system should be softened by the genial spirit of Christian love.

The passage in Matt. xviii. 25, in which the creditor sells not only the property, but the wife and children, of his debtor in order to procure payment, points to a too general practice in the ancient world, by which children were held responsible for their fathers' debts. Among the Athenians, if a father could not pay his debts, his son was obliged to perform the duty, or lie in prison till he died. From the danger of such a fate was Cimon rescued, when suffering imprisonment on account of a fine to the state incurred by his father, Miltiades, who gained the battle of Marathon and died in prison because unable to pay the same penalty. Indeed, in Athens, Rome, and Asia, children were sold into slavery for the liquidation of their parents' debts. The compulsion used by the creditor in verse 28, was allowed by the Roman law. The tormentors' mentioned in verse 34, were a species of inquisitors, who were even enjoined to employ force in order to extort from imprisoned debtors a knowledge of their resources and compel them to make payment. Those who could neither by themselves nor their friends satisfy their creditors, were left in the power of the latter. See Rosenmüller Morgenland, v. 70.

LENTILES (L. lens, a small bean') are a species of vegetable, of the leguminous kiud, comprising beans, peas, and other eatable pulse, which grew abundantly in Egypt, the actual preparation of food from which, in Wilkinson's opinion, may be seen in painting on the monuments, and which is still used in Western Asia for making a pot tage' to use the words of Shaw-of a chocolate colour;' hence the term 'red' applied to this palatable dish in the narrative of Jacob and Esau (Gen. xxv. 30; compare 2 Samuel xvii. 28; xxiii. 11. Ezekiel iv. 9). Lentiles formed a staple article of food among the people of Egypt, the parts of which nearest Palestine, the neighbourhood of Pelusium, produced the best. Not remote is the only district of the Holy Land, namely Philistia, where Scripture presents it as actually growing (2 Sam. xxiii. 11). If the lentil was common in the country, it is curious that we find so little said of it in the Bible. Hence we incline to the opinion that, as the produce of another though neighbouring land, it was comparatively rare with the patriarchs, and so was regarded by them as a dainty a view which seems to afford aid in the explanation of Esau's surrendering even his birthright for a mess of pottage.

LEOPARD is the English rendering (Cant. iv. 8. Isaiah xi. 6. Jer. v. 6; xiii. 23. Hos. xiii. 7. Habb. i. 8) of a word, namehr, which, according to the passages just referred to, denotes a swift, spotted animal,

living in mountain districts, yet lurking in the haunts of men. We are safe in adding that it was one of the greater spotted cats; but whether the felis leopardus (leopard), or felis pardus, is not so clear. Nor, indeed, do these two animals appear to have been quite satisfactorily distinguished. Winer, however, and Smith decide in favour of the panther, which is found in Syria, and appears anciently to have abounded in Palestine. In Dan. vii. 6, the third kingdom is denoted by Panther, in allusion to the cele rity with which Alexander carried his conquering arms from west to east.

LEPROSY (G.), a disease indigenous in Egypt and Asia (comp. 2 Kings v.), was one of the most destructive plagues incident to the Israelites (Deut. xxiv. 8; comp. 2 Sam. iii. 29. 2 Kings v. 27); which is, therefore, mentioned as among the severest of God's punishments (Numbers xii. 9, 10. 2 Chron. xxvi. 19), and on account of being under the influence of which, ancient historians have fabled that the Hebrews were driven from Egypt. The leprosy, which first appears in the skin, and then, entering the cellular texture, slowly spreads over the body, even to the bones, marrow, and joints, is easily propagated, so as to extend to children of the fourth generation (2 Sam. iii. 29), in such a manner that the disorder gradually loses its virulence, and at last appears for the most part only in foul teeth, offensive breath, and sickly looks. The development of it is promoted by damp, marshy air, want of cleanliness, and eating fat, oily food.

Two kinds of leprosy may be specified: I. the white leprosy, which prevailed among the Hebrews (2 Kings v. 27. Exod. iv. 6. Numb. xii. 10), and was hence called lepra Mosaica. Descriptions of it may be found in Lev. xiii. (comp. 2 Chron. xxvi. 19). In decided cases, the entire skin assumes a glassy white, swollen, and strained appearance; on the forehead, nose, &c., it is dry as leather, yet soft; it sometimes bursts so as to form ulcers. The extremities swell, the nails fall off, the eyelids turn up, the hair comes away (Lev. xiii. 42), or is covered with an ill-smelling scab. The senses lose their susceptibility; the eyes part with their brightness, are very tender, and gutter always; from the nose runs a filthy liquid. At last the sick person dies of wasting, tormented with thirs. Sometimes the leprosy breaks out of itself, and the leper becomes white from the crown of his head to the sole of his foot (Lev. xiii. 12, seq.; comp. 2 Kings v. 27).

The second kind is termed elephantiasis, 'the botch of Egypt' (Deut. xxviii. 27), in which country it is indigenous. It is characterised by blotches and buttons on the

face and on the limbs, which have the size at first of a pea, and then of a walnut or

hen's egg. Severe pain is not connected with the disorder, and eruptions appear to only a small extent. Towards the end arise ulcers which are not very painful, but give out a bloody and offensive matter. The extremities gradually die, and as the ulcers destroy the bones and sinews, separate themselves from the body. The countenance swells and shines; the look is fixed and wild; the eye is globular, and runs continually; all the senses are dull (Job xvi. 16); the voice becomes weak; the speech can scarcely be understood; even entire dumbness sometimes ensues. Then also arise an insatiable voracity and sexual impulse. The disorder of the mind sometimes reaches the highest degree of melancholy. Night is troubled by want of sleep and by frightful dreams. The elephantiasis often falls into the feet, which then swell terribly, becoming hard and tight, so as to resist impressions from the fingers, and acquire a chapped, scaly kind of skin. The patient in other respects feels well, and may live twenty or more years. A remedy has not yet been found. Death often ensues suddenly after a fever, sometimes in consequence of suffocation. Most have accounted Job's disease to be, the elephantiasis (Job ii. 7; comp. Deut. xxviii. 27, 35), with peculiarities of which several of his symptoms accord (xvi. 8; xix. 20; xxx. 14), while others (vii. 5; xvi. 8; xix. 17) are thought to correspond better with the black leprosy, to which Jahn gives the preference and Winer inclines. The two may be mingled; in poetry a strictly pathological description is not to be expected.

As leprosy was common in Palestine, its great lawgiver directed special attention to this frightful disorder. With wonderful accuracy did he (Lev. xiii.) set forth the means of knowing (diagnosis) its commencements. He eonsigned the care and treatment of sick or suspected persons to the priests. When they declared a person to be afflicted with leprosy, he was held to be unclean, and as such cut off from intercourse with others, his unhappy condition being made known by clear outward signs (Lev. xiii. 45). Generally, lepers were obliged to keep without the city (46. Numb. v. 2, seq.; xii. 10, 14, seq. 2 Kings vii. 3; xv. 5. Joseph. Apion, i. 31. Antiq. iii. 11, 3. Jew. War. v. 5, 6). They do not appear to have been confined, but, as now, wandered about (Matt. viii. 3. Luke v. 12; xvii. 12), yet keeping at a distance from others (xvii. 12). According to Lightfoot, they were not even excluded from the synagogue. He who had been cured of the leprosy was, under the direction of the priests, to go through certain ceremonies and acts of purification (Lev. xiv.; comp. Matt. viii. 4).

LET (T. Saxon laetan, ‘to hinder;' comp. late) is, in Rom. i. 13 (comp. Numbers xxii. 6, marg.), an old word signifying to delay, impede, and prevent. It is found and ex

plained in the legal phrase, without let or hindrance.' Shakspere (Hen. V. 5, 2) says, 'And my speech entreats

That I may know the let, why gentle Peace
Should not expel these inconveniences,
And bless us with her former qualities.'

LETTER (F. lettre, a letter of the alphabet,' from the L. litera, and that probably from lino, I smear;' as letters were among the Romans formed by marks made on wax spread on tablets, and obliterated to obtain a smooth surface on which to form others, by the inverted or broad end of the stylus or pen), which in Luke xxiii. 38, refers to the signs of the alphabet, generally in Scripture denotes an epistle, being used in both the singular and the plural form (Ezra iv. 7. 2 Kings xx. 12); though 'letters' in John vii. 15, is equivalent to Jewish learning, the intimation being that our Lord was not, as Strauss represents him, a rabbi, or doctor learned in the law.' It can scarcely be doubted that the enemies who had personal knowledge of Jesus, were more likely than a modern speculatist to know what were his real character and resources in regard to human learning and social position. But if the Saviour's wisdom and power were not from below, they must have been from above. His own claims and the tenor of his history correspond with the probabilities of the case (John iii. 31, seq.).

'Letter' is used by Paul as denoting the Mosaic polity, more especially in its ceremonial relations (Rom. ii. 27, 29; vii. 6. 2 Cor. iii. 6), the very minuteness of which required the requisite ordinances to be put in writing; so that the world, which has at length gone far in freeing itself from the fetters of the outward observances enjoined by Moses, is indebted to that great man for the promotion and perpetuation, and perhaps to his race for the invention, of letters. See Book.

Letters, that is epistles, are frequently mentioned in the Old Testament as well as the New (2 Kings v. 5. Acts xxii. 5). The earliest letter on record is that which David sent to Joab, commanding the destruction of Uriah (2 Sam. xi. 14); so true is it that the best instruments cau be turned to the vilest purposes. Somewhat less discreditable was the letter which Saul desired and obtained of the high-priest, urging on the Jews of Damascus the persecution of the infant church in that seat of bigotry (Acts ix. 1, seq.). In favour of mental liberty were the tone and tendency of the letter which was put forth by the apostolic council (Acts xv. 23), and which formed the nucleus of the priceless literature that, in the short space of some forty years, the inspiring Spirit of God caused to appear, and which the watchful providence of God has preserved down to the present hour; now, God be praised! never to perish.

In the East, however, letters were, and still

are, by no means so common as with us. Skill in writing not being widely diffused, messages were sent and answers received by word of mouth (Numb. xxiv. 12. Judges xi. 13. 1 Sam. xi. 9. 2 Sam. xi. 23, 25. 1 Kings xx. 5. Job i. 14). When writing was employed (2 Kings v. 5, x. 1), letters were sent by special messengers (2 Kings xix. 14), or were entrusted to travellers (Jer. xxix. 1). The Hebrew princes despatched theirs by couriers (2 Chron. xxx. 6; see CHERETHITES). The Persian transmitted their will over the wide extent of their empire by posts, who, in travelling onward, received and gave relief (Esth. viii. 10). Commendatory letters were given in the early Christian church (2 Cor. iii. 1). Royal epistles, if not others, were commonly sealed (1 Kings xxi. 8); a seal to give and clay to receive the impression, are spoken of in Job xxxviii. 14. open letter' is mentioned as a remarkable thing (Neh. vi. 5), probably in this passage intended to intimate contempt.

An

'Letters of commendation' (2 Cor. iii. 1), which attested the good character of travellers, and bespoke for them the kind attentions of others, were customary of old and among the earliest Christians. This was a natural expression of friendly feeling and good-will. The Jews gave similar letters of recommendation. The Latins also had something similar in their tessera hospitalitatis.

Paul received from the high-priest letters to the synagogues at Damascus, with a view to the suppression of the cause of Christ in that city. Wherever the Jews were permitted to live according to their own laws, that is throughout the Roman empire, the synagogue had authority over its members, that is over Hebrews, but not to the infliction of death. The authorities of the synagogues were associated together and communicated one with another for the exertion of general authority over their fellow-believers.

Letters and other documents, instead of being folded for transmission, are in Persia, at the present day, closely rolled, and are sealed by means of a narrow strip of strong paper, like a piece of ribbon or tape, wound tightly around the middle of the roll, and attached by a species of wax or gum. A seal, bearing the name or titles of the writer, is sometimes enstamped with ink upon the roll, where it is fastened. The superscription is written with the pen near one end. The seal, with ink, is used within, instead of the written signature of the author, though some. times both are inserted. The extensive use and high importance of the seal in the East, forcibly illustrates the figures of Scripture which attach to it such sacred solemnity and authority.

LEVI (H. joined; Gen. xxix. 34; comp. Numb. xviii. 2, 4), the third son of Jacob by Leah, received his name from the assurance felt by his mother that his birth would rivet

her husband's heart to her own, since she had now borne him three sons. When, with his father, Levi had passed into Canaan, and while yet the position of the family in the midst of strangers, if not enemies, was unstable, he took a sanguinary revenge on the Hivites, the son of whose king had abused Dinah, Levi's full sister, at a time when the seniors of the two tribes were coming to satisfactory terms of accommodation (Gen xxxiv.), and thus, together with Simeon, his fellow-worker in the retribution, brought on himself his father's permanent displeasure, which strongly expressed itself even in the patriarch's last moments, especially by the threat that his descendants should not have a portion of land in the common inheritance (xlix. 5-7; comp. Numb. xxvi. 62).

I will divide them in Jacob, And scatter them in Israel. When Levi went down into Egypt, he had three sons, Gershon, Kohath, and Merari (xlvi. 11), through whom he became the founder of a tribe on which Moses conferred special distinction (Deut. xxxii. 8-11; comp. Exod. vi. 16, seq.). Levi reached the age of 137 years.

LEVI, one of the twelve tribes, deriving its origin from the third son of Jacob by Leah, was in the first numbering of the people by Moses found to comprise 22,000 males (Numb. iii. 15, 43), who on the second numbering, shortly before the invasion of Canaan, had not grown to more than 23,000 (Numb. xxvi. 57, 62), an increase so slight that, with so prolific a people as Israel, can be explained only on the supposition that the tribe in the intervening generation had been in the wilderness, or some other situation similarly adverse to wellbeing and augmentation. While yet in the desert, and while the affairs of Israel were vibrating on a slender point, this tribe came forward of their own accord to punish the senseless idolatry and impious treason into which the people fell with the golden calf (Exod. xxxii. 25). For this service in so delicate a juncture, Moses, who belonged to the tribe, rewarded its members with the best favours he had to bestow, in selecting it for the high service of the sanctuary. In order to render their consecration more binding and impressive, the members of the tribe were solemnly taken instead and in redemption of the first-born, who, in virtue of their being spared when the Egyptians were smitten, belonged as of right to Jehovah (Numb. iii. 5, seq.; comp. Exod. xiii. 12). Since the number of the Levites, 22,000, fell short of the number of the first-born of Israel, 22,273, the surplus of the latter was redeemed by the payment to the sanctuary of five shekels apiece by the poll' (4551).

LEVITES, the descendants of Levi, whose origin as an official body has been described

in the previous article, were divided into two classes, of whom one consisted of simple Levites, the other of Cohanim, or priests. Of the three children of Levi mentioned above, Kohath had four sons, the eldest of whom, Amram, was father of Aaron and Moses (Exod. vi. 16-20). The latter, with a rare instance of self-denial, sought nothing for himself in the high honours and holy functions he had to assign, but, in an equally rare freedom from jealousy, made Aaron his brother the root of the sacerdotal order among the Israelites. In the line of Aaron's immediate offspring the priesthood was confined. All the other descendants of Levi formed the Levites, among whom were the descendants of Moses himself. The Levites, divided into families, of which each had a head or nasi, were, under the priests, the servants and guardians of the sanctuary, around which they, as its keepers, had their station (see CAMP), and certain offices in connection with which they had to discharge. In the desert, for instance, they bore the tabernacle and its utensils when the camp was broken up (Numb. i. 50, seq.). At a later period they guarded the temple, which they opened, closed, and kept clean. Its furniture and sacred things were in their keeping, and by their hands the shew-bread and other requisites for worship were prepared. The revenues of the temple, and its supplies of meal, oil, incense, were under their charge (1 Chron. ix.) Under David, the grand harmonies of the temple-worship were sustained by them. Then, indeed, was it that the Levitical institute began to receive its full development. That monarch, finding the number of Levites to be 38,000 from the age of thirty years, made of them 24,000 assistants to the priests, 1000 in succession every week to each of the twentyfour sacerdotal classes; 4000 were keepers or watchmen of the holy place; 4000 were instrumental musicians employed in public worship; and 6000 administered justice (1 Chron. xxiii. 3, seq.).

The installation of the Levites took place once for all with great solemnity, under the direction of Moses himself. The ceremonies consisted of lustrations and sacrifices, and the Hebrews, by their representatives, the heads of the tribes, set them apart by imposition of hands (Numb. viii. 6, 22). At first, the duties of their office began at twentyfive and terminatad at fifty years of age (22

26, but comp. iv. 3, 23, 30, 47). At a later time, Levites, when twenty years old, were admitted to their public duties (2 Chron. xxxi. 17. Ezra iii. 8).

The tribe of Levi did not partake in the landed inheritance of Israel, except so far that they had the right of occupying fortyeight towns chosen in the possessions of their brethren, each of which had a suburb of 2000 cubits in every direction. Of these

cities thirteen were assigned to the priests, and the remaining thirty-five to the simple Levites (Josh. xxi. 3, seq.). The revenues of the latter arose from tithes of the products of the lands, including fruit trees, and vineyards, as well as cattle, such as oxen, sheep, and goats. In their turn, the Levites paid a tenth of their tithe for the support of the priests. The Levites shared in a second tithe, expended by the Hebrews in peaceofferings and solemn repasts at their periodical visits to the central sanctuary. To these repasts the Levites were invited. Every third year the second tithe was to be entirely divided in every locality among the poor, whether Hebrews or strangers; on which occasions the Levites were not forgotten (Lev. xxvii. 30-32. Numb. xviii. 21. Deut. xiv. 22-29). They had also a part in the spoils of war, though, according to Josephus, they were not required to take part in battle (Numb. xxxi. 47. Joseph. Antiq. iii. 12, 4). The law did not prescribe for them, as it did for the priests, a peculiar costume, though in 2 Chron. v. 12, they appear, when singing, arrayed in white linen.' If this were a custom, it must have fallen into disuse; for just before the end of the Jewish kingdom the Levites obtained leave to wear linen garments as well as the priests' (Joseph. Antiq. xx. 9, 6), unless the change lay in bringing the garments of the former into a nearer resemblance to those of the latter.

LEVIATHAN is the Hebrew original in English letters, our translators not having been able to determine what animal was meant. A review of the passages in which the word occurs, will make it probable that leviathan' is the crocodile.