is a law of their condition. When the commander of a ship directs the helmsman to steer a particular course, the higher mind has a more extensive design than the lower; his direction has a deeper meaning in his own breast than it has in the ear of him who receives it. The sailor wishes to keep on that particular track; he looks to his compass and is satisfied, if the vessel does not deviate; the captain thinks of the whole voyage, perhaps of girdling the whole world. The restoration from the Babylonish captivity was an emblem and prelude to our higher redemption. The double meaning arises from the condition of the prophet, the complicity of his object, the secondary nature of his authorship, the subordination of his office, and the grandeur of his theme. It is often said that the Bible should be interpreted like any other book; yes, like any other book treating of such themes and the writers in such a condition. But surely inspiration. brings its own laws; and the natural is modified by the spiritual that shines over it. The double meaning is not arbitrary, not forced, not extravagant, not even uncertain, when men are placed in a condition that demands it.

We may derive from our subject a topic of triumph and consolation both to the successful and unsuccessful candidate for fame. The law is invariable, inevitable, and, in the long run, inflexibly just. It may be a matter of congratulation to a successful writer to know that merit (at least relative merit) sustains him, and to the unsuccessful one that an ETERNAL LAW consigns him to forgetfulness. No doubt this law dooms to darkness much that is respectable, much that is even excellent; and a work may sometimes fasten on the memory by its supreme absurdity. But it must be STRIKING. If you can write a poem, or compose a history, or utter an apophthegm, or even make a blunder which excites attention enough to be repeated and re-echoed, it lives. But if you only repeat a common-place, it cannot be preserved even in the pickling juices of folly or faction. It - perishes, not by the caprice of man, but by a decree which no artificial legislation can ever repeal.

ARTICLE VI.

THE REPRESENTATIVE SYSTEM IN THE CONSTITUTION OF MOSES.

TRANSLATED FROM THE GERMAN OF DR. SAALSCHÜTZ, BY S. TUSKA.

§ 1. THE national constitution of the Hebrews was built on a PATRIARCHO-DEMOCRATIC basis. The existence of a perpetual representation of the people is indicated both by their customs and their laws. The representatives consisted of the heads of tribes and families; men who, by virtue of their age and natural position in society, were well fitted to exercise a patriarchal authority.

§ 2. Even while in Egypt, Moses gathered "all the elders of the children of Israel" (Ex. 4: 29), with whom, conjointly, he was to appear before Pharaoh (Ex. 3: 16-18.). When, therefore, it is said (4: 30, 31): "He did signs before the people,"—"the people believed in them, and they bowed their heads," we must assume that all the people, as is clearly evident from 4: 29, were not present on that occasion; but that the elders referred to fully represented them. Thus early do we find the datum, so often applicable in the subsequent books of Scripture, viz. that "the people" signifies the same as "the people represented by their elders." Compare Ex. 19: 7, 8, where Moses convoked "the elders of the people," and then "all the people together" reply to the communication imparted to the former; also Judg. 10: 8, where the "people" and the "princes of Gilead" are identified; see also Josh. 23: 2, where "all Israel" is paraphrased, and at the same time restricted, by the phrase "its elders, judges, and officers."

On this supposition alone can it be explained how Moses could speak to all the people. From this point of view, also,

1 The term (Zekenim), " elders," did not then as yet express a merely formal appellation.

2 Comp. MAIMONIDES in his Preface to the Mishna.

is to be explained one of the most decisive passages in point: "Ye are all," it is said Deut. 29: 10, "standing to-day before the Lord your God, your heads, your tribes, your elders, your officers, every man of Israel; your children, your wives, and thy stranger who is in thy camp, from the hewer of thy wood unto the drawer of thy water." That Moses had at that time actually convoked an assembly, is evident from 29: 2. This, however, could be composed only of the representatives of those enumerated; for what business, for instance, had little children in a national assembly? Through the representatives, who were the delegates of the people, the latter took part in the assembly; and from them they afterwards learned the subjects and results of the legis lative discussions. This passage is particularly important; the idea of representing the absent by those who are present, being indicated in it. "Not with you alone," says the lawgiver (29: 14 sq.), " do I make this covenant and this oath; but with him who stands with us to-day before the Lord our God, and with him who is not with us to-day;" consequently, also with generations to come (v. 25). These are represented by the generation of the present, just as, in the national assembly, the absent of the living generation are represented by those who are present. The passage begins, indeed, with saying, "your heads, your tribes;" yet it is manifest that the entire tribes cannot be meant, as it would, in that case, be needless to mention, in addition, the heads, elders, and officers. The word "tribes" is added only by way of illustration. It explains more particularly the term "heads," and calls to mind the heads or princes proper of the tribes; both of these titles being likewise applied, in Num. 1: 16, to the twelve princes of the tribes. Thus, too, it is said in respect to Moses (Deut. 33: 5)1: "In Jeshurun (surname

Many commentators, both Christian and Jewish, refer the word "King" Ged, on the ground of the improbability of Moses assuming such a title in a free state. They suppose, therefore, that the word "Moses" in the proeeling verse (4), crept in by the pen of some transcriber; or, that the whole of the 4th verse is thrown in parenthetically as the language of Israel. But the anthor's explanation of the word "King" (see above), removes the objection against reing it to Moses, and does no violence to the connection of the two verses.TRANS.

of Israel) he was king (i. e. supreme guide and regent), when there assembled the heads of the people, together the tribes of Israel." Here, of course, the parallelism, "tribes," is nothing more than the "heads" of Israel. It seems, therefore, that in the passage under consideration (Deut. 29: 10), the threefold dignity is specified, by virtue of which the representation of the people could be effected. This threefold dignity was that of the twelve princes of tribes, that of the elders, and that of the officers.

§ 3. The mode of representation was closely related to the organization of the people. The whole nation, as was shown in the preceding chapter, was divided into distinct, greater or smaller, bodies [such as tribes, families, households, etc.]. With reference to this organic division, three bodies of representatives were chosen. These were, on various occasions, at the head of the people, represented them in the assembly; or, when measures of general interest were to be adopted, assisted Moses, who was their supreme leader. When the people are to be numbered (for the purpose of ascertaining the number of men able to bear arms), the twelve princes of the tribes are expressly named (Num. 1: 5-16) as assistants of Moses and Aaron in this undertaking. These princes, of whom there was one for every tribe,' are more particularly described (Num. 1:16) as the "deputed of the congregation." That this designation, however, did not belong to them exclusively, and that the number of those who appeared in the general assembly as the representatives of the people, was much greater, is evident from Num. 16: 2. For here the 250 men who conspired with Korah against Moses and Aaron, are all said to have been "princes of the congregation, deputed of the assembly." They must, accordingly, have been the most distinguished fathers of families, called also sometimes elders (Num. 11: 16. Deut. 29: 10. 31:28), and making their appearance while yet in Egypt (Ex. 12: 21). The full assembly of the most distinguished

1 The tribe of Joseph, being divided into two divisions, had two representatives. The tribe of Levi, on the other hand, is omitted; it being permanently exempt from military service.

men of all the tribes, is called Moëd. This word properly signifies a "fixed appointment" of time or place. The persons assembled constitute the Edah, i.e. the "congregation," assembled according to this fixed manner? Hence, those men (see above), as being the deputed of [to] the assembly or congregation, are respectively denominated " princes of the congregation" (Nesië Eda).5 Another term applied to those who assembled upon such deputation or convocation, is the word Kahal. 6 This term also signifies assembly; compare the 12th chapter of Exodus, where (v. 3) mention is made of the "congregation of Israel," and then (v. 21) the phrase "elders of Israel" substituted, with the 31st chapter of Deut., where (v. 28) the " elders of your tribes and your officers" are first spoken of, and then (v 30) the phrase "the whole assembly [Kahal] of Israel," used instead. The two different terms, therefore, are in each case identical in sense, the phrase "congregation or assembly of Israel" signifying the people of Israel present through their representatives.

We have now, then, become acquainted with a twofold council-a small one composed of the princes of the tribes, and a large one composed of all the deputed. These two assemblies, moreover, are to be respectively convoked by different signals, described Num. 10: 3, 4. When simple blasts of the trumpet are heard, the great (congregational) council is to assemble; but when long protracted notes are sounded, the council of princes only shall convene. (See chap. 94. § 4.)

§ 4. In addition to these, a third body of men was chosen. The number of this body was not so small as that of the chief princes of the tribes, nor so large as that of the joint

1

. מוֹעֵד

2

3 Num. 27: 21. Here the whole congregation (Edah) is expressly distinguished from "all the children of Israel," and is manifestly designed to denote only the committee, or council.

-be קריאי The word] . קְרִיאֵי (קרואי) מעד or העדה,Kerie Moed or IHaelah 4

ing derived from sp, “to call,” signifies those called or deputed, and not, as the English version has it, "renowned" or "famous."]-TRANS.

5 Num. 1: 16. 16: 2. Comp. T: 18, where, in addition to the princes, the whole congregation is convoked; since, in order to obtain an exact list of births, it was expedient to confer with the respective heads of families.