But it is only the public cultus and that of certain leading
sanctuaries that is thus glorified; on the other hand, the domestic
worship of seraphim, to which the women are specially attached,
is already discountenanced (in E) by Jacob. Asherim are not
alluded to, molten images are rejected, particularly by E.
Here perhaps a correction of the ancient legend has already
taken place in JE.
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An essential agreement prevails between the Jehovistic law
which sanctions the existing seats of worship and the Jehovistic
narrative; the latter is as regards its nucleus perhaps somewhat older.
Both obviously belong to the pre-prophetic period; a later revision
of the narrative in the prophetic sense has not altered the essential
character of its fundamental elements. It is inconceivable that
Amos or Hosea, or any like-minded person, could go with such
sympathising love and believing reverence into narratives which only
served to invest with a still brighter nimbus and higher respect
the existing religious worship, carried on by the people
on the high places of Isaac as their holiest occupation.
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