TIIE HEBREW AND JEWISH PRIESTHOOD. The Hebrew' word for priest (kohrli) is of uncertain origin; the Arabic krihin means diviner. which corresponds to one of the most distinctive func tions of the priesthood. According to the later Jewish theory. the priesthood belonged exclu sively to the family of Aaron, while the re mainder of the tribe of Levi held but the subor dinate position of attendants at the sanctuary. But the examination of the historical records proves that this limitation of priestly prerogative was of late origin. The earlier strata of the historical books exhibit sacrifice as the right of all, especially of the heads of families. (Cf. the histories of the Patriarchs. and of Manoah and Micah, Jud. xviii.) Particularly was this the prerogative of national and religious leaders, of prophets like Samuel (T. Sam. xvi.) and Elijah (I. Kings xviii.). and of princes like David (H. Sam. vi., where he is clothed with the priestly ephod) and Solomon (T. Kings viii.; cf. ix. 25). Also David's sons are said to have been priests (TT. Sam. viii. IS). But from the beginning of the national history there existed a family or caste to which the priesthood was a profession—the so-called tribe of Levi. Moses' institution of the ark required its ministers, and either he established a priestly caste, or, as is more probable, inasmuch as he belonged to the Caine family, he made use of an already existing caste. The part his brother Aaron played is obscure, but there is no reason to doubt that he exercised some special priestly functions.
The locus classicus for the position of the Levites in the early history is the story of Micah (see above), where, while a Levite is not neces sary, he is much preferred : the Levite in ques tion appears to be a grandson of Moses (Jud, xcaias 30, R. V. (See GEnsnom.) Again, the priest at the ark in Shiloh is Eli, of the line of Ithamar, son of Aaron; doubtless this connection gave the Levites a prerogative in priestly func tions, of which they were enabled to take ad vantage upon the settlement of the ark in Jeru salem, and especially upon the budding of the Temple by Solomon. From this time on, it would seem, the sacerdotal functions of the religion of Yahweh in the Southern Kingdom came gradually to be monopolized by the Levites. The prestige of the Temple naturally tended in Judah to the exaltation of a special religious caste throughout that land. As for the kingdom of Israel. it is not stated (except in the doubtful passage I. Kings xii. 31) whether the priests belonged to the Levites or not; at all events, the prophets find no fault with their sacerdotal character. During the monarchy hierarchical grades arose; thus Abiathar of the line of ltha mar is the leading priest under. David, to be dispossessed under Solomon by Zadok of the line of Eleazar. With the expansion of the caste and the growth of the sacred ritual, differ entiations in office ensued. which resulted in the sacrificial functions being reserved for 'the sons of Aaron.' the remaining Levites, including Moses' descendants, being degraded to lower ministries. In Ezekiel's ideal sketch of the
restored theocracy, the priesthood is confined to• `the sons of Zadok,' but in Chronicles the line of Ithanar is admitted, the high-priestly descent remaining. however, in the former family. The Restoration immensely exalted the position of the priesthood, especially of its chief. (Cf. Zech.
vi.) But it possessed no political force and little spiritual stimulus, so that it became a close corporation, intent upon enjoying and in creasing its temporal privileges, leaving the development of religion in the hand of more popular leaders. The priesthood was raised to its highest honor through the assumption of the monarchy by the priestly Maccabxan family. so that for seventy years a priest-king ruled Israel. I?ee MAccABEEs.) With the fall of the Mac eabican kingdom and the destruction of that family by Herod. the priesthood fell back to its conventional position, becoming the tool of the Romans, who made and unmade the high priest. (Cf. Anna, and ('aiaphas in the Gospels; also Acts xxiii, 2 sqq.) It had a small but strong party behind its back in the Sadducees (q.v.), so named after the above-mentioned Zadok. With the destruction of the Temple in A. 0. 70 the priesthood ceased, as sacrifice was no longer legitimate. The tradition of the ancient caste is still faintly preserved in certain Jewish families.
As for the functions of the priesthood, in addition to the sacrificial acts, which were ac eonpanied with blessing and prayer, there was the important office of the divine oracle, for which the instrument of Urim and Thuminim (q.v.) was used, in all kinds of questions. (Cf. the histories of Saul and David.) Also the priests at the various sanctuaries possessed the right of giving the torah or instruction of God in all matters. (Cf. Dent. xvii, S sqq.) With the codification of the law, the teaching function passed from the priests to the more zealous lay expounders. the Scribes (q.v.). The support of the priests came in earlier times directly from the worshipers; they had the right to certain portions of the sacrifices, to the tithes. and other offerings. (Cf. I. Sam. ii. 12 sqq.; x. 33 sqq.) Later there Nva, established a more definite provision for the support of the Temple and its priests in a poll-tax levied upon all Jews. (Exod.
xxx. 13; x. 32; cf. Matt. xvii. 24, B. V.) The number of the priests grew to vast propor tions, according to Josephus over 20.000. and they were divided into 24 classes (I. Chron. xxiv.), the individuals coming up to Jerusalem at their appointed seasons. (Cf. Luke i.) The priests alone had access into the Holy Place, the high priest alone into the Holy of Holies. For the dress of the see Exod. xxviii.; for general regulations, Levit. xxi., and passim in the Priestly Code. Consult the works mentioned in the article LEvrrEs; and Schifirer, History of the Jewish. People (Edinburgh, 1885-90) : Well Prolegomena znr Gesehiehte Isracts (4th ed., Berlin, 1895). See Amtos; LEVITES ; HIGH PRIEST.