THE NEW SCHAFF-HERZOG
Bibliography: H. Reuchlin, Geschichte von Port Royal, ii. 5S9, 593, Hamburg, 1844; A. Dorsanne, Journal, 2 vols., Rome, 1753; H. J. V. de Saint-Simon, Memoires, Paris, 1829; Ranke, Popes, ii. 437-438.
LETTERS DIMISSORY (literce dimissorice or dimissoriales) : The name of a document by which a person belonging to a certain ecclesiastical jurisdiction (diocese, congregation, etc.) is formally permitted to withdraw from the proper authority, either forever (liter a dimissorice perpetuce), or for a particular purpose, such as ordination (literce dimissorice temporalis) .
LEUSDEN, lus'den, JOHANNES: Dutch Biblical scholar; b. at Utrecht Apr. 26, 1624; d. there Sept. 30, 1699. He studied philosophy and theology, and especially Oriental languages at Utrecht, and then went to Amsterdam to perfect his knowledge by intercourse with Jews. In 1650 he became professor extraordinary of Oriental languages at Utrecht, and in 1653 ordinary professor. He was highly esteemed as an Orientalist, and as an academic teacher. Of his works may be mentioned: Philologus Hebrceus (Utrecht, 1652); Jonas illustratus (1656); Joel explicatus adjunctus Oba-
dja illustratus (1657); Philologus Hebrceo-mixtus (1663); Psalterium Hebrceum (Amsterdam, 1666); Clavis Grceca Novi Testamenti (Leyden, 1672); Clavis Hebraica Veteris Testamenti (1673); and Korte Hebreusche en Chaldeusche taalkonst (Utrecht, 1686). Leusden rendered valuable service to later editors by his edition of the Old Testament (Amsterdam, 1660; 2d ed., 1667), which he published in collaboration with Joseph Athias, a rabbi and printer in Amsterdam. His Novum Testamentum Grcecum (Utrecht, 1675) has little scientific value.
(S. D. van Veen.)
Bibliography: C. Burman, Trajectum ■ eruditum, virorum doctrina inlustrium, pp. 185-191, Utrecht, 1738; J. Fabricius, Historia bibliothecce Fabricianai, i; 244 sqq., Helmstadt, 1718; B. Glasius, Godgeleerd Nederland, ii. 365- 367, 3 vols., 's Hertogenbosch, 1851-56; C. Sepp, Het Godgeleerd Onderwijs in Nederland, ii. 172-174, Leyden, 1874; Lichtenberger, ESR, viii. 195-196.
LEVELLERS: A faction with radical religious and political tendencies which appeared in Cromwell's army at the time of the break between the Independents and the Long Parliament (1647). Their aims were set forth by one of their number in The Leveller, or the Principles and Maxims concerning Government and Religion of those commonly called Levellers (London, 1658). These were in politics the supremacy of the law without regard to party, the legislative power of Parliament, the absolute equality of all before the law, and the right of bearing arms; in religion they sought freedom of conscience, liberty for each individual to act according to his best judgment, the recognition of two aspects of religion (one the correct understanding of revelation and a private matter, the other works of mercy and justice subject to the approval of mankind and the authorities), and the condemnation of all controversy on religious faith and practise. The sect vanished with many others at the Restoration. (C. ScHOELLf.)
Bibliography: S. H. Church, Oliver Cromwell, pp. 277- 278, 306, 328, New York, 1897; Encyclopaedia Britannira, i. 92, vi. 600. 602; and the literature on Cromwell.
LEVI, LEVITES.
Origins (§ 1).
Levites in the Priestly Document (§ 2). Character of Their Service (§ 3). Later Historical Notices (§ 4). Modern Criticism (§ 5).
In all sources Levi appears as one of the sons of Jacob, and in Gen. xxix. 34, xxxv. 23, and xlix. as the third son of Leah. Of Levi personally little is related outside of his union with Simeon in the cunning and cruel vengeance upon the Shechemites for dishonoring his sister Dinah and his consequent dispersion among the tribes according to the last oracle of Jacob (Gen. xxxix. 25 sqq., xlix. 5 sqq.). The fact that he had no inheritance i. Origins, among the tribes goes with his priestlycalling and the high distinction he received under Moses. The question has been raised whether Levi was originally an individual and personal name (cf. Gen. xxix. 34, R.V. margin), and some modern scholars do not regard it as a tribal or local name but as derived from the vocation — " joined [to a sanctuary or a divinity]," " one devoted." Hommel cites such a usage of the word in Minsean inscriptions in connection with the god Wadd. But this usage is altogether foreign to Hebrew, and such a connection is absent in the unfavorable utterance of Jacob's last words, where there is no reference to the later honorable calling of the tribe. Wellhausen's view that Jacob's words refer to a tribe (not an individual) which early sank into insignificance while Deut. xxxiii. 8 sqq. blesses its priestly position is (apart from the otherwise unexplained naming of an unpriestly tribe) not so satisfactory as that under the same name quantitatively different conceptions are treated, since the Jacobic and Mosaic blessings are closely related. In Mosaic times the tribe came into a clearer light, inasmuch as Moses (q.v.) belonged to it and during the wandering it became the priestly tribe. This last is ascribed to two circumstances: first Moses made his brother Aaron priest of the sanctuary, and, second, for fidelity to the covenant the Levites received priestly consecration (Ex. xxxii. 29). The hereditary character of the Aaronic priesthood not only depends upon the setting apart of his sons as his helpers at the sanctuary and the promise of an everlasting priesthood in consequence of the faithfulness of the tribe (Ex. xxxii.; Num. xxv. 11 sqq.), but is in accordance with the Semitic usage which sets apart certain families for the care of sanctuaries.
The priestly document describes the service of the tribe during the wandering as definitely ordered for the care of the sanctuary and its belongings. The period of service is given in Num. iv. 23, 30, as from the age of thirty to fifty, but in Num. viii. 24 sqq. as from twenty-five to fifty. Tradition regards this as dealing only with the period of the wandering, and affirms 2. Levites in that at the age of fifty service did not the Priestly cease, as at the sanctuary of Shiloh. Document. The express statements of the priestly document concerning Levitical service deal in general with the time of the wandering. In this the consecration of the Levites, analogous