its social development, which are certainly present in Fohrer,47 remain rudimentary. With twenty-two per cent of the book, the exilic and post-exilic period is given more coverage in Fohrer’s account than in those of Ringgren and Schmidt, but this is far from an appropriate evaluation of its significance for a new conception of the history of Israelite religion. This survey of the history of scholarship produces the following demands for a new conception of the history of Israelite religion. 1. A