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Rh tell what such a man might not do in order to gain possession of his brother's property, which would certainly fall into his hands with the marriage of the widow. There may also be some force in the suggestion of Sir J. D. Michaelis. This well known writer remarks: "Before this time, brothers were probably in the practice of considering a brother's wife as part of the inheritance, and of appropriating her to themselves, if unable to buy a wife, as the Mongols do, so that this was a very necessary prohibition. For a successor prœsumptivus in thoro, whom a wife can regard as her future husband, is rather a dangerous neighbour for her present one's honour; and if she happen to conceive any predilection for the younger brother, her husband, particularly in a southern climate, will hardly be secure from the risk of poison."

There may have existed other reasons at the time when these laws were given which rendered the prohibition necessary, but which we cannot now discover; — and we do not by any means wish to underrate in the least the difficulty that some interpretors experience in reconciling this apparent incongruity in the Mosaic law — still whatever difficulty may exist on this particular point, there is not the slightest doubt that the marriage with a deceased wife's sister was by the ancient Hebrews not only held as allowable, but was even encouraged by them.

Now, we think, it will generally be conceded that since such a practice existed among the Jewish people, it is very strong evidence that it could not have been prohibited by the Mosaic law. We must not forget that those laws were first given to that nation, that they had to be regularly read in their public services, and as the people at that time did not possess those facilities which we now have of studying