i8 7 ;] OLD TESTAMENT STUDY IN 1876 395 



in Schrader to transform Benhadad into Benhadar, in 

 order to find him mentioned on the Assyrian monuments. 

 As Wellhausen has also made it very improbable that any 

 weight is to be attached to Hieronymus s evidence to the 

 existence of a place called Hadad-Rimmon, it remains 

 likely that Hitzig s interpretation is right. Hadad is the 

 Sun -god. Adonis is also the Sun -god under a special 

 form, which may very well be the same as the specialised 

 Hadad-Rimmon, though we have as yet no absolute proof 

 that it is so. 



The part of Baudissin s book most important for 

 biblical theology is the very long essay on &quot; The view 

 taken in the Old Testament of the gods of Heathenism.&quot; 

 The collection of the relevant biblical material is very 

 full and good, and the general argument includes interest 

 ing investigations of points of detail. The final result is 

 this : Baudissin (like Kuenen in the essay named above) 

 thinks that the pure monotheism of Deuteronomy, 

 Jeremiah, and later books developed itself out of an 

 earlier monolatry. But while Kuenen includes under 

 the name monolatry the faith of the prophets of the 

 eighth century B.C., who use expressions that seem to 

 ascribe a certain reality to the heathen gods, Baudissin 

 more cautiously attempts a middle way, and will have it 

 that since the time of Hosea it was admitted that for 

 Israel the other gods were mere dead images, but that it 

 does not appear that the monotheistic faith implied in 

 this position had as yet consciously formulated the pro 

 position that the other gods were absolute nothings even 

 for their own worshippers. Thus the standpoint of the 

 eighth century is, according to Baudissin, an unconscious 

 monotheism. This theory certainly relieves the author of 

 some of the objections that may be taken against Kuenen s 

 more radical view. But apart from the internal difficulty 

 that besets the conception of an unconscious monotheism, 

 Baudissin s view seems to break down before a single 

 expression of Hosea. The prophet who chooses for the 



