anachronisms, omissions, repetitions, and contradictions which offer an infallible criterion. Indeed, if doctrinal prepossessions were not in the way, the composite hypothesis would be welcomed by theologians as a much more natural solution of Biblical difficulties than the precarious modes of reconciliation which have hitherto calmed the believing conscience. The defects of the Old Testament literature are obviously due to the clumsiness or indifference of the final Redactor. The varieties of style are, of course, appreciable only to the Hebraist; but the "chronological monstrosities," as Mr. Addis calls them, have been a stumbling-block to all generations, and the virtual and even actual contradictions of the narrative are patent and numerous. Thus, in the legislative portion, there are three codes of laws that completely ignore each other's existence. "To say nothing of the remarkable divergence of style," says even the timid Dr. Driver, "Deuteronomy conflicts with the legislation of Exodus-Numbers in a manner that would not be credible were the legislator in both one and the same." Again, in the book of the Covenant (Exodus xx.) sacrifice is permitted at many shrines; in Deuteronomy only one shrine is recognised. In the book of the Covenant there is no mention of a priestly race; in Deuteronomy the tribe of Levites appears; in the Priestly Writer the sons of Aaron rise above even the Levites. And, in matters of fact, contradictions are much more numerous and less easily explained away. There are two contradictory accounts of the Creation; there are two divergent accounts of the flood; there are two distinct accounts of Joseph's history; there are discordant traditions of the origin of proper names, such as Beersheba and Bethel. The name Yahweh is known to Eve, and familiar to the patriarchs, according to J.; it is revealed for the first time to Moses during his exile among the Midianites, according to E.2; it is expressly said to be unknown to the patriarchs, and first revealed to Moses on his return to Egypt, by P.W. In E. the tent of meeting is said to have been outside the camp and left to the charge of an Ephraimite; in P.C. the tent is said to have been in the centre of the camp, and to have been guarded by a double cordon—the inner of priests, and the outer of Levites. There are two different accounts of the sending of manna and the quails, and two of the sending of the spies into the
