A Treatise on Circumcision.

 I. (1) The genera and heads of all special laws, which are called the ten commandments, have been discussed with accuracy in the former treatise. We

 II. (8) These considerations have come to our ears, having been discussed of old among men of divine spirit and wisdom, who have interpreted the writi

 III. (13) Some persons have conceived that the sun, and the moon, and the other stars are independent gods, to whom they have attributed the causes of

 IV. (21) But there are some persons who have given gold and silver to sculptors and statuaries, as people able to fashion gods for them. And they, tak

 V. (28) But not only are wealth, and glory, and all other such things, mere phantoms and unsubstantial images, but also all the other deceits which th

 VI. (32) But the Father and Ruler of the universe is a being whose character it is difficult to arrive at by conjecture and hard to comprehend but st

 VII. (36) Again, even if it is very difficult to ascertain and very hard properly to comprehend, we must still, as far as it is possible, investigate

 VIII. (41) Which that interpreter of the divine word, Moses, the man most beloved by God, having a regard to, besought God and said, Show me thyself

 IX. (51) And he receives all persons of a similar character and disposition, whether they were originally born so, or whether they have become so thro

 X. (56) There is, in the history of the law, a record of one man who ventured on this exploit of noble daring, for when he saw some men connecting the

 XI. (59) And the most sacred Moses appears to have preserved the same object and intention in all other cases whatever, being a lover and also a teach

 XII. (66) We ought to look upon the universal world as the highest and truest temple of God, having for its most holy place that most sacred part of t

 XIII. (71) Of this temple the outer circuit, being the most extensive both in length and width, was fortified by fortifications adorned in a most cost

 XIV. (76) But the temple has for its revenues not only portions of land, but also other possessions of much greater extent and importance, which will

 XV. (79) Now there are twelve tribes of the nation, and one of them having been selected from the others for its excellence has received the priesthoo

 XVI. (80) Now these are the laws which relate to the priests. It is enjoined that the priest shall be entire and unmutilated, having no blemish on his

 XVII. (93) And besides this, golden pomegranates are attached to the lower parts of the tunic, reaching to the feet, and bells and borders embroidered

 XVIII. (98) After he has given these precepts, he issues additional commandments, and orders him, whenever he approaches the altar and touches the sac

 XIX. (101) But since the priest was a man before he was a priest, and since he is of necessity desirous to indulge the appetites which prompt him to s

 XX. (105) The regulations, therefore, are laid down with precision in this manner for the high priest, so that he is not allowed either to marry a wid

 XXI. (108) But besides this, injunctions are given to the particular and inferior priests concerning their marriages, which are the very same in most

 XXII. (110) And besides these commands, he also defined precisely the family of the women who might be married by the high priest, commanding him to m

 XXIII. (112) These, then, are the ordinances which were established respecting marriage, and respecting what greatly resembles marriage, the procreati

 XXIV. (117) After he has said this, he immediately proceeds to lay down laws, concerning those who are to use the first fruits, If therefore, any One

 XXV. (123) In like manner, no one must give this sacred honour to a hireling, as his wages, or as a recompense for his service for sometimes he who r

 XXVI. (129) Having said thus much he proceeds next to put forth a law full of humanity. If, says he, the daughter of a priest, having married a man wh

 XXVII. (131) The law did not allot any share of the land to the priests, in order that they like others might derive revenues from the land, and so po

 XXVIII. (141) After this he also appointed another source of revenue of no insignificant importance for the priests, bidding them to take the first fr

 XXIX. (145) And these things are assigned to the priests from the possessions of each individual, but there are also often especial revenues set apart

 XXX. (151) And beyond all these things he also orders that the priests who minister the offering of the sacrifices, shall receive the skins of the who

 XXXI. (153) Since, then, these honours are put forth for them, if any of the priests are in any difficulty while living virtuously and irreproachably,

 XXXII. (156) Having given all these supplies and revenues to the priests, he did not neglect those either who were in the second rank of the priesthoo

 XXXIII. (162) Or the creatures which are fit to be offered as sacrifices, some are land animals, and some are such as fly through the air. Passing ove

 XXXIV. (166) And the victims must be whole and entire, without any blemish on any part of their bodies, unmutilated, perfect in every part, and withou

 XXXV. (168) And since, of the sacrifices to be offered, some are on behalf of the whole nation, and indeed, if one should tell the real truth, in beha

 XXXVI. (194) After the lawgiver has given these commands with reference to these subjects, he begins to distinguish between the different kinds of sac

 XXXVII. (198) And we must now enumerate the laws which have been enacted respecting each sacrifice, making our commencement with that which is the mos

 XXXVIII. (205) And the blood is poured out in a circle all round the altar, because a circle is the most complete of all figures, and also in order th

 XXXIX. (212) These things are enough for us to say respecting the sacrifice of the whole burntoffering. We must now proceed in due order to consider t

 XL. (220) And there are two days only during which God permits the nation to make use of the sacrifice for preservation, enjoining them to carve nothi

 XLI. (224) To this species of sacrifice for preservation that other sacrifice also belongs, which is called the sacrifice of praise, and which rests o

 XLII. (226) This is sufficient to say on these subjects. We must now proceed, in due order, to consider the third sacrifice, which is called the sinof

 XLIII. (234) But since, of offences some are committed against men, and some against holy and sacred things he has hitherto been speaking with refere

 XLIV. (242) And the law orders the priests to feast on what is offered in the sacrifice for many reasons first of all, that by this command it may do

 XLV. (247) Having given these commandments about every description of sacrifice in its turn, namely, about the burnt offering, and the sacrifice for p

 XLVI. (251) But when the appointed time for their being Released[Nu 6:14.] from this vow has arrived, the law then commands the man who has dedicated

 XLVII. (255) These sacred fires are common to all the rest of the people. But it was fitting that the priests also should offer up something on the al

 XLVIII. (257) The law chooses that a person who brings a sacrifice shall be pure, both in body and soul --pure in soul from all passions, and disease

 XLIX. (262) We must consider what great prudence and philosophical wisdom is displayed in this law for nearly all other persons are besprinkled with

 L. (267) But now it is necessary to fulfil our promise and to explain the peculiar propriety involved in this use of ashes. For they are not merely th

 LI. (273) And that this statement is true, and not mine but that of nature, is testified to a certain degree by the evident nature of the thing itself

 LII. (285) The law says, A fire shall be kept burning on the altar which shall never be extinguished, but shall be kept burning for Ever.[Le 6:9.] I

 LIII. (289) After this the law says, On every offering you shall add Salt.[Le 2:13.] By which injunction, as I have said before, he figuratively imp

 LIV. (296) Again, the law commands that candles shall be kept burning from evening until Morning[Le 24:2.] on the sacred candlesticks within the veil,

 LV. (299) These, then, and other commandments like them, are those which are established for the purpose of promoting piety, by express injunctions an

 LVI. (303) But, nevertheless, he selected out of the whole race of mankind those who were really men for their superior excellence and he elected the

 LVII. (308) But, nevertheless, though he is so great in excellence and in power, he feels pity and compassion for all those who are most completely su

 LVIII. (315) And if, indeed, any one assuming the name and appearance of a prophet, [De 13:1.] appearing to be inspired and possessed by the Holy Spir

 LIX. (319) In addition to this the lawgiver also entirely removes out of his sacred code of laws all ordinances respecting initiations, and mysteries,

 LX. (324) But the law, being most especially an interpreter of equal communion, and of courteous humanity among men, has preserved the honour and dign

 LXI. (333) The law also excludes a fourth class, and a fifth, both hastening to the same end, but not with the same intention for, as they are both f

 LXII. (337) But the champions of the outward senses extol their praises, also, with great energy and magnificence enumerating in their discourse all

 LXIII. (344) The advocates of the mind and of the outward senses, having put these arguments together, make gods of both of them, the one deifying the

XIX. (101) But since the priest was a man before he was a priest, and since he is of necessity desirous to indulge the appetites which prompt him to seek for the connections of love, he procures for him a marriage with a pure virgin, and one who is born of pure parents, and grandfathers, and great-grandfathers, selected for their excellency with reference both to their virtue and to their noble birth. (102) For God does not allow him even to look upon a harlot, or a profane body or soul, or upon any one who, having put away her pursuit of gain, now wears an elegant and modest appearance, because such a one is unholy in respect of her former profession and way of life; though in other respects she may be looked upon as honourable, by reason of her having purified herself of her former evil courses. For repentance for past sins is a thing to be praised; and no one else need be forbidden to marry her, only let her not come near a priest. For the especial property of the priesthood is justice and purity, which from the first beginning of its creation to the end, seeks a concord utterly irreproachable. (103) For it would be mere folly that some men should be excluded from the priesthood by reason of the scars which exist on their bodies from ancient wounds, which are the emblem of misfortune indeed, but not of wickedness; but that those persons who, not at all out of necessity but from their own deliberate choice, have made a market of their beauty, when at last they slowly repent, should at once after leaving their lovers become united to priests, and should come from brothels and be admitted into the sacred precincts. For the scars and impressions of their old offences remain not the less in the souls of those who repent. (104) On which account it is wisely and truly said in another passage, that "One may not bring the hire of a harlot into the Temple."[De 23:18.] And yet the money is not in itself liable to any reproach, except by reason of the woman who received it, and the action for which it was given to her. How then could one possibly admit those women to consort with priests whose very money is looked upon as profane and base, even though as to its material and stamp it may be good and lawful money?