any opprobrium attached to the Levites by giving
them a common origin with the priests. It is
evident from a consideratioii of this development
in the use of the tenn Levite that it originally
designated 'a 'priest' (see Levi). The connection
of Levite as priest with the supposed tribe of
Levi is remote and to a large extent artificial.
Tlie ancient tribe of Levi (as v:e see from Gen.
xlix. 5) was warlike, and the story of the treach-
erous attack of Simeon and Levi upon Shechem
(Gen. xxxiv.) is not merely un illustration of
this character of the tribe, but also points to its
practical annihilation. In the distribution of
Canaan among the tribes, Simeon is settled in
the territory of Judah. while Levi receives no
territory, because the tribe was dispersed — prac-
tically wiped out. Some renmants became at-
tached to sanctuaries as giuirdians (cf. .Judges
xvii.) , and from this fact the term Levite acquired
the sense of one doing service at a sanctuary.
This usage was taken up by the writers who re-
constructed Hebrew history on the theory which
traced the religious organization back to !Moses
(see Hex.teuch) , and carried out in the manner
above indicated. All priests being thus traced
back to Levi, the tribe as a whole is regarded
as consecrated to the service of Yahweh by
way of a substitute for the offering of the
first-born in each family of Israel, who rightfully
belonged to the deity (cf. e.g. Xum. iii. 12). As
servants of the sanctuary, supported by the tem-
ple income, the Levites were not obliged to culti-
vate the land, and hence owned no ten-itory. In
this way the theory fitted in well with the pre-
exilic conditions, in which period the Levites as a
tribe play a part in the political history and
possess no territory. An exception is made in
respect to the cities of refuge which are assigned
to the priests, but which are merely old sanctu-
aries recognized as sacred asylums to which
murderers flee from the avenger of blood (q.v. ).
The duties of the Levites are specified in the
Priestly Code and el.iborated in the Book of
Chronicles. They were not properl.v servants of
Yahweh, but servants to the Aaronite priests
to whom they were 'given.' They were not per-
mitted to approach the inner sanctuary. They
had charge of the sacred vessels and prepared
the animals for the sacrifice. iMenial duties, such
as the cleaning of the vessels and of the temple
halls, were also imposed on them, as well as
'watch' duties. According to the Priestly Code,
one-tenth of the tithes only belonged to the
Levites : but it would appear from the Book of
Neheniiah that their income in fact was larger.
Not all of the provisions, it must be borne in
mind, were carried out : and on the whole the posi-
tion of the Levites. who so far outnumbered the
priests proper, was better than the Priestly Code
would lead us to suppose. Consult : Graf. "Zur
Geschichte des Stammes Levi." in Mcrx's Archiv.,
vol. i. (Halle, 18(59) ; Wellhausen. Proleriomcmi
zur Geschichte Israels (,5th ed.. Berlin. 1899) ;
Maybaum, Eniunckeluiuj des (iltisraelitischeii
Pricstertums (Breslau, 1880) ; Baudissin, Ge-
schichte des alttestamentlichen Priestertums
(Leipzig, 1889) ; Curtiss, The Levitical Priests
(London, 1877) ; Vogelstein, Der Kampf zwischeii
Priestern iind Lcvitcn seit dcii Tnfjcn Ezcehiels
(Stettin. 1S89) ; and the Hebrew archfeologies of
Xowack and Benzinger. See Priests.
LEVIT'ICUS (Lat. Leviticus. Gk. XcvitikSv, Lcvitikon, pertaining to the Levites, from Xfvhrjs. Levites, Levite), Book of. The name of the third book of the Pentateuch, derived from the title given to it in the Greek translation, 'the Levitical book,' as treating chielly of the fune- tioTis of the Levites, the term Levitical being n.sed as synonymous with sacerdotal. Like Exodus and Numbers, however, it contains also historical material and is viewed by critics as part of a great historical compilation in wheh the legal codes have been inserted at the point at which, according to the historical theory underlying the Pentateuch (q.v.). they were promulgated. The historical sources in Leviticus are considered the same as are found in the other books of the Pentateuch and in Joshua — nainely, the compila- tion known as JE (see Eixjni.ST and Yah wist; Hex.^teuch ) . and the Priestly narrative, together with additions and interpolations by the group of editors who welded the narratives together with the Pentateuchal codes. In Leviticus itself two codes are embodied: the so-called 'Law of Holi- ness' (Lev. x^'ii-xxvi.) and the Priestly Code, which, besides embracing the rest of the book, extends through the Book of Numbers. Of these the former, compiled during the Exile, has been made to conform in the editing process to the Priestly Code, though not entirely so, while the latter is the law book that was presented to the .Jewish community of Jerusalem through Ezr.a and Nehemiah (qq.v. ) and finally adopted as a binding ordinance in B.C. 444. The 'Law of Holiness.' which is so called because of the promi- nence attached therein to the 'holy' character of the Hebrew nation, deals with the following topics: domestic animals, slaughtered for offer- ings to Yahweh, and prohibition against the eat- ing of blood (eh. xvii.) ; laws against incest set forth in detail (xviii.) ; miscellaneous com- mandments of a moral and social character (xix.) : prohibition of the iloloch cult and an- other law of incest (xx. ) : regulations for priests, restrictions in regard to mourning and marriage, priests to be without physical blemish, ordinances with regard to the eating of sacrificed animals, which must also be without blemish (xxi-xxii.) : order and nature of festivals (xxiii.) : ordinances regarding oil for lamps in the tabernacle, shew- bread, blasphemy, manslaughter, and torts (xxiv.) ; Sabbatical year and .Jubilee (x.w.) ; closing remarks of a hortatory character (xxvi.). Many of the ordinances in this code, particularly those in reference to the slaughter of animals, the lamps, and the shewbread. are based on ol<ler cus- toms or decisions which have been elaborated and revised. The Priestly Code in Leviticus may be sub- divided into three sections as follows: (1) chap- ters i.-vii. ; (2) chapters xi.-xv. ; (3) chapter xvi. Of these the first section contains the sacrificial laws systematically arranged with reference to (a) burnt offeriiigs. (b) meal offerings, (c) peace offerings, (d) sin offerings, (e) trespass offerings. To these are added a series of rules, chiefly for the guidance of the priests, and some further specifications with regard to the various kinds of offerings. The second section (xi.-xv.) deals with cleanness and nncleanness in general. The beginning is made with clean and unclean animals, which are enumerated in detail, w^ith their distinguishing signs (ch. xi.L and the consequences of defilement by contact with un- clean aninuils ahd the carcasses of clean anim.'ils. In chapter xii. uncleanness connected with child-
