Part 25

[200] _Thucydides_, Peloponnesian War, bk. II. ch. 49., Διεξῄει γὰρ διὰ παντὸς τοῦ σώματος ἄνωθεν ἀρξάμενον τὸ ἐν τῇ κεφαλῇ πρώτον ἱδρυθὲν κακόν· καὶ εἴ τις ἐκ τῶν μεγίστων περιγένοιτο, τῶν γε ἀκρωτηρῖων ἀντίληψις _αὐτὸν_ ἐπεσήμαινε· κατέσκηπτε γὰρ ἐς αἰδοῖα καὶ ἐς ἄκρας χεῖρας καὶ πόδας· καὶ πολλοὶ στερισκόμενοι τούτων διέφευγον· (for translation see text above). In this passage it is usual to read ἀντίληψις _αὐτοῦ_ ἐπεσήμαινε, supplying κακοῦ from the previous clause to go with αὐτοῦ—(the seizure of the disease itself on the extremities manifested itself); but even supposing the double genitive with ἀντίληψις defensible, the construction is still very awkward, and is made still more so by the fact that in taking it this way we are compelled to translate ἐπεσήμαινε by “manifested itself” (mali vis, apprehendens extremas corporis partes se prodebat, manifestam faciebat,—the strength of the disease declared itself, made itself manifest, in seizing the extremities of the body,—is Wittenbach’s interpretation, Select. Hist. p. 367.), without by so doing obtaining any clear meaning of the sentence. On the other hand this is got directly we read with _Reiske_ (Annotations p. 21. in his “Thucydides Reden, übersetzt von Reiske, nebst lateinischen Anmerkungen über dessen gesammtes Werk,”—Speeches in Thucydides translated into German by Reiske, together with Latin Notes on his “Histories” generally, Leipzig 1761. 8vo.) ἀντίληψις _αὐτὸν_ ἐπεσήμαινε,—a seizure put its mark on him. But whether αὐτοῦ is read or αὐτὸν in any case it will be impossible to take the sentence as _Kraus_, p. 54., has done, when he says: “The pustulous suppurative eruption begins with the head and spreads little by little over the entire body even to the hands and feet. The fact that Thucydides had the eruption especially in his mind when he speaks of the gradual spread of the evil throughout the whole body is shown by the expressions chosen by him “The disease goes through the entire body and _marks_ (ἐπεσήμαινε) hands and feet.” Now by what other of the symptoms mentioned would the affection of the hands and feet have been likely to make itself evident except by the eruption?” There must surely be few readers of Thucydides capable of putting so radically false an interpretation on the Historian’s words.

[201] _Lucretius_, De rerum natura bk. VI. 1205 sqq.

[202] _Kraus_, “Ueber das Alter der Menschenpocken,“—(On the Antiquity of Small-pox), Hanover 1825., pp. 54 sqq.

[203] _Paulinus Fabius_, Praelectiones Marciae, etc. 352 (but he _defends_ his accuracy, as do Lambinus and Mercurialis),—_Scuderi_ Pt. I. p. 126. To these we may add _Petr. Victorius_, Variar. lect. bk. XXXV. ch. 8.

[204] As in the Antonine Plague in the year 235 A. D.,—_Galen_, De usu part. III. ch. 5., De prob. pravisque alimentor. succ. ch. 1., edit. Kühn Vol. VI. p. 749.; _Cyprian_, Works, Venice 1728. fol., p. 465.—Further note _Hecquet_, “Obs. sur la chute des os du pied dans une femme attaquée d’une fèvre maligne,” (Observations on the Falling in of the Bones of the Foot in the case of a Woman attacked by a Malignant Fever), in Memoires de Paris 1746. Histor. p. 40.—_J. C. Brebis_, De sphacelo totius fere faciei post superatam febrem malignam oborto, (On the Mortification of almost the whole Face supervening after Recovery from a Malignant Fever), in Act. Acad. N. C. Vol. IV. p. 206.—_Percival_ (Samml. auserles. Abh. Vol. XV. p. 335.) observed during an epidemic of putrid fever at Manchester many patients with violent erysipelas on the face and head; and in the Typhus epidemics of 1806-1813, _von Hildebrand_ (“Ueber den ansteckenden Typhus,”—On infectious Typhus), 2nd. edition, Vienna 1814., p. 200. and _Horn_ (“Erfahrungen über die Heilung des ansteckenden Nerven- und Lazarethfiebers,”) (Experiences in the Cure of infections Nervous and Hospital Fevers), 2nd. edition, Berlin 1814., pp. 49, 71. saw violent inflammations of an erysipelas character set up in the nose, elbows, fingers and particularly the toes of their patients, which rapidly passed over into mortification.

[205] A further, question arises whether we should not read, instead of κατέσκηπτε γὰρ καὶ ἐς τὰ αἰδοῖα (for it attacked the genitals also), κατέσκηπτε γὰρ _κακὸν_ ἐς τὰ αἰδοῖα (for mischief, evil, attacked the genitals).

[206] _Joseph Franc_, Prax. med. univ. praecept. Pt. I. Vol. III. sect. 2., Typhus, ch. 2. § 4. Note 11. Observation 108., says: “Notwithstanding the fact that in the General Hospital of Vienna Venereal patients were separated from others, yet it often happened at the time I was Physician in Chief there, that patients suffering from concealed Venereal disease or paying patients were admitted into the common Wards. Now if one or the other got typhus, or if such a patient was already lying there, or was brought there, _the Venereal cases without exception took the typhus_, and particularly so during the mercurial treatment.”

[207] _Schönlein_, “Vorlesungen”, (Prelections), Vol. II. p. 48., “The syphilitic exanthema either remains stationary when typhus arises, or disappears instantly and for ever—or the part affected with syphilis becomes gangrenous.” _Neumann_, “Specielle Pathologie und Therapie”, (Special Pathology and Therapeutics), Vol. II. p. 107., “Violent, severe typhoïdal fevers cure syphilis completely; its symptoms disappear with the commencement of the illness and never return.—Again after Petechial fever I have in most cases observed that the syphilis troubles that disappeared at its commencement never came back again.” _Historical_ vouchers will be afforded in plenty by our later investigations.

[208] Works, Vol. I. p. 765. Epistola ad Amunem, monachum. (Letter to Amunis, a monk).

[209] _Euripides_, Alcestis 98.,

πυλῶν πάροιθεν δ’ οὐχ ὁρῶ πηγαῖον ὡς νομίζεται χέρνιβ ’ἐπὶ φθιτῶν πύλαις, χαίτα τ’ οὔτις ἐπὶ προθύροις τομαῖος, ἃ δὴ νεκύων πένθει πιτνεῖ.

(Before the doors I see no lustral water from the fountain, as is wont at the doors of the departed, and in the forecourt is no shorn hair, which is ever cut in mourning for the dead.) Comp. _Kirchmann_, De funeribus Rom. (On Roman Funerals) bk. I. last ch., bk. II, ch. 15. _Lomeier_, De veterum gentil. lustrationibus (On Public Purifications among the Ancients), ch. 16. _Casaubon_, On the “Characters” of Theophrastus, ch. 16.

[210] It may be mentioned by way of supplement that Leprosy among the Ancients was pretty nearly universally regarded as a punishment from the gods. Even the Greeks held this view, as comes out clearly from _Aeschylus_, Choeph. II. 2. This fact points to various conclusions as to liability to infection in Leprosy and the obscurity in which the causes of the disease are involved.

[211] In accordance with the explanations given on a previous page it might be thought quite conceivable that so long as the hymen was intact, a part of the mucous discharge of the vagina and of the menstrual blood was retained, and acquired a certain degree of malignity. This acting on points of the penis where the surface had been accidentally broken in the act of defloration, or even on the mucous membrane of the urethra, might exert an injurious influence.

[212] _Euripides_, Iphigeneia in Tauris 380. _Porphyrius_, bk. II. περὶ Ἀποχῆς (On Abstinence), _Dio Chrysostom_, Homily XIII, on Epist. to Ephesians.—_Theophrastus_, Charact. ch. 16.—_Th. Bartholinus_, Antiq. veteris puerperii synopsis (Synopsis of Antiquities of Childbirth in Old Times). Copenhagen 1646. 8vo.

[213] Deipnosoph. bk. XII. p. 518., Πάντες δὲ οἱ πρὸς ἑσπέραν οἰκοῦντες βάρβαροι πιττοῦνται καὶ ξυροῦνται τὰ σώματα· καὶ παρά γε τοῖς Τυῤῥηνοῖς ἐργαστήρια κατεσκεύασται πολλὰ, καὶ τεχνῖται τούτου τοῦ πράγματός εἰσιν, ὥσπερ παρ’ ἡμῖν οἱ κουρεῖς· παρ’ οὓς ὅταν εἰσέλθωσι, παρέχουσιν ἑαυτοὺς πάντα τρόπον, οὐδὲν αἰσχυνόμενοι τοὺς ὁρῶντας, οὐ δὲ τοὺς παριόντας· χρῶντοι δὲ τούτῳ τῷ νόμῳ πολλοὶ καὶ τῶν Ἑλλήνων καὶ τῶν τὴν Ἰταλίαν οἰκούντων, μαθόντες παρὰ Σαμνιτῶν καὶ Μεσαπίων. (Now all the Barbarians that dwell towards the West, use pitch as a depilatory, and shave their bodies. Indeed amongst the Tyrrhenians establishments are fitted up in numbers for this purpose, and there are artistes who practise this profession, like barbers among ourselves. And when men go into their shops, they expose themselves in every part, feeling no shame of spectators nor of passers-by. And this custom is followed also by many of the Greeks and of the inhabitants of Italy, who have learned it from Samnites and Messapians). The depilation of men and boys was attended to by women (_Martial_, XI. 79.) at the period of the highest degree of dissoluteness; in fact there was a special guild of such women, known as _ustriculae_. _Tertullian_, De pallio ch. 4. In the same way men performed this service for women, as e. g. _Domitian_, according to _Suetonius_, ch. 22., Erat fama, quasi concubinas ipse develleret (Rumour went, to the effect that the Emperor used to “pluck” his mistresses with his own hand,)—and _Heliogabalus_ according to _Lampridius_, ch. 31., In balneis semper cum mulieribus fuit, ita ut eas ipse psilothro curaret, ipse quoque barbam psilothro accurans, quodque pudendum dictu est, eodem quo mulieres accurabantur, et eadem hora. Rasit et virilia subactoribus suis ad novaculam manu sua, qua postea barbam fecit. (At the baths he was always with the women, going so far as to apply the “psilothrum” (a depilatory) in their treatment himself, finishing off his own beard also with “psilothrum”, and using, disgusting to relate, the same as the women were being treated with, and at one and the same time. Moreover he shaved his debauchees’ (pathics) privates to the navel with his own hand, and then shaved his own beard).

[214] They used to remove the hair on the _face_ (_Martial_, III. 74.), from the _nose_ (Ovid, Art. Amand. I. 520.), on the arches of the _eyebrows_ (Cicero, Orat. pro Roscio), from the armpits (_Juvenal_, XIV. 194., _Seneca_, Epist. 115.), on the _arms_ (_Martial_, III. 63.), the _hands_ (_Martial_, V. 41.), on the _legs_ (_Juvenal_, IX. 12.) As to the beard, that has already been spoken of.

[215] _Martial_, II. 62., Cui praestas culum, quem, Labiene, pilas. (To whom you give your fundament, Labienus, that you strip of hair).

[216] _Martial_, II. 62.,

Quod pectus, quod crura tibi, quod brachia vellis, Quod cincta est brevibus _mentula tonsa_ pilis, Haec praestas, Labiene, tuae, quis nescit? amicae.

(You pluck your chest, your legs, your arms, your _shaven member_ is surrounded by short hair,—all these pains you offer, everyone knows it, to your mistress.) Bk. IX. 27.,

Cum _depilatos_, Chreste _coleos_ portes, Et _vulturino mentulam parem collo_, Et prostitutis laevius caput culis, Nec vivat ullus in tuo pilus crure Purgentque crebrae cana labra volsellae etc.

(For you have _your testicles freed from hair_, Chrestus, and _your member like a vulture’s neck_, and your head smoother than those posteriors that you prostitute. Not a hair lives on your leg, and frequent application of the tweezers keeps clean your shaven lips, etc.) Comp. Bk. IX. 48. 58. _Suetonius_, Otho 12. _Persius_, IV. 37. _Ausonius_, 131.

[217] _Aristophanes_, Lysistrat. 151.,

Εἰ γὰρ καθῄμεθ’ ἔνδον ἐντετριμμέναι κἀν τοῖς χιτωνίοισι τοῖς ἀμοργίνοις γυμναὶ παρίοιμεν, _δέλτα παρατετιλμέναι_, στύοιντ’ ἂν ἅνδρες κἀπιθυμοῖεν πλεκοῦν.

(For if we sat within doors anointed with unguents, and if we appeared lightly clad in robes of Amorgian flax, _our bellies plucked clear of hair_, the men would all have erections, and would be fain to lie with us.) For the same reason Mnesilochus was freed of hair on the genitals and in all other parts of the body, so as not to be recognised in the assemblage of women.

[218] Aristophanes, Eccl. 718., says of prostitutes:

καὶ τάς γε δούλας οὐχὶ δεῖ κοσμουμένας τὴν τῶν ἐλευθέρων ὑφαρπάζειν Κύπριν, ἀλλὰ παρὰ τοῖς δούλοισι κοιμᾶσθαι μόνον. κατωνάκῃ _τὸν χοῖρον ἀποτετιλμένας_.

(And the slave-women ought not to bedizen themselves and snatch away the love that is free-women’s by rights; but should lie with slaves only, their pudenda plucked clean to please the wearer of the smock.) Frogs 515., Ξ. πῶς λέγεις; ὀρχηστρίδες; Θ. ἡβυλλιῶσαι κἄρτι παρατετιλμέναι (Xanthius. What say you? dancing-girls? Therap. Yes! young wenches, just _plucked clean_). Comp. Lysistrat. 88.

[219] _Martial_, bk. XII. Epigr. 32.,

Nec plena turpi matris olla resina Summoenianae qua pilantur uxores.

(Nor yet your mother’s jars full of foul resin, wherewith the suburban dames free themselves of hair.)

[220] Martial, bk. X. Epigr. 90.,

Quid vellis _vetulum_, Ligella, _cunnum_? Quid busti cineres tui lacessis? Tales _munditiae_ decent puellas. Erras, si tibi cunnus hic videtur, Ad quem mentula pertinere desit.

(Why pluck you bare, Ligella, _your old organ_? why vex you the ashes of your tomb? Such _nice allurements_ are for girls. You are mistaken if you think yours is of a sort that a man’s member should be fain to belong to it.) This passage, together with those quoted a little above from Aristophanes and Theopompus, will explain sufficiently what _Horace_ (Sat. I. 2. v. 36.) meant by his “mirator _cunni_ Cupiennius _albi_,” (Cupiennius admirer of a _white organ_), for the _albus_ (white) here evidently stands for _rasus_, _depilatus_, _nudus_, (shaven, freed from hair, bare); as in _Juvenal_, Sat. I. 111., Nuper in hanc urbem _pedibus_ qui venerat _albis_, (Who but now had arrived in this city with white, i. e. bare, feet.) The commentators have hitherto always explained it by _matrona stola alba_, seu _candida_, _vestita_, (a matron clad in a white, or glistening-white, robe), because, as _Heindorf_ puts it, no other interpretation is to hand. But really there are several possible explanations on similar lines. It might be for “_canus_ cunnus”, (hoary, aged; organ) (_Martial_, bk. IX. 38., bk. II. 34.), though again the meaning of _depilatus_ (free of hair), in another sense, might equally well be at the bottom of this, as is the case with _cana labra_ (hoary, white, lips)—IX. 28. Or _albus_ (white) may be taken as synonymous with _increta_, _cerussata_ (whitened with chalk, painted with ceruse), to which _Martial_ supplies the explanation, when he says (III. 42.),

Lomento rugas uteri quod condere tentas, Polla, tibi ventrem, non mihi labra linis;

(When you endeavour to hide the wrinkles on your stomach with powder, ’tis your own belly, Polla, not my lips, you smear with the stuff),—as also bk. IX. 3., Illa _siligineis_ pinguescit adultera _cunnis_, (It—i. e. your penis—in adulterous loves, grows fat on women’s organs powdered with fine wheaten flour); [but another way of taking the line is: She, i. e. your mistress,—adulterous dame, grows fat on wheaten cakes—cakes baked in the shape of _cunni_.] The _Lomentum_, which is not derived from _lavimentum_ or _lavamentum_ (something to wash with), as Scheller, following Voss, makes it to be, but from the Greek λείωμα faba communita (_ground_ beans), was bean-meal (_Vegetius_, De re veterin. V. 62., says: in subtilissimo lomento, hoc est farina fabacea, (in the finest _lomentum_, that is bean-flour.); and at the present day the Japanese, it seems, according to _Thunberg_, use a kind of bean-meal instead of soap. Roman ladies were most careful to maintain the _aequor ventris_ (smoothness of the belly)—_Aulus Gellius_, Noctes Att. I. 2.); whence _Martial_, (III. 72.) says, addressing Laufella, who refuses to bathe with him:

Aut tibi pannosae pendent a pectore mammae Aut _sulcos uteri_ prodere nuda times.

(Either your breasts hang flabby from your bosom, or you fear, if you strip, to betray the furrows on your belly.) To obviate wrinkles on the face, they sprinkled their faces with chalk; and so _Petronius_, (Satyr. ch. 23.) says: et inter rugas malarum tantum erat cretae, ut putares detectum parietem nimbo laborare, (and amidst the wrinkles of the cheeks was so much chalk, that you would think a partition-wall had been stripped and was wrapped in a cloud of dust); and we read in _Lucian’s_ poem (Greek Anthology, Bk. II. tit. 9.) μὴ τοίνυν τὸ πρόσωπον ἅπαν ψιμύθῳ κατάπλαττε. (Now don’t besmear all your face with ceruse). However if _cunnus must_ be taken as equivalent to _femina_ (a woman), it would be on all fours with _albus amicus_ (white, white-faced, friend) in _Martial_ (bk. X. 12.), which _Farnabius_ explains by σκιατρόφος (reared in the shade, delicate), answering more or less to our “_Whey-face_”. At any rate _any_ of these interpretations are for certain nearer the truth than the _stola alba_ (clad in _a white robe_) one.

[221] Italae nonnullae se depiles tangere amant circa partes hymenaeo sacras, _veritae foetationem morpionum_ (Some Italian women like to feel the skin bare of hair round those parts that are sacred to marriage, _fearing the foul breeding of lice_), writes _Rolfink_, “Ordo et methodus generationi dicat. partium cognoscendi fabricam,” (Orderly and Systematic Knowledge of the Structure of the Parts devoted to Procreation). Jena 1664. 4to., p. 185. This may have been one motive among the Ancients also for the removal of the hair, for Aristotle in his time (Hist. Anim. bk. V. ch. 25.) is acquainted with felt-lice (crabs), and calls them φθεῖρες ἄγριοι (wild lice), without however mentioning what part of the person they infest. His words are: ἔστι δὲ γένος φθειρῶν, _οἳ καλοῦνται ἄγριοι_, καὶ σκληρότεροι τῶν ἐν τοῖς πολλοῖς γιγνομένων· εἰσὶ δὲ οὗτοι καὶ δυσαφαίρετοι ἀπὸ τοῦ σώματος. (There is another kind of lice, _called wild lice_, and more troublesome than the common sort. It is most difficult to rid the body of these). _Celsus_, De re medica bk. VI. chs. 6. and 15., mentions them as occurring in the eye-lashes: Genus quoque vitii est, qui inter pilos palpebrarum pediculi nascuntur. φθειρίασιν Graeci nominant. (There is another kind of taint, lice that breed among the hair of the eyelids; it is called in Greek φθειρίασις—lousiness.)

[222] _Lockervitzens, Christ._ Disp. II on Circumcision, Witepsk 1679. 4to.—_Antonius_, Dissertation on the Circumcision of the Gentiles, Leipzig 1682. 4to.—_Grapius_, Did Abraham borrow Circumcision from the Egyptians? Rostock 1699. 4to. Jena 1722. 4to.—_Vogel_, Graduation Exercise on Questions as to the Advantages of the Medical Employment of Circumcision, Göttingen 1763. 4to.—_Hofmann_, On Circumcision as deserving of the name of an Old Testament Sacrament. Altorf 1770. 4to.—_Ackermann, J. Ch. G._, “Aufsätze über die Beschneidung” (Essays on Circumcision) in _Weise’s_ “Materialien für Gottesgelahrtheit und Religion,” (Materials for Theological and Religious Study), 1 vol. Gera 1784. 8vo., pp. 50 sqq. comp. _Blumenbach’s_ Med. Biblioth. Vol. I. p. 482.—_Meiners_, Christ., De circumcisionis origine et causis, (On the Origin and Reasons of Circumcision), in Commentat. Societ. Göttingen Vol. XIV. pp. 207 sqq.—_Borhek_, “Is Circumcision Hebraic by First Origin? and What prompted Abraham to its Introduction? A Historico-exegetical Enquiry,” Duisburg and Lemgo 1793. 8vo.—_Bauer, F. W._ “Description of the Religious Constitution of the Ancient Jews.” Leipzig 1805. large 8vo. Vol. I. pp. 76 sqq.—_Cohen, Moses_,“Dissertation on Circumcision, regarded under its Religious, Hygienic and Pathological Aspects”. Paris 1816. 4to.—_Brück, A. Th._ “A Word on the Advantages of Circumcision,” in Rust’s Magaz. Vol. VII. 1820. pp. 222-28.—_Hofmann, A. G._ in Ersch and Gruber’s “Encyclopaedie”, _Circumcision_, Vol. IX, (1822) pp. 265-70.—_Autenrieth, J. H._, “Treatise on the Origin of Circumcision among savage and semi-savage Peoples, with reference to the Circumcision of the Israelites; together with a Critique by C. Chr. von Flatt.” Tübingen 1829, large 8vo.

[223] _Herodotus_, Hist. Bk. II. ch. 104. _Origen_, Bk. V. ch. 41. Works edit. De la Rue, Vol. I. p. 609 D.—_Cyril_, Contra Julian. Bk. X. edit. Spanhem. p. 354. B.—_Diodorus Siculus_, Bk. I. ch. 28.—_Strabo_, Geograph. Bk. XVII. ch. 2. 5. edit. Siebenkess. In _Sanchuniathon_ (Fragments edit. Orelli, p. 36.) Circumcision is actually referred back to Cronos.

[224] _Ludolf_, Histor. Aethiop. Bk. III. ch. 1. pp. 30 sqq. _Paulus_, “Sammlg. morgenländischer Reisebeschreibg.” (Collection of Descriptions of Eastern Travel), Pt. III. p. 83.

[225] Forster’s “Beobachtungen,” (Observations), p. 842.—Cook’s Last Voyage, Vol. I. p. 387., Vol. II. pp. 161, 233.

[226] _J. Gumilla_, “Histoire de l’Oronoque,” (Hist. of Oronoko), Avignon 1708. Vol. I. p. 183. _Veigl_ in _Murr’s_ “Sammlung der Reisen einiger Missionare,” (Collection of Travels of Various Missionaries), p. 67.—_de Pauw_, “Reflections sur les Américains,” (Reflections on the Natives of America), Vol. II. p. 148. _Spizelius, Theoph._, Elevatio revelationis Montezinianae de repertis in America tribubus Israeliticis, (Confutation of the Montezinian revelation as to the Finding of the lost Tribes of Israel in America.) Bâle 1661. 8vo. _Burdach_, Physiology. Vol. III. p. 386.

[227] Gospel of St. John, Ch. VII. v. 23., Εἰ περιτομὴν λαμβάνει ἄνθρωπος ἐν σαββάτῳ, ἵνα μὴ λυθῇ ὁ νόμος Μωσέως, ἐμοὶ χολᾶτε ὅτι ὅλον ἄνθρωπον _ὑγιῆ ἐποίησα_ ἐν σαββάτῳ. (for translation see text above).

[228] I Samuel, Ch. XVII. v. 14. It is true we find even in Genesis the covenant with Jehovah celebrated by Abraham by means of circumcision; but it was in later times only in each case that this custom was referred back to him as being racial father of the Nation. For the same reason in the case of Joshua the matter is so represented as if the Jews had been already circumcised at their expulsion from Egypt. If this had really and truly been the case, it is impossible to see why circumcision was not carried out on those born on the march to Canaan. They were perfectly able to keep other laws, and they could have observed this too, if it had been given them at the time!

[229] Leviticus, Ch. XIX. v. 6.

[230] Leviticus, Ch. XII. v. 3.

[231] _J. G. Hofmann_, De causa foecunditatis gentis circumcisae in circumcisione quaerenda, (On the Reason for the Fertility of the Circumcised Race to be sought in the fact of their Circumcision), Leipzig 1739. 4to.—_S. B. Wolfsheimer_, De causis fecunditatis Hebraeorum nonnullis sacr. cod. praeceptibus nitentibus, (On the Causes of the Fertility of the Jews as dependent upon certain Precepts of the Sacred Volumes), Halle 1742.—_Bauer_, loco citato Vol. I. p. 63.

[232] The Talmud says: Quicunque Israelita liberis operam non dat, est velut _homicida_. (An Israelite, whoever he be, that fails to give heed to the procreation of children, is a kind of _murderer_). _Selden_, Uxor. Hebraic. Bk. I. ch. 9.