HISTORY OF THE BIBLE. toward the camp, Joshua, hearing the noise of people shouting, observed to Moses, it, told him that the noise was not like that which was either common to victory, or As soon as they approached the camp Moses saw the golden calf, and the people dancing before it; at which he was so incensed, that, in the violence of his rage, he threw the tables on which the law was written against a stone on the ground, and they were broken to pieces. He then took the idol calf and melted it, after which, grinding it into a powder, and mixing it with water (in order to make them more sensible of their folly in worshipping that for a god which was to pass through their bodies), he obliged them to drink it.* Having inflicted this punishment on the people, Moses proceeded to chastise Aaron for having suffered such idolatrous acts to be practised. But all the excuse he could make was, that the people became so turbulent that, for his own safety, he was compelled to comply with their demand. But Moses's business was to take vengeance on the idolaters; and, therefore, leaving his brother Aaron, he went into the midst of the camp, and called such to his "Let those," said he, assistance as had not been concerned in the late rebellion: "who are for the Lord, join themselves with me." In consequence of this, all the sons of Levi (who were totally exempt from the general guilt) immediately repaired to Moses, who ordered them to take their swords, go through the camp, and kill all the ringleaders of this idolatrous defection, together with their adherents, without paying any respect to age or quality, friendship or consanguinity. The Levites strictly obeyed the orders of Moses, and the number slain on that day was about three thousand men. For this laudable zeal and ready obedience Moses blessed the family of Levi, assuring them that by thus shedding the blood of their idolatrous brethren, without favor or distinction, they had obtained the approbation of the Lord, who would certainly not fail of rewarding them for it hereafter.t This severe punishment inflicted on the idolatrous delinquents struck a terror throughout the whole camp. The next day Moses, in a very solemn manner, reproved them for their ingratitude and folly; but at the same time promised them that he would go again up to the mount, and try how far his prayers would prevail with the divine mercy to avert the punishment which they had so justly deserved. Moses, agreeably to his promise, returned to the mount, and acknowledged to the Lord the great sin committed by his people. At the same time he besought forgiveness for them with that earnestness and concern, that he prayed God to blot him out of his book rather than not pardon them. But this was inconsistent with the divine justice, and therefore God gave him this short answer: "Whosoever hath sinned against me, him will I blot out of my book." The divine wrath being in a great measure appeased at the intercession of Moses, the Lord commanded him to lead the people to the place he had appointed; but at the same time let him know he was not willing to go with them, because, being a stiff-necked people, they might provoke him to consume them on the way. To show, * DESTRUCTION OF THE GOLDEN CALF.-A's there is not the least question but that all which was known to the Hebrews of the metallurgic arts at this early time, had been acquired in Egypt, the making of the golden calf may be taken in evidence, amply confirmed by their existing monuments, of the very great skill in those arts which the Egyptians had attained. But the destruction of the same image, in the manner described, is a still more striking evidence of this. The art of thus treating gold was a secret, probably but known to Moses, in virtue of his perfect acquaintance with all the sciences which the Egyptians cultivated. Goguet, remarking on the subject, observes that those who work in metal know that this is an exceedingly difficult operation. "Commentators have been much perplexed to explain how Moses burnt the golden image, and reduced it to powder. Most of them offer only vain and improbable conjectures. But an able chymist has removed every difficulty on the subject, and has suggested this simple process as that which Moses employed. Instead of tartaric acid, which we employ for a similar purpose, the Hebrew legislator used natron, which is very common in the East. (STAHLL. Vitull. aureus, in Opusc. Chym., Phys., Medic., p. 585.) The Scripture in informing us that Moses made the Israelites drink this powder, shows that he was perfectly acquainted with all the effect of his operation. He wished to aggravate the punishment of their disobedience; and for this purpose no means could have been more suitable for gold, rendered potable by the process of which I have spoken, is of a most detestable taste." ("Origine des Lois," epoq. ii. liv. ii. chap 14.) To this, from Goguet, it may be well to add that the operation of the acid, which acts upon gold is much assisted by the metal being previously heated. In this we see the reason why Moses cast the golden image into the fire in the first instance. This prediction was afterward fulfilled for, on the institution of the priesthood, the Levites were appointed to the honor and emoluments of that office, though in subordination to that of Aaron and his posterity. 10 however, that he had not quite forsaken them, he told Moses that he would send his angel before them to drive out the inhabitants of the promised land, that he might perform the oath which he had made to their forefathers, Abraham, Isaac, and Jacob. This was very afflicting news to the Israelites, who now plainly perceived that God's withdrawing his immediate presence from them was the consequence of their rebellion; upon which they very grievously mourned, and, to show their humiliation, laid aside the ornaments they were accustomed to wear. But Moses, still to humble them the more, and to show them how highly they had offended God by their wicked apostacy, took a tent, and pitching it at some distance without the camp, called it "the tabernacle of the congregation," intimating that the Lord was so highly offended with them for their idolatry that he had removed from them, and would no longer dwell among them, as he had hitherto done. Soon after Moses repaired to the tabernacle, which he had no sooner entered than it was surrounded by the cloudy pillar, which had so much assisted the Israelites in their departure from Egypt. This additional token of the divine wrath made the people particularly attentive to the motions of Moses; and therefore when he went out of the camp to the tabernacle they rose up, and stood every man at his tent door, looking after him till he had got in. And when they saw the cloudy pillar, which they knew was a token of God's presence, they all fell down and worshipped. While Moses was in the tabernacle he was visited by God, who permitted him, in a very familiar manner, to converse with him; which favor Moses improved to the advantage of the people, endeavoring, with the greatest importunity, to obtain a reconciliation between them and their justly offended God. A short time after this the Almighty commanded Moses to prepare two new tables of stone, like the former which he had broken, and to come up alone with them in the morning to Mount Sinai; "and I," said he, “will write in those tables the words that were in the first." Moses strictly obeyed this command, and, early in the morning, repaired to Mount Sinai with the two tables, where, prostrating himself before the divine Majesty, he with the greatest fervency besought him to pardon the sins of the people. The Almighty was pleased to listen to his request, at the same time promising that he would make a covenant with his people on these conditions: That they should keep his commandments; that they should not worship the gods of the Canaanites; that they should make no alliances with the people of that country; that they should have no strange gods; and that they should strictly keep the sabbath, the passover, and other festivals ordained by the law. For forty days and nights did Moses at this time continue (as he had done before) on Mount Sinai, without either eating or drinking, at the expiration of which he returned to the people, bringing with him the two tables of the law. By the long converse he had held with God, his face had contracted such a lustre that the people were not able to approach him; and therefore whenever he talked with them he covered his face with a veil, but took it off when he went into the tabernacle to receive the divine commands. Agreeably to the instructions Moses had received from God during his last stay on the mount, he called the people together, and informed them that it was the Lord's will to have a tabernacle built for the performance of religious worship; and that he had commanded him to speak to them to bring in their offerings, which were to consist of such articles as were necessary for accomplishing the work.* These offerings were not to be exacted, but the people were to present them voluntarily; and so desirous were they of making some atonement for their past sins, that they soon brought in more than was requisite, so that Moses was obliged to cause proclamation to be made to restrain their liberality. Having thus obtained a sufficient collection of all kinds of materials, Moses placed them in the hands of Bezaleel and Aholiah, the two great artists in building, whom God had before made choice of; and so expeditious were they in executing the work, *The directions given at this time were the same with those which Moses received on his first going up to the mount; but, by reason of the people's transgression in idolizing the calf, they were not then delivered to them. that, in less than six months, the tabernacle, with all its rich furniture, was entirely completed; and of which the following is an accurate description: The tabernacle was formed somewhat like a tent, though much larger, and the whole was covered with curtains and skins. It was divided into two parts-the one covered, and properly called the tabernacle; and the other open, called the court. The covered part was again divided into two other parts, one of which was called the "holy of holies," and the curtains belonging to it were made of embroidered linen of several colors. There were ten curtains, twenty-eight cubits long and four broad: five curtains together made the two coverings, and the other five, being joined to these, covered the whole tabernacle. Above the rest were two other coverings, the one of goat's hair, the other of sheep-skins. These veils or coverings were laid on a square frame of planks resting on bases. There were forty-eight large planks, each a cubit and a half wide and ten cubits high, twenty of them on each side, and six at one end to the westward, and one on each corner: each plank was borne on two silver bases; they were let into one another, and held by bars running the length of the planks. The east end was open, and only covered with a curtain. The holy of holies was parted from the rest of the tabernacle by a curtain made fast to four pillars, standing ten cubits from the end. The whole length of the tabernacle was thirty-two cubits; the upper curtain which hung on the north and south sides was eight cubits in length, and that on the east and west four cubits. The court was a spot of ground a hundred cubits long and fifty in breadth, enclosed by twenty columns, each of them twenty cubits high and ten in breadth, covered with silver, and standing on copper bases five cubits distant from each other, between which there were curtains drawn and fastened with hooks. At the east end was an entrance twenty cubits wide, covered with a curtain hanging loose. The ark was in the sanctuary; it was a square chest made of shittim-wood, two cubits and a half long, and one cubit and a half wide and deep. It was covered with gold plates, and had a gold cornice which bore the lid. On the sides of it were rings, to put poles through to carry it. The covering was all of gold, and called the propitiatory or mercy-seat. There were two cherubims on it, which covered it with their wings; the tables of the law were in the ark, which was therefore called the ark of the testimony, or of the covenant. The table was made of cedar covered with gold, two cubits long, one in breadth, and one and a half in height. About the edge of it was an ornament; it stood on four feet, and had wooden bars plated with gold to carry it on. On it was laid the offering or show-bread (which was changed every day), six loaves at each end, with incense over them. It was not lawful for any but the priests to eat of that bread. The candlestick was of pure gold, had seven branches, three on each side and one in the middle each branch had three knobs like apples, and three sockets in the shape of half almond-shells: that in the middle had four. On each branch was a gold lamp, and there were gold snuffers and nippers to dress them. There were two altars: one for the burnt-offerings, five cubits long and wide, and three in height, with the figure of a seraphim at each corner. It was hollow, covered both within and without with brass plate, and open both at top and bottom. In the midst of it was a copper grate, standing on four feet, a cubit and a half high, and fastened with hooks and rings. On this grate were bound the offerings, for the performance of which there was every necessary article, such as kettles, ladles, tongs, hooks, &c. The altar for incense was but one cubit in length and breadth, and two cubits high. It was plated with gold, and over it was a crown of the same metal. This altar was in the sanctuary with the ark, but that for burnt-offerings was placed on the north side of the tabernacle. On a pillar in the court was a large copper basin, with several cocks for the water to run out, that those who ministered might conveniently wash their hands previous to the discharge of their priestly function. The vestments of the high-priest were, the breast-plate, the ephod, the robe, the close coat, the mitre, and the girdle. The ephod, the robe, and the close coat, were of fine linen, and covered the whole body from the neck to the heels. Over all was a purple tunic, a vestment larger and finer wrought, but not reaching so low, the bottom of which was ornamented with the representation of pomegranates and bells. The ephod consisted of two bands made of gold thread, and fastened to a kind of collar which hung down both before and behind from each shoulder, and, meeting, |