Temurah. See Talmud.
Ten ("T^", eser, or some modification of it; ^s/ca; the Heb. plur. ni"i'i53J, esrim, means "twenty;" the root "lil?;?, asdr, is thought by FUrst and Miihlau to sig- nify heaping, but Gesenius regards it as primitive), the number which lies at the basis of modern numeration, having its natural origin in the twice five fingers used for counting, and largely employed as such even by the Hebrews, notwithstanding their peculiar regard for seven as containing the notion of completeness. See
NUMBKR.
In the civil and ecclesiastical usages of the Israelites this numerical idea especially appears in their word for "tithe" CrV.;, Lev. xxvii, 30,31, 32, etc. ; Sept. liKn-
Ti], scW. /inTpa, "a part;" Yulg.decinKe), plainly derived from "I'JS", " ten," which also (in the form "IIL"") means " to be rich ;" hence ten is the rich luimber, perhaps be- cause including all the units under it. The same idea has been rather hastily conceived as being retained in the Greek; thus, Sikw, Sixonai, "to receive," "hold," etc., SfKo, " ten," because the ten fingers hold everything; and in the Latin, teneo; French, contenir; English, com- tain, ten. Pythagoras speaks of the Decade, which is the stmi of all the preceding numbers 1+2+3+4, as comprehending all musical and arithmetical proportions. For a view of liis doctrine of numbers and the probabil- ity of its Egyptian origin, see Wilkinson, Manners and Customs of the Ancient Egyptians, iv, 193-200. For Aristotle's similar ideas of the number ten, see Probl. iii, 15. This number seems significant of completeness or abundance in many passages of Scripture. Jacob said unto Laban, "Thou hast changed my wages these ten times" ((ien. xxxi, 41); "Am not I better to thee than ten sons?" (1 Sam. i, 8); "These ten times have j-e re- proached me" (Job xix, 3); "Thy pound hath gained ten pounds" (Luke xix, 16), etc. This number, as the « end of less numbers and beginning of greater, and as thus signifying perfection, sufiicienc}', etc., may have been selected for its suitableness to those eucharistic donations to religion, etc., which mankind were required to make, probably, in primeval times. Abraham gave to Melchizedec, "priest of the Most High God," a tenth of all the spoils he had taken from Chedorlaomer (Gen. xiv, 20; Heb. vii, 4). The incidental way in which this fact is stated seems to indicate an established custom. Why should Abraham give tithes of the spoils of war and not of other things'? For instances of the heathen dedicating to their gods the tenth of warlike spoils, see Wettstein, On Heb. vii, 4. Jacob's vow (Gen. xxviii, 22) seems simply to relate to compliance with an establish- ed custom; his words are, literally, "And all that thou shalt give me I will assuredly tithe it unto thee," '\'CV "]b 13TCJ3?5<. On the practice of the heathen, in vari- ous and distant countries, to dedicate tithes to their gods, see Spelman, On Tithes, ch. xxvi; Selden, ch. iii ; Lesley, Divine Right of Tithes, § 7 ; Wettstein, On Heb. vii, 2. The Mosaic law, therefore, in this respect, as well as in others, was simply a reconstitution of the patriarchal religion. Thus the tenth of military spoils is commanded (Numb, xxxi, 31). For the law concern- ing tithes generally, see Lev. xxvii, 30, etc., where they are first spoken of as things already known. These tithes consisted of a tenth of all that remained after payment of the first-fruits of seeds and fruits, and of calves, lambs, and ki<ls. This was called the first tithe, and belonged to God as the sovereign. See Tithe.
Ten Articles. In the year 1536 convocation un- der Henry YlII gave sanction to the "Ten Articles," entitled "Articles devised by the king's highness maj- esty to stablish Christian quietness and unity among us." These were probably compiled by Cranmer, though ostensibly emanating from the crown. Five of the ar- ticles related to doctrines and five to ceremonies. The former were : 1. That Holy Scriptures and tlie three Creeds are the basis and summary of a true Christian faith. 2. That baptism conveys remission of sins and the regenerating grace of the Holy Spirit, and is abso- lutely necessary as well for children as adults. 3. That penance consists of contrition, confession, and reforma- tion, and "is necessary to salvation. 4. That the body and blood of Christ are really present in the ele- ments of the eucharist. 5. That justification is remis- sion of sin and reconciliation to God by the merits of Clirist; but good works are necessarj'. Tlie latter were: 1. That images are useful as remembrancers, but are not objects of worship. 2. That saints are to be honored as examples of life, and as furthering our prayers. 3. That saints may be invoked as intercessors, and their holvdavs observed. 4. That ceremonies are
TEN COM^ilANDMENTS
272
TEN COMMANDMENTS
to be observed for the sake of their mystical significa- tion, and as conducive to devotii>n. 5. That prayers for the dead are good and iiselul, but tlie etKcacy of papal pardon, and of soul-masses offered at certain local- ities, is negatived. L'pon these articles was founded tlie work entitled Insliliilkm of ii CliriMian Man (q. v.), commonly known as "'The Bishops' Book" (q. v.).— Far- rar. Kcch'.<. Diet. s. v. See Authle.s.
Ten Commandments, Tiik, the common desig- nation of the l)ec(ilo'/ue, or that portion of the law of Mo- ses which contains the moral law. See Law ok JIo.sks.