of the basket (_tamchui_). These were for strangers and
wayfarers--casual relief "for the poor of the whole world." In the
Jewish synagogue community from early times the president (_parnass_)
and treasurer were elected annually with seven heads of the congregation
(see Abraham's _Jewish Life in the Middle Ages_, p. 54), and sometimes
special officers for the care of the poor. A staff of almoners was thus
forthcoming. In addition to these collections were the _pruta_ given to
the poor before prayers (Maim. x. 15), and moneys gathered to help
particular cases (cf. _Jewish Life_, p. 322) by circular letter. There
were also gifts at marriages and funerals; and fines imposed for breach
of the communal ordinances were reserved for the poor. The distinctive
feature of the Jewish charity was the belief that "the poor would not
cease out of the land," and that therefore on charitable grounds a
permanent provision should be made for them--a poor-rate, in fact,
subject to stripes and distraint, if necessary (Maim. vii. 10; and
generally cf. articles on "Alms" and "Charity" in the _Jewish
Encyclopaedia_).

If we compare this with the early church we find the following sources
of relief: (1) The Eucharistic offerings, some consumed at the time,
some carried home, some reserved for the absent (see Hatch, _Early
Church_, p. 40). The ministration, like the Eucharist, was connected
with the love feast, and was at first daily (Acts ii. 42, vi. 1, and
the _Didache_). (2) Freewill offerings and first-fruits and voluntary
tithes (_Ap. Con._ ii. 25) brought to the bishop and used for the
poor--orphans, widows, the afflicted and strangers in distress, and
for the clergy, deaconesses, &c. (3) Collections in churches on
Sundays and week-days, alms-boxes and gifts to the poor by worshippers
as they entered church; also collections for special purposes (cf. for
Christians at Jerusalem). Apart from "the corners," &c., the sources
of relief in the Christian and Jewish churches are the same. The
separate Jewish tithe for the poor, which (Maim. vi. II, 13) might be
used in part by the donor as personal charity, disappears. A voluntary
tithe remains, in part used for the poor. We do not hear of stripes
and distraint, but in both bodies there is a penitential system and
excommunication (cf. _Jewish Life_, p. 52), and in both a settlement
of disputes within the body (Clem. _Hov_. iii. 67). In both, too,
there is