t which Chemosh, thy Elohim, giveth thee to
possess?" (Jud. xi. 23, 24). For Jephthah, Chemosh is obviously as real
a personage as Jahveh.]

[Footnote 6: For example: "My oblation, my food for my offerings made by fire,
of a sweet savour to me, shall ye observe to offer unto me in their due
season" (Num. xxviii. 2).]

[Footnote 7: In 2 Samuel xv. 27 David says to Zadok the priest, "Art thou not a
seer?" and Gad is called David's seer.]

[Footnote 8: This would at first appear to be inconsistent with the use of the
word "prophetess" for Deborah. But it does not follow because the writer
of Judges applies the name to Deborah that it was used in her day.]

[Footnote 9: Samuel tells the cook, "Bring the potion which I gave thee, of which
I said to thee, Set it by thee." It was therefore Samuel's to give. "And
the cook took up the thigh (or shoulder) and that which was upon it and
set it before Saul." But, in the Levitical regulations, it is the thigh
(or shoulder) which becomes the priest's own property. "And the
right thigh (or shoulder) shall ye give unto the priest for an
heave-offering," which is given along with the wave breast "unto Aaron
the priest and unto his sons as a due for ever from the children of
Israel" (Lev. vii. 31-34). Reuss writes on this passage: "La cuisse
n'est point agitee, mais simplement _prelevee_ sur ce que les convives
mangeront."]

[Footnote 10: See, for example, Elkanah's sacrifice, 1 Sam. i. 3-9.]

[Footnote 11: The ghost was not supposed to be capable of devouring the gross
material substance of the offering; but his vaporous body appropriated
the smoke of the burnt sacrifice, the visible and odorous exhalations of
other offerings. The blood of the victim was particularly useful because
it was thought to be the special seat of its soul or life. A West
African negro replied to an European sceptic: "Of course, the spirit
cannot eat corporeal food, but he extracts its spiritual part, and, as
we see, leaves the material part behind" (Lippert, _Seelencult,_ p. 16).]

[Footnote 12: It is further well worth consideration whether indications of
former ancestor-worship are not to be found in the singular weight
attached to the veneration of parents in the fourth commandment. It is
the only positive commandment, in addition to those respecting the Deity
and that concerning the Sabbath, and the penalties for infringing it
were of the same character. In China, a corresponding reverence for
parent