophany entirely.  But this is also quite clear on a comparison of Exodus vii. 1 (Q) and iv. 16 (JE).  The phrase vii. 1, " Behold, I make thee a god to Pharaoh, and Aaron thy brother shall be thy prophet,” is a degradation of the corresponding passage, iv. 16 “Aaron shall be to thee for a mouth, and thou shalt be to him for a god.”  For if Aaron is the prophet or the mouth of Moses, then in the original and only appropriate way of thinking of the matter, Moses is a god for Aaron, not for Pharaoh.  By the way is there anything in the similarity between Sene and Sinai? ******************************************

certain lines, and these he traces strongly and with a system; and he even goes so far as to avoid the name of Jehovah even in his own narrative of the pre-Mosaic period.  Even when speaking in his own person, he says Elohim, not Jehovah, down to Exodus vi.

The three periods and the three corresponding covenants of the early age are preliminaries to the fourth period and the fourth covenant.  The narrator everywhere has an eye to the Mosaic law, and the thought of it determined the plan which comes so prominently into view in his representation of the origins of human history.  The great features of this plan are the great official transactions of Jehovah with the patriarchs.  In these we have not a narrative but only speeches and negotiations; the preliminary laws are given in them, which, as they advance step by step, prepare the way for the great Law, namely, the Mosaic.  The law of worship has taken the place of the legend of worship.  In the legend the sacred usages and customs arise, as it were, spontaneously, in connection with any occasion, placed in the early sacred time, which may serve to account for them.  Jehovah does not make it statutory that the sinew