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 the circumcised being large the blood of the Passover and that of the circumcision flowed together. The Prophet Ezekiel (xvi. 6), referring to this event, says, "When I saw thee sprinkled with thine own blood I said unto thee, Live because of thy [two kinds of] blood," i.e., because of the blood of the Passover and that of the circumcision.

Although blood was very unclean in the eyes of the Sabeans, they nevertheless partook of it, because they thought it was the food of the spirits; by eating it man has something in common with the spirits, which join him and tell him future events, according to the notion which people generally have of spirits. There were, however, people who objected to eating blood, as a thing naturally disliked by man; they killed a beast, received the blood in a vessel or in a pot, and ate of the flesh of that beast, whilst sitting round the blood. They imagined that in this manner the spirits would come to partake of the blood which was their food, whilst the idolaters were eating the flesh; that love, brotherhood, and friendship with the spirits were established, because they dined with the latter at one place and at the same time; that the spirits would appear to them in dreams, inform them of coming events, and be favourable to them. Such ideas people liked and accepted in those days; they were general, and their correctness was not doubted by any one of the common people. The Law, which is perfect in the eyes of those who know it, and seeks to cure mankind of these lasting diseases, forbade the eating of blood, and emphasized the prohibition exactly in the same terms as it emphasizes idolatry: "I will set my face against that soul that eateth blood" (Lev. xvii. 10). The same language is employed in reference to him "who giveth of his seed unto Molech"; "then I will set my face against that man" (ibid. xx. 5). There is, besides idolatry and eating blood, no other sin in reference to which these words are used. For the eating of blood leads to a kind of idolatry, to the worship of spirits. Our Law declared the blood as pure, and made it the means of purifying other objects by its touch. "And thou shalt take of the blood . . . and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him. And he shall be hallowed, and his garments, and his sons," etc. (Exod. xxix. 21). Furthermore, the blood was sprinkled upon the altar, and in the whole service it was insisted upon pouring it out, and not upon collecting it. Comp. "And he shall pour out all the blood at the bottom of the altar" (Lev. iv. 18); "And the blood of thy sacrifices shall be poured out upon the altar of the Lord thy God" (Deut. xii. 27). Also the blood of those beasts that were killed for common use, and not for sacrifices, must be poured out, "Thou shalt pour it upon the earth as water" (ibid. ver. 24). We are not allowed to gather and have a meal round the blood, "You shall not eat round the blood" (Lev. xix. 26). As the Israelites were inclined to continue their rebellious conduct, to follow the doctrines in which they had been brought up, and which were then general, and to assemble round the blood in order to eat there and to meet the spirits, God forbade the Israelites to eat ordinary meat during their stay in the wilderness: they could only partake of the meat of peace-offerings. The reason of this precept is distinctly stated, viz., that the blood shall be poured out upon the altar, and the people do not assemble round about. Comp. "To the end that the children of Israel may bring their sacrifices, which they offer in the open field,