skill, there occur others also of the simplest and most primitive type, as, for example, those of Saul (1Samuel xiv.35) and Elisha (1Kings xix.2I); both kinds are proper if only they be dedicated to the proper deity.  Apart from the exilian redaction of the Book of Kings, which reckons the cultus outside of Jerusalem as heretical, it is nowhere represented that a sacrifice could be dedicated to the God of Israel, and yet be illegitimate.  Naaman (2Kings v. 17), it is to be supposed, followed his native Syrian ritual, but this does not in the least impair the acceptability of his offering.  For reasons easily explained, it is seldom that an occasion arises to describe the ritual, but when such a description is given it is only with violence that it can be forced into accordance with the formula of the law.  Most striking of all is the procedure of Gideon in Judges vi.19-21, in which it is manifest that the procedure still usual at Ophrah in the time of the narrator is also set forth.  Gideon boils a he-goat and bakes in the ashes cakes of unleavened bread, places upon the bread the flesh in a basket and the broth in a pot, and then the meal thus prepared is burnt in the altar flame.  It is possible that instances may have also occurred in which the rule of the Pentateuch is followed, but the important point is that the distinction between legitimate and heretical is altogether wanting.  When the Book of Chronicles is compared the difference is at once perceived.

The impression derived from the historical books is confirmed by the prophets.  It is true that in their polemic against confounding worship with religion they reveal the fact that in their day the cultus was carried on with the utmost zeal and splendour, and was held in the highest estimation.  But this estimation does not rest upon the opinion that the cultus, as regards its matter, goes back to Moses or to Jehovah Himself, gives to the theocracy its distinctive character, and even constitutes the supernatural priesthood of Israel among the nations, but simply upon the belief that Jehovah must be honoured by His dependents, just as other gods are by their subjects, by means of offerings and gifts as being the natural and (like prayer) universally current expressions of religious homage.  The larger the quantity, and the finer the quality, so much the better; but that the merit arising from the presentation depends upon strict observance of etiquette regarded as Jehovah’s law is not suggested.  Thus it is that the prophets are able to ask whether then Jehovah has commanded His people to tax their energies with such exertions? the fact presupposed being that no such command exists, and that no one knows anything at all about a ritual Torah.  Amos, the leader of the chorus, says (iv.4 seq.), “Come to Bethel to sin, to Gilgal to sin yet more, and bring your sacrifices every morning, your tithes every three days, for so ye like, ye children of Israel.”  In passing sentence of rejection