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62 reasons were alleged, but it was really owing to the "supplementary hypothesis," which had made P.C. (the major portion of Exodus, Leviticus, and Numbers) the "grundschrift" of the whole Hexateuch. Graf at length succeeded in changing the opinion, or in reviving the old opinion of Vatke, that the Levitical legislation was of post-exilian origin. Kuenen supported and enforced the change, and it became the accepted theory. Colenso was of the same opinion. It is the common opinion of the German critics—Wellhausen, Kuenen, Stade, Schultz, Kayser, Smend, Budde, etc.—and is shared by Kalisch, Cheyne, Robertson Smith, and others in England. Robertson Smith speaks of the "demonstration, for such I venture to call it," that the Priestly Legislation did not exist before the exile; and Cheyne thinks that the arguments are "irresistible to a fresh mind." The chief argument lies in the finished ritual and sacerdotalism of the P.W., and the novelty of his doctrines. Throughout Deuteronomy and the rest of Hebrew literature priests and Levites are not distinguished—all Levites may be priests. In P.C. there is a sharp distinction drawn between the priests (the descendants of Aaron) and the Levites who occupy a subordinate position. In P.C., also, the hierarchy leads up to a High Priest of an importance which is unknown in the other documents. His entire scheme the graduated hierarchy, the elaborate ritual, the strict centralization of cult, the number of festivals, the income of priests and Levites, etc.—points to a later period of development. Hence it is the general opinion of the critics that it was composed during and after the exile, and incorporated with the rest of the Hexateuch about the time of Ezra, about 444 B.C. (though there are later additions). Dillman and a few others would substitute the precarious hypothesis that it was composed about 800 B.C., but not published, because it received no royal or public sanction. It remained in sacerdotal circles, and was at length much amplified and produced by priests who remained at Babylon after the captivity. There seems little reason for the hypothesis (beyond the desire to avoid unpleasant theological consequences); and, as Wellhausen points out, the three documents naturally correspond to the three periods of the religious history of the nation:—(1) To the period before Josiah, when there was sacrifice in the "high places," etc.,