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and work: in sifting out this literature; in rearranging it; and in bringing it into proper connection with the history of the Jewish race and of humanity. Astruc and Hupfeld having thus found a key to the true character of the "Mosaic" Scriptures, a second key was found which opened the way to the secret of order in all this chaos. For many generations one thing had especially puzzled commentators and given rise to masses of futile "reconciliation": this was the patent fact that such men as Samuel, David, Elijah, Isaiah, and indeed the whole Jewish people down to the Exile, showed in all their utterances and actions that they were utterly ignorant of that vast system of ceremonial law which, according to the accounts attributed to Moses and other parts of our sacred books, was in full force during their time and during nearly a thousand years before the Exile. It was held "always, everywhere, and by all," that in the Old Testament the chronological order of revelation was: first, the law; secondly, the Psalms; thirdly, the prophets. This belief continued unchallenged during more than two thousand years, and until after the middle of the nineteenth century. Yet, as far back as 1835, Vatke at Berlin had, in his Religion of the Old Testament, expressed his conviction that this belief was unfounded. Reasoning that Jewish thought must have been subject to the laws of development which govern other systems, he arrived at the conclusion that the legislation ascribed to Moses, and especially the elaborate paraphernalia and composite ceremonies of the ritual, could not have come into being at a period so rude as that depicted in the "Mosaic" accounts. Although Vatke wrapped this statement in a mist of Hegelian metaphysics,