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 would perhaps not submit to it. Secondly, the young child has not much pain, because the skin is tender, and the imagination weak; for grown-up persons are in dread and fear of things which they imagine as coming, some time before these actually occur. Thirdly, when a child is very young, the parents do not think much of him; because the image of the child, that leads the parents to love him, has not yet taken a firm root in their minds. That image becomes stronger by the continual sight; it grows with the development of the child, and later on the image begins again to decrease and to vanish. The parents' love for a new-born child is not so great as it is when the child is one year old; and when one year old, it is less loved by them than when six years old. The feeling and love of the father for the child would have led him to neglect the law if he were allowed to wait two or three years, whilst shortly after birth the image is very weak in the mind of the parent, especially of the father who is responsible for the execution of this commandment. The circumcision must take place on the eighth day (Lev. xii. 3), because all living beings are after birth, within the first seven days, very weak and exceedingly tender, as if they were still in the womb of their mother; not until the eighth day can they be counted among those that enjoy the light of the world. That this is also the case with beasts may be inferred from the words of Scripture: "Seven days shall it be under the dam" (Lev. xxii. 27), as if it had no vitality before the end of that period. In the same manner man is circumcised after the completion of seven days. The period has been fixed, and has not been left to everybody's judgment.

The precepts of this class include also the lesson that we must not injure in any way the organs of generation in living beings (ibid. xxii. 24). The lesson is based on the principle of "righteous statutes and judgments" (Deut. iv. 8); we must keep in everything the golden mean; we must not be excessive in love, but must not suppress it entirely; for the Law commands, "Be fruitful, and multiply" (Gen. i. 22). The organ is weakened by circumcision, but not destroyed by the operation. The natural faculty is left in full force, but is guarded against excess. It is prohibited for an Israelite "that is wounded in the stones, or hath his privy member cut off" (Deut. xxiii. 2), to marry an Israelitish woman; because the sexual intercourse is of no use and of no purpose; and that marriage would be a source of ruin to her, and to him who would claim her. This is very clear.

In order to create a horror of illicit marriages, a bastard was not allowed to marry an Israelitish woman (ibid. xxiii. 3); the adulterer and the adulteress were thus taught that by their act they bring upon their seed irreparable injury. In every language and in every nation the issue of licentious conduct has a bad name; the Law therefore raises the name of the Israelites by keeping them free from the admixture of bastards. The priests, who have a higher sanctity, are not allowed to marry a harlot, or a woman that is divorced from her husband, or that is profane (Lev. xxi 7); the high-priest, the noblest of the priests, must not marry even a widow, or a woman that has had sexual intercourse of any kind (ibid. xxi. 14). Of all these laws the reason is obvious. If bastards were prohibited to marry any member of the congregation of the Lord, how much more rigidly had slaves and handmaids to be excluded. The reason of the prohibition of inter-marriage