between man and the great prevailing Law. With this allowed, all the rest is easier to grasp. The early Law among the first people seemed to have no force but in its connection with some higher Power. This Power has been now deputed to earthly sources.

The writers of the Psalms represent to us a perfect intercourse with the Deity. The question then arises, “On what grounds was this intercourse conducted?” The answer seems clearly to be on the conditions of the Laws of sacrifice. Now, by comparing the elaborate list of these contained in Smith’s “Dictionary of the Bible” with a very careful one in “Notes on the Hebrew Psalms,” by W. R. Burgess (1879), we can make out a clear and very useful resumé. Leaving out the great sin offerings for the whole people and for the priests, we have the following sin offerings:—

1. For any sin of ignorance. Lev. iv. A most elaborate ceremonial of sacrifice and blood sprinkling. We should like to know when the “plea of ignorance” was done away with altogether, as we believe it has no force at all in modern Law.

2. For refusal to bear witness on oath. Lev. v. This is of very great interest in the light of recent legislation as to affirmation. We have come across many people, it is needless to add grossly ignorant, who have entirely lost sight of the obvious emphasis on the word “False” in the 9th Commandment, placing the whole force on the fact of “Witness.”

3. The Laws as to defilement. These, we presume, have left no trace on modern Law.

4. The breach of a rash oath, the keeping of which would involve sin. Lev. v., 4. This opens a most interesting subject, but we have not space to enter upon it. From the days of Jephthah and his oath with regard to his daughter until this day, the question has been full of difficulties, and is divided amongst, perhaps, equal advocates for the two opposed views of it.

5. Sacrilege in ignorance, fraud, suppressio veri, and perjury, were punished by enforced compensation, and the addition of a fifth part of the value concerned in the matter to the priest, or to the person wronged.

6. Illtreatment of betrothed slaves. Lev. xix., 20. This is only curious, but at the same time has a connection with late enactments in criminal Law.

7. The Law as to the powers of a father is extraordinary. When one considers the relation now existing and defined by our Law, the revolution is beyond all measure out of reasonable proportion. For a curse, a blow, or even wilful disobedience, the penalty was death!

8. The Law of usury is difficult, but the chief points are well known. The main principle of the Law prevails to this day. Let us only notice the striking fact that usury could not be exacted upon the Jews themselves. Does this not offer a fine comment on the grievous usury so cruelly enforced in after years by these people upon the Gentile races?

9. Debt. All debts were released at the seventh year. So there was a year of limitation.

10. Tithe. This Law has been so frequently and ably set forth, that it is entirely one’s own fault if it needs any comment.

11. Poor Laws. These are conspicuous by their absence. There was a legal right of gleanings, a second tithe to be given in charity, and wages were to be paid day by day. (Deut. xxiv.)

A few rather important forms of legislation must be placed here as addenda. We notice the entirely despotic power of the husband over the wife, and all belonging to her. Compare our useful but very late enactment as to married women’s property, apart from her almost complete irresponsibility.

The slander against a wife’s virginity is punished by a fine only, but the fact of its truth, and therefore no longer a slander, is punished by the death of the woman. This is a most striking proof of the lower room in social judgment awarded to the female Israelite. We notice also that the power of the master over his servant was absolute, but that the master suffered a penalty if his servant or slave died under castigation! Ex. xxi. If he was maimed, he was by this fact allowed his freedom. The rule as to Hebrew slaves is very interesting. It is too long to be quoted here, but it can be easily mastered by a reference to Ex. xxi., Deut. xv., Lev. xxv.

We notice that there is no protection legally allowed to strangers, and so we find kindness and protection enjoined as a sacred duty.

We believe that the old list of “Prohibited Degrees,” which we saw placed in churches in our infancy, and is still to be seen, is in all respects enforced by our present Law. But we are not quite sure of this. We can only remember the vague sense of mystery underlying the clause, which was always put in the largest type:—

“A MAN MAY NOT MARRY HIS GRANDMOTHER.”

Another most interesting Law must be carefully noticed, and if possible, more deeply studied. In cases of accidental homicide, there was mostly an “avenger of blood” to be looked for. To escape this untoward follower, cities of refuge or sanctuaries were named, and in these the poor wretch was safe until the death of the high priest.

As to the legal penalty of adultery, are we quite sure that, according to results, we have greatly improved upon the old Bible Law? Under this the punishment was death of both offenders. Was it the fear lest the population of the world should be so very seriously lessened that gradually brought this Law to less than a penal one, so that at this day a Royal “Commission” is placed on the offence in the shape of the absolute freedom of the offenders to seek for another opportunity?

Just a few words more as to those who interpreted the Law. These were the Priests and the Levites. The “Judges,” as we read of them in the book of that name, had, with the exception of Samuel, mostly to do with the settlement of political disputes, and the leading out of the people to victory or defeat, as the case might be. But in later times the power of the Sanhedrim was undoubtedly great.

The king’s power was legally limited. But so it is, and has been, in all ages and in all dominions in theory! Yet we find Rehoboam expelled by Jereboam, and the latter as despotic as the former, just as we find a firm will in Cromwell after the despotism of Charles, in what had been then for centuries the most “Constitutionally” governed country in the world!

Sanctuaries.

By William E. A. Axon, f.r.s.l.

In all ages men have attributed a special sanctity to certain localities, usually those devoted to the purposes of worship, and this sentiment has in many lands been utilised in the interests of mercy by exempting those within the precincts from arrest for some, or even all, crimes and offences. In the earlier stages of development, the punishment of crime was not regarded as a duty of the community, but as an obligation, or privilege of the injured or of those nearest to him in blood or social relationship. Thus the son of a murdered man had the right to murder the murderer. The general principle of the earlier forms of justice is the lex talionis, but the infliction of the penalty was mostly in the discretion of the avenger. He might be afraid to attempt to slay a strong or powerful homicide, and be willing to pardon the offence for a money consideration. A criminal who took refuge in a sacred place secured at least a breathing time in