since they still show a remnant of the earlier ritual, the blood still being sprinkled on the sinner. Modification of this kind is thought to be evident in the law concerning leprosy; Leviticus 14:10-20 is regarded by critical scholarship as a later substitute for the ritual of Leviticus 14:2-8. There is also thought to be a different addition into this law, namely Leviticus 13:46b, and Leviticus 14:8b, adding the clause expelling lepers from society, backed up by an addition to the narrative giving a very thin account of Moses carrying out such expulsion. It is generally considered, in critical scholarship, that this change is due to an increasing strictness concerning hygiene, evident also in the additions thought present in laws such as that concerning clean and unclean animals. Likewise, the ritual of the Red Heifer at Numbers 9:1-13, in which water of cleansing is produced, is generally thought by academic criticism to be early. The idea of this liquid, with which to wash away ritual uncleanliness, is thus thought to have become superseded by the more naturalistic idea that such uncleanliness merely needs to be atoned for, by a sacrificial offering, an idea represented elsewhere. This change from more supernatural ideas methods to naturalistic ones is present also in aspects of law other than completely sacrificial rituals. Numbers 5:12-31 presents the law concerning the treatment of a suspicion of adultery, and is believed, in critical scholarship, to contain two versions of the law. These two versions are thought to be intricately woven together, but nevertheless the general content of the rituals are still thought able to be separated. One version is considered to only involve a jealousy offering, of barley, being placed in the woman's hands, and then waved by the priest, with a handful being subsequently burnt, the other version involving the woman drinking cursed water. The version involving the less naturalistic idea of a curse making a woman's thigh rot is thought to represent the earlier law, which subsequently evolved into the other version more concerned with atoning. Increasing precision Leviticus 11, discussing clean and unclean animals, mentions carcasses at Leviticus 11:8, and then lists which animals are unclean, appearing to end the list at Leviticus 11:23. Leviticus 11:24-31 expands on the subject of carcasses, and then mentions several other animals which are unclean. Since both of these features are expansions, and appear out of place, rather than