of pestilence might still linger in the walls, and appear again and spread. In such cases the whole house was pronounced thoroughly unclean, and was pulled down; all the stones were cast out of the city, and everyone who had been in the house during the time of its unwholesome condition was unclean, and was bound to undergo the usual purifications.

3. The Nazarites (Numb. vi.). Among the Hebrews there were found, at all times, men and women who, impressed with a feeling of religious fervour, wished to devote themselves for a certain period to the special service of God. These Nazarites, as they were called, led a life of abstinence and isolation. They shunned wine and any other strong drink. They allowed their hair to grow freely. Bound by ordinances resembling the severest rules enjoined upon the priesthood, they were forbidden to touch or approach any dead body, were it even that of father or mother, of brother or sister, because the consecration of his God is upon the Nazarite's head; all the days of his separation he is holy to the Lord.' accidental and unavoidable defilement was expiated by impressive ceremonies. When the time of the selfimposed seclusion had passed, the Nazarite had to present, with peculiar rites, a burnt-, a sin-, and a thank-offering, together with various bloodless oblations and drinkofferings; and cutting his hair at the door of the Sanctuary, he burnt it by the fire of his thank-offering, after which he was released from his vow and his restrictions.

An

4. Miscellaneous laws. The ordinances of purity, so minutely and so strongly enforced, are clearly illustrated by the details given concerning the laws of marriage.

The human form was considered sacred; no mutilation was permitted, and in the wild outpouring of grief, the mourner was forbidden to lacerate his flesh-a custom

widely prevailing among Eastern nations (Levit. xix. 27, 28).

6

The religious precepts of the Mosaic code are of endless variety-indeed, as varied as life itself, with its many duties and temptations; but they seem all to be summed up in two commandments, which have become as it were the very keystone and mainspring of the Jewish faith: 'Hear O Israel, the Lord thy God is One God;' and Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might' (Deut. vi. 5). These words were to be the constant guide and monitor of the Hebrew; he was steadfastly to believe in the unity of God, and he was to devote all his thoughts, his feelings, and his works to Him, his merciful Father. Not merely was he to serve Him in reverence and fear, but with that true and fervent love on which alone faith can be firmly built.

To remind the Israelite of the allegiance he owes to his God, he was commanded to wear a symbol of it on his arm and forehead (phylacteries), to indicate that he should be pious in deed and thought; he was to make blue fringes on the borders of his outer garment (tsitsith), to impress upon him heavenly purity and elevation of mind; and he was to inscribe a memorial of it upon the doorpost of his house (mezuzah), to remind him that his life should be zealously devoted to God (Exod. xiii. 9; Numb. xv. 38; Deut. xi. 20).

Above all, it was prescribed that children should be diligently instructed by their parents in the precious truths that had been revealed for the guidance of mankind in all ages.

The precepts of the Law are followed by a grand and sublime picture, enforcing the oft-repeated lesson that obedience and faith shall be truly blessed, that sin and disobedience shall receive terrible punishment. To

render the injunctions more impressive, the Israelites were commanded, after the conquest of the promised land, solemnly to pronounce the blessing on Mount Gerizim and the curse on Mount Ebal, and thus, as it were, to confirm their own reward and their own punishment (Levit. xxvi.; Deut. xxviii.).

49. DEATH OF NADAB AND ABIHU.

[LEVIT. X.]

It will be remembered that we interrupted our narrative, in order to insert a sketch of the moral, religious, and social legislation of the Hebrews; we now resume it to follow the events recorded in the Pentateuch.

It has been related how Aaron was installed in the priestly office to which his descendants were to be heirs for ever. But although they were thus suddenly elevated to a post of great distinction, they were not declared holy and sinless; they were by their lives to prove that they were worthy to minister in the Tabernacle of the Lord. But Aaron's two eldest sons, Nadab and Abihu, showed too soon that their minds were not prepared for the high privileges conferred upon them: they were wanting in reverence and faithful obedience. At an irregular time, they brought 'strange fire,' that is, fire not taken from the brazen altar in the Court of the Tabernacle, and burnt incense to the Lord. The offence was followed by instantaneous retribution; fire descended from heaven, and killed the two self-willed men. On this occasion the peculiar sanctity of the Hebrew priesthood was strikingly revealed. Aaron was naturally overwhelmed with grief by the awful disaster; but Moses approached him with the words: This is it that the Lord spoke, saying, I will be sanctified through those that are near Me, and before

all the people I will be glorified.' Aaron felt the truth and significance of the rebuke, and he was silent. But Moses pursued his object still further; for he said to his bereaved brother Aaron, and his two surviving sons Eleazar and Ithamar: Do not let your heads be disheveled, nor rend your clothes, lest you die, and lest God be wroth upon all the congregation; and you shall not go out from the doors of the Tabernacle, lest you die; for the anointing oil of the Lord is upon you.' The ministers of God were to subdue their human and natural sympathies, in order to live for His service alone, in perfect unworldliness and holiness.

50. WANDERINGS IN THE DESERT.
[NUMB. I. sqq.]

The Israelites had been journeying for a year in the wilderness, when Moses was commanded by the Lord to number them. Each man who had arrived at the age of twenty, and who was therefore able to serve as a soldier, was to be included in the census, with the exception, however, of the tribe of Levi, which was exempt from military and civil burdens. The Israelites numbered 603,550 men capable of bearing arms; among them the tribe of Judah was prominent in strength, counting above 74,000 men. The whole host, including men, women, and children, must therefore have consisted of about two millions and a half of souls.

When the people encamped, whether for a shorter or a longer time, the tribes were uniformly arranged in the same prescribed order. In the centre stood the Tabernacle, guarded and protected by the Levites and priests, who surrounded it. On its eastern side encamped Judah, and with him Issachar and Zebulon; to the west Ephraim,

together with Benjamin and Manasseh; to the north Dan, with Asher and Naphtali; and to the south Reuben, with Gad and Simeon.

Above the Tabernacle hung a cloud of smoke by day, and a cloud of fire by night. When the Israelites were to move onward, the cloud went before them; and when they were to pitch their tents, the cloud rested. As the Ark was lifted up to precede the advancing army, Moses exclaimed: Rise up, O Lord, and let Thy enemies be scattered, and let them that hate Thee flee before Thee;' and when the Ark rested, he said: Restore, O Lord, the myriads of the hosts of Israel.'

6

In order to arouse the attention of the vast multitude, whether upon the march or during the encampment, Moses was commanded to use two silver trumpets; their loud and significant blast would be a summons for the people and a memorial' before God; it was to be a signal for the whole community or the chiefs to assemble before the Tabernacle, or to prepare for departure from the encampment; it led the warriors to battle, and proclaimed the holy festivals, the days of gladness and thanksgiving, of solemnity and humiliation.

In the second month of the second year, the cloud rose above the Tabernacle and summoned the Israelites to leave their resting-place at Sinai, and to resume their march. They proceeded in a north-easterly direction. The Tabernacle, carefully protected, was carried and watched by the Levites; the Ark of the Covenant was borne in front of the congregation; and the vast host of men, women, and children toiled on, their tents slung on poles, their camels heavily laden, their flocks and herds driven before them. After a three days' journey they arrived in the wilderness of Paran, where the cloud of the Lord rested.