10-13. Then the law comes in
and leavens the Jehovistic narrative, first the Deuteronomic (in
Genesis even, and then quite strongly in Exodus and Joshua), while
last of all, in the Priestly Code, under the influence of the
legislation of the post-exile restoration, there is brought about
a complete metamorphosis of the old tradition. The law is the key
to the understanding even of the narrative of the Priestly Code.
All the distinctive peculiarities of the work are connected with
the influence of the law: everywhere we hear the voice of theory,
rule, judgment. What was said above of the cultus may be
repeated word for word of the legend: in the early time it may
be likened to the green tree which grows out of the ground as it
will and can; at a later time it is dry wood that is cut and made
to a pattern with compass and square. It is an extraordinary
objection to this when it is said that the post-exile period had
no genius for productions such as the tabernacle or the chronology.
It certainly was not an original age, but the matter was all there
in writing, and did not require to be invented. What great genius
was needed to transform the temple into a portable tent? What sort
of creative power is that which brings forth nothing but numbers
and names? In connection with such an age there can be no question
at least of youthful freshness.
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