A Treatise on Three Virtues, That Is To Say, On Courage, Humanity, and Repentance.

 I. (1) Having previously said all that appeared to be necessary about justice, and those precepts which are closely connected with it, I now proceed i

 II. (5) Moreover, there is also no small number of other things in human life which are confessed to be very difficult to endure, such as poverty, and

 III. (8) We have then before now described that wealth which is the guard of the body, being the thing discovered by and bestowed on men by nature bu

 IV. (18) But such great anxiety and energy is displayed by the law in attaining the object of training and exercising the soul so as to fill it with c

 V. (22) Moreover, as the affairs of men are usually looked at with reference to two different times, that of peace and that of war, one can see that t

 VI. (31) Therefore our lawgiver does not think it proper to include those men, or any in a similar condition, in the roll of his soldiers, but only su

 VII. (34) And the sacred volumes contain the most undeniable proofs of what has been here stated. The most numerous of all nations is that of the Arab

 VIII. (43) These men, then, being arrayed against them, a small number against many myriads of men, and availing themselves of their skill, and exerti

 IX. (51) We must now proceed in due order to consider that virtue which is more nearly related to piety, being as it were a sister, a twin sister, nam

 X. (55) And the clearest proof of what I have said may be afforded by the following consideration. He had a friend and pupil, one who had been so almo

 XI. (66) This, now, is the first and most conspicuous proof of his great humanity and good faith towards and affection for all those of his own people

 XII. (76) And when he had finished his hymn of melodious praise, which was thus in a manner woven together and made up of piety and humanity, he began

 XIII. (80) We have now, then, spoken of the proofs of the humanity of the lawgiver, which he displayed by the admirable disposition of his own excelle

 XIV. (82) Therefore Moses forbids a man to lend on usury to his brother, [De 23:19.] meaning by the term brother not only him who is born of the same

 XV. (88) Again, among the different commands which conduce to the extension of humanity, there is this one also established, [Le 19:13.] that every em

 XVI. (89) Again, the lawgiver says, let no one who lends on usury enter the house of his debtors to take by force any security or pledge for his debt,

 XVII. (90) And who is there who can avoid admiring the proclamation or commandment about reapers and gatherers of the fruit of the Vineyard?[De 24:19.

 XVIII. (95) The laws Command[De 24:4.] that the people should offer to the priests first fruits of corn, and wine, and oil, and of their domestic floc

 XIX. (97) Again. Are not all the enactments about the seventh year so formally established, enjoining the people to leave all the land that year fallo

 XX. (102) Moreover, after the lawgiver has established commandments respecting one's fellow countrymen, he proceeds to show that he looks upon strange

 XXI. (105) Moreover, extending and carrying further that humanity which is naturally so attractive, he also gives commandments respecting sojourners,

 XXII. (109) These, then, are the ordinances which he enacts for the sojourners in respect of those who have received them into their land, and he also

 XXIII. (116) And thus the lawgiver pouring precept after precept into ready and obedient ears, enjoins Humanity.[Ex 23:5.] Moreover, even if any beast

 XXIV. (121) The ordinances, then, which he laid down for the observance of free-born men are these and others like them. And as it seems he also has e

 XXV. (125) These, then, are the ordinances which he appoints to be observed concerning one's own relations, and strangers, and friends, and enemies, a

 XXVI. (134) And being desirous to implant the seeds of gentleness and humanity in the minds of men, by every kind of expedient imaginable, he adds als

 XXVII. (145) I also greatly admire that law which, like a singer in a well-trained chorus, is perfectly in accord with those which have gone before it

 XXVIII. (148) And, being full of mercy in every part, he again displays it in an abundant and exceeding degree, crossing over from the beings endowed

 XXIX. (150) And, going beyond all other lawgivers in humanity, he does not allow his people even to ravage the country of their enemies, but he comman

 XXX. (161) Having, then, by such precepts as these, civilised and made gentle the minds of those who live under the constitution of his laws, he has s

 XXXI. (165) And still more does he seek to check and eradicate haughtiness, choosing to collect together the causes on account of which he enjoins men

 XXXII. Since then you have received strength from a being who is more powerful than you, give others a share of that strength, distributing among them

 XXXIII. (175) The most holy Moses, being a lover of virtue, and of honour, and, above all things, of the human race, expects all men everywhere to sho

 XXXIV. (180) We have now then described the first and most important of the considerations which belong to repentance. And let a man repent, not only

 XXXV. (187) We ought to rebuke in no measured language those who celebrate nobility of birth as the greatest of all blessings, and the cause also of g

 XXXVI. (192) And it is for this reason, as it appears to me, that some most affectionate fathers disown and disinherit their sons, cutting them off fr

 XXXVII. (199) Again, who is there who would deny that those men who were born of him who was made out of the earth were noble themselves, and the foun

 XXXVIII. (206) But, however, let these men be set down as common rules and limits for all men, in order to prevent them from priding themselves on the

 XXXIX. (211) These men therefore are both of that class which is open to reproach men whom, as they showed themselves wicked men, though descended fr

 XL. (220) This nobleness has been an object of desire not only to God-loving men, but likewise to women, who have discarded the ignorance in which the

 XLI. (226) We must not, therefore, give in to those persons who seek to creep stealthily into the possession of a property belonging to others, namely

XVI. (89) Again, the lawgiver says, let no one who lends on usury enter the house of his debtors to take by force any security or pledge for his debt, [De 24:10.] but let him stand without in the outer court, and wait there entreating his debtor quietly to bring him a pledge; and if he have a pledge to give, let him not evade giving it, since it is fitting that the creditor should not by reason of his power behave in an arrogant manner, so as to insult those who have borrowed of him; and that the debtor also should out of his recollection of the loan of another person's property which he has received, not refuse to give an adequate security.