vision, and acquires a knowledge of which previously he was not possessed. Such knowledge is either of general information, or relates to particular events. This is the first degree of prophecy. Many, however, do not remain stationary. Sometimes, the further progress ensues after this first degree is attained, and as its consequence; while others at once reach the second and superior degree, according to their greater or less mental and moral aptitude. For if the intellectual force is such, that the imagination cannot actively intervene or offer a protracted resistance, the prophetic inspiration is imparted free from those terrific accompaniments which we have above enumerated: Nevertheless, the vision is still obscure, and as a dream; the state in which he is placed being called

somnolency ” or תרדמה or תנומה

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deep sleep." This second degree of prophecy is called 8 or 1, "apparition" or "vision:" And though it is imparted only when the intellectual force greatly predominates over the imagination, yet it is on the passive imagination that it operates: So that although the information imparted is true and real, yet the apparition by means of which it is conveyed is unreal, as it exists but to the mind's eye, presented through the medium of the imagination. But there is a still superior degree of inspiration which is attained by him whose intellectual force has completely subjugated his imagination, and reduced it to such a state of quiescence that it is incapable of harbouring unreal apparitions, and reflects only that which is really seen: Thus, whatever such a prophet hears is the undisguised emanation of prophecy, and whatever he sees is real. Such was the degree attained by Ezekiel: What he obtained was a real insight into the secrets of creation and Divine mysteries. The prophet who attains this eminent rank actually sees and hears the angel who communicates to him a knowledge of events either general or minute, intended for his own information or for that of others, for particular nations or for mankind in general. This is the

third degree of prophecy, which sometimes is attained as a consequence of the preceding two degrees, or is at once acquired, (according to the aptitude of the prophet,) as was the case with Samuel, who, at the very commencement, heard a voice, but did not experience any terrific agitation, or behold any apparition: As it is said, "Samuel lay within the temple, in which was the ark of the Lord; and the Lord called, SAMUEL!" (1 Samuel iii. 4.) Nevertheless, even this degree of prophecy is not enjoyed when man is perfectly awake, but is imparted when he is in an intermediate state between dreaming and being awake. It is called "7", "the power of the Lord.”

One or other of these three degrees has been imparted to all the prophets respectively, in accordance with the Divine will, which freely bestows it, but without which it is beyond the reach of every moral or mental perfection, nor is there any stated or fixed period for the repetition of the Divine communication; but the prophetic inspiration is sometimes withheld, or dormant, during a considerable space of time. There is, however, a possibility that man can proceed, beyond these three degrees, to that most eminent state when imagination is not at all concerned with the inspiration imparted to him. Accordingly, he neither sees nor imagines to himself any apparition or vision, real or unreal, either of angels or other figures; but he distinctly hears the prophecy which is communicated to him, and the commands which he is to deliver either to a part or to the whole of the human race, by means of which the perfection of their purpose is to be attained. This communication is imparted while the recipient is perfectly awake, not interruptedly, but continuously. As soon as a question arises in his duly prepared mind, he receives a direct reply. The man who has attained this super-eminent degree ought no longer to be called "man," but 78, or "messenger of the Deity." We have, however, no one except Moses our teacher (peace be with him!) who did attain to such excel

lence. His prophecy was distinguished above all others, as himself was pre-eminent: As it is expressed in Holy Writ : "And the Lord

spoke unto Moses face to face, as a man speaketh to his neighbour." (Exodus xxxiii. 11.) By the words, face to face, is meant that the communication was direct and immediate, without any intervening medium whatsoever, either of angel, vision, apparition, or imagination. By the words, as a man speaketh, is conveyed, that the communication was not in any kind of dream, much less in an agitated state, but in perfect and continuous consciousness and tranquillity: So that whenever he presented himself in the tabernacle, he heard the voice which spoke to him; as it

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is said, "When Moses came into the tabernacle, he heard the voice speaking to him from the lid; between the two cherubim." (Num. vii. 87.) Holy Writ likewise gives its testimony that whenever Moses had occasion to invoke the Divine communication, it was afforded him, as it is said: Stay ye here, and I will learn what the Lord commands you; and accordingly he receives the necessary instruction. (Num. ix. 8-10.) So likewise respecting the daughters of Zelophehad it is said: "And Moses submitted their case before the Lord." When he received the instant reply, "The daughters of Zelophehad have spoken justly." (Ibid. xxvii. 5-11.) (To be continued.)

I. ORDER OF THE PRIESTS AND LEVITES ON DUTY.

THOSE priests who were appointed to the duties of the coming day, assembled on the previous evening in the great fire-room, in the inner court of the temple; some of them to perform their vigils, and others to be prepared for their service at the first break of dawn. Those who had performed the service of the expiring day handed them the keys of the temple and inner court, which were received by one of the newcomers appointed for that purpose, and deposited in a cavity which was in the fire-room; there he hung them up by a golden chain, and covered the mouth of the cave with a marble slab. The Levites who mounted guard during the night, or were appointed to assist the priests in the service of the coming day, likewise arrived, relieved their brethren who were on duty, and received from them the keys of the cuter courts. Lastly, arrived the Stationmen, or Representatives of all Israel, whose office, as such, was to witness the morning sacrifice. For, as this sacrifice was brought on behalf

men." They were bound to be present during the sacrifices, and to direct their whole attention to the holy rites, but they did not actively participate in the duties of the day. As the priests and Levites were formed into twenty-four divisions, which in rotation served in the temple, each during one week, all Israel, likewise, formed a corresponding number of divisions, each of which in rotation furnished its quota of "Stationmen," to represent the nation. And as both priests and Levites had stations assigned to them in Jerusalem, in order that they might be ready, as soon as their turn came, to enter on their duties, there was likewise a station assigned to the representatives of the nation, for the same purpose, at Jerusalem. When the turn of each respective division arrived, (which happened twice in every year,) and the priests and Levites

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proceeded to Jerusalem, they were accompanied by such of the " Station-men" as resided in the towns and villages nearest Jerusalem; for those of the more distant places were exempt from personal attendance, but performed their worship throughout the week in the houses of prayer or synagogues nearest their habitations. Each of the twenty-four divisions of Israelites had its chief, who was called

went through the small wicket in the fire-gate, to the inner court, where his companions parted and formed two troops, which, guided by lighted torches, proceeded eastward and westward, to examine the court, and to see whether every thing was in due order. Both troops met at the baker's room; and, having found every thing properly arranged, they hailed each other, and exchanged the greeting of "All's well."

tion."

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Of these Station-men," two representatives for each tribe, or twenty-four at least, were each day bound to attend.

As the Divine service commenced at a very early hour, all necessary preparations were completed, and whatever was requisite held in readiness. The priests caused the Levites to arrange the sacred utensils, (consisting of ninety-three various articles,) and to fetch the different sacrifices from those in whose care they

were.

The utensils were placed on a table of silver, which stood to the south of the great altar. When this was done, one of the priests, by command of the principal gatekeeper, tooks the keys from the cavity in the fire-room, and locked the temple and the inner courts. He then replaced the keys in their place of deposit, and closed the cavity with the marble slab; on this he placed a pillow, upon which he slept during the night. The Levites likewise closed the outer courts; and all retired to their chambers to rest, except those priests who performed the vigils, and the Levites who mounted guard. The "Stationmen," "the officers of the temple, and one of the magistrates, whose duty it was to be present during the drawing of lots by the priests, * likewise passed the night within the precincts of the temple.

After midnight and as the morning began to dawn, the Captain of the temple went forth accompanied by some priests, took the keys, and

* The appointment of priests to perform the various rites of sacrifice, of incense, &c., was determined by lot every morning. This was done to prevent disputes or envy, as the performance of certain parts of the service might be held to be more dignified than others.

In the interim the other priests arose, bathed, and put on their sacred garments of office. They then assembled in the hall of justice, where, directed by the Captain of the temple and the magistrate, they proceeded to draw lots for the respective portions of the service which each individual was to perform. The Levites likewise arose, and prepared for their service; and the "Station-men" were called up, in order to be present. The copper basin (which in the time of the second temple was kept under water, after having been used) was then pulled forth ready for the priests to wash their hands and feet.

The principal gatekeeper next directed the Levites to throw open all the gates of the outer courts, while the priests at the same time blew the trumpets in order to proclaim to the city the approaching commencement of the morning service. The following preparatory arrangements were next made::

Cleansing of the Altar of BurntOfferings.