EXODUS
account,
make
it
likely
that
JE
had
very
little
on
this
stage,
the
account
of
which
was
amplified
with
material
from
the
wilderness
journey
after
Sinai.
C.
At
Sinai
[here
the
accounts
are
exceptionally
difficult
to
disentangle,
and
the
results
correspondingly
tentative].
According
to
J,
Jahweh
descends
on
Sinai
in
fire
(
192'>'
i^),
and
commands
the
people
to
remain
afar
ofif,
while
the
con-secrated
priests
approach
(w."**-
^^-
20-22.
24f.),
Aaron,
Nadab,
Aoihu,
and
70
elders
ascend
(24")
and
celebrate
a
covenant
feast
(w.^-").
Moses
then
goes
up
alone
to
receive
the
Ten
Words
on
tables
which
he
himselfhas
hewn,
and
remaining
40
days
and
40
nights
receives
also
the
Book
of
the
Covenant
(ch.
34)
[J's
statement
as
to
the
40
days
has
been
omitted
in
favour
of
E's,
but
its
presence
in
his
account
can
be
inferred
from
references_
in
34^-
*].
Ch.
34
is
also
inserted
at
this
point,
because
its
present
position
is
eminently
unsuitable
after
the
peremptory
coni-mand
in
J
and
E
to
leave
Sinai
(32"
33'-')
.
Hearing
from
Jahweh
of
the
rebellion
(327-12-
u\
Moses
intercedes
for
forgiveness,
and
descends
to
quell
the
revolt
with
help
from
the
Levites
(W.2&-29).
He
further
intercedes
that
Jahweh
should
still
lead
His
people,
and
obtains
a
promise
of
the
Divine
presence
(33'-
'•
'2-23).
This
was
probably
followed
by
Nu
lO"'-.
The
Law
he
deposits
in
an
ark
which
must
already
have
been
prepared.
J's
law
(ch.
34)
is
the
outcome
of
the
earliest
effort
to
embody
the
essential
observances
of
the
Jahweh
religion.
The
feasts
are
agricultural
festivals
without
the
historical
significance
given
them
in
Deuteronomy,
and
the
observances
are
of
a
ceremonial
character,
for,
according
to
J,
it
is
the
priests
who
are
summoned
to
Sinai.
Efforts
have
been
frequently
made
(since
Goethe
suggested
it)
to
prove
that
this
is
J's
decalogue
—
a
ceremonial
decalogue.
Any
division
into
10
laws,
however,
has
always
an
artificial
character.
According
to
E,
Jahweh
descends
in
a
cloud
before
the
whole
people
(19'-''*),
whom
Moses
therefore
sancti-fies
(w.'^-").
They
hear
Jahweh
utter
the
Decalogue
(v.19
20'-"),
but,
as
they
are
afraid
(20'8-2'),
the
further
revelation
with
its
covenant
is
delivered
to
Moses
alone
(20^2-2333
in
part).
The
people,
however,
assent
to
its
terms
(243-8).
Moses
ascends
the
Mount
with
Joshua
to
receive
the
atone
tables,
on
which
Jahweh
has
inscribed
the
Decalogue
(24'2-'6»),
and
remains
40
days
(v."'')
to
receive
further
commands.
He
returns
with
the
tables
(31"'^),
to
discover
and
deal
with
the
outbreak
of
idolatry
(321-e-
16-24^.
On
his
intercession
he
receives
a
promise
of
angelic
guidance
(w.'""'^).
From
verses
in
ch.
33
(w.*-
*-")
which
belong
to
E
and
from
Dt
lO'-
^
(based
on
E),
this
account
related
the
making
of
an
ark
and
Tent
of
Meeting,
the
latter
adorned
with
the
people's
discarded
ornaments.
When
JE
was
combined
with
P.
this
narrative,
beingsuper-fluous
alongside
25
ff.,
was
omitted.
E's
account
thus
contains
three
of
the
four
collections
of
laws
found
in
Exodus,
for
21-23
consists
of
two
codes,
a
civil
(21'-22'«)
and
a
ceremonial
(22"-23»
[roughly]).
Probably
the
ceremonial
section
was
originally
E's
counterpart
to
ch.
34
in
J,
while
the
civil
section
may
have
stood
in
connexion
with
ch.
18.
As
it
now
stands,
E
is
the
prophetic
version
of
the
law-giving.
The
basis
of
the
Jahweh
religion
is
the
Decalogue
with
its
clearly
marked
moral
and
spiritual
character.
(Cf.
art.
Deuter-onomy.)
This
is
delivered
not
to
the
priests
(Uke
ch.
34
in
J),
but
to
the
whole
people.
When,
however,
the
people
shrink
back,
Moses,
the
prophetic
inter-mediary,
receives
the
further
law
from
Jahweh.
Yet
the
ceremonial
and
civil
codes
have
a
secondary
place,
and
are
parallel.
The
Decalogue,
a
common
possession
of
the
whole
nation,
with
its
appeal
to
the
people's
moral
and
rehgious
sense,
is
fundamental.
On
it
all
the
national
institutions,
whether
civil
or
ceremonial,
are
based.
Civil
and
ceremonial
law
have
equal
author-ity
and
equal
value.
As
yet,
however,
the
principles
which
inform
the
Decalogue
are
not
brought
into
conscious
connexion
with
the
codes
which
control
and
guide
the
national
life.
The
Book
of
Deuteronomy
proves
how
at
a
later
date
the
effort
was
made
to
pene-trate
the
entire
legislation
with
the
spirit
of
the
Deca-logue,
and
to
make
this
a
means
by
which
the
national
life
was
guided
by
the
national
faith.
The
following
view
of
the
history
of
the
codes
is
deserving
of
notice.
E
before
its
union
with
J
contained
three
of
EXORCISM
these
codes:
the
Decalogue
as
the
basis
of
the
Covenant;
the
Book
of
the
Covenant,
leading
up
to
the
renewal
of
the
Covenant;
and
the
Book
of
Judgments,
which
formed
part
of
Moses'
parting
address
on
the
plains
of
Moab.
The
editor
who
combined
J
and
E,
wishing
to
retain
J's
veraion
of
the
Covenant,
used
it
for
the
account
of
the
renewal
of
the
Covenant,
and
united
E's
Book
of
the
Covenant,
thus
displaced,
with
the
Decalogue
as
the
basis
of
the
firat
Covenant.
The
editor
who
combined
JE
with
D,
displaced
E's
Book
of
Judgments
in
favour
of
Deuteronomy,
which
he
made
Moses'
parting
address;
and
combined
the
dis-placed
Book
of
Judgments
with
the
Book
of
the
Covenant.
The
view
represented
in
the
article,
however,
explains
the
phenomena
adequately,
is
much
simpler,
and
requires
fewer
hypotheses.
A.
C.
Welch.
EXORCISM.
—
The
word
may
be
defined
as
denoting
the
action
of
expelling
an
evil
spirit
by
the
performance
of
certain
rites,
including
almost
always
the
invocation
of
a
reputedly
holy
name.
An
anticipation
of
the
later
methods
occurs
in
David's
attempt
to
expel
Saul's
melancholia
by
means
of
music
(1
S
16'o-
28);
and
in
the
perception
of
the
benefit
of
music
may
possibly
be
found
the
origin
of
the
incantations
that
became
a
marked
feature
of
the
process.
A
more
complicated
method
is
prescribed
by
the
angel
Raphael
(To
6'"-82).
In
NT
times
the
art
had
developed;
professional
exorcists
had
become
numerous
(Ac
19"-
"),
whilst
other
persons
were
adepts,
and
practised
as
occasion
needed
(Mt
122',
Lk
ll'»).
An
old
division
of
the
Babylonian
religious
literature
(ef.
Cuneif.
Texts
from
Tablets
in
Brit.
Mus.,
pts.
xvi.,
xvii.)
contains
many
specimens
of
incantations:
and
the
connexion
of
the
Jews
with
that
country,
especially
during
the
Exile,
is
an
obvious
explanation
of
the
great
extension
both
of
the
conception
of
the
influence
of
demons
and
of
the
means
adopted
for
their
treatment.
Exorcism
was
a
recognized
occupation
and
need
In
the
Jewish
life
of
the
first
century,
as
it
became
afterwards
in
certain
sections
of
the
Christian
Church.
In
the
procedure
and
formulae
of
exorcism,
differences
are
traceable
in
the
practice
of
the
Jews,
of
Christ,
and
of
His
disciples.
An
illustration
of
the
Jewish
method
may
be
found
in
Josephus
{Ant.
vm.
ii.
5),
who
claims
Solomon
for
its
author,
and
describes
a
case
that
he
had
himself
witnessed.
Other
instances
occur
in
the
papyri
(e.ff.
Dieterich,
AbraiMS,
138ff.),
and
in
the
Talmud
{e.g.
Berakhoth,
51a;
Pesachim,
1126).
The
vital
part
of
the
procedure
was
the
invocation
of
a
name
(or
a
series
of
names,
of
a
deity
or
an
angel,
at
the
mention
of
which
the
evil
spirit
was
supposed
to
recog-nize
the
presence
of
a
superior
power
and
to
decline
a
combat,
as
though
a
spell
had
been
put
upon
him.
Christ,
on
the
other
hand,
uses
no
spell,
but
in
virtue
of
His
own
authority
bids
the
evil
spirits
retire,
and
they
render
His
slightest
word
unquestioning
obedience.
Sometimes
He
describes.
Himself
as
acting
'by
the
finger
of
God'
(Lk
1120)'or
'by
the
Spirit
of
God'
(Mt
1228),
and
sometimes
His
will
is
indicated
even
without
speech
(Lk
13"-
'»);
but
the
general
method
is
a
stem
or
peremptory
command
(Mt
8",
Mk
12«
92s,
Lk
829).
He
does
not
require
any
previous
preparation
on
the
part
of
the
sufferer,.,though
occasionally
(Mk
92"-)
He
uses
the
incident
to
exicite
faith
on
the
part
of
the
relatives.
His
own
personality,
His
mere
presence
on
the
scene,
are
enough
to
alarm
the
evil
spirits
and
to
put
an
end
to
their
mischief.
In
the
case
of
His
disciples,
the
power
to
exorcise
was
given
both
before
and
after
the
resurrection
(Mt
10'-
»,
Mk
3'6
16",
Lk
9'),
and
was
successfully
exercised
by
them
(Mk
O's,
Lk
10",
Ac
5"
8'
19'2);
but
the
authority
was
derived,
and
on
that
ground,
if
not
by
expUcit
command
(cf.
'in
my
name,'
Mk
16"),
the
invocation
of
the
name
of
Jesus
was
prob-ably
substituted
for
His
direct
command.
That
was
clearly
the
course
adopted
by
St.
Paul
(Ac
16"
19'2->°),
as
by
St.
Peter
and
the
Apostles
generally
in
other
miracles
(Ac
3«
4'»,
Ja
5'*).
The
name
of
Jesus
was
not
recited
as
a
spell,
but
appealed
to
as
the
source
of
all
spiritual
