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

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 sunk in want and distress, not considering it beneath his dignity to be the judge in the causes of proselytes, and orphans, and widows, and disregarding kings and tyrants, and men in high commands, and honouring the humility of those men above mentioned, I mean the proselytes, with precedence, on this account. (309) These men, having forsaken their country and their national customs in which they were bred up, which, however, were full of the inventions of falsehood and pride, becoming genuine lovers of truth, have come over to piety; and becoming in all worthiness suppliants and servants of the true and living God, they very properly receive a precedence which they have deserved, having found the reward of their fleeing to God in the assistance which they now receive from him. (310) And in the case of orphans and widows, since they have been deprived of their natural protectors, the one class having lost their parents, and the others their husbands, they have no refuge whatever to which they can flee, no aid which they can hope for from man, being utterly destitute; on which account they are not deprived of the greatest hope of all, the hope of relief from God, who, because of his merciful character, does not refuse to provide and to care for persons so wholly desolate. (311) "Let then," says the law, "God alone be thy boast, and thy greater Glory,"[De 10:21.] And do not pride thyself either on thy wealth, or on thy glory, or on the beauty of thy person, or on thy strength, or on anything of the same kind as the objects at which foolish empty-headed persons are apt to be elated; considering that, in the first place, these things have no connection at all with the nature of good, and secondly, that they are liable to rapid changes, fading away in a manner before they have time to flourish permanently. (312) And let us cling to the custom of addressing our supplications to him, and let us not, after we have subdued our enemies, imitate their impiety in those matters of conduct in which they fancy that they are acting piously, burning their sons and their daughters to their gods, not, indeed, that it is the custom of all the barbarians to burn their children. (313) For they are not become so perfectly savage in their natures as to endure in time of peace to treat their nearest and dearest relatives as they would scarcely treat their irreconcilable enemies in time of war. But that they do in reality inflame and corrupt the souls of the children of whom they are the parents from the very moment that they are out of their swaddling clothes; not imprinting on their minds, while they are still tender, any true opinions respecting the one only and truly living God. Let us not then be overcome by, and fall down before, and yield to their good fortune as if they had prevailed by reason of their piety. (314) For present prosperity is given to many persons for a snare, being only a bait to be followed by excessive and incurable evils. And it is very likely that even men who are unworthy may be allowed to be successful, not for their own sakes, but in order that we who act impiously may be more vehemently grieved and pained, who having been born in a God-fearing city, and having been bred up in laws which would imbue men with every virtue, and having been instructed from our earliest youth in all such pursuits as are most honourable to men, neglect them all, and cling only to such practices as deserve to be neglected, considering all good things as subjects for amusement, and looking upon things fit only for sport as seriously good.