The Jehovistic portion of the Pentateuch also knows of no other kind of divine worship besides the sacrificial, and does not attach to it less importance than the Priestly Code.  But we do not find many traces of the view that the sacrificial system of Israel is distinguished from all others by a special form revealed to Moses, which makes it the [sic] alone legitimate.  Sacrifice is sacrifice:  when offered to Baal, it is heathenish; when offered to Jehovah, it is Israelite.  In the Book of the Covenant and in both Decalogues it is enjoined before everything to serve no other God besides Jehovah, but also at the proper season to offer firstlings and gifts to Him.  Negative determinations, for the most part directed against one heathenish peculiarity or another, occur but there are no positive ordinances relating to the ritual.  How one is to set about offering sacrifice is taken for granted as already known, and nowhere figures as an affair for the legislation, which, on the contrary, occupies itself with quite other things.  What the Book of the Covenant and the Decalogue leave still perhaps doubtful becomes abundantly clear from the Jehovistic narrative.  The narrative has much more to say about sacrifice than the incorporated law books, and this may be regarded as characteristic; in the Priestly Code it is quite the other way.  But what is specially important is that, according to the Jehovistic history, the praxis of sacrifice, and that too of the regular and God-pleasing sort, extends far beyond the Mosaic legislation, and, strictly speaking, is as old as the world itself.  A sacrificial feast which the Hebrews wish to celebrate in the wilderness is the occasion of the Exodus; Moses already builds an altar at Rephidim (Exodus xvii.), and, still before the ratification of the covenant on Sinai, a solemn meal in the presence of Jehovah is set on foot on occasion of Jethro’s visit (Exodus xviii.).  But the custom is much older still; it was known and practiced by Abraham, Isaac, and Jacob.  Noah, the father of all mankind, built the first altar after the Flood, and long before him Cain and Abel sacrificed in the same way as was usual in Palestine thousands of years afterwards.  Balaam the Aramaean understands just as well as any Israelite how to offer sacrifices to Jehovah that do not fail of their effect.  All this brings out, with as much clearness as could be desired, that sacrifice is a very ancient and quite universal mode of honouring the Deity, and that Israelite sacrifice is distinguished not by the manner in which, but by the being to whom, it is offered, in being offered to the God of Israel.  According to this representation of the matter, Moses left the procedure in sacrifice, as he left the procedure in prayer, to be regulated by the traditional praxis; if there was any definite origination of the cultus of Israel, the patriarchs must be thought of, but even they were not the discoverers of the ritual; they were merely