promised land.[1] And when we find that throughout these divergent narratives there is a consistent and marked diversity of style, it is impossible not to regard them as distinct threads which have been unskilfully woven. The task of the critic in disentangling them is comparatively easy.
Moreover, there is a general agreement among critics with regard to the character and relative extent of the documents. The documents J. and E. cannot be easily distinguished throughout; but, as all admit that they were combined at an early date by a "Harmonist," it is usual to analyze the Hexateuch into the three main portions—J.-E., D, and P.C; "in the limits of these three, critics of different schools are practically agreed," says Dr. Cheyne. The Jahvist and Elohist were historians, according to the fashion of their remote time; they collected the traditions, myths, and legends (as we shall see presently) which were handed down in their own nation or in surrounding peoples. Their work differs only from the mythical early literature of all the great nations of antiquity in that it had a monotheistic and more ethical character. The hortatory style of the Deuteronomist (whose work does not begin at the commencement of the actual Deuteronomy, and continues into the book of Joshua) facilitates his recognition; his document was practically marked out by Hollenberg in 1874. He is the apostle of law, describes the new law-giving and hortatory discourses of Moses, and extols Joshua as a pious hero who observed the law. The work of the Priestly Writer is also dissected with comparative ease and unanimity. He combines the functions of legislative and historical writer; but it is clear that his history is entirely subservient to his sacerdotal purpose. He is a Levitical legislator; "his dry annalistic history," says Addis, "which prepares the way for an elaborate ritualistic code, extends from the first verse of Genesis almost to the end of Joshua." It was dissected out by Nöldeke as early as 1869. His history is entirely constructed with a view to legislation, and his legislation is entirely religious; his religion is, moreover, highly ritualistic, hence he attaches an importance to the priesthood which is
- ↑ Vide "Documents of the Hexateuch," Introduction, by W. E. Addis, who gives an imposing catalogue of contradictions, etc.
