Even critical
analysis? How does it manage that? How can it prove that the
one and sole cultus, worked out on every side to a great system,
the denaturalising of the sacrifices and festivals, the distinction
between the priests and Levites, and the autonomous hierarchy, are
older than the Deuteronomic reform? Schrader's meaning is
perhaps, that while the signs collected by a comparison of the
sources as bearing on the history of worship show the order of
succession to be Jehovist, Deuteronomy, Priestly Code, other
signs of a more formal and literary nature would show the Priestly
Code to be entitled to the first place, or at any rate not the
last, and that the latter kind of evidence is of as much force as
the former. Were this so, the scales would be equally balanced,
and the question would not admit of a decision. But this awkward
situation would only occur if the arguments of a literary nature
to be urged on that side really balanced those belonging to the
substance of the case which plead for Graf's hypothesis. In
discussing the composition of the Hexateuch, /1/
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