This reorganisation effected by David, we are told, was adopted by his son Solomon when the Temple was completed Chron. viii. 14, etc.) After the division of the kingdom, the Levites resi dent in the territory of the ten tribes had to emi grate into the land of Judah, in consequence of their refusing to take part in the illeg,itimate pro vincial worship established by Jeroboam (2 Chron. xi. 13, 14 ; xiii. 9) ; and though comparatively little is recorded of them in the annals of the kingdom of Judah, yet we find Levitical musicians accompany ing Jehoshaphat In his journey (ibid. xx. 19, etc.) The Levites were sent out by the same monarch as teachers and judges of the people (ibid. xix.S-10); they took part in the counter-revolution effected by Jehoiadah (2 Chron. xxiii. r-t ; in restoring the temple to its former stateliness under Joash (ibia'. xxiv. 5) ; in cleansing and repairing the sanctuary under Hezekiah (ibid. xxix. t2-15); and regained their tithes under Ahaz, where we also hear of their old classification (i b i a'. xxxi. 4-17). In the reign of Josiah they are still mentioned as the teachei-s of all Israel,' and the singers are found in their place according to the commandment of David' (2 Chron. xxxv. 3, 15). During the Egyptian and Chaldoean invasions, however, and in the last days of the king dom of Judah, the Levites apostatised from the God of their fathers, and shared in the idolatry. of the people, as is seen from the denunciations of the prophet Ezekiel (xliv. 10-14 ; xlviii. 1).
III. The post-exile Period. —The apostasy of the Levites before the etiile, and their rites of idolatry, which they carried with them into captivity, made them amalgamate with the heathen, and greatly diminished their number. Hence, amongst the body of returning exiles under Zerubbabel, which nuinbered 4289 priests, there were, according to Ezra ii. 40-42, only 341 Levites, of whom 74 belonged to the first class, i.e., to those who were appointed over the work of the temple ; 128 to the second class, or to the singers ; and 139 to the third class, or gate-keepers : whilst, accord ing to Neh. vii. 43-45, there were 360, as follows 74 of those who were appointed over the work of the temple, 148 singers, and 138 gate-keepers. Still more marked is the paucity of their number in the second return of the exiles under Ezra, when there were only 38 Levites to be found, and their place had to be filled up by 220 Nethiniin (Ezra vii. 7 ; viii. 15, 20). Tradition tells us that Ezra was so displeased with the conduct of the Levites that, as a punishment, he deprived them of their tithes, and gave them to the priests (comp. Bartenora On Sota, ix. io). Those, however, that did return, resumed their functions as they were anciently assigned to the respective classes. How strictly these duties were enforced, and how severely. any neglect in performing them was punished, may be gathered from the following description in the Mishna: The Levites had to guard twenty-four places, five were stationed at the five gates of the Mountain of the House (1T1 "WV n.zro, four at the four corners inside, five at the five gates of the outer court, four at its four corners inside, one at the sacrificial storehouse, one at the curtain depositary, and one behind the holy of holies. The inspector of the mountain of the house went round through all the guards [every night] with burning torcbes before him. If the guard did not immediately stand up, the inspector of the Mountain of the House called out to him, Peace be with thee and if he perceived that he was asleep, he struck him with his stick, and even had the liberty of setting his garments on fire; and when it was asked, What is that noise in thc court?' they were told it is the noise of a Levite who is beaten, or whose clothes have been burnt, because he slept when on duty' (Ukiah, i. 1, 2). lt is thought that allusion is made to the fact in the Apocalypse, when it is said Blessed is he that wateheth keepeth hir garments' (Rev. xvi. 15). As for the Levites who were the singers, they were summoned by the blast of the trumpet after the incense was kindled upon the altar, when they assembled from all parts of the spacious Temple at the orchestra which was joined to the fifteen steps at the en trance from the women's outer court to the MCD'S outer court. Thcy sung Psalms in antiphonies, ac
companied by three musical instruments—the harp, the cithern, and cimbals—whilst the priests were pouring out on the altar the libation of wine. On Sunday they sung Ps. xxiv., on Monday Ps. xlviii., on Tuesday Ps. lxxxii., on Wednesday Ps. xciv., on Thursday Ps. lxxxi., on Friday Ps. xciii., and on the Sabbath Ps. xcii. Each of these Psalms was sung.in nine sections, with eight pauses (04p1t), and at each pause the priests blew trombones, when the whole congregation fell down every time wor shipping on their faces ( Tamid vii. 3, 4).
The Levites had nu prescribed canonical dress like the priests, as may be seen from the fact which Josephus narrates, that the singers requested Agrippa to assemble the Sanhedrim, in order to obtain leave for them to wear linen garments like the priests . . . . contrary to the laws ' (A ntiy. xx. 9. 6). But though they wore no official gar ments at the service, yet the Talmud says that they ordinarily wore a linen outer-garment with sleeves, and a head-dress ; and on journeys were provided with a staff, a pocket, and a copy of the Pentateuch (Zama 122, a). Some modifications were at this period introduced in what was consi dered the necessary qualification for service. The Mosaic law, it will be remembered, regarded age as the only qualification, and freed the Levite from his duties when he was fifty years old ; now that singing constituted so essential a part of the Levi tical duties, any Levite who had not a good voice was regarded as disqualified, and if it continued good and melodious, he was retained in service all his lifetime, irrespective of age, but if it failed he was removed from that class which constituted the choristers to the gate-keepers (Maimonides, .Hil Moth 'Cele IIa-Kodesh, iii. 8). During the period of mourning a Levite was exempt from his duties in the Temple.
Though the destruction of the Temple and tbe dispersion of the Jews have necessarily done away with the Levitical duties which were strictly local, yet the Levites, like the priests, still exist, have to this day certain functions to perform, and continue to enjoy certain privileges and immunities. On those festivals whereon the priests pronounce the benediction on the congregation of Israel during the morning service, as prescribed in Num. VI. 22 27, the Levites have to wait on the priests,' and wash their hands prior to tbe giving of the said blessing. At the reading of the Law in the syna gogue, the Levite is called to the second section, the first being assigned to the priest [HAPHTARA]. Moreover, like the priests, the Levites are exempt from redeeming their first.born, ancl this exemp tion even extends to women of the tribe of Levi who marry Israelites, i.e., Jews of any other tribe.
Litei-ature.—Mishna, Eraehin, ii. 3-6 ; Tamid, vii. 3, 4 ; Sweet, v. 4 ; Bikkurins, iii. 4 ; nides, Iod Ha-Chezaha, Hilehath Kele Ha-Mikdash, 1-11 ; Michaelis, Commentaries on the Laws cy MOses, vol. sec. 52, p. 251-262, English transla: tion ; Bahr, Synzbalik des Mosaischen Cultus, PP. 3, ; 39, ; 163, ; 342, ; 428, ff. ; Herzfeld, Gesehichte des Volkes Israel von der Zersterung des ersten Tempels, Bronswig 1847, PP. 126, 204, 387-424 ; by the same author, Ge schichte des Volkes Israel 2107E der Po/lel:dung des zweiten Tempels, vol. i., Nordhausen 1855, pp. 55-58, 63-66, ; Saalschfitz, Das Mosaische Read, vol. i., Berlin 1853, p. 89-ro6 ; by the sante author, Archaologie der Hebriier, vol. ii., Konigsberg 1856, cap. 78, p. 342, ff. ; Keil, Handbuch der biblischen Archdologie, vol. i., Frank fort - on-the-Maine IS58, p. 160, ff. ; Kalisch, Historical and Critical Commentag on Genesis, London 1858, pp. 735-744.—C. D. G.